Jeremiah 40:13–41:18

Jeremiah 40:13-14 13. Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah, 13. Et Johanan (Joannes) filius Chareah et omnes duces copiarum qui fuerant in agro, venerunt ad Godoliam in Mispath; 14. And said unto him, Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not. 14. Et dixerunt ei, An sciendo scis, quod Baalis rex filiorum Ammon misit Ismael filium Nathaniae qui percutiat to in anima? Sed non credidit illis Godolias filius Achikam. A sad history is here given, from which we may conclude, that God's wrath against the people had not been appeased by the destruction of the city and the burning of the Temple. It was some token of mercy, when Gedaliah was set over the remnant of the people and the poor, who had been allowed to dwell in the land. But now Gedaliah is slain, and a miserable scattering must have ensued. The wrath also of the king of Babylon was kindled, because the Chaldeans, who had been given as guards, were at the same time killed. It was then God's purpose to execute his judgment also on these remnants. But the Prophet shews how it was that Gedaliah was killed, even because Ishmael had been hired and advised by the king of Ammon. he says, however, that he had been warned by the sons of Kareah, of whom mention has been made, but that he had no faith in them. And hence the Prophet begins by saying, that John the son of Kareah and the other leaders came to him. He had, as we have seen, received them before, and had sworn to them that he would be their defender, so that no one would hurt them; he had undertaken to face all danger, and offered his head as a pledge that the Chaldeans would not attempt anything against them. They came then to him, because with safety was connected public benefit, he had, then, bound them to himself by no common benefit, and it was for their good that he should be safe and secure, who was in favor with the king of Babylon. They therefore came and said, that Ishmael the son of Nethaniah was suborned by the king of Ammon It may have been that the king of Ammon had hoped to be the king of Judea, or to have all that land as his own after the departure of the Chaldean army. But as his expectation was disappointed, he began to attempt another tiling, to render the land desolate by creating disturbances. Such then seems to have been the reason why he induced Ishmael to undertake the impious and abominable act of killing Gedaliah. As to Gedaliah having no faith in their words, a question may be here raised, How was it that God suffered this holy man, endued with such rare virtues, to be basely killed by a traitor and an assassin? In the first place, we must hold it as true, that God's judgments are just, though they correspond not with our notions. It seems indeed, at the first glance, very unaccountable, that Gedaliah should have been slain, who yet had emerged, as it were, from death, and had obtained favor with the Chaldeans; but it was God's purpose to take him to himself, and at the same time to execute his vengeance to the utmost on the people; for we shall see that those who had been left were wholly unworthy of God's favor; and we shall also see, that as mad wild beasts they ran headlong to death, and never ceased to provoke God's wrath against them. Let us then learn from this passage, that when God calls his servants from this world, he regards their salvation, so that death is for their good. For Gedaliah might have seen, that had he lived longer, things more bitter than hundred deaths would have happened to him. It was then God's will to take him in time, before he was overwhelmed with sorrows. For it was no small cause of grief to see the people obstinately struggling against the goodness of God, until their final ruin came. This obstinacy then might have been the cause of incredible sorrow to the holy man: hence the Lord removed him in due time. In the meantime, as I have said, he opened a way for his wrath, so that after it became evident that the remnant that had been saved were wholly unworthy of mercy, they were destroyed together with the rest. But, in the second place, we see that there was a fault mixed with virtue in Gedaliah. Love, indeed, is not suspicious, as Paul says, and ought not easily to admit an accusation. (1 Corinthians 13:5.) But he ought to have been circumspect, not only for his own sake, but because his death brought with it the ruin of the whole people. He ought then to have been more cautious. But we hence learn how difficult it is even for the best of men, endued with peculiar virtues, so to conduct themselves, as not to deviate on either side. It was a. praiseworthy simplicity that Gedaliah did not suspect that Ishmael would be so perfidious and so wicked; but as in this instance he shewed no regard for himself nor for the public safety, he was to be blamed. But, as I have said, it was God's purpose to remove him to his rest, for had he lived, he would have been a hundred times overwhelmed with troubles. Ungodly men may blast the memory of the holy man, because he had been so stupid: but as I have already said, that as he must have deviated either on this or that side, it was better that Ishmael should not be accused until he was found guilty. Gedaliah's only mistake was, that he disregarded the treachery of which he had been warned. It now follows --

Baalis--named from the idol Baal, as was often the case in heathen names. Ammonites--So it was to them that Ishmael went after murdering Gedaliah (Jer 41:10). slay--literally, "strike thee in the soul," that is, a deadly stroke. Ishmael--Being of the royal seed of David (Jer 41:1), he envied Gedaliah the presidency to which he thought himself entitled; therefore he leagued himself with the ancient heathen enemy of Judah. believed . . . not--generous, but unwise unsuspiciousness (Ecc 9:16).

Jeremiah 40:15-16 15. Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant in Judah perish? 15. Et Joannes filius Kareah dixit ad Godoliam in secreto in Mispath, dicendo, lbo nunc (vel, agedum eam) et percutiam Ismael filium Nathaniae ita ut nemo sciat: quare percutiet to in anima, [120] et dissipabuntur totus Jehudah, qui congregati sunt ad te (hoc est, dissipabuntur qui congregati sunt ad te ex toto Jehudah,) et peribit residuum Jehudah? 16 But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael. 16. Et dixit Godolias filius Achikam Joanni filio Kareah, Ne feceris hanc rem, quia merdacium tu loqueris contra Ismael. We here see that the holy man was blinded, so that he not only disregarded the counsel given to him, but also rejected the help offered to him. It is again a thing worthy of praise, that he was unwilling that Ishmael should be rashly killed, the cause being not known; but he ought to have carefully inquired, and the thing being found out, he might have defended himself, and put to death a wicked man and a public pest. He was armed with the sword; and he might have justly punished Ishmael, if he had only been attentive to the matter, that is, if he had taken the trouble to ascertain the fact. As then he had been endued with authority, for Nebuchadnezzar had set him over the land, he was to be blamed in this, that he abstained from taking' vengeance, (for he was not a private man,)but he did not believe that there was so great a treachery in Ishmael, whom he thought to be an honest and upright man, and friendly to him. Nevertheless, there is a medium between simplicity on the one hand, and cruelty on the other. Had he immediately become incensed against Ishmael, it would have been blamable cruelty; for we ought not to be carried away headlong to condemn innocent men; for if we indiscriminately receive all sorts of calumnies, no man can remain innocent. But as I have said, Gedaliah might have so acted as not to wrong Ishmael by believing every idle report, and yet he might have taken care of himself. He might have done this, had he inquired, and having known the case, determined accordingly; but he willfully closed his eyes, and thus committed a great mistake. But we hence see, that when in other things he was not without judgment and foresight, he was in this instance, as it were, destitute of a sound mind; for it was God's purpose to open a way for his judgment, so that he might destroy the remnant of the people. And at the same time we see how difficult it is not to do wrong, when we desire to be just, tolerant, and unsuspicious. We are, in short, taught, how difficult a thing it is, and how rare is the virtue to exercise moderation. Ishmael might have been immediately convicted of perfidy and wickedness; this was what Gedaliah was unwilling to do; and why? because he was unwilling to suspect anything wrong in a man whom he thought to be sincere and faithful. Well, but at the same time he did wrong to John, the son of Kareah, and to the other leaders of the forces. They came to him, not one man or two men, but the chiefs who had been set over the soldiers by King Zedekiah. These came to him, so that their charge was probable. What did Gedaliah say? Thou speakest falsely, he said. he reproachfully repelled John, the son of Kareah, who yet was well disposed towards him, and wished to save him from his danger. We hence clearly see that the best of men never so act, but that under the color of equity and humanity they often fall into sloth and neglect; and that when they wish to be humane towards one, they act unkindly and reproachfully towards many. So it is ever necessary to flee to God, that he may rule us by the spirit of discretion. Now follows the murder of Gedaliah. Footnotes: [120] Why should he kill (or smite) thy life?" so all the versions and the Targum. But nphs means often a corpse or a dead body, Leviticus 21:1; Leviticus 22:4. Then the most obvious rendering would be, "Why should he smite thee dead?" or, "Why should he smite thee a corpse?" Blayney gives the meaning, but not a translation," Wherefore should he take away thy life?" -- Ed.

thou speakest falsely--a mystery of providence that God should permit the righteous, in spite of warning, thus to rush into the trap laid for them! Isa 57:1 suggests a solution. Next: Jeremiah Chapter 41

Moreover, Johanan the son of Kareah,.... Who seems to be the principal captain next to Ishmael, against whom an information is brought, and so not present; this captain is here only mentioned by name, and before next to Ishmael: and all the captains of the forces that were in the fields; or that had been in the fields, and probably might be there again; see Jeremiah 40:7; that is, the rest of them, besides Johanan mentioned, and Ishmael the conspirator: these came to Gedaliah to Mizpah; they had been with him before, and being satisfied by him of the safety they would be in, in the service of the Chaldeans, under him, either returned to the fields from whence they came, or went to those cities and villages he directed them to; but, like honest and faithful men, knowing there was a conspiracy against his life, came in a body to inform him of it, for the greater certainty of it; as judging he would be more ready to give heed unto it, than if only a single person had informed him of it, as well as to show their affection and loyalty to him.

And said unto him, dost thou certainly know,.... Not that they thought he did know, or that the thing was so flagrant that he must know it; but that he might be assured of the truth of it, from the information they were now about to give him: or, "dost thou not in knowing know?" (x) it is most certainly true; and thou mayest depend upon it that it is real matter of fact: that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? very probably Ishmael, with the forces under him, fled to the king of the Ammonites upon the taking of Jerusalem; who, out of ill will to the Jews, always bore them by the Ammonites, envying their reestablishment under Gedaliah, and hoping to make a prey of them if their governor was removed, moved it to this young prince to dispatch him; and who might be forward enough to undertake it, being displeased that Gedaliah should be governor, which he might think was an office he had a better right to, being of the seed royal; and therefore readily agreed to be sent on this bloody errand, to take away the governor's life: or, "to smite him in the soul"; or "to smite his soul" (y); that is, to give him a mortal blow, his death's wound, to separate soul and body: but Gedaliah the son of Ahikam believed them not; being a good man, and knowing he had done nothing to disoblige him, could not believe a person of such birth and dignity would ever be guilty of such an action: very likely Ishmael had behaved in a very princely complaisant manner, and had expressed a great affection for the governor, and had been very familiar with him; and being of the seed royal, it is highly probable Gedaliah had shown a distinguished regard to him, which he might think was the reason of this charge being brought against him, out of envy to him; however, since it came from such a body of men, though he was not over credulous, yet he ought to have inquired into it, and provided for his own safety, and the public good, against the worst that might happen. (x) "nonne cognoscendo cognosces", Pagninus, Montanus. (y) "ut percutiat animam tuam", Munster; "te in anima", Pagninus; "secundum animam", Piscator; "ad percutiendum te (quoad) animam", Schmidt.

Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly,.... Partly that he might, as he thought, more easily prevail upon him, and persuade him to believe the information given; and partly for the sake of the proposal he had to make to him, which it was not proper should be publicly made: saying, let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it; that he had slain him, or that Gedaliah had given him leave to do it: wherefore should he slay thee, that all the Jews that are gathered unto thee should be scattered, and the remnant in Judah perish? suggesting, that it was not barely his losing his own life, which is, and ought to be, precious to every man, and should be carefully preserved, but it would be a public loss; the people, being without a governor, would disperse here and there, fearing their own lives and property would not be safe under a murderer; and that the Chaldeans would be so incensed by such an action, as to come and revenge his death on them; and thus being scattered about, some one way, and some another, would be no more under any form of government as a body politic, and so perish as such, at least; and thus all their hopes, which began to revive, of their beings commonwealth again, would be lost: with this argument Johanan hoped to prevail on Gedaliah to give him leave to slay the conspirator.

But Gedaliah the son of Ahikam said unto Johanan the son of Kareah,.... In answer to his request, and the motion made by him: thou shalt not do this thing; or, "do not do this thing" (z); dissuading him from it, as being unlawful to take away a man's life in such a secret manner, without any legal process against him; though it seems to carry more in it, that he laid his commands upon him not to do it, and threatened him if he did: for thou speakest falsely of Ishmael; or "a lie" (a); a falsehood, a mere calumny; which was not using Johanan well, neither kindly nor genteelly, who had expressed such a concern for him, and for the public good. The event related in the following chapter shows that the information was good, and that it was no lie or calumny that was told; and it would have been well for Gedaliah, and the people of the Jews, had he given credit to it; but the time was not come for the Jewish commonwealth to be restored; and things were thus suffered to be, for the further punishment of the sins of that people. (z) "noli facere hoc verbum", V. L. "ne facias verbum hoc", Pagninus, Montanus, Schmidt. (a) "mendacium", Schmidt; "falsum", Pagninus, Montanus.

in the fields--not in the city, but scattered in the country (Jer 40:7).

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.

It is hard to say which is more astonishing, God's permitting or men's perpetrating such villanies as here we find committed. Such base, barbarous, bloody work is here done by men who by their birth should have been men of honour, by their religion just men, and this done upon those of their own nature, their own nation, their own religion, and now their brethren in affliction, when they were all brought under the power of the victorious Chaldeans, and smarting under the judgments of God, upon no provocation, nor with any prospect of advantage - all done, not only in cold blood, but with art and management. We have scarcely such an instance of perfidious cruelty in all the scripture; so that with John, when he saw the woman drunk with the blood of the saints, we may well wonder with great admiration. But God permitted it for the completing of the ruin of an unhumbled people, and the filling up of the measure of their judgments, who had filled up the measure of their iniquities. Let it inspire us with an indignation at the wickedness of men and an awe of God's righteousness. I. Ishmael and his party treacherously killed Gedaliah himself in the first place. Though the king of Babylon had made him a great man, had given him a commission to be governor of the land which he had conquered, though God had made him a good man and a great blessing to his country, and his agency for its welfare was as life from the dead, yet neither could secure him. Ishmael was of the seed royal (Jer 41:1) and therefore jealous of Gedaliah's growing greatness, and enraged that he should merit and accept a commission under the king of Babylon. He had ten men with him that were princes of the king too, guided by the same peevish resentments that he was; these had been with Gedaliah before, to put themselves under his protection (Jer 40:8), and now came again to make him a visit; and they did eat bread together in Mizpah. he entertained them generously, and entertained no jealousy of them, notwithstanding the information given him by Johanan. They pretended friendship to him, and gave him no warning to stand on his guard; he was in sincerity friendly to them, and did all he could to oblige them. But those that did eat bread with him lifted up the heel against him. They did not pick a quarrel with him, but watched an opportunity, when they had him alone, and assassinated him, Jer 41:2. II. They likewise put all to the sword that they found in arms there, both Jews and Chaldeans, all that were employed under Gedaliah or were in any capacity to revenge his death, Jer 41:3. As if enough of the blood of Israelites had not been shed by the Chaldeans, their own princes here mingle it with the blood of the Chaldeans. The vine-dressers and the husbandmen were busy in the fields, and knew nothing of this bloody massacre; so artfully was it carried on and concealed. III. Some good honest men, that were going all in tears to lament the desolations of Jerusalem, were drawn in by Ishmael, and murdered with the rest. Observe, 1. Whence they came (Jer 41:5) - from Shechem, Samaria, and Shiloh, places that had been famous, but wee now reduced; they belonged to the ten tribes, but there were some in those countries that retained an affection for the worship of the God of Israel. 2. Whither they were going - to the house of the Lord, the temple at Jerusalem, which, no doubt, they had heard of the destruction of, and were going to pay their respects to its ashes, to see its ruins, that their eye might affect their heart with sorrow for them. They favour the dust thereof, Psa 102:14. They took offerings and incense in their hand, that if they should find any altar there, though it were but an altar of earth, and any priest ready to officiate, they might not be without something to offer; if not, yet they showed their good-will, as Abraham, when he came to the place of the altar, though the altar was gone. The people of God used to go rejoicing to the house of the Lord, but these went in the habit of mourners, with their clothes rent and their heads shaven; for the providence of God loudly called to weeping and mourning, because it was not with the faithful worshippers of God as in months past. 3. How they were decoyed into a fatal snare by Ishmael's malice. Hearing of their approach, he resolved to be the death of them too, so bloodthirsty was he. He seemed as if he hated every one that had the name of an Israelite or the face of an honest man. These pilgrims towards Jerusalem he had a spite to, for the sake of their errand. Ishmael went out to meet them with crocodiles' tears, pretending to bewail the desolations of Jerusalem as much as they; and, to try how they stood affected to Gedaliah and his government, he courted them into the town and found them to have a respect for him, which confirmed him in his resolution to murder them. He said, Come to Gedaliah, pretending he would have them come and live with him, when really he intended that they should come and die with him, Jer 41:6. They had heard such a character of Gedaliah that they were willing enough to be acquainted with him; but Ishmael, when he had them in the midst of the town, fell upon them and slew them (Jer 41:7), and no doubt took the offerings they had and converted them to his own use; for he that would not stick at such a murder would not stick at sacrilege. Notice is taken of his disposing of the dead bodies of these and the rest that he had slain; he tumbled them all into a great pit (Jer 41:7), the same pit that Asa king of Judah had digged long before, either in the city or adjoining to it, when he built or fortified Mizpah (Kg1 15:22), to be a frontier-garrison against Baasha king of Israel and for fear of him, Jer 41:9. Note, Those that dig pits with a good intention know not what bad use they may be put to, one time or other. He slew so many that he could not afford them each a grave, or would not do them so much honour, but threw them all promiscuously into one pit. Among these last that were doomed to the slaughter there were ten that obtained a pardon, by working, not on the compassion, but the covetousness, of those that had them at their mercy, Jer 41:8. They said to Ishmael, when he was about to suck their blood, like an insatiable horseleech, after that of the companions, Slay us not, for we have treasurers in the field, country treasures, large stocks upon the ground, abundance of such commodities as the country affords, wheat and barley, and oil and honey, intimating that they would discover it to him and put him in possession of it all, if he would spare them. Skin for skin, and all that a man has, will he give for his life. This bait prevailed. Ishmael saved them, not for the love of mercy, but for the love of money. Here were riches kept for the owners thereof, not to their hurt (Ecc 5:13) and to cause them to lose their lives (Job 31:39), but to their good and the preserving of their lives. Solomon observes that sometimes the ransom of a man's life is his riches. But those who think thus to bribe death, when it comes with commission, and plead with it, saying, Slay us not, for we have treasures in the field, will find death inexorable and themselves wretchedly deceived. IV. He carried off the people prisoners. The king's daughters (whom the Chaldeans cared not for troubling themselves with when they had the king's sons) and the poor of the land, the vine-dressers and husband-men, that were committed to Gedaliah's charge, were all led away prisoners towards the country of the Ammonites (Jer 41:10), Ishmael probably intending to make a present of them, as the trophies of his barbarous victory, to the king of that country, that set him on. This melancholy story is a warning to us never to be secure in this world. Worse may be yet to come when we think the worst is over; and that end of one trouble, which we fancy to be the end of all trouble, may prove to be the beginning of another, of a greater. These prisoners thought, Surely the bitterness of death, and of captivity, is past; and yet some died by the sword and others went into captivity. When we think ourselves safe, and begin to be easy, destruction may come that way that we little expect it. There is many a ship wrecked in the harbour. We can never be sure of peace on this side heaven.

Jeremiah 41:1-3 1. Now it came to pass in the seventh month, that Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah. 1. Et accidit mense septimo, ut venerit (et venit) Ismael filius Nathaniae filii Elisamae, e semine regio, et proceres regis et decem viri cum eo ad Godoliam filium Achikam in Mispath, et comederunt illic panem simul in Mispath. 2. Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land. 2. Et surrexit Ismael filius Nathaniae, et decem viri qui cum eo erant, et percussit Godoliam filium Achikam tilii Saphan gladio; et occidit eum quem praefecerat rex Babylonis in terra. 3. Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, and the men of war. 3. Et Judaeos qui erant cum eo, cum Godolia, nempe, in Mispath, et Chaldaeos qui inventi sunt illic, viros bellicosos percussit Ismael. It was a detestable cruelty and barbarity in Ishmael to kill Gedaliah who entertained him, and whom he found to possess a paternal regard towards him. Heathens have ever deemed hospitality sacred; and to violate it has been counted by them as the greatest atrocity; and hospitable Jupiter ever possessed among them the right of taking vengeance, if any one broke an oath given when at table. Now Ishmael had sworn, as we have seen, that he would be faithful to Gedaliah. He was again received by him, and was treated hospitably; and from his table he rose up to slay the innocent man, who was his friend, and had acted towards him, as it has been stated, the part of a father. And hence he became not only a parricide, but also the traitor of his own country; for he knew that it could not be but that Nebuchadnezzar would become more and more incensed against that miserable people, whom he had spared: but he made no account of his own fidelity, nor shewed any regard for his own brethren, whom he knew he exposed to slaughter and ruin. But the cause of this madness is here indirectly intimated; the Prophet says, that he was of the royal seed. The royal seed was then, indeed, in the greatest disgrace; the king's children had been slain; he himself had been taken away bound to Babylon after Nebuchadnezzar had made him blind. But we see, that those who had been once in any dignity, can hardly relinquish those high notions by which they are inflated. So that when those of the royal seed are reduced to extreme poverty and want, they still aim at something royal, and never submit to the power of God. The fountain then of this madness the Prophet points out here, as by the finger, when he says, that Ishmael was of the royal seed: for he thought that it was by no means an honor to him, that Gedaliah was set over the Jews. He, no doubt, imagined that the kingdom was to be perpetual, since God had so often promised, that the throne of David would stand as long as the moon continued in the heavens. (Psalm 89:37) But mere ambition and pride led him to commit this abominable murder: and thus it was, that he suffered himself to be persuaded by the king of Ammon. He then came together with the princes of the king, even those who were in the first rank when Zedekiah reigned. Then the Prophet adds, that they did eat bread. This phrase intimates that they were received hospitably, and were admitted to the table of Gedaliah. And this kindness and benevolence ought to have induced Ishmael and his associates to spare their host. But it follows, that they rose up. This circumstance, as to the time, enhanced their crime; for it was at the time they were eating that Ishmael slew Gedaliah; and thus he polluted his hands with innocent blood at the sacred table, having paid no regard to the rights of hospitality. Now the Prophet shews that this was fatal to the miserable remnant, who were permitted to dwell in the land. For, first, it could not have been done without exciting the highest indignation of the king of Babylon, for he had set Gedaliah over the land; and it was not expressed without reason, but emphatically, that this slaughter roused the displeasure of the king of Babylon, because the murder of Gedaliah was a manifest contempt of his authority. And then there was another cause of displeasure, for the Chal-deans in Mizpah, who had been given as protectors, were killed. For the Prophet tells us, that they were men of war, that no one might think that Chaldeans were sent there to occupy the place of the Jews, as it is sometimes the case when colonists or some such men settle in a land: they were military men, who had been chosen as a guard and protection to Gedaliah. Thus then was the wrath of the king of Babylon provoked to. vent his rage on the remnant to whom he had shewed mercy. It now follows, --

Jeremiah 41:4-5 4. And it came to pass the second day after he had slain Gedaliah, and no man knew it, 4. Et factum est die postero ex quo occiderat Godoliam, ut nemo sciret, 5. That there came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring them to the house of the LORD. 5. Et venerunt viri ex Sichem, e Silo et Samaria octoginta rasi barba (vel, rasa barba,) et laceris vestibus, et scissi (vel, laniati) in cute sua; oblatio autem et thus in manibus ipsorum, ut offerrent in domo Jehovae. The Prophet skews here, that after Ishmael had polluted his hands, he made no end of his barbarity. And thus wicked men become hardened; for even if they dread at first to murder innocent men, when once they begin the work, they rush on to the commission of numberless murders. This is what the Prophet now tells us had happened; for after Gedaliah was killed, he says, that eighty men came from Shechem, from Shiloh, and from Samaria, who brought incense and offering, to present them in the Temple, and that these were led by treachery to Mizpah, there killed and cast into a pit, as we shall hereafter see. It is not known by what cause Ishmael was induced to commit this cruel and barbarous act, for there was no war declared, nor could he have pretended any excuse for thus slaying unhappy men, who apprehended no such thing. They were of the seed of Abraham, they were worshippers of God, and then they had committed no offense, and plotted nothing against him. Why then he was seized with such rage is uncertain, except that wicked men, as we have said, never set any bounds to their crimes; for God gives theta the spirit of giddiness, so that they are carried away by blind madness. It is, indeed, probable, that they were killed, because Ishmael thought that they carne to Gedaliah, that they might live under his protection, and that he could not have gained anything by the murder of one man, except he obtained authority over the whole land. It was then suspicion alone, and that indeed slight, which led him to such a cruelty. And the atrocity of the deed was enhanced by what the Prophet says, that they came to offer to God incense and offering, mnchh, meneche: and he says also, that they had their beards shaven, and their garments torn Such an appearance ought to have roused pity even in the most inveterate enemies; for we know, that there is an innate feeling which leads us to pity wretchedness and tears, and every mournful appearance. The fury then of Ishmael, even if he had before determined to do some grievous thing to these men, ought to have been allayed by their very sight, so as not to be even angry with them. According then to every view of the case, we see that he must have been divested of every sense of equity, and that he was more cruel than any wild beast. But it may be asked, How did these men come for the purpose mentioned, since the report respecting the destruction of the Temple must have spread everywhere? for they are not said to have come from Persia, or from countries beyond the sea; but that they came from places not afar off. They who answer that the report of the Temple being destroyed had not reached them, only seek to escape, but the answer is not credible, and it is only an evasion. The Temple was burnt in the fifth month; could that calamity be unknown in Judea? And then we know that Shiloh was not far from Jerusalem, nor was Samaria very distant. Since then the distance of these places cannot account for their ignorance, it seems not to me probable, that these came, because they thought that the Temple was still standing, nor did they bring victims, but only incense and oblation. I then think that they came, not to offer the ordinary sacrifice, but only that they might testify their piety in that place where they had before offered their sacrifices. This conjecture has nothing inconsistent in it; nor is there a doubt, but that before they left their homes, they had put on their mean and torn garments. These were signs, as we have elsewhere seen, of sorrow and mourning among the Orientals. But here another question is raised, for the Prophet says, that they were torn or cut; and this has been deemed as referring to the skin or body: but this was forbidden by the Law. Some answer that they forgot the Law in their extreme grief, so that they undesignedly tore or lacerated their bodies. But the prohibition of the Law seems to me to have had something special in it, even that God designed by it to distinguish his people from heathens. And we may gather from sacred history, that some artifice was practiced by idolaters, when they cut their bodies; for it is said, that the priests of Baal cut their bodies according to their usual manner or practice. God then, wishing to keep his people from every corruption, forbade them to imitate the rites of the heathens. And then there is no doubt but that God designed to correct excess in grief and mourning. I therefore do not think that anything contrary to the Law was done by these men, when they came to the ruins of the Temple with torn garments and lacerated skin, for there was in them nothing affected, for so lamentable a calamity drew forth such grief, that they spared neither themselves nor their garments. Jeremiah says, in the first of these verses, that the death of Gedaliah was concealed, so that no one knew it; yet such a deed could have been hardly buried; for many of the Jews were killed together with Gedaliah, and also the guarding soldiers, whom Nebuchadnezzar had given to Gedaliah. But the Prophet means that it was hid, because the report had not yet gone forth. He then speaks comparatively, when he says that it was known to none. We have already stated the purpose for which the eighty men came from Samaria and other places; it was not that they might offer sacrifices, as when the Temple was standing, but only lament the destruction of the Temple and of the city; and that as they had brought from home the greatest sorrow, they might, on their return, humble themselves, after having seen so grievous a punishment inflicted on the people for their sins. PRAYER Grant, omnipotent God, that since our life is exposed to innumerable dangers, and thou settest before our eyes what happened to the best and choicest of thy servants, -- O grant, that we may flee to thee, and resign ourselves wholly to thy will, that we may know that thou art the guardian of our life, so that not a hair of our head can fall without thy hidden permission, and that we may also learn to ask of thee the spirit of wisdom and discretion, so that thou thyself mayest guide our steps, as it is not in us to defend our life from those many intrigues by which we are on every side surrounded, the whole world being opposed to us, so that we may proceed in the course of our pilgrimage under thy care and protection, until we shall be removed into that blessed rest, which is laid up for us in heaven by Christ our Lord. -- Amen.

Jeremiah 41:6-7 6. And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went: and it came to pass, as he met them, he said unto them, Come to Gedaliah the son of Ahikam. 6. Et egressus est Ismael filius Nathaniae obviam ipsis e Mispath, ambnlans ambulando et fiens; et factum est cum occurrisset illis, tune dixit illis, Venite ad Godoliam filium Achikam. 7. And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them, and cast them into the midst of the pit, he, and the men that were with him. 7. Et factum est cum venissent in medium urbis, tunc jugulavit (vel, mactavit) eos Ismael filius Natha-niae ad medium fossae, ipse et viri qui erant cum eo. Here Jeremiah relates another circumstance in the nefarious conduct of Ishmael, that by flatteries he enticed simple men, who feared no evil, and while pretending kindness, slew them. The slaughter was in itself very detestable, but added to it was the most abominable deceit, for he pretended to weep with them, and offered an act of kindness, to bring them to Gedaliah, and then he traitorously killed them! We hence see that it was an act of extreme wickedness. In saying that he wept, it was no doubt a sign of feigned piety, [121] He saw these good men in torn garments and in tears on account of the Temple being destroyed, he therefore pretended that he had the same feeling. This was falsely to pretend a regard for God, and his tears were those of the crocodile; for he shed tears as though he lamented the ruin of the Temple and of the city. He thus gained the confidence of the unwary men, and then after having led them into the middle of the city, he slew them. The place also is mentioned, nigh to the middle of the pit, for so I render it, rather than in the middle, for it is not credible that he killed them in the pit itself; but when led to the pit they were killed and were cast into it, as we shall see. [122] He then slew them at the outside of the pit, and immediately cast them in. It may, however be asked, Whether he could with so few attack with success so many men? for it seems strange, that as they were eighty men they did not resist; they might at least have frightened their enemies. But we must, in the first place, recollect that they were, as we have seen, unarmed; for they had brought only a sacred offering with incense; but the others were armed and well trained for war; they had also been reduced to a state of hopeless despair, so that they had doubtless contracted great ferocity, as those who are continually in danger accustom themselves to acts of cruelty. Ishmael, then, and his companions were armed, but the others were without any arms, and were also simple men and in no degree accustomed to war. Hence it was that they were killed like sheep, while Ishmael and his associates were like wolves, altogether ferocious. It now follows, -- Footnotes: [121] The words may be thus literally rendered, -- And Ishmael, the son of Nethaniah, went out from Mizpah to meet them, walking, walking and weeping, etc. He went on foot, and wept as he went out. -- Ed. [122] "At the pit," is the Sept.; "About the middle of the pool," is the Vulg. and the Targum. It was evidently a ditch or a trench made for the defense of the city. See Jeremiah 41:9 -- Ed.

Jeremiah 41:8 8. But ten men were found among them that said unto Ishmael, Slay us not: for we have treasures in the field, of wheat, and of barley, and of oil, and of honey. So he forbare, and slew them not among their brethren. 8. Decem autem homines inventi sunt in ipsis qui dixerunt (et dixerunt, copula resolvi debet hoc modo; dixerunt ergo) ad Ismael, Ne interficias nos, quia sunt nobis opes reconditae in agro, triticum et hordeum (sunt pluralis numeri, sed durum esset Latine dicere, tritica et hordea) et oleum et mel: et cessavit (vel, destitit,) et non occidit eos in medio fratrum suorum. We here see that the barbarity of Ishmael was connected with avarice, he was indeed inflamed with ferocious madness when he slew simple and innocent men; but when the hope of gain was presented to him, he spared some of them. Thus then we see that he was a lion, a wolf, or a bear in savageness, but that he was also a hungry man, for as soon as he smelt the odor of prey, he spared ten out of the eighty, who, it is probable, thus redeemed their life and returned home. So in one man we see there were many monsters; for if he hated all those who favored Gedaliah, why did he suffer these to escape? even because avarice and rapacity prevailed in him. It is then added, that he slew them not in the midst of their brethren, that is, when they were exposed to death and were mixed with the others, so that their condition seems to have been the same. The Prophet says, that they were spared, even because Ishmael sought nothing else but gain. And it is probable that in a state of things so disturbed he was not furnished with provisions and other things. As, then, want urged him, so he became moderate, lest his cruelty should cause a loss to him. Here also is set before us the inscrutable purpose of God, that he suffered unhappy men to have been thus slain by robbers. They had left. their houses to lament the burning of the Temple. As then the ardor of their piety led them to Jerusalem, how unworthy it was that they should become a prey to the barbarity of Ishmael and his associates? But as we said yesterday, God has hidden ways by which he provides for the salvation of his people. He took away Gedaliah; his end indeed was sad, having been slain by Ishmael whom he had hospitably entertained. Thus God did not suffer him to be tossed about in the midst of great troubles. For John, the son of Kareah, who yet was a most faithful man, would have become soon troublesome to the holy man; for he became soon after the head and ringleader of an impious faction, and ferociously opposed Jeremiah. Had then Gedaliah lived, he would have been assailed on every side by his own people. It was then God's purpose to free him at once from all these miserable troubles. The same thing also happened to the seventy who were slain; for the Lord removed them to their rest, that they might; not be exposed to the grievous evils and calamities which afterwards soon followed; for none could have been in a more miserable state than the remnant whom Nebuchadnezzar had spared. We have then reason in this instance to admire the secret purpose of God, when we see that these unhappy men were killed, who yet had gone to Jerusalem for the sake of testifying their piety. It was, in short, better for them to have been removed than to have been under the necessity of suffering again many miseries. It now follows, --

Jeremiah 41:9 9. Now the pit wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah, was it which Asa the king had made for fear of Baasha king of Israel: and Ishmael the son of Nethaniah filled it with them that were slain. 9. Fovea autem in quam projecit Ismael illuc (sed abundat [123] ) omnia cadavera hominum, quos percussit in plaga Godeliae (vel, propter Godoliam, ut alii vertunt) ipsa est quam fecerat rex Aza propter Baaza regem Israel; hanc replevit Ismael filius Nathaniae interfectis. The Prophet tells us by the way that the trench was made by King Asa, when he fortified the city against the attack of Baasha, as it is related in the sixteenth chapter of Second Chronicles. For Baasha, having collected an army, made an attack on the land of Judah and began to build the city, that he might thus keep the Jews as it were besieged, and make thence daily incursions, and where he might safely take his forces together with the spoils. Asa then hired the king of Syria, and induced him to break the treaty which the two kings of Syria and Israel had made with one another. Thus Baasha was forced to leave the work unfinished, and thence Asa is said to have carried away the gathered stones, that thereby the trench might be formed. There is indeed no mention of the trench; but we may conclude that it was then formed, in order that it might interpose between the enemy and the city. But it may seem strange that the trench was in the midst of the city, except perhaps that Asa built a fortress within the town, that if he was overcome by his enemy, he might take refuge there with his men of war, as we know that citadels are often built in the middle of cities as fortresses, as places of refuge. Asa then built this trench, that should the king of Israel take the city, he might not penetrate farther, but be kept back by the interposing trench. But only in things uncertain are conjectures to be allowed. But the Prophet increases the indignity of the deed, when he says, that the trench was filled with the slain It was formed for a very different end and purpose, even that the king of Judah, when reduced to the greatest straits, might have the trench as a defense against the violence of his enemies, so that he might protect his kingdom and his subjects. But now the slain were cast into the trench, not the Syrians nor the Israelites, but Jews themselves and God's pious worshipers. What then had been made for the public benefit of the people, was made by Ishmael a place for the slaughter of good men. And hence, as it has been said, the atrocity of the deed was more enhanced. It afterwards follows, -- Footnotes: [123] It is not redundant, for it is the idiom of the language: and so it is in Welsh, though the present version is not correct, which ought to be as follows, -- "A'r clawdd (not pydew) yr hwn y bwriodd Ishmael iddo," etc. -- Ed.

Jeremiah 41:10 10. Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the king's daughters, and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam: and Ishmael the son of Nethaniah carried them away captive, and departed to go over to the Ammonites. 10. Et captivum cepit Ismael quod residuum erat populi, quod erat in Mispath, nempe filias regis, et totum populum qui relictus fuerat in Mispath quem commiserat Nabuzardan princeps interfectorum Godoliae filio Achikam (vel, cui residuo populi praefecerat Godoliam, eodem sensu, filium Achikam:) accepit ergo Ismael filius Nathaniae, et profectus est ut transiret ad filios Ammon. It is not known whether Ishmael had this design at the beginning, or whether, when he saw that he had no power to stand his ground, he took the captives with him, that he might dwell with the king of Ammon. It is, however, probable that this was done according to a previous resolution, and that before he slew Gedaliah, it was determined that the remnant should be drawn away to that country. Perhaps the king of Ammon wished to send some of his own people to dwell in Judea; thus he hoped to become the ruler of Judea, and also hoped to pacify the king of Babylon by becoming his tributary. It was, however, a great thing to possess a land so fertile. However this may have been, there is no doubt but that the king of Ammon hoped for something great after the death of Gedaliah. And it is probable that for this reason the people were drawn away, to whom an habitation in Judea had been permitted. The Prophet now tells us, that Ishmael took the remnant of the people captives. And it appears that in a short time he had a greater force than at the beginning; for he could not with a few men collect the people, for the number of those who had been left, as we have seen, was not inconsiderable: and they were dispersed through many towns; and Ishmael could not have prevailed on them by his command alone to remove to the land of Ammon. But after he had killed Gedaliah, his barbarity frightened them all, and no doubt many joined him; for an impious faction ever finds many followers when any hope is offered them. All then who were miserable among the people followed him as their leader; and thus he was able to lead away the whole people as captives. But here again a question arises, that is, respecting the daughters of the king; for the poor and the obscure, who were of the lowest class, had alone been left; and the royal seed, as we have seen, had been carried away. But it is probable that some of the king's daughters had escaped when the city was besieged; for Ishmael himself was of the royal seed, but he had escaped before the city was taken. Nebuchadnezzar then could not have had him as a captive. The same was the case with the daughters of the king, whom Zedekiah might have sent to some secure places. And Ge-daliah afterwards brought them together when he saw that it could be done without danger or hazard of exciting suspicion: he had indeed obtained this power, as we have before seen, from Nebuzaradan. Though then Gedaliah ruled over the poor and those of no repute, yet the daughters of the king, who had been removed to quieter places, afterwards dwelt with him; and so Ishmael, and John the son of Kareah, and other leaders of the army, came to him: the reason was the same. But it is again repeated, and all the people that remained in Mizpah, whom Nebuzaradan had committed to Gedaliah, or, over whom he appointed Gedaliah, as we have before seen. But the repetition was not made without reason; for Jeremiah expressed again what was worthy of special notice, that the fury and violence of Ishmael were so great that he did not see that the mind of Nebuchadnezzar would be so exasperated as to become implacable; but his madness was so furious that he had no regard for himself nor for others. He then says that he took away captive the people, and went that he might pass over to the children of Ammon Thus their condition was much worse than if they had been driven into exile; for the Ammonites were in no degree more kind than the Chaldeans; nay, they were exposed there, as we shall hereafter see, to greater reproaches; it would indeed have been better for them and more tolerable, had they been at once killed, than to have been thus removed to an exile the most miserable. It hence appears that Ishmael was wholly devoid of all humane feelings, having been thus capable of the impiety of betraying the children of Abraham. For where there is ambition, it often happens that a lust for empire impels men to deeds of great enormity; but to draw away unhappy people to the Ammonites was certainly an act more than monstrous. As to the people, we shall hereafter see that they deserved all their reproaches and miseries; and this calamity did not happen to them except through the righteous providence of God. For though they were freed, as we shall see, by the son of Kareah, yet they soon went into Egypt, notwithstanding the remonstrances of the Prophet, and his severe denunciations in case they removed there. Though then the base and monstrous cruelty of Ishmael is here set before us, let us yet know that the Jews deserved to be driven away into exile, and to be subjected to all kinds of miseries. Oh, miserable sentence! when it is said, that there were slain seventy men in the hand of Gedaliah [124] Some render "hand," as I have noticed, "on account of Gedaliah;" and others, "in the place of Gedaliah." But as this explanation seems forced, we may take hand for stroke or wound; and this seems the most suitable meaning, as hand is often so taken in Scripture. They were then slain in the wound of Gedaliah, that is, they were slain in like manner with him, as it were in addition to the wound he received. Let us now proceed, -- Footnotes: [124] This is in the ninth verse. The words are omitted in the Sept.; "on account of Gedaliah," is the Vulg. and the Targum.; which is the same with our version. "Along with Gedaliah," is Blayney's. The word "hand,' often means power, authority, dominion. (Genesis 9:2; Judges 1:35) Then the rendering would be, "on account of the power of Gedaliah;" and this would give the passage the most emphatic meaning: Ishmael smote them because he envied the power given to Gedaliah, which these men, by coming to Mizpah, acknowledged and supported. -- Ed.

slew him whom the king of Babylon had made governor--This assigns a reason for their slaying him, as well as showing the magnitude of their crime (Dan 2:21; Rom 13:1).

slew all the Jews--namely, the attendants and ministers of Gedaliah; or, the military alone, about his person; translate, "even (not 'and,' as English Version) the men of war." The main portion of the people with Gedaliah, including Jeremiah, Ishmael carried away captive (Jer 41:10, Jer 41:16).

beards shaven, &c.--indicating their deep sorrow at the destruction of the temple and city. cut themselves--a heathen custom, forbidden (Lev 19:27-28; Deu 14:1). These men were mostly from Samaria, where the ten tribes, previous to their deportation, had fallen into heathen practices. offerings--unbloody. They do not bring sacrificial victims, but "incense," &c., to testify their piety. house of . . . Lord--that is, the place where the house of the Lord had stood (Kg2 25:9). The place in which a temple had stood, even when it had been destroyed, was held sacred [PAPINIAN]. Those "from Shiloh" would naturally seek the house of the Lord, since it was at Shiloh it originally was set up (Jos 18:1).

weeping--pretending to weep, as they did, for the ruin of the temple. Come to Gedaliah--as if he was one of Gedaliah's retinue.

and cast them into . . . pit--He had not killed them in the pit (compare Jer 41:9); these words are therefore rightly supplied in English Version. "The pit" or cistern made by Asa to guard against a want of water when Baasha was about to besiege the city (Kg1 15:22). The trench or fosse round the city [GROTIUS]. Ishmael's motive for the murder seems to have been a suspicion that they were coming to live under Gedaliah.

treasures--It was customary to hide grain in cavities underground in troubled times. "We have treasures," which we will give, if our lives be spared. slew . . . not-- (Pro 13:8). Ishmael's avarice and needs overcame his cruelty.

because of Gedaliah--rather, "near Gedaliah," namely, those intercepted by Ishmael on their way from Samaria to Jerusalem and killed at Mizpah, where Gedaliah had lived. So Ch2 17:15, "next"; Neh 3:2, Margin, literally, as here, "at his hand." "In the reign of Gedaliah" [CALVIN]. However, English Version gives a good sense: Ishmael's reason for killing them was because of his supposing them to be connected with Gedaliah.

the king's daughters-- (Jer 43:6). Zedekiah's. Ishmael must have got additional followers (whom the hope of gain attracted), besides those who originally set out with him (Jer 41:1), so as to have been able to carry off all the residue of the people. He probably meant to sell them as slaves to the Ammonites (see on Jer 40:14).

Now it came to pass in the seventh month,.... The month Tisri, which answers to part of our September, and part of October; according to the Jewish (b) chronicle, it was on the third day of this month, fifty two days after the destruction of the temple, that Gedaliah was slain; on which day a fast was kept by the Jews, after their return from captivity, on this occasion, called the fast of the seventh month, Zechariah 7:5; though, according to Kimchi and Ben Melech, this event happened on the first day of the month, the beginning of the new year; but the fast was kept the day following, because the first day was a festival. Josephus (c) says it was thirty days after Johanan had departed from Gedaliah, having given him information of the conspiracy against him: that Ishmael the son of Nethaniah the son of Elishama, of the seed royal: not the son of King Zedekiah, but one of the remoter branches of the family; whether Elishama his father was the same with Elishama the scribe is not certain, Jeremiah 36:12; the Jews have a tradition that he descended from Jerahmeel, whose wife, Atarah, was the daughter of a Heathen king, and was a proselyte, which Kimchi on the place relates; see 1 Chronicles 2:26; this circumstance, of his being akin to the royal family, is mentioned, to show that he envied the governor, and bore him a grudge for the honour he had, thinking that he had a better title to it, as being of the seed royal: and the princes of the king, even ten men with him; some of the nobles of Zedekiah, who fled with him from Jerusalem, and deserted him when he was pursued and taken, and ever since had remained in the land; even ten of these joined with Ishmael in the conspiracy against Gedaliah, whom they bore an ill will to, for going over to the Chaldeans, and envying the power he was now possessed of. Some think these were ten ruffians, besides the princes of the king, since it may be rendered, "and the princes of the king, and ten men with him"; whom Ishmael and the princes took with them, as fit persons to assassinate the governor; and, besides, it is thought that eleven men were not sufficient to slay the Jews and the Chaldeans, as afterwards related; though it may be observed, that Ishmael, and these ten princes, did not come alone, as it can hardly be imagined they should, but with a number of servants and soldiers with them: these came unto Gedaliah the son of Ahikam to Mizpah: they had been with him before, to whom he had swore, and given them assurance of security; and they departed from him to their respective cities, seemingly satisfied; and now return, to pay him a friendly visit, as they pretended: and there they did eat bread together at Mizpah; had a feast, and kept holiday together, it being a new moon, the first day of the month, and the beginning of the new year too; so that it was a high festival: and perhaps this season was fixed upon the rather, to cover their design, and to perpetrate it; pretending they came to keep the festival with him, and who, no doubt, liberally provided for them; for bread here is put for all provisions and accommodations. (b) Seder Olam Rabba, c. 26. p. 76. (c) Antiqu. l. 10. c. 9. sect. 4.

Then arose Ishmael the son of Nethaniah, and the ten men that were with him,.... After they had eat and drank well, they rose up from their seats at table: and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him; they all drew their swords and thrust at him, and were assisting in the murder of him; though it is probable that it was Ishmael that gave him the mortal wound, since the phrase, "and slew him", is singular. Josephus (d) says that Gedaliah prepared a splendid table, and made a sumptuous entertainment for them, and being drunk himself, which they observed, took the opportunity and slew him, and all at table with him: whom the king Babylon had made governor over the land; which mentioned; both to aggravate the crime they were guilty of, and to observe the reason of it, and what it was that prompted them to it; for so the words may be rendered, "because the king of Babylon had made him governor over the land" (e). (d) Antiqu. l. 10. c. 9. sect. 4. (e) "quia illum praefecerat", Vatablus. So Ben Melech.

Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah,.... Not only those that were at table, but that were in the city also. Josephus (f) says, that having slain those that were at the feast with him, he went out in the night, and slew all the Jews in the city, and the soldiers that were left by the Babylonians in it; but this cannot be understood of all the individuals there, or of the main body of the people, for they were carried captive by him, Jeremiah 41:9; but of those that opposed him, or were able to avenge the death of their governor, and he might suspect would do it: and the Chaldeans that were found there, and the men of war; or, "even the men of war" (g); this describes more particularly who they were that were slain, those of the Jews, and especially the Chaldeans, who were in military service; either the bodyguards of the governor, or the city guards, or both, whom Ishmael thought it advisable to cut off, lest they should fall upon him, and revenge the death of Gedaliah, and prevent his further designs. (f) Antiqu. l. 10. c. 9. sect. 4. (g) "inquam viros belli", Schmidt; "bellatores scilicet", Piscator.

And it came to pass, the second day after he had slain Gedaliah,.... That is, the day following, for it was in the night, as Josephus relates, as before observed, the murder was committed: and no man knew it; not any out of the city, or in remote parts; for those that were in the city must be sensible of it; but as yet the report of it had not reached the neighbourhood, and much less distant parts; this is observed on account of the following story, and to show how easily the persons after mentioned were drawn in by Ishmael.

That there came certain from Shechem, from Shiloh, and from Samaria,.... Places in the ten tribes, and which belonged to the kingdom of Israel; so that it seems even at this distance of time, though the body of the ten tribes had been many years ago carried captive, yet there were still some religious persons sons remaining, and who had a great regard to the temple worship at Jerusalem: even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves; as mourners for the destruction of Jerusalem, and the captivity of the people. The two first of these rites, shaving the beard, and rending of clothes, were agreeably to the law; but that of cutting themselves, their flesh with their nails, or knives, was forbidden by it, Leviticus 19:28; so that these people seemed to have retained some of the Heathenish customs of the places where they lived; for the king of Assyria had placed colonies of Heathens in Samaria, and the cities of it, 2 Kings 17:24; these came with offerings and incense in their hands: a meat offering made of fine flour, as the word signifies; and incense, or frankincense, which used to be put upon such an offering, Leviticus 2:1; to bring them to the house of the Lord; but the temple was now destroyed; wherefore either they thought there was a tabernacle or sanctuary erected at Mizpah for divine service and sacrifice; or they intended to offer these offerings on the spot where the temple of Jerusalem stood; and where they hoped to find an altar, if only of earth, and priests to sacrifice; though the Jewish commentators, Jarchi and Kimchi, observe, that when they first set out, they had not heard of the destruction of the temple, but heard of it in the way; and therefore came in a mourning habit; but before knew nothing of it; and therefore brought offerings with them, according to the former; but, according to the latter, they had heard before they set out of the destruction of Jerusalem, and the captivity of the people; but not of the burning of the temple, until they were on their journey.

And Ishmael the son of Nethaniah went forth to Mizpah to meet them,.... Hearing there was such a number of men upon the road to Jerusalem, in such a habit, and upon such a design, he thought it advisable to go out and meet them, and stop them, and decoy them into the city, and there destroy them; lest, if they should have got any hint of what had been done by him, they should spread it, and raise the country upon him, before he had executed his whole design: weeping all along as he went; pretending equal concern for the destruction of the land, city, and temple, as they had: and it came to pass, as he met them; when he came up to them, and some discourse had passed between them: he said unto them, come to Gedaliah the son of Ahikam; as if he was alive, and for whom he had a great respect, and whose character was well known to these men; and thought that this would be an inducement to come along with him: this he said either to try them, whether they had heard anything upon the road of the death of him; or as an argument to come into the city, suggesting the governor would gladly receive, and liberally entertain them. This looks as if their design was not to come to Mizpah, but to go on their way to Jerusalem, had they not been met with by him, and had he not thus solicited them.

And it was so, when they came into the midst of the city,.... Where Gedaliah's house was, to which he invited them; and as they went in, he shut up the court, as Josephus (h) says, and slew them, as it here follows: that Ishmael the son of Nethaniah slew them, and cast them into the midst of the pit; when he had slain them, the fourscore men he had enticed into the city, except ten of them, he cast their dead bodies into a pit near at hand: he, and the men that were with him; Ishmael and the ten princes, with what servants they brought with them; these were all concerned in the death of these men. (h) Antiqu. l. 10. c. 9. sect. 4.

But ten men were found among them, that said unto Ishmael, slay us not,.... They begged for their lives, using what follows as an argument to prevail upon him: for we have treasures in the field, of wheat, and of barley, and of oil, and of honey; not that they had then a stock upon the ground at this time; for this being the seventh month, not only the barley and wheat harvests had been over long ago, but the rest of the fruits of the earth were gathered in: but this either means storehouses of such things in the field; or else that these things were hid in cells under ground, the land having been invaded, to secure them from the enemy, as is common to do in time of war; and so Josephus says (i), they promised to deliver to him things hid in the fields, household goods, clothes, and corn: so he forbore, and slew them not among their brethren; but saved them, and kept and carried them with him, in order to take these hidden treasures, which lay in his way to Ammon; for between Gibeon, where he was found, Jeremiah 41:12; and Ammon, lay Samaria, Sichem, and Shiloh; at least it was not far out of his way to take that course; and thus he appears to be a covetous man, as well as a cruel one. (i) Ibid. (Antiqu. l. 10. c. 9. sect. 4.)

Now the pit wherein Ishmael had cast all the dead bodies,.... Not only of those seventy men of Samaria, &c. but of the men whom he had slain because of Gedaliah; because of their attachment to him: or, "by the hand of Gedaliah" (k); not by him, as an instrument; unless, as Jarchi observes, because he rejected the advice of Johanan, and provided not for his safety, and his people, it was as if they were slain by him (l); rather the sense is, that they were slain by the side of him, or in the, place where he was, or along with him (m); see a like phrase in Jeremiah 38:10; now both the one and the other were cast into one pit: and this was that which Asa the king had made for fear of Baasha king of Israel; which was either a ditch that was cast up against the wall that went round the city; or a large pit or well in the midst of it, to hold water in it; and this was made by King Asa, either when he built and fortified Mizpah, 1 Kings 15:22; or, as the Targum here, when Baasha king of Israel besieged it; which he made that he might be provided for with water during the siege; or to hide himself in it; or stop the enemy from proceeding any further, should he enter: and Ishmael the son of Nethaniah filled it with them that were slain; which shows it rather to be a pit or well within the city than a ditch about it; since it was filled with the slain, with those that were slain with Gedaliah, and those seventy other persons; and by which he made the well useless to the inhabitants hereafter. (k) "in manu Gedaliae", Montanus, Vatablus. (l) So T. Bab. Nidda, fol. 61. 1.((m) "Ad latus", Junius & Tremellius, Piscator; "in loco", some in Munster; "cum Gedalia", De Dieu, Gataker.

Then Ishmael carried away captive all the residue of the people that were in Mizpah,.... All that were not slain by him, that remained after the slaughter he had made, chiefly the unarmed people; they being men of war who fell by his sword: even the king's daughters; whether they were the daughters of Zedekiah, Jehoiakim, or Jehoiakim, says Kimchi, we know not; but it is most likely that they were the daughters of Zedekiah the last king, and who was just taken and carried captive; and so Josephus (n) expressly calls them; these the king of Babylon regarded not, because they could neither fight, nor claim the kingdom; only the sons of the king, whom he slew before his eyes; though it may be these were not his daughters by his lawful wife, but by his concubines, and so were not properly of the royal family, and less regarded: and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam; that were not slain, or carried captive by the Chaldeans; but were left at Mizpah, under the care and government of Gedaliah: and Ishmael the son of Nethaniah carried them away captive: so that those who escaped one captivity fell into another, and even by the hand of one of their own countrymen: and departed to go over to the Ammonites; he went from Mizpah with these captives, in order to carry them to the king of Ammon, and make them his slaves; who had put him upon this enterprise out of hatred to the Jews, and to enrich himself with their spoils. Some render it, "to go over with the Ammonites" (o); which they suppose the ten men to be that came along with him and the princes, to commit the barbarities they did. (n) Ut supra. (Antiqu. l. 10. c. 9. sect. 4.) (o) "cum filiis Ammon", Schmidt.

no man knew it--that is, outside Mizpah. Before tidings of the murder had gone abroad.

It would have been well if Johanan, when he gave information to Gedaliah of Ishmael's treasonable design, though he could not obtain leave to kill Ishmael and to prevent it that way, yet had staid with Gedaliah; for he, and his captains, and their forces, might have been a life-guard to Gedaliah and a terror to Ishmael, and so have prevented the mischief without the effusion of blood: but, it seems they were out upon some expedition, perhaps no good one, and so were out of the way when they should have been upon the best service. Those that affect to ramble are many times out of their place when they are most needed. However, at length they hear of all the evil that Ishmael had done (Jer 41:11), and are resolved to try an after-game, which we have an account of in these verses. 1. We heartily wish Johanan could have taken revenge upon the murderers, but he prevailed only to rescue the captives. Those that had shed so much blood, it was a pity but their blood should have been shed; and it is strange that vengeance suffered them to live; yet it did. Johanan gathered what forces he could and went to fight with Ishmael (Jer 41:12), upon notice of the murders he had committed (for though he concealed it for a time, Jer 41:4, yet murder will out) and which way he was gone; he pursued him, and overtook him by the great pool of Gibeon, which we read of, Sa2 2:13. And, upon his appearing with such a force, Ishmael's heart failed him, his guilty conscience flew in his face, and he durst not stand his ground against an enemy that was something like a match for him. The most cruel are often the most cowardly. The poor captives were glad when they saw Johanan and the captains that were with him, looking upon them as their deliverers (Jer 41:13), and they immediately found a way to wheel about and come over to them (Jer 41:14), Ishmael not offering to detain them when he saw Johanan. Note, Those that would be helped must help themselves. These captives staid not till their conquerors were beaten, but took the first opportunity to make their escape, as soon as they saw their friends appear and their enemies thereby disheartened. Ishmael quitted his pray to save his life, and escaped with eight men, Jer 41:15. it seems, two of his ten men, that were his banditti or assassins (spoken of Jer 41:1), either deserted him or were killed in the engagement; but he made the best of his way to the Ammonites, as a perfect renegado, that had quite abandoned all relation to the commonwealth of Israel, though he was of the seed royal, and we hear no more of him. 2. We heartily wish that Johanan, when he had rescued the captives, would have sat down quietly with them, and governed them peaceably, as Gedaliah did; but, instead of that, he is for leading them into the land of Egypt, as Ishmael would have led them into the land of the Ammonites; so that though he got the command over them in a better way than Ishmael did, and honestly enough, yet he did not use it much better. Gedaliah, who was of a meek and quiet spirit, was a great blessing to them; but Johanan, who was of a fierce and restless spirit, was set over them for their hurt, and to complete their ruin, even after they were, as they thought, redeemed. Thus did God still walk contrary to them. (1.) The resolution of Johanan and the captains was very rash; nothing would serve them but they would go to enter into Egypt (Jer 41:17), and, in order to that, they encamped for a time in the habitation of Chimham, by Bethlehem, David's city. Probably it was some land which David gave to Chimham, the son of Barzillai, which, though it returned to David's family at the year of the Jubilee, yet still bore the name of Chimham. Here Johanan made his headquarters, steering his course towards Egypt, either from a personal affection to that country or an ancient national confidence in the Egyptians for help in distress. Some of the mighty men of war, it seems had escaped; those he took with him, and the women and children, whom he had recovered from Ishmael, who were thus emptied from vessel to vessel, because they were yet unchanged. (2.) The reason for this resolution was very frivolous. They pretended that they were afraid of the Chaldeans, that they would come and do I know not what with them, because Ishmael had killed Gedaliah, Jer 41:18. I cannot think they really had any apprehensions of danger upon this account; for, though it is true that the Chaldeans had cause enough to resent the murder of their viceroy, yet they were not so unreasonable, or unjust, as to revenge it upon those who appeared so vigorously against the murderers. But they only make use of this as a sham to cover that corrupt inclination of their unbelieving ancestors, which was so strong in them, to return into Egypt. Those will justly lose their comfort in real fears that excuse themselves in sin with pretended fears.

Jeremiah 41:11-12 11. But when Johanan the son of Kareah, and all the captains of the forces that were with him, heard of all the evil that Ishmael the son of Nethaniah had done, 11. Et audivit Joannes filius Kareah et omnes duces copiarum, qui cum eo erant, omne malum quod perpetraverat Ismael filius Nathaniae; 12. Then they took all the men, and went to fight with Ishmael the son of Nethaniah, and found him by the great waters that are in Gibeon. 12. Et sumpserunt omnes homines, et profecti sunt ad proeliandum cum Ismael filio Nathaniae, et invenerunt (vel, assecuti sunt) ipsum ad aquas magnas (alii vetrunt, multas, sed non placet) quae sunt in Guibeon. Here the Prophet informs us, that Ishmael did not attain his wishes; for he had resolved to sell; as it were, the people to the king of Ammon, but he was intercepted in his course. But he says first, that John the son of Kareah had heard the report, and that he, together with other leaders, went to meet him in order to intercept him in his journey. He says also that he collected all the men, even those who had been dispersed. All then they could have got, they enlisted, and went to fight with Ishmael. And the Prophet adds, that they found him at the great waters And I think they were so called because they were either a lake or a pool. I doubt not, then, but that it was a common name. Some say that the waters were then abundant, because there had been constant rains. But this conjecture is not probable. The simpler meaning is, that these waters were thus called, because in that part the abundance of water was not great in comparison with the lake. [125] Ishmael then was found there. It is now added by the Prophet, that the captives rejoiced when they saw John, and immediately came over to his side. he therefore says, -- Footnotes: [125] There was a pool in Gibeon, mentioned in 2 Samuel 2:13; and it must have been large, otherwise it would not have been called "great waters." -- Ed.

Jeremiah 41:13-14 13. Now it came to pass, that when all the people which were with Ishmael saw Johanan the son of Kareah, and all the captains of the forces that were with him, then they were glad. 13. Et accidit cum vidisset populus, qui erat cum Ismael, Joannem filium Kareah, et omnes duces copiarum, qui erant cum eo, tunc laetati sunt. 14. So all the people that Ishmael had carried away captive from Mizpah cast about and returned, and went unto Johanan the son of Kareah. 14. Et conversus est totus populus quem abduxerat Ismael e Mispath, et reversi sunt et profecti sunt cum Joanne filio Kareah. The people readily passed over to John and his army, because John, and other leaders of the forces, came to them sufficiently armed, and they were, as we have before seen, men trained up for war. And Ishmael could not have been equal to them, when the people went over to John and his associates. Thus we see that the impious man failed in his base purpose, for he thought to render himself very acceptable to the king of Ammon by bringing so many captives to dwell in his land, that he might take possession of Judea. He had then formed many plans for himself, but God frustrated them. But it was God's will that he should remain alive; for he fled, as it appears from what follows, --

Jeremiah 41:15 15. But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites. 15. Et Ismael (Ismael autem) filius Nathaniae servatus est (vel, evasit) cum octo hominibus a facie Joannis, et pro-fectus eat ad filios Ammon. He indeed met with bad success; he fled before his enemy, when the whole people forsook him, when he lost his soldiers; and he could not come without the greatest disgrace before the king of Ammon. It seems, however, very strange that he was allowed to flee away; for how was it that God did not execute those well-known sentences, -- "He who smites with the sword shall perish by the sword;" "Whosoever sheds man's blood, his blood shall be shed?" (Matthew 26:52; Revelation 13:10; Genesis 9:6) Ishmael had not only killed a man, but the governor of the people, and that governor by whose protection and favor a remnant had been preserved as a seed; and he had also killed all whom he had found with him; and lastly, he had killed seventy men, with whom he had no strife, no war, no quarrel. As, then, Ishmael had so polluted himself with innocent blood, and with so many murders of good men, how was it that he was suffered to escape? As we have before said, God does not now observe an equal, or the same course in his judgments; for he often extends the life of the most wicked, that they may be exhibited, as it were, as a spectacle; nor does the truth of the words, "Whosoever sheds man's blood, his blood shall be shed," become evanescent; but God has various ways by which he renders a just reward to murderers and assassins. And we ought to notice what is said in the book of Psalms, "Slay them not, lest my people should forget." (Psalm 59:11) The Psalmist there asks God not to destroy immediately the wicked; for an oblivion of a remarkable punishment might easily creep in, if God executed it suddenly and instantly. But when God impresses a mark of his curse on the impious and the wicked, and prolongs their life, it is the same as though he placed them in a theater to be looked on leisurely and for a long time. Conspicuous, then, are the marks of God on the impious, when God pursues them slowly and by degrees, and summons them, in a manner, day by day before his tribunal. There is, therefore, no doubt but that God thus executed vengeance on the barbarity of Ishmael. For how was it that he killed Gedaliah? even because he was of the royal seed, and foolish pride still filled his heart, though God by his powerful hand had broken down whatever dignity that once belonged to the royal seed, sea, he had completely torn it to pieces; and yet this man cherished his own ferocity. Hence God executed on him a two-fold punishment, by depriving him of his company; for he went to the king of Ammon, whom he had no doubt flattered with great promises, and from whom he also expected no common rewards, -- he went there a fugitive with his eight companions, and also filled with confusion, and he saw no hope of a return. Thus, then, it happened that he was despised and reprobated; and this was, no doubt, more bitter to him than if he had suffered ten deaths. Let us then learn not to form our judgment according to the present appearance of things; but let us patiently wait while God makes openly known to us the various ways he adopts in punishing the wicked; nay, this ought especially to serve as a confirmation to our faith, when we see the godly cruelly slain, and the wicked remaining in security; for it hence follows that we are to look for another judgment of God, which does not yet appear. For if God rendered to each his just reward, then the Sadducees would have some ground to boast that there is not another life; but when things are thus in a state of confusion in the world, we know that God's judgment is suspended and deferred to another time. Then this variety or confusion, if you please, confirms our minds in the hope of the last judgment, and of a blessed resurrection. I cannot now proceed further. PRAYER Grant, omnipotent God, that as this world is filled with the filth of the wicked, and as we are on every side surrounded with enemies, -- O grant, that we may learn to flee under thy protection, and so hide ourselves under the shadow of thy wings, that we may look nowhere else for safety but from thy defense; and that we may also know that as to everything that happens to us, our life and our death are so ordered by thy wonderful providence, that all events help forward our salvation, so that we may go onward, not only through many calamities, but, if need be, through the midst of slaughters, until we shall come to that blessed rest, which thine only-begotten Son has obtained for us by his own blood. -- Amen.

Jeremiah 41:16-18 16 Then took Johanan the son of Kareah, and all the captains of the forces that were with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after that he had slain Gedaliah the son of Ahikam, even mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon: 16. Et sumpsit Joannes filius Kareah et cuncti principes (duces) copiarum qui erant cum eo omnes reliquias populi, quas reduxerant ab Ismaele filio Nathaniae e Mispath, postquam percusserat Godoliam filium Achikam, viros fortes, viros belli (hoc est, bellicosos,) et mulieres et pueritiam et eunuchos quos reduxerat a Guibeon: 17. And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt, 17. Et profecti sunt et sederunt (vel, substiterunt) in Geruth-Chimcham, quae est prope Bethlehem, ut proficiscerentur ad ingrediendum in Aegyptum, 18. Because of the Chaldeans: for they were afraid of them, because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon and made governor in the land. 18. Propter Chaldaeos, quia timebant ab ipsis (ad verbum, a facie ipsorum,) quia percusserat Ismael filius Nathaniae Godoliam filium Achikam, quem praefecerat rex Babylonis in terra. The Prophet now shews, that though some kind of virtue appeared in John the son of Kareah, he was not yet of a right mind. He was an energetic and a discreet man, but he discovered his unbelief, when he led the remnant of the people into Egypt, while the Prophet was forbidding such a thing. He already knew that this was not lawful, but his obstinacy was two-fold more, when the Prophet repudiated his project, as we shall see. This passage then teaches us, that though the leaders of the forces, who had put Ishmael to flight, and avenged his perfidy, were men of courage, and shewed regard for the public good, they were destitute of faith: there was thus wanting in them the chief thing, that is piety and the fear of God. Then the Prophet says, that John and the rest took the remnant of the people whom they had recovered from Ishmael, from Mizpah, not that they were recovered from that place, but that Ishmael had brought the unhappy people captives from Mizpah, as we have seen; but they had all been recovered at Gibeon, according to what is said at the end of the verse. But he says that they were valiant men, gvrym, geberim, (he so calls them on account of their courage, for an explanation follows,) and men of war, hmlchmh 'nsy, anushi emelecheme. He then calls them valiant or brave, and afterwards he explains what that virtue was, even because they were warlike men. He says further, that there were women mixed with them, and children, and eunuchs, who once lived in the king's court; and as we have before seen, there were among them the king's daughters. Gedaliah then had collected together a considerable number of men, not only from the lower orders, but also from the higher class, whose wealth and rank were not common while the kingdom was standing. But the Prophet immediately adds what the purpose was which they had all formed. They dwelt, he says, in Geruth; some render it, "in the peregrination;" but it seems to me to be a proper name, and I agree with those who so render it. [126] But it is called the Geruth of Chimham, of whom mention is made in 2 Samuel 19:31, 37. he was the son of Barzillai, who entertained David when a fugitive from his kingdom, and entertained him bountifully. When David wished to remunerate his kindness, the good man made his age as an excuse, and said, that he was old, so that he could not enjoy the things of this life; but he presented his son to David, and it is probable that this place was given to the son as a reward. It was hence called Geruth-Chimham, the name of its possessor being attached to it. And he says that it was nigh Bethlehem. It is also probable, that when David wished to remunerate his host, he chose a place nigh his own city, where he was born. It is added, to go, etc. Then the Prophet shews that this was not a settled habitation, but that they intended to go into Egypt They knew that this was forbidden by the Law of God, and the Prophets had often pronounced a curse on such a design. Notwithstanding God's prohibition, they prepared themselves for the journey. Fear was the cause; but how much so ever they might have justly feared, they ought yet to have considered what God permitted: for if a sick man takes poison instead of medicine, he must suffer the punishment that necessarily follows his own presumption and madness; so they who seek to provide for themselves contrary to God's will, gain only their own destruction. This was done, as the Prophet tells us, by the remnant of the people. He then says, that they were there for a time, but that they looked forward to Egypt, on account, he says, of the Chaldeans, because they feared them, and for this reason, because Ishmael had killed Gedaliah, whom Nebuchadnezzar had set over the land This fear was not without reason; but they might have sent persons to the king of Babylon, and have thrown the blame on the right person, and cleared themselves; and the matter might have been settled. They might then have easily obtained pardon from King Nebuchadnezzar; but as no fear of God prevailed in them, they did not consider what was lawful, and were by a blind impulse led into Egypt. Thus fear was no alleviation to their crime, for there was another remedy at hand, which God would have blessed. But when they disregarded God's word, and followed what their own feelings dictated to them, they contrived in a very bad way for themselves. But far worse is what follows. Footnotes: [126] It is given as a proper name in the Sept.; the idea of peregrination is given in the Vulgate and Targum. If it be a common noun, its proper meaning is not peregrination, but habitation or dwelling, or rather dwellings, it being in the plural number. Blayney takes it as a proper name. -- Ed.

the . . . waters-- (Sa2 2:13); a large reservoir or lake. in Gibeon--on the road from Mizpah to Ammon: one of the sacerdotal cities of Benjamin, four miles northwest of Jerusalem, now Eljib.

men of war--"The men of war," stated in Jer 41:3 to have been slain by Ishmael, must refer to the military about Gedaliah's person; "the men of war" here to those not so. eunuchs--The kings of Judah had adopted the bad practice of having harems and eunuchs from the surrounding heathen kingdoms.

dwelt--for a time, until they were ready for their journey to Egypt (Jer. 42:1-22). habitation to Chimham--his "caravanserai" close by Beth-lehem. David, in reward for Barzillai's loyalty, took Chimham his son under his patronage, and made over to him his own patrimony in the land of Beth-lehem. It was thence called the habitation of Chimham (Geruth-Chimham), though it reverted to David's heirs in the year of jubilee. "Caravanserais" (a compound Persian word, meaning "the house of a company of travellers") differ from our inns, in that there is no host to supply food, but each traveller must carry with him his own.

afraid--lest the Chaldeans should suspect all the Jews of being implicated in Ishmael's treason, as though the Jews sought to have a prince of the house of David (Jer 41:1). Their better way towards gaining God's favor would have been to have laid the blame on the real culprit, and to have cleared themselves. A tortuous policy is the parent of fear. Righteousness inspires with boldness (Psa 53:5; Pro 28:1). Next: Jeremiah Chapter 42

But when Johanan the son of Kareah,.... The same that is mentioned Jeremiah 40:8; and who had informed Gedaliah of Ishmael's designs against him, but he would not believe him: and all the captains of the forces that were with him; his brother Jonathan, Seraiah, the sons of Ephai, and Jezaniah, Jeremiah 40:8; heard of all the evil that Ishmael the son of Nethaniah had done; in murdering Gedaliah, and those that were with him, destroying seventy other persons he had decoyed, and carrying captive the rest of the people at Mizpah; for though Ishmael kept all this a secret as much as he could, for fear of these forces, and that he might get off clear to Ammon; yet, by some means or another, these captains came to hear of it, who, probably, were not at a great distance from Mizpah.

Then they took all the men,.... All the soldiers that were under their command; this they did at once, believing the report to be true, as they had reason to do; since they knew of Ishmael's designs, and had given notice and warning of them to Gedaliah, though he would not listen to them: and went to fight with Ishmael the son of Nethaniah: resolving to give him battle, and to revenge the innocent blood he had shed, and rescue the captives out of his hands he was carrying to the Ammonites: and found him by the great waters that are in Gibeon; taking this road to the country of Ammon, though it was not quite the direct road; either to avoid the forces of Johanan; or rather for the sake of the hid treasure at Shechem, or Shiloh, or Samaria, the ten men had promised him for their lives. These great waters were the same with the pool at Gibeon, where the servants of Ishbosheth and the servants of David met, and sat one on one side, and the other on the other; and where twelve young men on each side slew one another, and from thence called Helkathhazzurim, 2 Samuel 2:12; and the Targum calls it "the pool of many waters, which were in Gibeon.'' Josephus (p) calls it a fountain in Hebron; which perhaps should be read Gibeon. (p) Antiqu. l. 10. c. 9. sect. 5.

Now it came to pass, that, when all the people which were with Ishmael,.... That is, those which he had brought captives from Mizpah; not those that came with him thither: saw Johanan the son of Kareah, and all the captains of the forces that were with him, they were glad; looking upon them as their deliverers; hoping by their means to be preserved from being carried captives to the king of Ammon.

So all the people that Ishmael had carried away captive from Mizpah cast about,.... Or turned about, and wheeled off from Ishmael, and deserted him at once; not at all regarding his authority, nor fearing his menaces or his power; being in sight of the captains and their forces, they were determined to join, and put themselves under their protection, knowing them to be their friends, and that they, came to deliver them: and returned, and went unto Johanan the son of Kareah; turned their backs on Ishmael, and marched directly to Johanan, and the captains of the forces under them.

But Ishmael the son of Nethaniah escaped from Johanan with eight men,.... Of the ten he brought with hin), Jeremiah 41:1; two of them being slain in this skirmish, or taken by Johanan, or they fled another way: and went to the Ammonites; who had put him upon, or however encouraged and assisted him in, his wicked attempts; though he returned to them not according to their wishes, nor with that honour and glory he thought to have done.

Then took Johanan the son of Kareah, and all the captains of the forces that were with him,.... After Ishmael had made his escape, whom they did not think fit to pursue, and the people had committed themselves to their care and protection; and having brought them to Mizpah again, they took them from thence, as follows: all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah from Mizpah, after that he had slain Gedaliah the son of Ahikam: those whom he had rescued from Ishmael, and had returned to Mizpah, be persuaded to go with him from thence; who are more particularly described, as follows: even mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon; or "men, even men of war" (q); warlike men, soldiers; by which it appears that Ishmael must have more than ten men with him when he came to Mizpah, as well to do what he did there, as likewise to carry away such a number of captives, among which were mighty men, men of war, some of whom he had slain, besides women and children, to which are added eunuchs, not mentioned before, such as the king of Judah had in his court; see Jeremiah 38:7; but these were of no account with the Chaldeans; and therefore they left them behind with the poor of the land; perhaps Ebedmelech might be among them, whose safety and protection is promised, because of his kindness to Jeremiah, Jeremiah 39:15. The Targum calls them princes: these were brought back by Johanan from Gibeon, where he met with Ishmael, to Mizpah; from whence they had been carried, and whom he took from thence again. (q) "mares, viros belli", Schmidt; "nempe vires bellatores", Piscator.

And they departed,.... From Mizpah, Johanan, and the captains of the forces, and all the people rescued from Ishmael: and dwelt in the habitation of Chimham, which is by Bethlehem: so called perhaps from Chimham, the son of Barzillai the Gileadite, to whom David or Solomon might give this place to dwell in, 2 Samuel 19:37, 1 Kings 2:7. The Targum is express for the former, calling it "the habitation which David gave to Chimham, the son of Barzillai the Gileadite;'' and as it was near Bethlehem, it might be a part of the patrimony which belonged to David, as a son of Jesse the Bethlehemite; which he might give to Chimham, out of respect to his father Barzillai, who showed kindness to him when he was obliged to flee from Absalom; which, though it returned to David's family in the year of jubilee, as all inheritances did, yet might continue to be called after the name of Chimham, in commemoration of the royal grant of it to him. Josephus (r) calls the name of the place Mandra. The reason why Johanan and those with him pitched on this place was, because it lay in the way to go to enter into Egypt; where they had an inclination to go; having still a friendly regard to that people, and a confidence in them, as appears by some following chapters; and that they might be ready and at hand to flee thither, should the Chaldeans come against them, which they feared. (r) Antiqu. l. 10. c. 9. sect. 5.

Because of the Chaldeans,.... Which clause some think should have been joined to Jeremiah 41:17. This is a reason given why they departed from Mizpah, and dwelt at the habitation of Chimham in the way to Egypt; and which is explained in the next words: for they were afraid of them; at least this they pretended, that the Chaldeans would come upon them, and cut them off, and revenge themselves on them: because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land; no doubt it was provoking to them to hear that the viceroy or deputy governor of the king of Babylon was slain in this manner; and still more so, as there were many Chaldeans slain with him; but there was no reason to believe that the king of Babylon would carry his resentment against the Jews with Johanan, or take vengeance on them, who had so bravely appeared against the murderers, and had rescued the captives out of their hands: this seems only a pretence for their going into Egypt; for though they were promised safety in Judah by the Prophet Jeremiah, yet they were still for going into Egypt, as the following chapters show.

Johanan--the friend of Gedaliah who had warned him of Ishmael's treachery, but in vain (Jer 40:8, Jer 40:13).

glad--at the prospect of having a deliverer from their captivity.

cast about--came round.