Jeremiah 39:11–40:12

Here we must sing of mercy, as in the former part of the chapter we sang of judgment, and must sing unto God of both. We may observe here, I. A gracious providence concerning Jeremiah. When Jerusalem was laid in ruins, and all men's hearts failed them for fear, then might he lift up his head with comfort, knowing that his redemption drew nigh, as Christ's followers when the second destruction of Jerusalem was hastening on, Luk 21:28. Nebuchadnezzar had given particular orders that care should be taken of him, and that he should be in all respects well used, Jer 39:11, Jer 39:12. Hebuzar-adan and the rest of the king of Babylon's princes observed these orders, discharged him out of prison, and did every thing to make him easy, Jer 39:13, Jer 39:14. Now we may look upon this, 1. As a very generous act of Nebuchadnezzar, who, though he was a haughty potentate, yet took cognizance of this poor prophet. Doubtless he had received information concerning him from the deserters, that he had foretold the king of Babylon's successes against Judah and other countries, that he had pressed his prince and people to submit to him, and that he had suffered very hard things for so doing; and in consideration of all this (though perhaps he might have heard also that he had foretold the destruction of Babylon at length) he gave him these extraordinary marks of his favour. Note, It is the character of a great soul to take notice of the services and sufferings of the meanest. It was honourably done of the king to give this charge even before the city was taken, and of the captains to observe it even in the heat of action, and it is recorded for imitation. 2. As a reproach to Zedekiah and the princes of Israel. They put him in prison, and the king of Babylon and his princes took him out. God's people and ministers have often found fairer and kinder usage among strangers and infidels than among those that call themselves of the holy city. Paul found more favour and justice with king Agrippa than with Ananias the high priest. 3. As the performance of God's promise to Jeremiah, in recompence for his services. I will cause the enemy to treat thee well in the day of evil, Jer 15:11. Jeremiah had been faithful to his trust as a prophet, and now God approves himself faithful to him and the promise he had made him. Now he is comforted according to the time wherein he had been afflicted, and sees thousands fall on each hand and himself safe. The false prophets fell by those judgments which they said should never come (Jer 14:15), which made their misery the more terrible to them. The true prophet escaped those judgments which he said would come, and that made his escape the more comfortable to him. The same that were the instruments of punishing the persecutors were the instruments of relieving the persecuted; and Jeremiah thought never the worse of his deliverance for its coming by the hand of the king of Babylon, but saw the more of the hand of God in it. A fuller account of this matter we shall meet with in the next chapter. II. A gracious message to Ebed-melech, to assure him of a recompence for his kindness to Jeremiah. This message was sent to him by Jeremiah himself, who, when he returned him thanks for his kindness to him, thus turned him over to God to be his paymaster. He relieved a prophet in the name of a prophet, and thus he had a prophet's reward. This message was delivered to him immediately after he had done that kindness to Jeremiah, but it is mentioned here after the taking of the city, to show that, as God was kind to Jeremiah at that time, so he was to Ebed-melech for his sake; and it was a token of special favour to both, and they ought so to account it, that they were not involved in any of the common calamities. Jeremiah is directed to tell him, 1. That God would certainly bring upon Jerusalem the ruin that had been long and often threatened; and, for his further satisfaction in having been kind to Jeremiah, he should see him abundantly proved a true prophet, Jer 39:16. 2. That God took notice of the fear he had of the judgments coming. Though he was bravely bold in the service of God, yet he was afraid of the rod of God. The enemies were men of whom he was afraid, Note, God knows how to adapt and accommodate his comforts to the fears and griefs of his people, for he knows their souls in adversity. 3. That he shall be delivered from having a share in the common calamity: I will deliver thee; I will surely deliver thee. He had been instrumental to deliver God's prophet out of the dungeon, and now God promises to deliver him; for he will be behind-hand with none for any service they do, directly or indirectly, for his name: "Thou has saved Jeremiah's life, that was precious to thee, and therefore thy life shall be given thee for a prey." 4. The reason given for this distinguishing favour which God had in store for him is because thou hast put thy trust in me, saith the Lord. God, in recompensing men's services, has an eye to the principle they go upon in those services, and rewards according to those principles; and there is no principle of obedience that will be more acceptable to God, nor have a greater influence upon us, than a believing confidence in God. Ebed-melech trusted in God that he would own him, and stand by him, and then he was not afraid of the face of man. And those who trust God, as this good man did, in the way of duty, will find that their hope shall not make them ashamed in times of the greatest danger.

Jeremiah 39:11-12 11. Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying, 11. Praecepit autem Nabuchad-nezer rex Babylonis de Jeremia per manum Nabuzardan principis interfectorum, dicendo, 12. Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee. 12. Tolle ipsum et oculos tuos pone super eum, et ne facias ei quiequam mali; sed prout loquutus fuerit tecum fac cum eo. The Prophet now sets forth the paternal care of God, which he had experienced in the preservation of his life and safety. The innocent, we know, are often killed in a tumult, and the storming of cities is turbulent, so that many things are done without any thought; nay, even the leaders are not able to moderate the excesses of the victorious. When, therefore, the Chaldeans burnt the palace, Jeremiah might have perished at the same time, being suffocated by the very smoke of the fire. We know what happened at the taking of Syracuse. Marcellus did not wish that Archimedes should perish, nay, he commanded that he should be preserved; for he wished to save that man on account of his singular industry and noble genius. However, while he was drawing circles on the ground, he was killed by a common soldier. If no one had come to Jeremiah, he might, as I have said, have been buried under the ruins of the palace, when the king's court was burnt down. But he says that he had been wonderfully preserved, for Nebuchadnezzar had given a command respecting him, that he might not be exposed to any trouble, but that Nebuzaradan as well as the whole army should secure his safety. It is indeed probable that the king of Babylon had heard of Jeremiah; and though he was in prison, yet the Word of God, which he boldly proclaimed, was not bound. Then the report of this might have reached the king of Babylon: and hence it was, that he was disposed to preserve him; for he had given a faithful counsel to Zedekiah. But Nebuchadnezzar no doubt regarded only his own advantage; and hence we ought to bear in mind the wonderful goodness of God in preserving, as it were, by his own hand, the life of the Prophet; so that in extremities no one touched him, but he remained free and quiet, as we shall hereafter see. But we must put off the rest until to-morrow. PRAYER Grant, omnipotent God, that since thou hast once given us so awful a proof of thy wrath in the destruction of that city, which thou didst choose, and in which thou hadst had thy holy habitation, -- O grant, that we may learn so to submit to thee in true humility and obedience, that we may not provoke thy extreme displeasure, but on the contrary anticipate it by real repentance, and that being terrified by thy threatenlugs, we may so submit ourselves to thee as to obtain thy mercy, and thus to regard thee as a Father, ever propitious to all those who flee to thee through Christ Jesus our Lord. -- Amen.

Jeremiah 39:13-14 13. So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes; 13. Et misit Nabuzardan, princeps interfectorum, et Nebusazban, Rabsaris (diximus quosdam has voces interpretari, quod sit princeps eunuchus, sed aliis magis placere esse proprium nomen, quos ego sequor) et Neregal, Sarezer, Rabmag, et alii principes Regis Babel (Babylonis:) 14. Even they sent, and took Jeremiah out of the court of the prison, and committed him unto Gedaliah the son of Ahikam the son of Shaphan, that he should carry him home: so he dwelt among the people. 14 Miserunt (inquam) et tulerunt Jeremiam ex atrio custodiae, et dederunt eum (hoc est, commiserunt eum) Godoliae filio Achikam, filii Saphan, ut deduceret eum domum; et ita habitavit in medio populi. Here Jeremiah completes what we began yesterday to expound, even that by the command of King Nebuchadnezzar he was delivered from prison. But we have said, that though that heathen king had regard to his own interest, yet his mind was ruled by the secret power of God, who thus designed to rescue his servant from death; for God is wont thus to work even by the ungodly, who have another thing in view. It is not always by a voluntary act that men serve God, for many execute what God has decreed when they have no intention of doing so: and he so turns and drives them here and there, that they are constrained, willing or unwilling, to obey his authority. Thus, then, it was that Nebuchadnezzar liberated Jeremiah. And yet the Prophet fully believed that he did not owe his life to King Nebuchadnezzar, but that he had been in a wonderful manner preserved by God's favor; and to shew this is the design of the whole narrative. He says, that the king had sent all-the leaders of the Chaldean army to take him out of the court of the prison, and that he was then delivered to the care of Gedaliah, not that he might be watched as usual, but because the princes knew that the people had entertained hatred towards the holy Prophet, and therefore wished him to be preserved safe from all violence. This then was the reason why they committed him to the keeping of Gedaliah, who, as we shall hereafter see, was in favor with the Chaldeans and highly esteemed. He adds in the last place, that he dwelt in the midst of the people: by which expression is set forth complete liberty, as we say in our language, aller et venir. He then says that he was in the midst of the people, because he had been before shut up in prison. It now follows --

Jeremiah 39:15-18 15. Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying, 15. Ad Jeremiam vero fuit sermo Jehovae, quum adhuc esset clausus in atrio custodiae, dicendo, 16. Go and speak to Ebedmelech the Ethiopian, saying, Thus saith the LORD of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished in that day before thee. 16. Vade et dic Ebedmelech Aethiopi (hoc est, alloquere Ebed-melech, dicendo,) Sic dicit Jehova exercituum, Deus Israel, Ecce adduco sermones meos super urbem hanc in malum, et non in bonum; et erunt coram facie tua in die illo: 17. But I will deliver thee in that day, saith the LORD: and thou shalt not be given into the hand of the men of whom thou art afraid. 17. Et eripiam te in die illo, dicit Jehova, et non traderis in manum hominum, a quorum facie tu expavescis (ad verbum est, quos tu expavescis ab eorum facie;) 18. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the LORD. 18. Quia liberando liberabo te, in gladium non cades, et erit tibi anima tua in spolium, quia sperasti in me, dicit Jehova. The Prophet tells us here that God was not unmindful of that Ethiopian, by whom he had been preserved, though he was an alien and from a barbarous nation. We have seen, however, that he alone undertook the cause of the Prophet, when others, being terrified by fear, did not exert themselves, or were avowedly enemies to God's servant. Ebedmelech then alone dared to go forth in a case so hopeless, and undertook the defense of the holy man. The Prophet says now that this service was so acceptable, that it would not be without its reward. We have said that Ebedmelech had thus manifested his concern for the Prophet's life, but not without evident danger; for he knew that the princes were united against him, and that these ungodly men had drawn to their side the greatest part of the court and also of the common people. Then Ebedmelech roused against himself both high and low; but God aided him, so that he was not overpowered by his adversaries. In his very danger he experienced the favor of God, and was protected and delivered from danger. But now he finds that he had not ill employed his exertions; for he had not only been humane and merciful towards a mortal man, but had also done service for God; for whatever we do for God's servants, he acknowledges as done to himself, and will have it to be laid to his account, according to what Christ says, "He who gives a cup of cold water to one of the least of my disciples, shall not lose his reward." (Matthew 10:42) There is then no doubt but that the Spirit of God intended by the example of Ebedmelech to rouse us to the duties of humanity, even to teach us to sue-coup the miserable, and to give them help as far as we can, and not to shun the hatred of men or any dangers, which we may thereby incur. And as we are torpid and negligent in doing good, the reward given to the Ethiopian is set before us, so that we may know, that though nothing is to be hoped from men, when we are kind and liberal, yet we shall not lose our labor, for God is rich enough, who can render to us more than can be expected from the whole world. This then is the lesson conveyed here. But the circumstances must be noticed: the Prophet says, that he was commanded to promise deliverance to Ebedme-lech, while he was yet confined in prison. This, at the first view, seems strange; for the Prophet might have objected and said, "Thou biddest me to go forth; why, then, are not the gates of the prison opened for me? and then thou wouldst have me to be the herald of thy favor; but my present miserable condition will prevent any credit to be given to my words: for how can Ebedmelech believe that I have been sent. by thee? for I am here confined and surrounded by many deaths." But let us hence learn not to bring down God's word to our judgment, when anything is promised beyond our expectation, and all our conceptions. Though, indeed, God seemed, as it were, to mock his servant, when he ordered him, a prisoner, to go to Ebedmelech; and yet the Prophet received and embraced this command, and performed it, no doubt, though this is not expressly mentioned. This is the reason why he says, that a word came to him from Jehovah, while he was in the court of the prison The word Ethiopian is now repeated, because God intended, in the person of an alien indirectly to reprove the Jews; for no doubt they despised him, because he was not of the holy seed of Abraham. But God shews that he peculiarly regarded him, while he rejected the masked and hypocritical children of Abraham, who were only born of him according to the flesh, but had, by their impiety, renounced him, so that they were wholly unworthy of so high an honor. And he says, Go and say, Behold, I am bringing my words on this city for evil and not for good; and they shall be before thee in that day. We conclude, from these words, that this was spoken to Ebedmelech before the city was taken by the Chaldeans, in order that he might remain quietly at home, and not flee away with the king, who, as we have seen, tried to escape. God then intended to strengthen the confidence of Ebedmelech, so that he might not fear and tremble like others, and expose himself to death, in trying to secure his safety. For this is the design of all God's promises, even to keep us from being disturbed, to give us quietness of mind, and to cause us to look for the help promised to us. For we know that when fear lays hold on our minds, there is no settled purpose, but we are harassed by disquietude, and, as it were, tossed to and fro. It was therefore God's design to bring aid beforehand, so that Ebedmelech might not, with others, be hurried into despair. He says, Behold, I am bringing, etc. God here confirms Ebedmelech in the truth, that he would be the author of the calamity; for had Jerusalem been taken by chance, Ebedmelech might justly have feared; but when he was taught that it was to happen through God's just judgment he would feel sure of his safety; for it would be in the power of the same God to save one man and even many, while he was destroying the whole people. This, then, is the reason why God declared that he was bringing his words for evil and not for good; for except Ebedmelech had been convinced that the city and its inhabitants were in God's hand and power, he could never have been led to entertain good hope; but when he knew that the city would perish through the righteous vengeance of God, he would then be fully confident as to his own safety; for God promised to preserve him in the midst of the common ruin. He says, Thou shalt see, my words shall be before thee, as though he had said, "Thou shalt be an eye-witness of my power." It was indeed necessary, as I have said, that Ebedmelech should see God's hand in the destruction of the city and people; for he would ever have vacillated, and would have known no rest, had he not before his eyes the hand and the vengeance of God, This is one thing. But as to the words, I am bringing my words for evil and not for good, we have explained them elsewhere. The word evil does not mean sin here, but according to a common usage, evil is said to be whatever men regard as adverse to them; so all punishments inflicted by God are called evils, as we find in Isaiah, "I am God, who create light and darkness, life and death, good and evil." (Isaiah 45:7) He then adds, But I will deliver thee in that day, and thou shalt not be given up into the hand of the men whose face thou fearest Here God promises that Ebedmelech would be saved through a special privilege; and the Prophet shews that this prophecy had not been without reason announced. For though Ebedmelech had, with an intrepid mind, undertaken the cause of Jeremiah, and boldly and perseveringly fronted all reproaches, he yet was not divested of all the feelings of nature, but he had his fears, especially when he saw the cause of fear set before him. Hence the Prophet says, that he feared the face of enemies: and this might, at the same time, avail to rouse him to receive with more alacrity, the promise offered to him; for we know that the blessings of God are, in a manner, deemed of no value by us, when we do not know how necessary to us they are. The prophecies and the promises, by which God comforts us and animates us to patience, are for the most part viewed as of no worth, until God really shews to us how miserable we must be, except he thus succors us. Then the Prophet wished to remind Ebedmelech of this, when he said that he feared. Thou fearest, he says. For if Ebedmelech had no fear, he might have disregarded this prophecy as being superfluous. But being reminded of his fear and anxiety, he became more ready to receive what God promised to him. Then he says, that he would be safe, because the Lord would deliver him in that day And, again, he confirms the same thing, For delivering I will deliver thee, and thou shalt not fall by the sword The Prophet again calls the attention of Ebedmelech to God himself; for we know how all things are in a confusion when cities are taken by storm. Except then Ebedmelech had his mind fixed on God, he could never have retained any hope of deliverance. Hence the Prophet assures him again, that God would be his deliverer. And he adds, Thy soul shall be for a prey This mode of expression has been elsewhere explained. The comparison is taken from those who deem that a great gain which is yet but small, if they get it beyond their expectation, as when a man finds a prey which he had by no means hoped for: he becomes suddenly rich, or increased in his goods; and though the gain may not be great, he yet greatly rejoices. So they who escape alive from present death, have no small reason to be joyful, because their life has been preserved. In the meantime God alludes to those who regard it enough to escape from death, though they may be deprived of all other things. As those who, in shipwreck, cast forth their mer-chandize, and their money, and all they have, deem it enough if they can reach the harbor, and they prefer to beg their bread all their life rather than to sink in the midst of the sea, so he who escapes with his life; though poverty is bitter, yet the horror of death is so great, that he deems his life a great, gain, though stripped of all that he had. The reason follows, because he trusted in God. Another reason might have been assigned, even because he had not been wanting in his kindness to a holy man, but had extended his hand to him in his extreme misery; but as that office of humanity proceeded from faith and piety, God does here express the chief cause. As then the mercy which Ebedmelech exercised towards the Prophet was an evidence of his piety and faith, here is found the fruit in its own tree, or in its root: and certain it is, that Ebedmelech would have never been so humane towards the Prophet, had he not relied on God and his aid; for unbelief is always timid. There is then no doubt but that the vigor which appeared in Ebedmelech, when he regarded his life in bringing aid to the Prophet, made manifest that faith which is now commended: because then thou hast trusted in me, therefore delivering I will deliver thee, says God. There is now then no doubt but that Ebedmelech had some of the elements of faith and piety. If then God has allowed us to make farther progress, we may feel the more assured that he will be our deliverer; for his grace and his power will ever exceed our faith, how much so ever it may be. Now follows --

Jeremiah's prophecies were known to Nebuchadnezzar through deserters (Jer 39:9; Jer 38:19), also through the Jews carried to Babylon with Jeconiah (compare Jer 40:2). Hence the king's kindness to him.

Gedaliah--son of Ahikam, the former supporter of Jeremiah (Jer 26:24). Gedaliah was the chief of the deserters to the Chaldeans, and was set over the remnant in Judea as one likely to remain faithful to Nebuchadnezzar. His residence was at Mizpah (Jer 40:5). home--the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As in Jer 40:1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by MAURER to be distinct from that in Jer 40:5-6. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah. dwelt among the people--that is, was made free.

Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (Jer 38:13). This passage is inserted here because it was now that Ebed-melech's good act (Jer 38:7-12; Mat 25:43) was to be rewarded in his deliverance.

the men of whom thou art afraid-- (Jer 38:1, Jer 38:4-6). The courtiers and princes hostile to thee for having delivered Jeremiah shall have no power to hurt. Heretofore intrepid, he was now afraid; this prophecy was therefore the more welcome to him.

life . . . for a prey--(See on Jer 21:9; Jer 38:2; Jer 45:5). put . . . trust in me-- (Jer 38:7-9). Trust in God was the root of his fearlessness of the wrath of men, in his humanity to the prophet (Ch1 5:20; Psa 37:40). The "life" he thus risked was to be his reward, being spared beyond all hope, when the lives of his enemies should be forfeited ("for a prey"). Next: Jeremiah Chapter 40

Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard,.... Of whom he had heard, by one or another of his generals or officers; who had been informed, by those Jews that deserted to them, that Jeremiah had prophesied of the taking of the city by the Chaldeans; had advised the people to fall off to them; and had even exhorted the king and princes to surrender up the city, and themselves, unto them; and that he had suffered much on this account; wherefore the Lord put it into the heart of this monarch, otherwise not at all disposed to the prophets of the Lord, to show regard to him; and therefore, when he sent Nebuzaradan upon an expedition to Jerusalem, he gave him a particular charge concerning Jeremiah: saying; as follows:

Take him, and look well to him,.... Take him out of prison; take him under your immediate care; receive him kindly, and use him humanely; provide everything necessary for him, and let him not want for anything: or, "set thine eyes upon him" (m) look pleasantly at him, and let him be always under your view and inspection; treat him not with neglect and contempt, but see to it that nothing is wanting to him: and do him no harm; no injury to his person by beating, imprisoning, or starving him; nor suffer any to be done to him by the common soldiers, or by his own people: but do unto him even as he shall say unto thee: let him have whatever he asks for: this was great favour from a Heathen prince indeed, and more than he met with from his own countrymen. (m) "et oculos tuos pone super eum", V. L. Vatablus, Pagninus, Montanus, Schmidt.

So Nebuzaradan captain of the guard sent,.... When he was come to Jerusalem, one of the first things he did was, he sent a messenger or messengers to the court of the prison where Jeremiah was, to bring him from thence; and this he did not alone, but with the rest of the princes, who had the same charge, and were joined in the commission with him: two of them are mentioned by name, Nebushasban Rabsaris and Nergalsharezer Rabmag; the latter of these is manifestly one of the princes that first entered Jerusalem, at the taking of it; see Gill on Jeremiah 39:3; and perhaps the former is the same with Sarsechim Rabsaris, as Hillerus (n) thinks, mentioned at the same time, who might have two names; unless we suppose there were two persons in the same office: and all the king of Babylon's princes: so that great honour was done to the prophet, to have them all charged with his commission from the king; and to be sent unto, and for, by them all. (n) Onomastie. Sacr. p. 604.

Even they sent and took Jeremiah out of the court of the prison,.... Where he was, when Jerusalem was taken, Jeremiah 38:28; and where he remained until this order came: and committed him unto Gedaliah the son of Ahikam the son of Shaphan; the father of this person seems to be the same who saved Jeremiah from being delivered into the hand of the people, to be put to death by them, in Jehoiakim's reign, Jeremiah 26:24; and he himself was doubtless a prince of Judah, that deserted to the Chaldeans during the siege, and was in esteem with them, and appointed a governor over those that were left in the land: now what is here recorded was not done immediately after Jeremiah was taken out of the court of the prison; for however it was, whether through the multiplicity of business, or the neglect of inferior officers, who did not attend to the charge the captain of the guard gave them concerning Jeremiah; though he was taken out of prison, he was bound in chains, and carried among the captives to Ramah; where, very probably, Nebuzaradan, looking over his prisoners, to his great surprise finds the prophet among them; when he released him, and, after some discourse with him, sent him to Gedaliah; see Jeremiah 40:1; that he should carry him home; or, "to the house" (o); either to the house of Gedaliah, as Kimchi; or rather to the house of Jeremiah in Anathoth: so he dwelt among the people; that were left in the land, being at full liberty. (o) "in domum", Schmidt; "ad domum", Pagninus, Montanus.

Now the word of the Lord came unto Jeremiah, while he was shut up in the court of the prison,.... This prophecy was before the taking of the city, and after the prophet had been took out of the dungeon by Ebedmelech; though here inserted after the city was taken; and that to show the great regard the Lord has to such who show favour to his prophets; for though we have no account of the accomplishment of this prophecy, there is no doubt to be made of it; and that Ebedmelech was saved from the general destruction, as is here predicted: saying: as follows:

Go and speak to Ebedmelech the Ethiopians,.... Not that the prophet was to go, or could go, out of prison, to deliver this message to Ebedmelech; but that he should, as he had opportunity, acquaint him with it; either by writing to him, or by word of mouth, when he should visit him; for no doubt he sometimes did, having so great a respect for the prophet: saying, thus saith the Lord of hosts, the God of Israel; whom Ebedmelech, though an Ethiopian, served; being a proselyte, and a good man; and therefore would listen unto and believe what came from him: behold, I will bring my words upon this city for evil, and not for good; meaning the prophecies delivered out by Jeremiah, which Ebedmelech was no stranger to, these should be accomplished; not what promised good, on condition of repentance and amendment; but what threatened evil to the city, and the inhabitants of it, even the destruction of them: and they shall be accomplished in that day before thee; signifying that he should live till then, and his enemies would not be able to take away his life; and that he should see with his eyes all that was predicted accomplished, and he himself safe amidst all this.

But I will deliver thee in that day, saith the Lord,.... As from the famine and pestilence, so from the sword of the Chaldeans, and from all the evil that shall come upon the city in the day of its destruction: and thou shalt not be given into the hand of the man of whom thou art afraid; for though he was a bold and intrepid man, as appears by his charging the princes and prime ministers of state with having done evil to the prophet, and that in the presence of the king; yet at times he was not without his fears, which is the case of the best of men; and whereas he knew the courtiers owed him a grudge, for the freedom he took with their characters before the king, and for his friendship to Jeremiah, he might fear they would seek to do him a mischief, and contrive his ruin, in some way or another; but here he is assured he should not be given into their hands; or rather, as Jarchi, into the hands of the Chaldeans; for, as he believed in the Lord and his prophet, so he knew that all that was predicted would certainly come to pass; and that the city, with the king, his nobles, and the inhabitants of it, would fall into the hands of the Chaldeans; he might tremble at the righteous judgments of God, and fear that he himself would become a prey unto them; but here he is assured of the contrary.

For I will surely deliver thee,.... Or, in "delivering will deliver thee" (p); this is a repetition and confirmation of what is promised in Jeremiah 39:17, and more fully explains it: and thou shall not fall by the sword: by the sword of the Chaldeans, when the city should be taken, as he feared he should: but thy life shall be for a prey unto thee: shall be safe; be like a prey taken out of the hand of the mighty, and be enjoyed beyond expectation, having been given up for lost; and therefore matter of the greater joy, such as is expressed at the taking of spoils: because thou hast put thy trust in me, saith the Lord. The Targum is, "in my word"; what he had done in serving the prophet, and other good actions, sprung from a principle of faith and confidence in the Lord; and this the Lord had a respect unto; without which works are not right; and without which it is impossible to please God with them; and which faith may be, and be true, where fears are. (p) "eripiendo eripiam te", Schmidt; "eruendo eruam te", Pagninus, Montanus.

look well to him--Hebrew, "set thine eyes upon him"; provide for his well-being.

Nebuzara-dan . . . sent--He was then at Ramah (Jer 40:1).

Go--not literally, for he was in confinement, but figuratively. before thee--in thy sight.

The title of this part of the book, which begins the chapter, seems misapplied (The word which came to Jeremiah), for here is nothing of prophecy in this chapter, but it is to be referred to Jer 42:7, where we have a message that God sent by Jeremiah to the captains and the people that remained. The story between is only to introduce that prophecy and show the occasion of it, that it may be the better understood, and Jeremiah, being himself concerned in the story, was the better able to give an account of it. In these verses we have Jeremiah's adhering, by the advice of Nebuzar-adan, to Gedaliah. It should seem that Jeremiah was very honourably fetched out of the court of the prison by the king of Babylon's princes (Jer 39:13, Jer 39:14), but afterwards, being found among the people in the city, when orders were given to the inferior officers to bind all they found that were of any fashion, in order to their being carried captives to Babylon, he, through ignorance and mistake, was bound among the rest and hurried away. Poor man! he seems to have been born to hardship and abuse - man of sorrows indeed! But when the captives were brought manacled to Ramah, not far off, where a council of war, or court-martial, was held for giving orders concerning them, Jeremiah was soon distinguished from the rest, and, by special order of the court, was discharged. 1. The captain of the guard solemnly owns him to be a true prophet (Jer 40:2, Jer 40:3): "The Lord thy God, whose messenger thou has been and in whose name thou hast spoken, has by thee pronounced this evil upon this place; they had fair warning given them of it, but they would not take the warning, and now the Lord hath brought it, and, as by thy mouth he said it, so by my hand he hath done what he said." He seems thus to justify what he had done, and to glory in it, that he had been God's instrument to fulfil that which Jeremiah had been his messenger to foretell; and upon that account it was indeed the most glorious action he had ever done. He tells all the people that were now in chains before him It is because you have sinned against the Lord that this thing has come upon you. The princes of Israel would never be brought to acknowledge this, though it was as evident as if it had been written with a sun-beam; but this heathen prince plainly sees it, that a people that had been so favoured as they had been by the divine goodness would never have been abandoned thus had they not been very provoking. The people of Israel had been often told this from the pulpit by their prophets, and they would not regard it; now they are told it from the bench by the conqueror, whom they dare not contradict and who will make them regard it. Note, Sooner or later men shall be made sensible that their sin is the cause of all their miseries. 2. He gives him free leave to dispose of himself as he thought fit. he loosed him from his chains a second time (Jer 40:4), invited him to come along with him to Babylon, not as a captive, but as a friend, as a companion; and I will set my eye upon thee (so the word is), not only, "I will look well to thee," but "I will show thee respect, will countenance thee, and will see that thou be safe and well provided for." If he was not disposed to go to Babylon, he might dwell where he pleased in his own country, for it was all now at the disposal of the conquerors. He may go to Anathoth if he please, and enjoy the field he has purchased there. A great change with this good man! He that but lately was tossed from one prison to another may now walk at liberty from one possession to another. 3. He advised him to go to Gedaliah and settle with him. This Gedaliah, made governor of the land under the king of Babylon, was an honest Jew, who (it is probably) betimes went over with his friends to the Chaldeans, and approved himself so well that he had this great trust put into his hands, Jer 40:5. While Jeremiah had not yet gone back, but stood considering what he should do, Nebuzar-adan, perceiving him neither inclined to go to Babylon nor determined whither to go, turned the scale for him, and bade him by all means go to Gedaliah. Sudden thoughts sometimes prove wise ones. But when he gave this counsel he did not design to bind him by it, nor will he take ill if he do not follow it: Go wheresoever it seemeth convenient unto thee. It is friendly in such cases to give advice, but unfriendly to prescribe and to be angry if our advice be not take. Let Jeremiah steer what course he pleases, Nebuzar-adan will agree to it, and believe he does for the best. Nor does he only give him his liberty, and an approbation of the measures he shall take, but provides for his support: He gave him victuals and a present, either in clothes or money, and so let him go. See how considerate the captain of the guard was in his kindness to Jeremiah. He set him at liberty, but it was in a country that was laid waste, and in which, as the posture of it now was, he might have perished, though it was his own country, if he had not been thus kindly furnished with necessaries. Jeremiah not only accepted his kindness, but took his advice, and went to Gedaliah, to Mizpah, and dwelt with him, Jer 40:6. Whether we may herein commend his prudence I know not; the event does not commend it, for it did not prove at all to his comfort. However, we may commend his pious affection to the land of Israel, that unless he were forced out of it, as Ezekiel, and Daniel, and other good men were, he would not forsake it, but chose rather to dwell with the poor in the holy land than with princes in an unholy one.

Jeremiah 40:1-4 1. The word that came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon. 1. Sermo qui fuit ad Jeremiam a Jehova, postquam dimisit eum Nabuzardan, princeps interfectorum, e Ramah, quum sustulisset ipsum: et ipse vinctus erat cathenis (vel, manicis,) in medio captivitatis (hoc est, multitudinis captivae) Jerusalem et Jehudah, qui transferebantur Babylonem. 2. And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place. 2. Et sumpsit princeps interfectorum Jeremiam, et dixit ad eum, Jehova Deus tuus loquutus est malum hoc super locum hunc; 3. Now the LORD hath brought it, and done according as he hath said: because ye have sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you. 3. Et adduxit et fecit Jehova sicut loquutus fuerat, quia peccastis Jehovae, et non audiistis vocem ejus; et fuit vobis res haec (hoc est, accidit vobis haec res.) 4. And now, behold, I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go. 4. Et tu ecce (hoc est, quantum ad te,) ego ecce solvi te hodie a manicis (vel, cathenis, sed potius, a manicis, quoniam addit) quae erant super manus tuas (ideo perperam alii, vertunt, compedes, quia non ligantur compedibus;) si bonum in oculis tuis fecerit, ut venias (hoc est, si tibi placuerit venire) Babylonem, venias; ego autem ponam oculum meum super te; si autem malum in oculis tuis fuerit, ut venias Babylonem, desine (cessa, veI, supersedeas:) ecce tota regio coram facie tua est, ad bonum et rectum in oculis tuis, ad proficiscendum (hoc est, quod fuerit bonum et rectum in oculis tuis,) ut illic eas, eas. Here Jeremiah pursues more at large what he had briefly touched upon before; for the Hebrews were wont, in a few words, to state the substance of the whole, and then to explain more diffusely what, they had briefly said. Jeremiah had before told us that some of the Babylonian generals had been sent to release him from prison; and he added that he had been committed to the care of Gedaliah, who had been set over the poor of the land. He now tells us, that he, as yet bound with chains, had been brought forth to Ramah in that miserable condition. These things appear inconsistent, but, as I have said, we must bear in mind, that there is an omission in that summary, which we have noticed. For, in the first instance, Jeremiah only said, that he had been freed from his chains; but he now states the manner more distinctly, and, as it were, the different parts of the transaction. Then this order ought to be especially noticed. Moreover, this chapter so begins, that he seems throughout the chapter to have forgotten the introduction. He says, that a word came to him; he afterwards declares historically, how he had been brought to Ramah, and then that he had been released there, and also that Gedaliah was set over the remainder of the people: in short, there is not in this long' passage any mention made of any prophecy; but there is inserted a whole historical narrative before the Prophet expresses what God had committed to him, after the city was taken, and after he had been restored to his former liberty. When, therefore, he says here, that a word came to him, we must wait until he has completed what we find in this chapter; for he will then return to this prophecy. Let us now consider the words. After Nebuzaradan, he says, dismissed him from Ramah, etc.; into which place he had been brought by the guards, when he was as yet bound with chains. There is then no doubt but that the leaders of the army had ordered Jeremiah to be brought there, after he was taken out of the court of the prison, and that he was brought there in the presence of all the people; for it is probable also that all the Jews, who were to be led into exile, were brought there too, and that they were there mustered, that none might escape, for they would have slipped off here and there, had they not been delivered to guards. When, therefore, all the captives were there, Nebuzaradan ordered Jeremiah to be brought forth, not for the sake of degrading him, for, as we have seen, the king had been solicitous about his life; and no doubt this coutier wished to gratify his king in every way: but it was, on the contrary, for the purpose of an indirect reproof to all the people, as though he would honor the servant of God, who had so faithfully warned them, and for so long a time, even above forty years, and would set before them their wickedness, and also their ingratitude, for having so cruelly treated God's servant. This then was the reason why Nebuzaradan wished Jeremiah to come bound with chains, and to be released in the presence of all the people; it was that the Jews might at length be ashamed of their pride and impiety against God, and of their ingratitude towards the holy Prophet. Nebu-zaradan then did not treat Jeremiah reproachfully; but he brought him forth in chains, that he might publicly expose the wickedness of the whole nation. He says, that an option was given him by Nebuzaradan; so that if he wished, he might remain in his own country, and choose the best place for himself, and the situation which was most agreeable to him; but if he chose rather to go to Babylon, there he might go. This, certainly, was a liberal offer. The Prophet was not only freed from prison and loosed from His chains; but liberty was so given him, that he alone was free, while the whole nation was reduced to bondage. For they who remained had no liberty to go elsewhere. But Nebuzaradan gave here a free option to Jere-mime, so that he was at liberty either to live in Chaldea, or to remain in any place he wished, or in any part of the earth. But before he says this, he administers reproof to the people, and says, Jehovah thy God hath spoken evil on this city; and he hath brought it, and made it to come. Here Nebuzar-adan undertook the prophetic office, and spoke in high terms of God's righteous vengeance on the people. There is no doubt but that God had raised up such a teacher to the Jews; for they had for forty years and more obstinately rejected celestial truth. God had not ceased kindly to invite them to repentance, and to promise them pardon and salvation, provided they repented. As then God had not ceased for so long a time, and continually to address them according to his paternal goodness, and at the same time had spoken to the deaf, they deserved to hear such a preacher as Nebuzaradan, who now contumeliously upbraided them, that they had brought this evil on themselves, because they had been disobedient and rebellious against God, as they had not obeyed his word. There is here a remarkable example set before us, so that we may learn, that when God addresses us by his servants, we ought immediately to render obedience to him; let us learn to fear when he threatens us, and learn to entertain hope when he offers his favor to us. For if we reject the Prophets when they are sent to us, other teachers will arise, who will deride us, and though they may be themselves ungodly, they will yet upbraid us with our impiety. This then is the doctrine we ought to gather from this passage, in which we see that Nebuzaradan, as though gifted with the prophetic spirit, severely rebuked the people. He, indeed, addressed Jeremiah, and seems to have included him with the people, when he said, Thy God hath spoken -- because ye have sinned and have been rebellious. But Nebuzaradan, no doubt, thus highly commended the faithfulness of Jeremiah, because he had been true and faithful in his vocation and office, he then did not make him as one of the people, nor did he mean that he had sinned with others, or had been rebellious against God. But, in the first, place, he addressed Jeremiah, Thy God, he said; and this was expressed by way of honor, even that God was the God of Jeremiah; for though the people boasted that they were holy, yet Nebuzaradan here indirectly condemned their foolish boastings, since he inti-mated that Jeremiah alone was worthy of being deemed one of God's servants, as though he had said, that the Jews were unworthy of the honor of glorying in God's name, or of professing it: Thy God then hath spoken The rest tomorrow. PRAYER Grant, Almighty God, that as thou hast promised that we shall be to thee as the apple of the eye, -- O grant, that we may ever flee under the shadow of thy mercy, and that this alone may be our tranquillity in times of confusion and misery: and may we, at the same time, recumb in confidence on thy help, that we may, in sincerity, perform what thou commandest us, and that which is our duty to do, so that we may, by experience, find, that all they who obey thy voice are really sustained by thine hand, and that those are never disappointed who look for the certain reward of their obedience from thee; and may we carry on the warfare so perseveringly in this life, that we may know that there is a reward laid up for us in heaven, when Christ thine only-begotten Son shall appear. -- Amen.

Jeremiah 40:5 5. Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go. 5. Adhuc autem non reversus erat (hoc per parenthesin legendum est) et revertere ad Godoliam filium Achikam filii Saphan, quem praefecit rex Babylonis urbibus Jehudah, et habita cum eo in medio populi, vel ad quemcunque locum qui visus erit in oculis tuis ad proficiscendum illuc proficiscere; et dedit illi princeps interfectorum cibum et munus (est enallage numeri, munera) et demisit eum. Jeremiah goes on with the same discourse, that Nebuzar-adan dealt bountifully with him, and permitted him to go wherever he wished. We hence conclude that Nebuchadnezzar was fully convinced of the honesty and uprightness of Jeremiah. For he knew how he was regarded among his own people, and that he might rouse great disturbances, except he was upright and quiet. As, then, Nebuchadnezzar had no doubt respecting' the character of Jeremiah, he wished to grant him free liberty to choose his own habitation in any city he pleased, or to remove wherever it seemed good to him. Invitation was given him to go to Babylon, and a promise of favor was added; but it was further permitted to him to remain in his own country. I have said that this was done according to the divine purpose, that the Prophet might give a proof of his religion. For if he had gone to Chaldea, it might have been that the confidence of many would have failed them, and that faith in the promises would have vanished: for they might have thought it a sign of hopeless despair, had the Prophet gone there. That he might not then disturb weak minds, he thought it his duty to remain in his own country. And hence God inclined the mind of Nebuchadnezzar and the minds of his leaders to grant liberty to the holy Prophet to remain in Judea, as though for the purpose of raising a standard for the captives, and of accomplishing their return after seventy years. We shall, however, see presently that he was led away elsewhere; but that in no degree frustrated his prophecies, because violent men led him away as a captive, and he at length died in Egypt. But he did not willingly remove from Judea, though he found there nothing but grief and sorrow; for he did not gratify himself, nor could he indulge in any pleasures, in the abundance of meat and drink, but he was ever lamenting the overthrow of his own nation, and especially the destruction of the Temple. As, then, he preferred Judea to all other countries, and submitted to be a constant spectator of so many miseries, he gave a remarkable proof of his faith and patience, and thus strengthened the faith of the miserable exiles, so that they might know that God would be yet merciful and propitious to his people. He goes on with the words of Nebuzaradan, but he introduces this clause, He was not yet gone back, that is, because he was not yet gone back. Then Nebuzaradan said, "Return to Gedaliah, that is, if thou preferrest to live here rather than to follow me, then go to Gedaliah." Here Nebuzaradan shews how he would have Jeremiah to live in safety in that land, which was as yet like a den of robbers, even that he should be with Gedaliab. And we see how solicitous Nebuzaradan was to preserve the life of the Prophet, for he wished that Gedaliah should be his guardian, as he had briefly said before; but he now sets the matter more fully and more at large before him, Return, he says, to Gedaliah, whom the king of Babylon hath set over the cities of Judah, and dwell with him he intimates that Jeremiah would be without danger if he dwelt with Gedaliah, because he had been set over Judah by the king of Babylon. Repeated at the same time is what we have before observed, that it was in the Prophet's power, either to go to Gedaliah or to go anywhere else; Whatever place, he says, it seems right in thine eyes to go to, go there He did not then assign to him any certain place, but gave him leave to go anywhere; so that the Prophet was to choose for himself an habitation either in Judea or out of Judea. It follows, that he gave him food; for so I render the 'rchh, areche, though some, "a present;" but it means food, as we shall hereafter see in the fifty-first chapter, where Jeremiah speaks of daily bread. The second word, ms'h, meshae, I regard as meaning a gift or a present. Then Nebuzaradan bestowed on God's servant food and other gifts. As to food, the Prophet might have well accepted it, for after the city was taken we know that he must have been in want of everything. Even before, he lived very scantily and miserably, having only a piece of bread daily. And now, when Nebuzaradan supplied him with food, there was no reason why the holy man should not in such want receive what was given him. But as to the presents, Jeremiah may seem to have forgotten himself; for it was a disgrace to him to receive from an enemy of God's people, a present or gifts for his doctrine; for whence proceeded this benevolence and bounty to the Prophet, except that Nebuzaradan knew that his prophecy referred to the destruction of his own nation? It seems, then, that for this reason he wished to reward the holy man; he ought then to have refused these presents. But it is probable that he was not enriched by a large sum of money, or by costly things; Nebuzaradan only gave him some token of benevolence; and the Prophet might without suspicion have received the present, not as a reward for his doctrine, but rather as a confirmation of it offered by God, because the Jews had been enemies to him as long as he had been faithfully spending his labors among them; for when he bitterly reproved them, he had no other object but to secure their safety. But as he had been so inhumanely treated by the Jews, God intended that more humanity should be shown to him by a heathen and barbarous nation than by the children of Abraham, who boasted that they were the holy people of God. It was, then, for this reason that Jeremiah received gifts from the hand of Nebuzaradan. It follows, --

Jeremiah 40:6 6. Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land. 6. Et venit Jeremias ad Godoliam filium Achikam in Mispath; et habitavit cum eo in medio populi, qui residui erant in terra. Here is shown to us the firmness of the Prophet, that he hesitated not to reject, what Nebuzaradan kindly offered to him, and yet he might have committed a great offense in making light, as it were, of Chaldea. It was, as we know, a very pleasant country, and very fertile; and tyrants cannot bear their bounty to be despised; for when they are pleased to honor any one, however little may be what they offer, if he refuses, they regard it as a dishonor done to them. The Prophet, then, might have been overcome by modesty and fear, so as to remove to Chaldea. That he dared simply to refuse the offer, and to ask that he might dwell in his own country, was a proof and evidence that he had more concern for religion, and more care for God's Church, than for all the favors of men, and all that he might have hoped from the wealth of Babylon and Chaldea. We hence see that the Prophet in receiving presents, accepted of nothing but what he knew would be for the benefit of God's Church. At the same time he made light of the offense he might have given, when he chose to remain in his own country; for as we have said, it was as though he erected a standard to invite the Jews to return, and thus to prove the truth of his prophecy respecting their exile being temporary, the end of which was to be hoped for after seventy years. For this reason he says, that he went to Gedaliah, and dwelt in the midst of the people, even Of those who remained in the land. It follows, --

The Babylonians were in some measure aware, through Jeremiah's prophecies (Jer 39:11), that they were the instruments of God's wrath on His people.

ye--(See on Jer 40:1). His address is directed to the Jews as well as to Jeremiah. God makes the very heathen testify for Him against them (Deu 29:24-25).

look well unto thee--the very words of Nebuchadnezzar's charge (Jer 39:12). all the land is before thee . . . seemeth good-- (Gen 20:15, Margin). Jeremiah alone had the option given him of staying where he pleased, when all the rest were either carried off or forced to remain there.

while he was not yet gone back--parenthetical. When Jeremiah hesitated whether it would be best for him to go, Nebuzara-dan proceeded to say, "Go, then, to Gedaliah," (not as English Version, "Go back, also"), if thou preferrest (as Nebuzara-dan inferred from Jeremiah's hesitancy) to stop here rather than go with me. victuals-- (Isa 33:16). reward--rather, "a present." This must have been a seasonable relief to the prophet, who probably lost his all in the siege.

Mizpah--in Benjamin, northwest of Jerusalem (Jer 41:5-6, Jer 41:9). Not the Mizpah in Gilead, beyond Jordan (Jdg 10:17). Jeremiah showed his patriotism and piety in remaining in his country amidst afflictions and notwithstanding the ingratitude of the Jews, rather than go to enjoy honors and pleasures in a heathen court (Heb 11:24-26). This vindicates his purity of motive in his withdrawal (Jer 37:12-14).

The word which came to Jeremiah from the Lord,.... The word of prophecy, as the Targum; but there being no prophecy in this and the following chapter, only a narration of facts, this is generally referred to what came ten days after, and which begins Jeremiah 42:7; so Jarchi and Kimchi; all between being included in a parenthesis, or a relation of facts preparatory, to lead on to it; though Abarbinel takes it to be a general title to all histories and prophecies in this book, from henceforward to the end of it. Jarchi and Kimchi make mention of a Midrash, which refers it to the special word of the Lord to Jeremiah to go to Gedaliah, Jeremiah 40:5; interpreting that passage as the words of the Lord, and not of Nebuzaradan; but Abarbinel's sense seems best. The time of this prophecy was after that Nebuzaradan the captain of the guard had let him go from Ramah; which was a city in the land of Benjamin near Gibeon, seven miles from Jerusalem, as Jerom (q) says; here Nebuzaradan had his rendezvous, whither he brought his captives as they fell into his hands, among whom were Jeremiah: when he had taken him; out of the court of the prison, and out of Jerusalem, and brought him to Ramah: being bound in chains among all them that were carried away captive of Jerusalem and Judah, that were carried away captive unto Babylon; how it came to pass is not certain, but so it was; that, though by the orders of Nebuzaradan and the princes, agreeably to the command of the king of Babylon, Jeremiah was taken out of the court of the prison, yet was not set free; but without the knowledge of Nebuzaradan, and through the inadvertency of inferior officers, he was taken and bound, and with other prisoners brought to Ramah, in order to be transported to Babylon, which lay in the way to it; for Ramah was to the north of Jerusalem, as Babylon was: these chains were for the hands, or what we call handcuffs, as Kimchi, Abarbinel, and Ben Melech observe, and as appears from Jeremiah 40:4. (q) Comment in Hos. v. 8,

And the captain of the guard took Jeremiah,.... When he mustered his prisoners, to his great surprise he found the prophet among them, whom he took out from them, and set him free; though, before he dismissed him, he had the following conversation with him: and said unto him, the Lord thy God hath pronounced this evil on this place; the city of Jerusalem; from whence the prophet and the rest of the captives were just brought, and which now lay in ruins; the houses burnt; the walls broken down; and the inhabitants spoiled and carried captive. This was the evil which the Lord, he says, had "decreed", as the Targum renders it; had purposed to bring upon it; and which he had declared and pronounced by the mouth of Jeremiah, whose Lord God he was, being his prophet, and a worshipper of him: this Nebuzaradan was apprized of by the Jews that deserted to the Chaldeans; and particularly, as is probable, by Gedaliah.

Now the Lord hath brought it, and done according as he hath said,.... As he purposed, so it came to pass; as he foretold by his prophet, so it was brought about by his providence. This Heathen captain acknowledges the hand of the Lord in all this; and suggests, that his master, the king of Babylon, himself, and the rest of the generals, were only instruments the Lord made use of; which is very piously as well as wisely said; and more is here acknowledged by him than by the Jews themselves; who were not willing to believe that God had determined evil against them, or would bring it on them; at least, this they did not care to believe and own before, whatever they did now; he goes on to observe the cause of all this: because ye have sinned against the Lord, and have not obeyed his voice, therefore this thing is come upon you; meaning not Jeremiah particularly, but his countrymen; and perhaps he might turn himself to, and address, the captives that were before him. Here he vindicates the justice of God; and ascribes the ruin of this people, not to the valour of Nebuchadnezzar and his captains; nor to the strength, and courage, and skilfulness of his army; or to any righteousness and merits of the king of Babylon; or to the justness of his cause; but to the sins of the people.

And now, behold, I loose thee this day from the chains which were upon thine hands,.... Or rather are; for, when he said these words, it is highly probable they were on him, though now ordered to be taken off; these were not what were put upon him by the Jews, when in the court of the prison; for rather his legs, than his hands, would have had fetters on them there; but what were put upon him by the Chaldeans, when he fell into their hands; though inadvertently done by the inferior officers, and without the knowledge of the princes, or of this captain, who loosed them; with these he came manacled to Ramah, with the rest of the captives, but now were loosed in the sight of them: if it seem good unto thee to come with me unto Babylon, come, and one will look well unto thee; or, "I will set mine eyes upon thee" (r); as the king of Babylon had ordered him to do, Jeremiah 39:12; would favour him, protect him, provide for him, and use him in the most kind and generous manner: but if it seem ill unto thee to come with me to Babylon, forbear; if it was not agreeable to him to leave his native country, and to go into Babylon, he would not urge it, but leave him to his liberty; yea, would advise him to continue where he was, and not take one step out of it: behold, all the land is before thee; the land of Judea, which was at the disposal of the king of Babylon; and Jeremiah has a grant from him, by his officer, to settle where he pleased: whither it seemeth good and convenient for thee to go, thither go; he left him to take his own way, and do as he thought fit; and this agrees with his master's orders to him, Jeremiah 39:12. (r) "ponam oculos meos super te", Schmidt; "et ponam oculum meum super te", Pagninus, Montanus.

Now while he was not yet gone back, he said, go back also to Gedaliah,.... These words, by different versions, are made difficult to be understood, both, whose words they are, and of whom they are spoken. Jarchi makes them to be words of God, and the sense this, "and by all this he (Jeremiah) had no mind to return; and God said to him, go back to Gedaliah.'' According to the Targum, they are the words of Nebuzaradan, which paraphrases them thus; "if thou wilt not return (that is, with him to Babylon, or rather to Jerusalem, or best to his own native place), or if thou wilt not dwell (that is, in this place), go back to Gedaliah.'' But of whom they are spoken interpreters differ. Some say of Zedekiah, as Cocceius; while he (Zedekiah) does not return, that is, to Jerusalem; which possibly he might, though as yet not determined by the king of Babylon; in the mean while is bid to go to Gedaliah, appointed governor. Others of Gedaliah, thus, while he (Gedaliah) does not return, but stays at Mizpah, go to him thither. Though it seems best to understand it of Jeremiah, who, having had leave from the captain, did not immediately set out anywhere; but, seething to be at a loss which way to go, Nebuzaradan gives him his advice; that seeing he did not care to go to Babylon, that he would go to Gedaliah the son of, Ahikam the son of Shaphan, whom the king of Babylon had made governor over all the cities of Judah, and dwell with him among the people; this was one of the princes of Judah, who, during the siege, went over to the Chaldeans, and who was in great esteem with them; and being, no doubt, recommended to the king of Babylon by his generals, he made him governor of the land under him: or go wherever it seemeth convenient unto thee to go; though he gave him his advice, he did not press it, but left him at full liberty to take his own way, and go into what part of the land he pleased, and settle in it: so the captain of the guard gave him victuals, and a reward, and let him go; the prophet was just come out of prison, and destitute of the necessaries of life, and the land was laid waste by the enemy; and therefore he could not have subsisted without a supply, which was liberally given by the captain; not only food for present refreshment, and sufficient for his journey, which way soever he took, but a present of money or clothes, or both; which was very kind usage of a prophet by a Heathen officer.

Then went Jeremiah to Gedaliah the son of Ahikam to Mizpah,.... A city in the tribe of Benjamin, not far from Ramathon; which, as Josephus says, was about five miles from Jerusalem. Jeremiah took the captain's advice, though it might have been better with him had he gone along with him to Babylon; but he chose rather to dwell in his own land, and suffer affliction with the people of God, than to dwell at ease in a foreign and idolatrous land: and dwelt with him among the people that were left in the land; among the poor people that Nebuzaradan left, who dwelt either at Mizpah or at Anathoth, and lived as they did.

Jeremiah 40:7-8 7. Now, when all the captains of the forces which were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon; 7. Et audierunt omnes principes exercituum qui erant in agro, ipsi et viri eorum, quod praefecisset rex Babylonis Godoliam filium Achikam in terra; et quod commiserat ei viros et mulieres et parvulum (hoc est, parvulos, sed fere in singulari numero hoc nomen legitur tam singulari quam plurali?significatione,) et ex paupertate terrae ex his qui non fuerant translati Babylonem; 8. Then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of a Maachathite, they and their men. 8. Et venerunt ad Godoliam in Mispath Ishmael filius Nathaniae et Jochanan (Joannes) et Jonathan filii Chareah et Seraiah filius Thanekumeth et filii Ophi, qui erat Nethophites, et Jazanias filius Maachati, ipsi et viri eorum. Mention has been before made of Gedaliah. We have seen that the Prophet was once rescued from death through his kindness, for he interposed for him when almost all with one consent doomed the holy Prophet to death. [119] And God bestowed on him no common honor, that while he was seeking nothing, Nebuchadnezzar should set him as governor over the land. He did not, indeed, enjoy power for any length of time; but it was yet God's will to extend his hand to the pious man, so that he might have, at least for a time, some evidence of his favor. He was at length, as we shall see, killed by treachery. The Prophet now tells us, that the leaders of the forces, before scattered together with their troops, were now come to him. When the Prophet says that they were in the field, I do not think as some, that they were those who fled when the city was taken. But probably they were those who were forced to flee from the cities at the first entrance of the Chaldean army. Nor does it seem probable that they escaped, when all the companions of the king were overtaken and caught in the plain of Jericho, as we have already seen. I then think that they were those who had been scattered here and there, having deserted the cities committed to them at the first approach of their enemies. As then they had been wanderers from their own country and exiles, they now returned to Gedaliah. By saying that the leaders of the forces had heard, he does not mean that they had now an army, but that they had been set over cities and towns in Judea together with their troops. They then and their men, came to Gedaliah, when they heard that the king of Babylon had set Gedaliah, the son of Ahikam, over Judea, and that men, women, and children were committed to his power or keeping. And then he adds, from the poverty of the land, that is, from the dregs of the people, even from those who had not been removed to Babylon: they came, even Ishmael, etc.; who, as we shall hereafter see, became a traitor. He was, as the Prophet says, of the royal family. His spirits were still very high, and influenced by envy, he killed Gedaliah, though he had been kindly received by him. He had, at the same time, received a reward for his treachery from the king of Amon. But all these things we shall see in what follows. He names here the fugitive chiefs, the first of whom was Ishmael, and among them were the sons of Kareah; who had pledged their faith to Gedaliah; but he was too credulous, and, at the same time, closed his ears to wise counsels and warnings. The Prophet proceeds to tell us how Geda-liah dealt with his own nation, -- Footnotes: [119] There is here an oversight; it was his father Ahikam that delivered the Prophet, as recorded in the twenty-sixth chapter (Jeremiah 26). -- Ed.

captains . . . in the fields--The leaders of the Jewish army had been "scattered" throughout the country on the capture of Zedekiah (Jer 52:8), in order to escape the notice of the Chaldeans.

Jeremiah 40:9-10 9. And Gedaliah the son of Ahikam the son of Shaphan sware unto them and to their men, saying, Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you. 9. Et juravit illis Godolias filius Achikam et viris eorum, dicendo, Ne metuatis a serviendo (hoc est, ne metuatis servire, ne impediat vos timor quo minus serviatis Chaldaeis;) sed subjicite vos et servite regi Babylonis; et bene erit vobis. 10. As for me, behold, I will dwell at Mizpah to serve the Chaldeans, which will come unto us: but ye, gather ye wine, and summer-fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken. 10. Et ego, ecce ego manebo in Mispath, ut stem coram facie Chaldaeorum (hoc est, ut occurram Chaldaeis) qui venient ad nos; et vos colligite vinum et fructus aestivos (qyph significat oestatem, sed transfertur metaphorice ad oestivos fructus,) et oleum; et reponite in vasis vestris, et habitate in urbibus quas apprehenderitis. Here, as I have hinted, is explained the great humanity of Gedaliah, and also his pious solicitude for his own nation, in order that the perfidy and cruelty of the son of Nethaniah might appear the more detestable, who slew a man so well deserving in his conduct to him and to others, having been led to do so by reward. The Prophet says that he swore to them; nor was it strange to interpose an oath in a state of things so disturbed. Hardly could Ishmael and the rest have any confidence, since the Chaldeans had been so extremely hostile to them; they must, indeed, have been in the greatest trepidation. There was, therefore, need of a remedy, even that Gedaliah should assure them of his integrity. This was the reason why he made an oath; for had it been in times of tranquillity, an oath would not have been necessary. But as their life hung, as it were, on a thread, and they saw many dangers on every side, there was need of a confirmation; nor did Gedaliah receive them without some danger; for it was not pleasing to the Chaldeans that such men should continue in the land. For we have seen that the princes had been on this account killed, and then all the chief men among the people had been removed to Chaldea, lest any of them should attempt some new commotions. It was, therefore, the object of Nebuchadnezzar to keep the country quiet; and this was the best way to prevent any disturbance. Gedaliah then, no doubt, saw that this would not be very agreeable to the Chaldeans, and yet his humanity prevailed, and his concern for his own nation, that he not only hospitably received them, but also promised them by an oath, that there would be safety for them. He therefore exhorted them to be confident, and also to serve the Chaldeans. It was, indeed, especially expected of them, that they should surrender up themselves, as their case was hopeless. Then Gedaliah promised that the Chaldeans would be content with a voluntary submission; and he promised them also, that there would be a safe dwelling for them in the land. And he ordered them to gather wine, and corn, and fruit, and to store them up, as there would be no danger from war. He also ordered them to dwell in the cities which they had taken, or to which they had been driven. The verb here is ambiguous; but I prefer its most literal meaning, which ye have taken. They could not, indeed, have taken a city by force and arms, as they had only a few men, and could never have been equal to their enemies. Then the forcible taking of cities is not what is meant; but Gedaliah's meaning was, that they might safely remain wherever they were, or that they might dwell in any city they came to. But it was a great thing when he said to them, that he would stand for them; for he thus laid down his own life, as though he had said that he would be a surety that nothing grievous should happen to them. And hence it is more clearly seen that he did not regard himself, but that he used the power given him for the public good; for if he had ambition, he would have been, doubtless, more careful to ingratiate himself with the king of Babylon, and he would have resolved to deal no less cruelly with a people so hard and refractory, than their enemies. But when he extended his wings as the hen, to gather under them the residue of his own nation, it appears quite evident that he had no care for his own private safety, but that whatever power had been given him by King Nebuchadnezzar, he employed it wholly for the public good. Then these words ought to be especially noticed, And I, behold, I will dwell in Mizpah, that I may stand, etc., that is, that I may meet the Chaldeans who may come to us, that is, lest they should come upon you for some hostile purpose. It afterwards follows --

Jeremiah 40:11-12 11. Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; 11. Atque etiam omnes Judaei qui erant in Moab (hoc est, apud Moabitas) et apud filios Ammon, et apud ldumaeos (et in Edom,) et quicunque erant in omnibus terris (hoc est, qui dispersi erant per varios regiones,) audierunt quod dimisisset rex Babylonis reliquias (residuum aliquod) Jehudah, et quod praefecisset illis Godoliam filium Achikam filii Saphan; 12. Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer-fruits very much. 12. Et venerunt omnes Judaei (venerunt ergo omnes Judaei) ex cunctis locis ad quae expulsi fuerunt et venerunt (reversi sunt) in terrain Jehudah ad Godoliam in Mispath; et collegerunt vinum et fructus aestivos multos valde (hoc est, in magna copia.) The Prophet shews here, that except intestine wickedness had arisen, the condition of the people would have been endurable until the time of exile had elapsed. God had pre-fixed, as it has been before stated, seventy years. Nebuchadnezzar had already so withdrawn the flower of the people, that still some inhabitants remained, that the land might not be wholly naked and forsaken. For besides the poor who had been left, he has already told us, that some chief men came with their troops. He now adds that all the Jews, who had fled to neighboring nations, came to Geda-liah; some had taken refuge among the Ammonites, and some among the Moabites; these came and dwelt in the land. Then God did thus moderate the rigor of his vengeance, so that some remnants continued in Judea until the restoration of the whole people. But the perverseness of those who had before despised his favor, is on the other hand most clearly shewn. God no doubt designed to make manifest their extreme wickedness; for they not only despised the kindness of King Nebuchadnezzar, but rushed headlong to their own ruin; for their fury and madness led them on to kill their own leader, and thus all things were thrown into confusion, as this might have provoked the indignation of the conqueror to obliterate the very name of the people by slaying the captives as well as those who had been left in the land. To point out this was the object of the Prophet in this part of the chapter. He says that all the Jews; he puts in the particle gm, gam, for the sake of emphasis, and even all the Jews, who had fled either to the Moabites or to the children of Ammon, or to the Idumeans, or to other parts in other countries. There is no doubt but they made up a considerable number. Then the whole land must have had many inhabitants; and though it was not populous, yet the desolation that might have been feared, was not extreme. We hence conclude, that there was no over-statement made, when Gedaliah promised security to the leaders of the forces and their companions. As he then made an oath that they would all be safe, he did not deceive them, for he really proved his faithfulness, because these miserable exiles, who returned into Judea, dwelt in safety, and God also gave them a rich abundance of fruits, so that they lived comfortably in their own country. Before the city was taken these were wanderers, and no doubt they must have suffered great poverty and want. But now the Lord gave them relief, and supplied them with plenty. But we hence know more fully how great must have been the impiety and wickedness of Ishmael and his companions, who not only had the liberty to dwell comfortably in their own country under the care and protection of Gedaliah, but who also enjoyed abundance of blessings. For as the most miserable of them gathered great abundance of fruits, they might have had a large portion of all good things. Hence then the more and the more detestable appeared their ingratitude. And it further appears how extreme and incurable was their perverseness, that they were not moved and affected, when they saw Jerusalem destroyed, the temple burnt, and the horrible slaughter which had taken place; and especially when they knew what Nebuzaradan had preached respecting God's vengeance, and had performed the office of a prophet in reproving them. That they thus so obstinately rejected the blessings of God and resisted what he did for them, was an evident proof that they were monstrously stupid; and this is what the Prophet intended to shew, as we shall hereafter see. But I must make an end here. PRAYER Grant, Almighty God, that as we are not sufficiently attentive in considering thy judgments, we may learn to become wise by the examples of others, and so to reflect on what thou teachest us by thy servants the Prophets, that we may apply it to our own use, and thus render ourselves teachable and obedient to thee, and that especially when thou chastisest us with thy scourges, we may not resist thy power, but so submit to thee, that we may at length be raised up and comforted by thy mercy and be restored to a complete salvation, through Christ Jesus our Lord. -- Amen.

Netophathite--from Netophah, a town in Judah (Sa2 23:28). Maachathite--from Maachathi, at the foot of Mount Hermon (Deu 3:14).

Fear not--They were afraid that they should not obtain pardon from the Chaldeans for their acts. He therefore assured them of safety by an oath. serve--literally, "to stand before" (Jer 40:10; Jer 52:12), that is, to be at hand ready to execute the commands of the king of Babylon.

Mizpah--lying on the way between Babylon and Judah, and so convenient for transacting business between the two countries. As for me . . . but ye--He artfully, in order to conciliate them, represents the burden of the service to the Chaldeans as falling on him, while they may freely gather their wine, fruits, and oil. He does not now add that these very fruits were to constitute the chief part of the tribute to be paid to Babylon: which, though fruitful in corn, was less productive of grapes, figs, and olives [HERODOTUS, 1.193]. The grant of "vineyards" to the "poor" (Jer 39:10) would give hope to the discontended of enjoying the best fruits (Jer 40:12).

Jews . . . in Moab--who had fled thither at the approach of the Chaldeans. God thus tempered the severity of His vengeance that a remnant might be left.

Now when all the captains of the forces which were in the fields,.... Not the captains of the king of Babylon's forces, but the captains of the king of Judah's forces; who either during the siege had lurked in the fields and villages, not daring to fall upon the Chaldean army, or attempt to raise the siege; or rather who fled with Zedekiah from Jerusalem, when the city was taken, and who deserted him, when he was apprehended, and shifted for themselves, and were dispersed about in the country, where they continued for some little time: but when they and their men; their servants, or rather the common soldiers that were under them: heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land; his viceroy or deputy governor in the land of Judea; being a prince of considerable note among the Jews, and in high favour with the king of Babylon: and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive unto Babylon; even as many men, women, children, and poor, as were left in the land, and not carried captive; these were all committed to the care of this prince, to rule over and govern them; to keep them in subjection to the king of Babylon; to employ them in cultivating the land, from whence some profit might arise to the conqueror and new proprietor of it.

Then they came to Gedaliah to Mizpah,.... Having heard that the Chaldean army was gone, and so were in no fear of that; and also that Gedaliah was made deputy governor, one of their own nation, a pious, prudent, good man, a man of ingenuity, mildness, and integrity; under whose government they might expect to live comfortably; and which was much preferable to captivity in a foreign country, though tributary to Babylon: even Ishmael the son of Nethaniah; who was of the seed royal, Jeremiah 41:1; and Johanan and Jonathan the sons of Kareah; two brothers, but who they were, or their father, is not known, no mention being made of them but in this story: and Seraiah the son of Tanhumeth; who he was is also uncertain: and the sons of Ephai the Netophathite; so called from Netophah, a city of the tribe of Judah near Bethlehem, and are mentioned together, Ezra 2:22; the Netophathites inhabited several villages, 1 Chronicles 9:16; mention is made in the Misnic (t) writings of artichokes and olives this place was famous for: and Jezaniah the son of a Maachathite; a family so called from Maacah, Caleb's concubine, 1 Chronicles 2:48; they and their men; these generals, and the forces under their command. (t) Shebiit, c. 9. sect. 5. & Pea, c. 7. sect. 1.

And Gedaliah the son of Ahikam the son of Shaphan aware unto them and to their men,.... They might express their fears, that should they continue with Gedaliah, as they were inclined to do, could they be safe; that seeing they had encouraged Zedekiah to hold out the siege to the last against the Chaldeans, and they should hear where they were, would demand them, and they, should be taken and delivered up into their hands; upon which Gedaliah not only promises them safety, but swears to them that they should live safely with him, and never be delivered up to the Chaldeans, and that he would undertake to indemnify them, and preserve them: saying, fear not to serve the Chaldeans; as if it was an evil to do it; or as if their yoke was hard and intolerable; or as if it would be unprofitable, and turn to no account; or they should be always in danger of their lives: dwell in the land, and serve the king of Babylon, and it shall he well with you; settle in the land, and do not rove about from place to place like fugitives; nor go out of the land through fear of the king of Babylon, but continue in it, and live in subjection to him, and depend upon it you will live comfortably and safely.

As for me, behold, I will dwell at Mizpah, to serve the Chaldeans that come unto us,.... Here he urges his own example, as before their welfare, to engage them to dwell in the land, and serve the Chaldeans; this was what he had determined to do, and had fixed upon Mizpah, a frontier town, and in the way to Babylon, as a proper seat of residence for him, as a governor under the king of Babylon: "to serve the Chaldeans"; or "to stand before them" (u); that should come to him as messengers from the king of Babylon, to receive tribute or bring orders to him; all which he would take care of, as well as be an advocate for the Jews, and plead on their behalf, for favours to be bestowed on them; and particularly for these generals and their forces, that they might be pardoned, and dwell safely in the land: he suggests, that they need not trouble themselves about these things; all affairs of this kind he would take upon himself to transact; so that they would have nothing to fear, nor anything to do, but as follows: but ye, gather ye wine, and summer fruits, and oil; that is, grapes to make wine of, and olives to make oil of, and summer fruits, such as figs and apples. The Targum interprets it lumps of figs; and so Jarchi; for fruits of trees are meant, and not fruits of the earth, as corn and wheat; for both barley and wheat harvests were over before this time; the city being taken in July, and, a month after that, Nebuzaradan came and carried off the captives, and left the poor with Gedaliah, appointed governor. It may be rendered, "autumnal fruits" (w); for the word signifies autumn as well as summer; and put them in your vessels; casks, bottles, and such like vessels, suitable to the things mentioned, and which were in common use, in order to be laid up for winter; and as they used to do in times of peace, not fearing any enemy to come and take them from them: and dwell in your cities which ye have taken; not by force of arms, or as they pleased; but which they had held in possession formerly as the inheritances of their families, and which they had lately reassumed, or might however enter upon the quiet possession of. (u) "ut stem coram", Vatablus, Pagninus; "ad standum coram", Schmidt. (w) "et autumni fructus", Schmidt; "fructus autumnales", Vatablus.

Likewise, when all the Jews that were in Moab,.... Who had fled thither, and to the places after mentioned, when the king of Babylon first invaded the land, and where they had continued unto this time: and among the Ammonites, and in Edom, and that were in all the countries; in all other neighbouring countries, besides Moab, Ammon, and Edom; some fleeing one way, and some another, which lay nearest to their borders, or where they thought themselves safest: when they heard that the king of Babylon had left a remnant of Judah; a few of their brethren, to cultivate the land, and repopulated it: and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; whom they knew to be a wise and good man; these were engaging motives to them to return to their own land, being more desirable to live in than any other, could they enjoy peace and safety; and to dwell with their brethren, their own countrymen, and of the same religion with them, was more eligible than to dwell in foreign idolatrous countries; and especially since there was a government established to protect and defend them, and that in the hands of so worthy a prince as Gedaliah.

Even all the Jews returned from all places whither they were driven,.... Through fear of the Chaldean army; they came all of them from the several countries before mentioned; so that here was like to be a happy settlement and a flourishing commonwealth again; here being princes and generals, soldiers and common people, in large numbers, that were returned and coalesced under the government of Gedaliah: and came to the land of Judah, to Gedaliah, unto Mizpah; they came out of the several countries where they had been for some time, and entered the land of Judah; but did not take up their abode anywhere, till they had presented themselves to the governor, and put themselves under his protection; promising, no doubt, to regard him as such, and to be tributary to the Chaldeans; being assured by him, as the generals and their forces before, that all would be well with them, giving them free liberty to settle in the cities and villages to which they belonged; and accordingly they set out from Mizpah, and went to their respective habitations they had abandoned: and gathered wine and summer fruits very much; See Gill on Jeremiah 40:10; the people of the land being carried captive; and the Chaldean army not having ravaged these parts, or however had left an abundance of fruits, which these people, at their return, found and gathered.

We have in these verses, I. A bright sky opening upon the remnant of the Jews that were left in their own land, and a comfortable prospect given them of some peace and quietness after the many years of trouble and terror with which they had been afflicted. Jeremiah indeed had never in his prophecies spoken of any such good days reserved for the Jews immediately after the captivity; but Providence seemed to raise and encourage such an expectation, and it would be to that miserable people as life from the dead. Observe the particulars. 1. Gedaliah, one of themselves, is made governor in the land, by the king of Babylon, Jer 40:7. To show that he designed to make and keep them easy he did not give this commission to one of the princes of Babylon, but to one of their brethren, who, they might be sure, would seek their peace. He was the son of Ahikam, the son of Shaphan, one of the princes. We read of his father (Jer 26:24) that he took Jeremiah's part against the people. He seems to have been a man of great wisdom and a mild temper, and under whose government the few that were left might have been very happy. The king of Babylon had a good opinion of him and reposed a confidence in him, for to him he committed all that were left behind. 2. There is great resort to him from all parts, and all those that were now the Jews of the dispersion came and put themselves under his government and protection. (1.) The great men that had escaped the Chaldeans by force came and quietly submitted to Gedaliah, for their own safety and common preservation. Several are here named, Jer 40:8. They came with their men, their servants, their soldiers, and so strengthened one another; and the king of Babylon had such a good opinion of Gedaliah his delegate that he was not at all jealous of the increase of their numbers, but rather pleased with it. (2.) The poor men that had escaped by flight into the neighbouring countries of Moab, Ammon, and Edom, were induced by the love they bore to their own land to return to it again as soon as they heard that Gedaliah was in authority there, Jer 40:11, Jer 40:12. Canaan itself would be an unsafe unpleasant country if there were no government nor governors there, and those that loved it dearly would not come back to it till they heard there were. It would be a great reviving to those that were dispersed to come together again, to those that were dispersed into foreign countries to come together in their own country, to those that were under strange kings to be under a governor of their own nation. See here in wrath God remembered mercy, and yet admitted some of them upon a further trial of their obedience. 3. The model of this new government is drawn up and settled by an original contract, which Gedaliah confirmed with an oath, a solemn oath (Jer 40:9): He swore to them and to their men, it is probably according to the warrant and instructions he had received from the king of Babylon, who empowered him to give them these assurances. (1.) They must own the property of their lands to be in the Chaldeans. "Come" (says Gedaliah), "fear not to serve the Chaldeans. Fear not the sin of it." Though the divine law had forbidden them to make leagues with the heathen, yet the divine sentence had obliged them to yield to the king of Babylon. "Fear not the reproach of it, and the disparagement it will be to your nation; it is what God has brought you to, has bound you to, and it is no disgrace to any to comply with him. Fear not the consequences of it, as if it would certainly make you and yours miserable; no, you will find the king of Babylon not so hard a landlord as you apprehend him to be; if you will but live peaceably, peaceably you shall live; disturb not the government, and it will not disturb you. Serve the king of Babylon and it shall be well with you." If they should make any difficulty of doing personal homage, or should be apprehensive of danger when the Chaldeans should come among them, Gedaliah, probably by instruction from the king of Babylon, undertakes upon all occasions to act for them, and make their application acceptable to the king (Jer 40:10): "As for me, behold, I will dwell at Mizpah, to serve the Chaldeans, to do homage to them in the name of the whole body if there be occasion, to receive orders, and to pay them their tribute when the come to us." All that passes between them and the Chaldeans shall pass through his hand; and, if the Chaldeans put such a confidence in him, surely his own countrymen may venture to do it. Gedaliah is willing thus to give them the assurance of an oath that he will do his part in protecting them, but, being apt to err (as many good men are) on the charitable side, he did not require an oath from them that they would be faithful to him, else the following mischief might have been prevented. However, protection draws allegiance though it be not sworn, and by joining in with Gedaliah they did, in effect, consent to the terms of government, that they should serve the king of Babylon. But, (2.) Though they own the property of their lands to be in the Chaldeans, yet, upon that condition, they shall have the free enjoyment of them and all the profits of them (Jer 40:10): "Gather you wine and summer fruits, and take them for your own use; put them in your vessels, to be laid up for winter-store, as those do that live in a land of peace and hope to eat the labour of your hand, nay, the labour of other people's hands, for you reap what they sowed." Or perhaps they were the spontaneous products of that fertile soil, for which none had laboured. And accordingly we find (Jer 40:12) that they gathered wine and summer fruits very much, such as were at present upon the ground, for their corn-harvest was over some time before Jerusalem was taken. While Gedaliah was in care for the public safety he left them to enjoy the advantages of the public plenty, and, for aught that appears, demanded no tribute from them; for he sought not his own profit, but the profit of many. II. Here is a dark cloud gathering over this infant state, and threatening a dreadful storm. How soon is this hopeful prospect blasted! For when God begins in judgment he will make an end. It is here intimated to us, 1. That Baalis the king of the Ammonites had a particular spite at Gedaliah, and was contriving to take him off, either out of malice to the nation of the Jews, whose welfare he hated the thought of, or a personal pique against Gedaliah, Jer 40:14. Some make Baalis to signify the queen-mother of the king of the Ammonites, or queen-dowager, as if she were the first mover of the bloody and treacherous design. One would have thought this little remnant might be safe when the great king of Babylon protected it; and ye it is ruined by the artifices of this petty prince or princess. happy are those that have the King of kings of their side, who can take the wise in their own craftiness; for the greatest earthly king cannot with all his power secure us against fraud and treachery. 2. That he employed Ishmael, the son of Nethaniah, as the instrument of his malice, instigated him to murder Gedaliah, and, that he might have a fair opportunity to do it, directed him to go and enrol himself among his subjects and promise him fealty. Nothing could be more barbarous than the design itself, nor more base than the method of compassing it. How wretchedly is human nature corrupted and degenerated (even in those that pretend to the best blood) when it is capable of admitting the thought of such abominable wickedness! Ishmael was of the seed royal, and would therefore be easily tempted to envy and hate one that set up for a governor in Judah, who was not, as he was, of David's line, though he had ever so much of David's spirit. 3. That Johanan, a brisk and active man, having got scent of this plot, informed Gedaliah of it, yet taking it for granted he could not but know of it before, the proofs of the matter being so very plain: Dost thou certainly know? surely thou dost, Jer 40:14. He gave him private intelligence of it (Jer 40:15), hoping he would then take the more notice of it. He proffered his service to prevent it, by taking off Ishmael, whose very name was ominous to all the seed of Isaac: I will slay him. Wherefore should he slay thee? Herein he showed more courage and zeal than sense of justice; for, if it be lawful to kill for prevention, who then can be safe, since malice always suspects the worst? 4. That Gedaliah, being a man of sincerity himself, would by no means give credit to the information given him of Ishmael's treachery. He said, Thou speakest falsely of Ishmael. Herein he discovered more good humour than discretion, more of the innocency of the dove than the wisdom of the serpent. Princes become uneasy to themselves and all about them when they are jealous. Queen Elizabeth said that she would believe no more evil of her people than a mother would believe of her own children; yet many have been ruined by being over-confident of the fidelity of those about them.