Exegetical and Hermeneutical Commentary of Jeremiah 40:16
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.
Ch. Jer 40:1-6. Jeremiah is released and returns to Gedaliah
Du., Co. and Erbt agree in the view that there were different legendary accounts in connexion with Jeremiah’s fortunes immediately subsequent to the capture of the city and that this section represents one of them. It is certainly difficult, in the absence of further information, to reconcile satisfactorily Jer 39:11-14 with the present passage. It is, however, possible that, in the absence of his protector Gedaliah from Jerusalem, he was again put in fetters through ignorance of his right to immunity and only set free after reaching Ramah, when the mistake was rectified by the intervention of Gedaliah or otherwise. In any case Jer 40:1 is a later addition, as no utterance from the Lord follows. The captain of the guard’s words in Jer 40:2-3 are obviously unsuited to the speaker, although they are such as a Hebrew writer would put into Nebuzaradan’s mouth. Cp. 2Ki 18:25.
The section may be summarized thus.
Jer 40:1-6. Jeremiah is taken in chains to Ramah. There Nebuzaradan, after declaring that Jerusalem’s fall was a just consequence of the people’s sins, gives the prophet his choice between going with him to Babylon, and dwelling with Gedaliah or elsewhere as he may choose. Jeremiah decides on going to Gedaliah at Mizpah.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 16. Thou shalt not do this thing] He cannot be so base.
Thou speakest falsely of Ishmael.] He thought it quite possible that the man who was capable of becoming an assassin was capable of telling a lie; and therefore he would not credit what he said. Had he been a little more distrustful, he would have saved his own life. The next chapter shows that Johanan’s information was too true. So noble Gedaliah lost his life by not believing that evil of others of which he himself was incapable.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thus God dementates those whom he designeth to destroy. Gedaliah in this showeth an excellent temper, not to be over-credulous and suspicious, Charity thinks no ill, but not that prudence which became a chief magistrate. He ought to have been watchful against one against whom he had received such an information, which we shall in the next chapter find he was not, but was slain by him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. thou speakest falselyamystery of providence that God should permit the righteous, in spiteof warning, thus to rush into the trap laid for them! Isa57:1 suggests a solution.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Calvin’s Complete Commentary
16. Thou shalt not do this thing Unwilling to believe treachery in others, he will not resort to it himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
I BEG the Reader to make a solemn pause over this Chapter, and to remark, how soon a sense of divine judgments lose their effect, except divine grace keep the remembrance of them, with all their blessed consequences, alive in our hearts. Who should have conceived that after so alarming a visitation, in the putting out the eyes of the king, and carrying him and his nobles away into captivity, with all the residue of the people excepting the poor, that rebellion and disaffection should have sprung up among them. But so it is. There can be no change but what grace makes. And much it is to be feared, that if the miserable in everlasting chains, under darkness to the judgment of the great day, were once again to be permitted to come on earth, their minds would be the same, and the sin and malignity of their nature remain unchanged. Lord Jesus! give to thy people that new heart, and that new mind, in which the new birth consists: that by regeneration they may be prepared for the everlasting enjoyment of thee in glory; since thou thyself hast said, without it, we cannot see the kingdom of God!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 40:16 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.
Ver. 16. Thou shalt not do this thing. ] This just man would not have any man die indicta causa, before his cause had been heard, were he never so wicked.
For thou speakest falsely of Ishmael.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thou shalt: Jer 41:2, Mat 10:16, Mat 10:17, Rom 3:8
Reciprocal: 2Ki 25:25 – Ishmael Job 31:31 – the men Isa 33:15 – stoppeth
Fuente: The Treasury of Scripture Knowledge
Jer 40:16. Gedaliah not only refused to authorize Johanan for the patriotic act of service which he offered to do, but charged him with making a false accusation. We shall learn how sadly true was the warning of this faithful man.
Fuente: Combined Bible Commentary
40:16 But Gedaliah the son of Ahikam said to Johanan the son of Kareah, Thou shalt {h} not do this thing: for thou speakest falsely of Ishmael.
(h) Thus the godly who think no harm to others are soonest deceived and never lack such as conspire their destruction.
Fuente: Geneva Bible Notes
Gedaliah refused to permit Johanan to carry out his assassination plot, because he thought Johanan was misjudging Ishmael. Gedaliah was too trusting and naïve, even though he was a capable ruler and apparently a man of faith. His commitment to his own people seems to have blinded him to the political intrigues that were swirling around him (cf. Joh 2:24-25). He would have been wise to seek the Lord’s will through Jeremiah and then follow it.