Exegetical and Hermeneutical Commentary of Jeremiah 41:17
And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt,
17. Geruth Chimham ] For Chimham see 2Sa 19:37-40. Geruth occurs here only, and the mg. variant is a questionable rendering. Aquila and Josephus ( Ant. X. ix. 5) read Gidroth (sheepfolds of) Chimham, while Gi. considers Gidroth to be probably a proper name.
to go to enter into Egypt ] to prepare for the journey into Egypt, a journey which, according to the first words of the next verse, was undertaken from fear of the Chaldaeans. It seemed likely that the outbreak which had taken place in connexion with the overthrow and death of the governor appointed by the king of Babylon, might be revenged without much discrimination by that monarch.
Fuente: The Cambridge Bible for Schools and Colleges
The habitation of Chimham – The Hebrew text has Geruth-Chemoham, of which place nothing is known. The Masoretes read: Geruth-Chimham, the Khan or Caravanserai of Chimham, son of the rich Barzillai (marginal reference). The substitution is incapable now of proof or disproof, but it is possibly right.
Fuente: Albert Barnes’ Notes on the Bible
Jer 41:17
And dwelt in the habitation of Chimham.
Too near the edge
This is one of the reflections that come to us as we read of the place whither Johanan led his followers, and as we see the events that happened immediately after. This chapter is a record of disappointments. First the hopeful prospects of Gedaliahs governorship, which seemed starting so fairly and happily for all, these are shattered and overthrown by the villainous conduct of Ishmael. Then it is a grievous disappointment that we do not hear of Ishmaels death, only of his escape. That such a wretch should escape with his life seems a reflection upon that justice which generally follows on the track of wrong-doers such as he was, and metes out to them their due. Escape seems too lenient a dealing with them. And now here is another disappointment that Johanan, instead of seeking to follow in Gedaliahs footsteps, should be for leading the people down into Egypt. At the caravanserai of Chimham, in Bethlehem–the natural halting-place on the way to Egypt–Johanan held a council of war, and then, against the prophets advice, finally determined to abandon their homes, and to make for the refuge, to which the worldly Israelite always had recourse, across the Egyptian border. It was a bad place to halt at; it was too near that beguiling land, the witchery of which not a few of them had long been feeling and would now feel more than ever. Whenever Israel went thither, it was always a going down into Egypt. This was, more true morally and spiritually than even geographically, to which the word down, of course, refers. And the present was no exception. Looking at them there at Chimham, we note–
I. The resemblance they offer. Are they not like all those who tamper with temptation? They know, as Israel knew, that they are in a forbidden path, and yet they do not keep clear of it. Like moths fluttering around the flame, so men will dally with sin. They know that to yield would be both most wrong and ruinous, and yet they go close to the border.
II. The reasons which governed them. The Jews came to Chimham because their will had already consented to go further–on and down into Egypt. For like reasons men come to such places. There has been already the secret yielding of the will. There was no need of the Jews being at Chimham. It was not the way back from Gibeon. It was a deliberate going into temptation. So those who act like them have, as they, already consented in heart. And the causes of that consent are akin. They falsely feared what the Chaldeans might do, though there was no ground for such fear; and they falsely hoped for good–freedom from war and want–which they never realised. And such persons will ever magnify both the difficulties of the right path and the looked-for pleasures and advantages of the wrong. Thus would they persuade themselves that the right is wrong and the wrong is right.
III. The resistance they seemed to make. The Jews did not yield all at once. They appeal to the prophet. They ask his prayers. They, make repeated and loud–much too loud: Methinks he doth protest too much–professions. They wait patiently the prophets message. And yet all the while (verse 20) they were dissembling in their hearts, regarding iniquity there (history of Balaam). They would have God on their side, not themselves on Gods side. All this is most melancholy matter of fact with those who, of their own accord, go too near the edge.
IV. The results that followed. Of course they went over the edge; such people always do. They showed the insincerity of their prayers by their anger when they were denied (Jer 43:2, &c.). They escaped none of the evil they dreaded; they gained none of the good they expected. So disastrous did this step appear to the next and to all subsequent generations of Israel, that the day of Gedaliahs murder, which led to it, has been from that time forth and to this day observed as a national fast. It seemed to be the final revocation of the advantages of the Exodus. By this breach in their local continuity a chasm was made in the history, which for good or evil was never filled up. Yes; they who will go so near temptation will go into it, and be borne down by it to their sore hurt and harm.
V. The remedy recommended. Jeremiah urged them to return to their own land and stay there (Jer 42:8, &c.), promising them the blessing of God if they obeyed, and threatening His sore anger if they did not. This counsel ever wise. Get away from the border-land back into safety. Think of what will follow on your conduct–the blessing or the curse. Stay not in all the plain, but escape for thy life. As the angels hastened Lot so would we hasten all those who have foolishly and wrongly chosen to go too near temptations edge. (W. Clarkson, B. A.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Dwelt in the habitation of Chimham] The estate that David gave Chimham, the son of Barzillai. See 2Sa 19:37, c. He took this merely as a resting-place as he designed to carry all into Egypt, fearing the Chaldeans, who would endeavour to revenge the death of Gedaliah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When Johanan had (as was before expressed) recovered the Jews whom Ishmael had carried away as prisoners, he came and dwelt with them in the
habitation of Chimham. Concerning this
Chimham, all that we read in Scripture is 2Sa 19:37,38,40; he was the son of Barzillai, whom David would have had to have gone along with him to his court; but he being eighty years old excused himself, and desired that his son Chimham might be accepted in his stead. David agreeth it, and promiseth to do for him whatsoever his father should desire on his behalf: possibly David, having an estate near thereabouts, might give a portion of it to him, which though it returned to the family of David in the year of jubilee, yet from Chimhams house there might retain the name of the habitation of Chimham. Into those parts Johanan retired, with a further design to go into Egypt.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. dweltfor a time, untilthey were ready for their journey to Egypt (Jer42:1-22).
habitation to Chimhamhis”caravanserai” close by Beth-lehem. David, in reward forBarzillai’s loyalty, took Chimham his son under his patronage, andmade over to him his own patrimony in the land of Beth-lehem. It wasthence called the habitation of Chimham (Geruth-Chimham), though itreverted to David’s heirs in the year of jubilee. “Caravanserais”(a compound Persian word, meaning “the house of a companyof travellers”) differ from our inns, in that there is no hostto supply food, but each traveller must carry with him his own.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, 2Sa 19:37 1Ki 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.
Fuente: John Gill’s Exposition of the Entire Bible
“They marched and stopped (made a half) at the inn if Chimham, which is near Bethlehem.” , .. , considered etymologically, must mean diversorium, hospitium , an inn, khan, or caravanserai. Instead of the Kethib , many codices read (like the Qeri); nor, have any of the old translators read or in the word. The Qeri is evidently correct, and we are to read , the name of a son of Barzillai the rich Gileadite, 2Sa 19:38, 2Sa 19:41, who is supposed to have built or founded this caravanserai for the convenience of travellers. The words “because of the Chaldeans” in the beginning of Jer 41:18 depend on “to go to Egypt” at the end of the preceding verse: “to go to Egypt for fear of the Chaldeans,” on account of the murder of Gedaliah by Ishmael.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 2Sa 19:31. 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.
(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.
Fuente: Calvin’s Complete Commentary
1. The reasoning of the people (Jer. 41:17-18)
TRANSLATION
(17) And setting out they lodged at Gerut-Chimham near Bethlehem with the purpose of going on to Egypt. (18) They feared because of the Chaldeans since Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam whom the king of Babylon had appointed over the land.
COMMENTS
The remnant was completely dismayed and unnerved by the events of the past few days. They feared the wrath of king Nebuchadnezzar. After all, the governor whom he had appointed was dead and several Chaldean officers had been slain. No doubt Nebuchadnezzar would construe this as an act of overt rebellion against his authority. Since the real assassins had escaped, surely the Chaldeans would pour out their wrath on the Jews who remained in the land. They must leave the land before the soldiers of Nebuchadnezzar appeared on the scene. Without even pausing to return to Mizpah to gather their belongings the Jews headed south in panic-stricken flight. They stopped for the night near Bethlehem at the habitation (or inn) of Chimham.[350] The Hebrew word translated habitation (geruth) occurs only here. Along major thoroughfares in antiquity benevolent souls would erect rude and simple shelters for the benefit of travelers.[351] It was at one of these rest stops (called khans) that the tired remnant stopped for the night. Their intention was to seek safety in Egypt. As long as Gedaliah was alive the tiny community and prospered. The utter confusion and helplessness of the remnant after the governors death only serves to underscore the marvelous leadership of Gedaliah.
[350] Chimham was a son of Barzillai (2Sa. 19:37) the kindly old gentleman who befriended David when he was in flight from his son Absalom. It may be that David had made a land grant to Chimham in gratitude for what his father had done.
[351] Streane, op. cit., p. 269.
Fuente: College Press Bible Study Textbook Series
(17) They departed, and dwelt in the habitation of Chimham.The word translated habitation is not found elsewhere, but it is connected with one which means stranger, foreigner, and means probably a caravanserai, or hospitium for travellers. The name of Chimham throws us back on the history of Barzillai in 2Sa. 19:37. When the Gileadite chief pleaded his age as a ground for not accepting Davids invitation to live at his court, the offer was transferred to his son Chimham. On the kings death-bed he was specially commended to the care of Solomon (1Ki. 2:7). It seems probable that some part of Davids personal patrimony, as distinct from his royal domains, had been bestowed on him, and that he had perpetuated his gratitude by erecting a resting-place for travellers, probably enough identical with the inn of the Nativity (Luk. 2:7). The plan of the fugitives under Johanan took them to Bethlehem, as lying on the road to Egypt, where they hoped to find a refuge both from the anarchy in which the land had been left by the death of Gedaliah, and from the severe punishment which the Chaldans were likely to inflict, without too careful an inquiry into the question who had been guilty of it, for the murder of the ruler whom they had appointed. The mere fact of their having remained with Ishmael might be construed into circumstantial evidence of complicity. There they halt, and take counsel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Departed, and dwelt Temporarily, until ready for a journey into Egypt.
Habitation of Chimham The inn of Chimham. The word translated “habitation” occurs nowhere else, but etymologically has the meaning of inn. Chimham was the founder of it. See 2Sa 19:38; 2Sa 19:40.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 41:17. In the habitation of Chimham The parcel of ground, in the general opinion of interpreters, which David had settled upon Chimham, the son of Barzillai. The passage may be rendered, And they went and dwelt in Geruth Chimham, which is near Bethlehem, in order to proceed to go into Egypt, out of the reach of the Chaldeans, &c.
REFLECTIONS.1st, A scene of more complicated villany and unprovoked barbarity can hardly be found than is here recorded.
1. Gedaliah is assassinated. Unsuspicious of Ishmael, and the princes with him, who came with a pretence of paying a visit of friendship, he kindly and generously entertained them; when, at a signal given, Ishmael, and the rest of the conspirators, suddenly rose on Gedaliah and slew him; nor sheathed their swords till they had, in cold blood, massacred all the men, both Jews and Chaldeans, who were in Mizpah. And to this they seem to have been instigated by their revenge, because Gedaliah and the Jews had fallen to the Chaldeans; or by their envy, because Ishmael, of the seed royal, and the princes, could not bear to see Gedaliah preferred before them. Such horrid work do the satanical tempers of fallen sinners make, when left without restraint.
2. Not content with all the blood that they had shed, their wanton cruelty seeks new objects. Fourscore men from Schechem, Samaria, and Shiloh, wholly ignorant of what had passed, were on their way to the temple at Jerusalem, with deepest signs of expressive woe to lament its desolations; and present, if but on the ruined altar, their oblations; so dear to them was the very dust thereof. These, with hypocritical tears, Ishmael went forth to meet, that he might decoy them to Mizpah, under pretence of an invitation from Gedaliah, as if he was yet alive; and they, unsuspicious of his design, went with him into the midst of the city, where they were instantly slain, and their bodies cast into one pit with those who fell with Gedaliah. This pit was dug by Asa, when he fortified Mizpah against Baasha, 1Ki 15:22. Ten men only escaped, by pleading the treasures that they had concealed in the field; and, covetousness prevailing over cruelty, they permitted them to live to discover them. While we read of such scenes of horror, how great reason have we to bless God for his restraining grace upon the hearts and hands of wicked men: but for this the world would be an aceldama, a field of blood.
3. The bloody work being done, Ishmael attempts to secure the plunder and the prisoners, the king’s daughters, and others, by a retreat to Baalis, king of the Ammonites, who seems to have instigated him to perpetrate this horrid deed.
2nd, A deed so atrocious could not be long concealed; and no sooner does the report of it reach Johanan, than, fired with indignation, he collected all the forces that he could muster, pursued the fugitives, and overtook them at the pool of Gibeon; which road, though not the direct one, they might have taken to prevent a pursuit, or get the treasures of the men whose lives they had spared: thus oftentimes we see men’s covetousness their destruction. No sooner had Johanan and his troops appeared, than those with Ishmael immediately deserted him, and with difficulty he himself, with eight of the assassins, escaped to the land of Ammon; perhaps now unwelcome guests, when stripped of that plunder which the king of Ammon hoped to share. Johanan with his forces, and those whom he had recovered, either through his own fiery spirit, or the just judgment of God upon the people, which would give them no rest till they were utterly consumed, resolved hereupon to depart into Egypt; either hoping that under the Egyptian government they should enjoy greater safety, or, as was pretended, fearing the Chaldeans would punish them for the death of Gedaliah; though, in fact, they might rather have expected commendation from them, as his avengers. The resolution however being taken, they left Mizpah, and pitched in the habitation of Chimham (so called, probably, as being given by David to that son of Barzillai) near Bethlehem, in the way that led to Egypt, ready to fly thither if any danger threatened them. Note; Men’s unbelieving fears often plunge them into the very miseries that they dread.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 41:17 And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt,
Ver. 17. And they departed. ] They rolled from place to place; but being out of God’s precincts they were also out of his protection, and could expect no good.
And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem.
To go to enter into Egypt.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
habitation = Khan, or inn. Hebrew. geruth. Occurs only here. Probably erected by Barzillai (2Sa 19:31-40). Near here was the inn where Joseph and Mary could find no room (Luk 2:7).
whom, &c. See Jer 40:5.
Fuente: Companion Bible Notes, Appendices and Graphics
Chimham: 2Sa 19:37, 2Sa 19:38
to go: As Johanan and the other princes had taken a decided part against Ishmael, they had no sufficient reason to fear that the Chaldeans would revenge on them the murder of Gedaliah; but perhaps Johanan was unwilling to be superseded in the command which he had rightly assumed, and so used his influence to induce the whole company to take refuge in Egypt; and their old attachment to the Egyptians rendered them more ready to concur in this ruinous measure. Jer 42:14, Jer 42:19, Jer 43:7, Isa 30:2, Isa 30:3
Fuente: The Treasury of Scripture Knowledge
Jer 41:17. Johanan decided on fleeing to Egypt to get away from the Chaldeans. They paused in their flight at a spot held by an Israelite named Cliimbam which was near Bethlehem, This was a friendly region and Johanan considered it a safe place to rest while making his further plans for the journey into Egypt,
Fuente: Combined Bible Commentary
41:17 And they departed, and dwelt in the habitation of {i} Chimham, which is by Bethlehem, to go to enter into Egypt,
(i) Which place David of old had given to Chimham the son of Barzillai the Gileadite, 2Sa 19:38 .