Exegetical and Hermeneutical Commentary of Jeremiah 41:1
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. in the seventh month ] three months after the capture and two after the burning of the city.
and one of the chief officers of the king ] We should probably, with LXX, omit this clause. It is absent also from 2Ki 25:25.
they did eat bread together ] i.e. Gedaliah received Ishmael as a guest. Hence the crime assumed a still more atrocious character.
Fuente: The Cambridge Bible for Schools and Colleges
Jer 41:1-3 . See introd. summary to the section. For Jer 41:1 see 2Ki 25:25.
Fuente: The Cambridge Bible for Schools and Colleges
6. Mizpah ] on a hill ( Neby Samwil) 4 miles N.W. of Jerusalem.
Chs. Jer 40:7 to Jer 41:3. Gedaliah is slain by Ishmael
Schmidt ( Enc. Bibl. 238 b), on grounds which, when examined, appear quite insufficient, rejects this and the following section (Jer 40:7 to Jer 41:18). Even Du. on the other hand accepts it as in the main an extract from Baruch’s memoirs, adding that it forms one of the most remarkable and interesting accounts in the O.T. Difficulties in the narrative as it stands will be mentioned in the notes. The section may be summarized as follows. (i) Jer 40:7-12. On Gedaliah’s being made governor of those left in the land, Ishmael and other captains came to him and received an assurance that, if they were loyal to Babylon, they should receive protection. He exhorts them to occupy themselves in gathering the produce of the land. The same is thereupon done by many Jews who now return from taking refuge in neighbouring countries. (ii) Jer 40:13-16. Johanan warns Gedaliah that Baalis, king of Ammon, had instigated Ishmael to kill him, and asks permission to slay the latter. Gedaliah refuses to believe the charge. (iii) Jer 41:1-3. Ishmael, accompanied by ten men, goes to Mizpah, and after being entertained by Gedaliah, murders him and all Jews and Chaldaeans who were with him.
Fuente: The Cambridge Bible for Schools and Colleges
The seventh month – Gedaliahs government lasted less than two months.
Even – Rather, and. Ishmael was descended probably from Elishama the son of David 2Sa 5:16. Ten grandees each with his retinue would have aroused suspicion, but the smallness of Ishmaels following put Gedaliah completely off his guard.
Fuente: Albert Barnes’ Notes on the Bible
Jer 41:1-10
Then arose Ishmael.
Devils incarnate
1. If ever there was such a one, this Ishmael was of whom these verses tell. His atrocities remind us of the Indian Mutiny, its leader, and the well at Cawnpore (cf. Verse 9). Treachery, ingratitude, murder, massacre, greed, cowardice,–all are gathered in this detestable character (cf. Mr. Groves article Ishmael, Smiths Dictionary of the Bible)
2. And such men are permitted to be. So clearly seen is this, that every drama has its villain; they are recognised as having definite place and function in this poor life of ours.
3. Can we explain this permission? Wherefore are such men created and preserved? It is s part of the great question of moral evil, for the full solution of which we must wait. But the existence of such men as this Ishmael is but one out of the many terrible facts in Gods providence, such as plague, famine, earthquake, &c.
In regard to such men, we can see some purposes that they subserve.
1. They make evident the hideous capacities of evil which are in our nature, and the need, therefore, for Gods restraining grace.
2. They are warnings to increased watchfulness on the part of those in whom the tendencies to like evil exist.
3. They are Gods scourges for mens sin (cf. Attila, the Scourge of God).
4. They weld together the people they oppress in one common league against them, and thus out of scattered tribes a nation is formed.
5. They clear out much that is evil (cf. French Revolution; Napoleon). But, sometimes as here, we cannot see what good they do; and then we can only wait. (W. Clarkson, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XLI
Ishmael executes his conspiracy against Gedaliah the governor
and his companions, and attempts to carry away the Jews who
were with him captives to the Ammonites, 1-10;
but Johanan recovers them, and purposes to flee into Egypt,
11-18.
NOTES ON CHAP XLI
Verse 1. Now-in the seventh month] Answering to the first new moon in our month of October.
There they did eat bread together] This was the same as making a solemn covenant; for he who ate bread with another was ever reputed a friend.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the seventh month; that is, three months after the city was taken, Jer 39:2.
Ishmael the son of Nethaniah the son of Elishama, of the seed royal; the same Ishmael that came to Gedaliah, Jer 40:8,9, to whom he sware protection; only here we are told that he was of the royal blood, which might both raise his spirits, as having a more legal pretence to the government, and rendered him a fitter instrument for Baalis, the king or queen of the Ammonites, to make use of.
And the princes of the king, even ten men with him; some of the princes, who had escaped the army of the king of Babylon; they and their retinue came in pretended compliment to Gedaliah, who treated them kindly, they dined or supped with him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. seventh monththe secondmonth after the burning of the city (Jer 52:12;Jer 52:13).
and the princesnot thenominative. And the princes came, for the “princes”are not mentioned either in Jer41:2 or in 2Ki 25:25: but,”Ishmael being of the seed royal and of the princes of the king”[MAURER]. But the tenmen were the “princes of the king”; thus MAURER’Sobjection has no weight: so English Version.
eat bread togetherIshmaelmurdered Gedaliah, by whom he was hospitably received, in violationof the sacred right of hospitality (Ps41:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Zec 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, Jer 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 1Ch 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.
Fuente: John Gill’s Exposition of the Entire Bible
Murder of Gedaliah and his followers, as well as other Jews, by Ishmael. – Jer 41:1-3. The warning of Johanan had been only too well founded. In the seventh month – only two months, therefore, after the destruction of Jerusalem and the appointment of Gedaliah as governor – Ishmael came with the men to Mizpah, and was hospitably received by Gedaliah and invited to his table. Ishmael is here more exactly described as to his family descent, for the purpose of throwing a stronger light upon the exceeding cruelty of the murders afterwards ascribed to him. He was the son of Nethaniah, the son of Elishama – perhaps the secretary of state mentioned Jer 36:12, or more likely the son of David who bore this name, 2Sa 5:6; 1Ch 3:8; 1Ch 14:7; so that Ishmael would belong to a lateral branch of the house of David, be of royal extraction, and one of the royal lords. cannot be joined with Ishmael as the subject, because in what follows there is no further mention made of the royal lords, but only of Ishmael and his ten men; it belongs to what precedes, , so that we must repeat before . The objections of Ngelsbach to this view will not stand examination. It is not self-evident that Ishmael, because he was of royal blood, was therefore also one of the royal nobles; for the certainly did not form a hereditary caste, but were perhaps a class of nobles in the service of the king, to which class the princes did not belong simply in virtue of their being princes. But the improbability that Ishmael should have been able with ten men to overpower the whole of the Jewish followers of Gedaliah, together with the Chaldean warriors, and (according to Jer 41:7) out of eighty men to kill some, making prisoners of the rest, is not so great as to compel us to take in such a meaning as to make it stand in contradiction with the statement, repeated twice, over, that Ishmael, with his ten men, did all this. Eleven men who are determined to commit murder can kill a large number of persons who are not prepared against such an attempt, and may also keep a whole district in terror.
(Note: There is still less ground, with Hitzig, Graf, and Ngelsbach, for assuming that is a gloss that has crept into the text. The fact that , which is used here, is elsewhere applied only to Chaldean nobles, is insufficient to show this; and even Ewald has remarked that “the last king (Zedekiah) may well be supposed to have appointed a number of grandees, after the example of the Chaldeans, and given them, too, Chaldean names.”)
“And they did eat bread there together,” i.e., they were invited by Gedaliah to his table. While at meat, Ishmael and his ten men rose and slew Gedaliah with the sword. On account of , which comes after, Hitzig and Graf would change into , he slew him, Gedaliah; this alteration is possibly warranted, but by no means absolutely necessary. The words ‘ , “and he killed him,” contain a reflection of the narrator as to the greatness of the crime; in conformity with the facts of the case, the murder is ascribed only to the originator of the deed, since the ten men of Ishmael’s retinue were simply his executioners. Besides Gedaliah, Ishmael killed “all the Jews that were with him, with Gedaliah in Mizpah, and the Chaldeans that were found there, the men of war.” The very expression shows that, of the Jews, only those are meant who were present in the house with Gedaliah, and, of the Chaldean soldiers, only those warriors who had been allowed him as a guard, who for the time being were his servants, and who, though they were not, as Schmidt thinks, hausto liberalius vino inebri ati, yet, as Chr. B. Michaelis remarks, were tunc temporis inermes et imparati . The Jews of post-exile times used to keep the third day of the seventh month as a fast-day, in commemoration of the murder of Gedaliah; see on Zec 7:3.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Murder of Gedaliah. | B. C. 588. |
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. 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. 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. 4 And it came to pass the second day after he had slain Gedaliah, and no man knew it, 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. 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. 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. 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. 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. 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.
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 (v. 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 (ch. xl. 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, v. 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, v. 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 (v. 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, Ps. cii. 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, v. 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 (v. 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 (v. 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 (1 Kings xv. 22), to be a frontier-garrison against Baasha king of Israel and for fear of him, v. 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, v. 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 (Eccl. v. 13) and to cause them to lose their lives (Job xxxi. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
JEREMIAH – CHAPTER 41
THE MURDER OF GEDALIAH AND
FLIGHT OF ISHMAEL.
This chapter reveals the folly of Gedaliah, the governor of Judah, in refusing to give credence to, and heaping abuse upon, an officer of his forces for faithfully warning of a threat against his life. Wicked men will act wickedly; nor will trust, honor and liberal hospitality turn them aside from their mischievous designs.
Vs. 1-3: GEDALAH IS SLAIN
1. Ishmael, the son of Nethaniah, and one of the royal seed in
Judah, came, with ten of his men, to pay a call on Gedaliah, at Mizpah, (vs. 1).
a. This was during the 7th month -evidently only three months after Nebuchadnezzar had appointed Gedaliah as governor.
b. These men were ail invited to share a meal with the governor, (comp. Jer 40:13-14).
2. In an outrage against oriental hospitality, Ishmael and his men arose and slew Gedaliah with a sword BEFORE THE MEAL WAS FINISHED! (vs. 2; comp. Psa 41:9; Psa 109:5; Joh 13:18).
3. Furthermore, Ishmael slew all the Jews that were with Geoaiah, and the Chaldean soldiers who had been left as a sort of honor guard, (vs. 3).
4. No particular motive is given for Ishmael’s rashness, but several possibilities suggest themselves.
a. A member of the royal family, he may have been moved by jealousy-feeling that the governorship should have been his.
b. He may have considered Gedaliah a traitor who deserved to die.
c. It is possible that he was determined to do anything within his power to weaken the authority of Babylon.
d. Or, as Johanan had warned, his only motive may have been to receive the reward offered him by Baalis, the king of Ammon, who wanted to annex Judah to his own territory.
Fuente: Garner-Howes Baptist Commentary
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. (Psa 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, —
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXEGETICAL NOTES.Chronology of the Chapter.Only three months after Jerusalem was captured by the Chaldeans: in the seventh month (Jer. 41:1, comp. chap. Jer. 32:2) See notes on two preceding chapters.
Personal Allusion. Jer. 41:1. Elishama. Vide note, chap. Jer. 36:12, in loc.
Geographical References. Jer. 41:7; Jer. 41:9. The pit: properly cistern. On the summit of the hill was Asas fortress, with a deep well within a high enclosed courtyard, dug by him for the security of the garrison (Stanley). Asas reason for digging this cistern was, that when the city should be besieged by the king of Israel there might be sufficient water for the inhabitants. (See 1Ki. 15:22.)
Jer. 41:12. The great waters that are in Gibeon. Gibeon is about two miles north of Mizpah. The , great waters, mean the vast pool and fountains which Robinson (Researches, ii. 136) describes, about 120 feet by 100. (See 2Sa. 2:13.)
Jer. 41:17. The habitation of Chimham: lit. Geruth-Chimham, i.e. the caravanserai belonging to Chimham (2Sa. 19:37-38). Johanan makes this his headquarters until he could arrange his flight to Egypt.
SUBJECT OF CHAPTER 41
ISHMAELS SANGUINARY CONSPIRACY
Jer. 41:1. Theme: UNSUSPICIOUSNESS. They did eat bread together in Mizpah.
I. Unsuspiciousness is indicative of a frank and generous soul.
1. Honest men are naturally trustful. Themselves faithful, they do not suspect, in seeming friends, perfidious conspirators!
2. Kindly hearts entertain no dark suspicions. Charity thinketh no evil (1Co. 13:5). It is painful to look for a villain in him who dips his sop with us in the same dish.
So far Gedaliahs was a praiseworthy simplicity.
II. Unsuspiciousness runs the risks of incaution.
1. Guileless minds cannot credit base reports. Although warned (chap. Jer. 40:14; Jer. 40:16), he could not believe it possible that Ishmael plotted foul designs. Conscious only of innocency and good purposes himself, he found it impossible to believe that wrong was intended him.
2. Indiscreet trust pays a severe penalty. In this case, Gedaliahs virtue of unsuspiciousness became a fault; for in being injudiciously trustful he both imperilled his own life and exposed the public interests to disaster.
III. Unsuspiciousness is apt to invite calamity.
1. By neglecting lurking danger. It was Gedaliahs duty to have regarded the information given him (chap. Jer. 40:14), and arrested a villain whose plots threatened the public weal.
2. By shrinking from exercising a just severity. For the incapability of suspicions is allied often with a weak regard to justice; and hence a disinclination to punish wrong (chap. Jer. 40:16).
3. By tolerating evident evils. And here is the folly and blunder of habitual unsuspiciousness: it will not see evils; it prefers to let them alone, hoping for the best. And thus iniquities thrive under the benign tolerance of an ingenuous rule.
IV. Unsuspiciousness plays into the hands of villany.
1. Villany is a fact, existing and active in all human society. He who ignores it is wanting in prudence.
2. Villany plots deeds so foul that no vigilance can be too alert to check its purposes. By neglecting this wise suspiciousness Gedaliah wronged Johanan (chap. Jer. 40:16), imperilled the peace of the people, and placed himself in the assassins grasp (chap. Jer. 41:1).
3. Villany shrinks not from outrage on noblest souls. Surely it is the highest crime (Jer. 44:2) thus to woo generous confidence only to act the fiend! One may smile, and smile, and be a villain! The execrable character of such villany Shakespeare describes
My conscience hath a thousand several tongues,
And every tongue brings in a several tale,
And every tale condemus me for a villain.
Richard III. Jer. 41:3.
Jer. 41:2. Theme: HOSPITALITY OUTRAGED. Then arose Ishmael, and slew him!
Murder is frightful enough in itself, but the moment of the deed makes it heinous in the extreme.
I. Hospitality: the infamy of its abuse. Ishmael polluted his hands with innocent blood at the sacred table of hospitality.
Universally and in all ages hospitality has been cherished as sacred.
The ancient heathen nations regarded it so, and its violation was counted by them the greatest atrocity.
An oath given when at table and afterwards broken called for summary vengeance.
Among the Greeks existed a custom of pledging lasting friendship in return for hospitality. It was in this wise: On a four-sided stone was written the name of each guest; the stone, called Tessara Hospitalis, was then broken, and each friend carried away the part of the stone bearing the others name, and it entitled the holder of the part to ask protection and shelter from the other whenever necessity arose.
See Percy Anecdotes, on Hospitality, for illustrations.
II. Jealousy: outraging every instinct of gratitude. Ishmael had been treated with magnanimity by Gedaliah, and now was being entertained with courtesy and kindness; yet
1. Ambition and envy prompted him to violence. He was of the royal seed (Jer. 41:1), and could not endure that Gedaliah should be in exaltation.
Base envy withers at anothers joy,
And hates that excellence it cannot reach.
Thomsons Seasons, 283.
Jealousy is cruel as the grave.
Son. 8:6.
Jealousy, the injured lovers hell.
Miltons Paradise Lost.
Fling away ambition:
By that sin fell the angels.
Shakespeare, Henry VIII., iii. 2.
2. Innocence was no shield against the lust of jealousy. Gedaliah had done Ishmael no wrong. Ishmael had not been deposed from power. All Gedaliahs acts had been generous and trustful, yet Ishmael could not endure the sight of his supremacy.
Such outrage on innocence refutes all natural sentiments in the human heart, and shows Ishmael to be an odious monster. Horace speaks the natural sentiment which we cherish towards innocence
True, conscious honour is to feel no sin,
Hes armed without whos innocent within:
Be this thy screen, and this thy wall of brass.
Popes Horace.
But it was this conscious innocence which made Gedaliah fearless and trustful, and should have ensured his safety.
If there be a crime
Of deeper dye than all the guilty train
Of human vices, tis ingratitude.Brooke.
Ingratitude is treason to mankind.
Thomson.
Theme: GEDALIAHS FATE AN EXAMPLE. Illustrating what befalls even the most noble in times of deep corruption:
(i.) They enjoy general confidence.
(ii.) They are incapable of attributing extreme wickedness to men.
(iii.) They become a sacrifice to their confidence.
(iv.) They are therefore not in a condition to stay the divine judgments.Naegelsbach.
Judass kiss and Jacobs brethren are very common in the world, and take after their grandfather Cain, who spake kindly to Abel and yet had bloodthirsty thoughts (Gen. 4:8). Yea, they take after their father the devil, who is a murderous spirit (Joh. 8:14), and disguises himself as an angel of light (2Co. 11:14).Cramer.
Much treachery and cruelty hath been exercised at feasts. Absalom slew Amnon at a feast; so did Zimri, King Elah; so did Alexander, Philotas.Trapp.
Josephus suggests that Ishmael seized the opportunity of slaughter when Gedaliah and his guests were merry with wine, and his words are: When Gedaliah had feasted Ishmael, and those that were with him, in a splendid manner at his table, and had given them presents, he became disordered in drink, while he endeavoured to be very merry with them; and when Ishmael saw him in this case, and that he was drowned in his cups to the degree of insensibility and fallen asleep, he rose up on a sudden, with his ten friends, and slew Gedaliah and those that were with him at the feast.Antiq. x. 9, 4.
Jer. 41:3. Ishmael also slew the Chaldeans and men of war. This gives support to kittos suggestion, that he regarded Gedaliah with hatred, as one who had stooped to hold office under the destroyers of his country.Daily Bib. Illus.
Jer. 41:6. Theme: A TRAITORS TEARS. Ishmael went forth weeping all along as he went.
I. Patriotic pilgrims (Jer. 41:5). It was now the season of the Feast of Tabernacles, and these pilgrims journeyed to Jerusalem
1. Mourning over the Temples ruin.
2. Carrying their devout offerings, to present them amid the scene of desolation.
A piteous spectacle! Oh how their souls grieved for the destruction of the house of the Lord! They would fain, amid the ruins, keep the observances of the law, and mourn before the Lord who had permitted this direful calamity to overtake His sinning people. Their aspects show them to be
(a.) A penitential group; (b.) bringing their propitiatory offerings before God; (c.) touched with patriotic sorrow.
II. A blasphemous decoy. Ishmael went weeping.
1. Pretending that he also bemoaned the ruin of Zion.
2. Capturing them by his foul deceit.
They were unsuspicious of his murderous designs; and he intending to slay them lest they, discovering his deed to Gedaliah, should rouse the country against him before he had completed his usurpation, decoyed them to destruction.
What barbarity is here, thus to seize defenceless strangers, and slay them without the faintest provocation!
How does this illustrate the progress of guilt; having polluted his hands in blood, Ishmael went on to even baser effrontery and deeper villany.
Jer. 41:12. Theme: TREACHERY THWARTED. His design seems to have been to carry them as slaves into Ammon. The captives hailed their deliverer with joy, and deserted at once to Johanan, so that Ishmael returned, disgraced and defeated, to the king of Ammon, whose base purposes he attempted to serve. Yet
How great woe may one foul hand work! How startling that no sorer punishment overtook him!
Nevertheless, though guilty men escape the immediate penalty of crime, their prolonged life only prolongs their career of wretchedness and terror, execrated by righteous men, and haunted by their guilty memories; for in this way God drags criminals daily before the tribunal of their own memory, and then lets them live under the curse of their own conscience.
Jer. 41:16-18. Theme: MISTAKEN PATRIOTISM. Johanan departed to go into Egypt.
I. Courage ungoverned by godliness.
1. His energy for his people was praiseworthy.
2. His valour wrought their deliverance (Jer. 41:16).
3. Yet his departure from Gods purpose, in inclining towards Egypt (Jer. 41:17), showed both unbelief and wilfulness.
II. Safety sought from a forbidden alliance.
1. Though strictly denounced by Gods messengers, yet he intended to trust in Egypt.
2. Fear (of the Chaldeans) was allowed to rule them instead of faith (in God) (Jer. 41:18).
3. Turning from the straight path of duty they were led to a tortuous and destructive policy.
III. Obedience to God proves the highest patriotism.
1. It wins more than noblest valour can effect.
2. Righteousness is always safest; doing Gods will regardless of consequences, untroubled by fears.
3. Simple faith in Gods word, regardless of our own fears, always issues best.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. The plot executed (Jer. 41:1-3)
TRANSLATION
(1) And it came to pass in the seventh month that Ishmael the son of Nethaniah, the son of Elishama, who was of royal descent, came unto Gedaliah the son of Ahikam accompanied by ten men who were also royal princes. And they ate bread there together in Mizpah. (2) And Ishmael the son of Nethaniah and the ten men who were with him rose up and smote Gedaliah the son of Ahikam, the son of Shaphan, with the sword and killed him whom the king of Babylon had appointed over the land. (3) Ishmael also smote all the Jews who were with Gedaliah in Mizpah, the Chaldeans who were found there, and all the soldiers.
COMMENTS
It was in the seventh month that Ishmael began to set his plan in motion. Unfortunately the narrator has failed to mention the year in which the assassination took place. Does he mean that Gedaliah was assassinated in the same year in which Jerusalem was captured and burned? If so then Gedaliahs governorship lasted only about three months. It is perhaps better (though certainly not necessary) to think here in terms of a governorship which lasted a few years. The Chaldean armies which were to avenge the death of governor Gedaliah arrived in Judah in 582 B.C. (Jer. 52:30). If Gedaliah died in the seventh month of 587 B.C., the year of Jerusalems destruction, it would be difficult to explain why it took the Chaldean armies six years to respond to the new rebellion in Judah.
When Ishmael and his crew of ten cutthroats arrived in Mizpah Gedaliah still suspected nothing. He invited these men of the nobility to dine with him (Jer. 41:1). During the course of the meal, in flagrant violation of the rules of oriental hospitality, the assassins suddenly rose up and slew Gedaliah (Jer. 41:2). In the ensuing panic these dedicated extremists Were also successful in slaying all the Jews present in the banquet hall and even the Chaldean bodyguard (Jer. 41:3). what a dastardly deed! In the ancient Near East when a man accepted an invitation to dine with another the host was honor-bound to protect his guests from all harm and the guests were expected to reciprocate in good faith.[346] Given these circumstances Gedaliah was actually defenseless. Josephus[347] adds the tradition that Gedaliah was intoxicated at the time he was murdered. Throughout the period of the exile the Jews observed the third day of the seventh month as a fast day to commemorate the assassination of Gedaliah (Zec. 7:5; Zec. 8:19).
[346] Bright, op. cit., p. 254.
[347] Antiquities X. 9.
Fuente: College Press Bible Study Textbook Series
XLI.
(1) It came to pass in the seventh month.It lies in the nature of the case that the visit purported to be one of courtesy and recognition. The remaining representatives of the house of David (Jer. 40:8) would show that they were ready to welcome the new Satrap. As the seventh month included the Feast of Tabernacles, it is not unlikely that they came as if to share in its festivities. Three months had passed since the capture of the city (Jer. 39:2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE MURDER OF GEDALIAH, Jer 41:1-10.
1. Seventh month Gedaliah was in office less than two months. And the princes, etc, Rather, and of the princes, etc. The language covers simply Ishmael and the ten men with him.
Eat bread together Hospitality on the one side, the basest treachery on the other.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ishmael’s Plot Comes To Fruition And Gedaliah Is Assassinated ( Jer 41:1-3 ).
Gedaliah was to be proved wrong. Ishmael comes to Gedaliah with an offer of friendship, something evidenced by his ‘eating bread’ with him. Thereby he was giving a guarantee of loyalty, for ancient custom saw this as indicating a guarantee of friendship. To eat bread with someone towards who you had evil intentions was seen as unthinkable. So no doubt once this occurred Gedalaiah felt that he had been justified in his faith in Ishmael. But then Ishmael and his men falsely turned on Gedaliah and those who supported him and slew them without mercy. The enormity of what he had done is emphasised by the phrase, ‘and slew him whom the king of Babylon had made governor over the land.’ It was not only an act of treachery against Gedaliah, but also against Nebuchadrezzar himself. And along with Gedaliah Ishmael and his men slew the Babylonian representatives at the Judean court and the token contingent of Babylonian soldiers who were stationed in Mizpah. This demonstrates that Ishmael’s intention was not just against Gedaliah. It was an act that invited repercussions from Babylon.
The immensity of Ishmael’s treachery does not come home to the modern reader, but for an oriental to ‘eat bread together’ with someone was to make an absolute guarantee of friendship and peace. Thus for Ishmael to eat bread with Gedaliah and then to assassinate him would have been seen by all, friend and foe alike, as a crime of the highest order. Ishmael’s action would therefore have been severely disapproved of, even by those who might otherwise have sympathised with him.
His evil nature, and his antagonism against YHWH, will further be brought out by his slaughter of some pilgrims who were passing by Mizpah on the way to interceding before YHWH at the Temple site, which could only be seen as an act of pure vindictiveness and of extreme anti-Yahwism, the latter possibly resulting from what had happened to his family. It may well be that he had become a worshipper of Melech (Molech – Milcom) the god of Ammon, a god who was also worshipped widely throughout Canaan and was very bloodthirsty.
Jer 41:1
‘Now it came about in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal and one of the chief officers of the king, and ten men with him, came to Gedaliah the son of Ahikam to Mizpah, and there they ate bread together in Mizpah.’
‘In the seventh month.’ If this was the seventh month of the same year as mentioned in Jer 39:3 then all this happened within three months of Gedaliah’s appointment. However, as we have seen, this is a new section of the prophecy, and it is therefore probable that the two datings are unconnected. That being so we do not have any reference to which year this was. The reason for mentioning the seventh month is that it was the month in which the Feast of Tabernacles was celebrated, thus it would be quite normal to have a large celebratory feast in that month. Many scholars would in fact date the year by the fact that in 582 BC Nebuchadrezzar again sought retribution against Judah, resulting in further exiles (see Jer 52:30). If this is so it would mean that Gedaliah had ruled for a number of years.
It is stressed here that Ishmael was ‘of the seed royal and one of the chief officers of the king’. This would explain why he had fled to Ammon for refuge in order to escape Nebuchadrezzar’s vengeance, and once there he had seemingly become willingly involved in the intrigues of the king of Ammon. His important status in Judah is brought out by the fact that he and his men alone were invited to the governor’s feast. Note the underlining again of the fact that ‘they ate bread together’. As all knew this should have been a guarantee of friendship and peace. To agree to eat bread with someone against whom you had evil intentions went against all codes of decency and honour in the eyes of an oriental.
‘Ten men’ probably indicates a small unit similar to a platoon. It was large enough for the purpose that Ishmael had in mind whilst still not being suspicious. These would be the ones who attended the feast. Ishmael had quite probably also brought other men with him who acted under his orders outside the feast.
‘The son of Nethaniah, the son of Elishama.’ This was perhaps the secretary of state mentioned in Jer 36:12, or more likely the son of David who bore this name (2Sa 5:6; 1Ch 3:8; 1Ch 14:7).
Jer 41:2
‘Then Ishmael the son of Nethaniah, and the ten men who were with him, arose 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.’
Once the feast had got under way Ishmael and his men revealed their hand. No doubt waiting until most of the guests were drunk they rose up and assassinated Gedaliah and his other guests, which would have included prominent Babylonian officials and other Jewish leaders. But the emphasis here is on the fact that they slew Nebuchadrezzar’s appointed representative, a heinous crime demanding certain retribution. Nebuchadrezzar would not be able to overlook such an act. It was an act of open rebellion.
Indeed this act had such devastating consequences that it became commemorated by a special fast on ‘the 3rd of Tishri’ (see Zec 7:5; Zec 8:19). It was the seeming end of Judah’s hopes of re-establishing itself.
Jer 41:3
‘Ishmael also slew all the Jews who were with him, to wit, with Gedaliah, at Mizpah, and the Chaldeans who were found there, the men of war.’
How widespread the slaughter was we are not told in detail. The aim was clearly to decimate the loyal Jewish leadership and to get rid of all traces of the Babylonians left there by Nebuchadrezzar. The former suggests that the act was in order to destabilise an already weakened Judah, and make it vulnerable to outside interference, presumably by Ammon. The latter indicates a deliberate attempt to incite retribution from Babylon.
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 2 ( Jer 26:1 to Jer 45:5 ).
Whilst the first twenty five chapters of Jeremiah have mainly been a record of his general prophecies, mostly given during the reigns of Josiah and Jehoiakim, and have been in the first person, this second section of Jeremiah (Jer 26:1 to Jer 45:5) is in the third person, includes a great deal of material about the problems that Jeremiah faced during his ministry and provides information about the opposition that he continually encountered. This use of the third person was a device regularly used by prophets so that it does not necessarily indicate that it was not directly the work of Jeremiah, although in his case we actually have good reason to think that much of it was recorded under his guidance by his amanuensis and friend, Baruch (Jer 36:4).
It can be divided up as follows:
1. Commencing With A Speech In The Temple Jeremiah Warns Of What Is Coming And Repudiates The Promises Of The False Prophets (Jer 26:1 to Jer 29:32).
2. Promises Are Given Of Eventual Restoration And Of A New Covenant Written In The Heart (Jer 30:1 to Jer 33:26).
3. YHWH’s Continuing Word of Judgment Is Given Through Jeremiah And Its Repercussions Leading Up To The Fall Of Jerusalem Are Revealed (Jer 34:1 to Jer 39:18).
4. Events Subsequent To The Fall Of Jerusalem (Jer 40:1 to Jer 45:5).
Fuente: Commentary Series on the Bible by Peter Pett
The Commencement Of Judah’s Restoration Is Thwarted By The Assassination Of Gedaliah The Governor And By The Refusal Of The People To Listen To Jeremiah As They Take Refuge In Egypt ( Jer 40:1 to Jer 43:13 ).
This deals with ‘the word that came to Jeremiah from YHWH’ after he had been delivered from his manacles by Nebuzaradan. It opens with the historical background to this prophecy in which Gedaliah, Nebuchadrezzar’s appointed Governor, commences the re-establishment of Judah in the land (40), and is then assassinated (Jer 41:1-10), resulting in the decision by the people of Judah to seek refuge from Nebuchadrezzar’s revenge in Egypt (Jer 41:11-18). However, prior to doing so they consult Jeremiah who gives them ‘the word of YHWH’ that they are to remain in the land under His protection (42).
But as always Judah choose to disobey YHWH and do seek refuge in Egypt, with the consequence that Jeremiah vividly prophecies that Nebuchadrezzar’s retribution will overtake them there (43).
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 2 ( Jer 26:1 to Jer 45:5 continued).
As we have previously seen this Section of Jeremiah from Jer 26:1 to Jer 45:5 divides up into four main subsections, which are as follows:
1. Commencing With A Speech In The Temple Jeremiah Warns Of The Anguish That Is Coming And Repudiates The Promises Of The False Prophets (Jer 26:1 to Jer 29:32).
2. Following On After The Anguish To Come Promises Are Given Of Eventual Restoration, Central To Which is A New Covenant Written In The Heart And The Establishment Of A Shoot (Branch) Of David On His Throne (Jer 30:1 to Jer 33:26).
3. YHWH’s Continuing Word of Judgment Is Given Through Jeremiah, The Continuing Disobedience Of The People Is Brought Out, And Jeremiah’s Resulting Experiences Leading Up To The Fall Of Jerusalem Are Revealed (Jer 34:1 to Jer 39:18).
4. Events Subsequent To The Fall Of Jerusalem Are Described Including The Rejection By The Remnant Of Judah Of YHWH’s Offer Of Full Restoration (Jer 40:1 to Jer 45:5).
We have already commented on Subsections 1 in Jeremiah 4; subsection 2 in Jeremiah 5; and subsection 3 in Jeremiah 6. We must now therefore consider subsection 4 here. This subsection deals with various experiences of Jeremiah amidst what remained of Judah after the fall of Jerusalem.
SECTION 2. Subsection 4). Events Subsequent To The Fall Of Jerusalem, Including The Rejection By The Remnant Of Judah Of YHWH’s Offer Of Full Restoration, Resulting In Further Judgment On God’s Recalcitrant People ( Jer 40:1 to Jer 45:5 ).
Within this subsection, which opens with the familiar words ‘the word which came to Jeremiah from YHWH –’ (which in this case indicates that the section as a whole which follows contains prophecies of Jeremiah which are put into an historical framework, for what immediately follows is historical narrative), we have described events subsequent to the fall of Jerusalem:
‘The word that came to Jeremiah from YHWH –.’ The appointment of Gedaliah as governor of Judah and his attempt, along with Jeremiah, to re-establish it as a viable state (Jer 40:1-16).
Gedaliah’s assassination by a recalcitrant prince of Judah, who himself then had to flee to Ammon, resulting in the feeling among many who had been re-established in Judah that it would be necessary to take refuge in Egypt (Jer 41:1-18).
The people promise obedience to YHWH and are assured by Jeremiah that if they remain in Judah and are faithful to Him YHWH will ensure that they prosper, whereas if they depart for Egypt it can only result in disaster (Jer 42:1-22).
Jeremiah’s protestations are rejected by the Judeans who take refuge in Egypt and are warned by Jeremiah that soon Nebuchadrezzar would successfully invade Egypt itself (Jer 43:1-13).
‘The word that came to Jeremiah concerning all the Jews who dwell in the land of Egypt –.’ Having settled in Egypt the people return to idolatry, rejecting Jeremiah’s warnings of the consequences, and are assured by him that they will suffer as Jerusalem has suffered, with only a remnant being able to return to Judah (Jer 44:1-30).
‘’The word that Jeremiah the prophet spoke to Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah –.’ YHWH’s assurance given to the faithful Baruch in the days of Jehoiakim that He would be with him, come what may (Jer 45:1-5).
It will be noted that the markers given by the author actually divide the subsection into three parts, Jer 40:1 to Jer 43:13, Jer 44:1-30 and Jer 45:1-5. Thus ‘the word that came to Jeremiah from YHWH –’ is a phrase which covers the whole of Jer 40:1 to Jer 43:13, with Jer 40:1 b-42:6 being the necessary historical introduction to the actual ‘word from YHWH’ given in Jer 42:7 onwards. The importance of this word is emphasised by the ten day wait. (In comparison with this incorporation of a prophecy within an historical framework we should note how constantly in Genesis covenants and words from YHWH were regularly put within an historical framework).
The main purpose of this section is in order to establish:
1. that what has happened to Judah and Jerusalem was YHWH’s own doing, as verified even by Nebuchadrezzar’s imperial guard commander.
2. that nevertheless YHWH had not totally forsaken His people but would re-establish them if they looked to Him and were obedient,
3. that their future success depended on that obedience, an obedience which proved to be lacking.
It is difficult for us to realise quite what a crushing blow the destruction of Jerusalem would have been to Jewry worldwide. All their pet beliefs had been brought crashing down. Whilst many were in exile far away from their homeland they had gained confidence from the fact that the Temple still stood and that the covenant worship still continued. But now the idea of the inviolability of the Temple had proved invalid, Jerusalem had been destroyed, and the very power of YHWH was being called into question. Could therefore now any trust be placed in YHWH? It was therefore necessary in this regard that it be emphasised by Jeremiah that it was not YHWH Who had failed, but His people. He brought out that they had in fact brought their devastation on themselves. The new beginning that he had promised could only arise out of the ashes of the old, because the old had been distorted beyond all recognition. His words would be a bedrock on which their new ideas about YHWH could be fashioned.
Fuente: Commentary Series on the Bible by Peter Pett
Political Events In The New Judah – Gedaliah Re-establishes Judah But Is Assassinated ( Jer 40:7 to Jer 41:18 ).
What follows is a description of the events that followed the appointment of Gedaliah, events in which Jeremiah played no active part. It does, however, set the scene for Jeremiah’s prophecies in chapter 42-43, and reveals that among the patriotic resistance leaders who showed themselves willing to submit to Gedaliah’s governorship, once they recognised that their cause was lost, was one whose loyalties lay outside Judah, with the Ammonites. The Ammonites clearly encouraged the continuing of the plotting of Judah against Babylon, no doubt in order to turn attention from themselves. This man was of royal blood, and may well have been continuing an alliance with the Ammonites previously set up by Zedekiah. But his aim was clearly negative, for his intention was to murder Gedaliah (bringing down Babylon’s wrath on Judah) and find refuge in Ammon. He no doubt saw Gedaliah as a traitor, but his own position was hardly any better. Thus to the end the royal house was to prove to be a thorn in the side to Judah.
Fuente: Commentary Series on the Bible by Peter Pett
Ishmael Slays Gedaliah
v. 1. Now it came to pass in the seventh month, v. 2. Then arose Ishmael, the son of Neth-aniah, v. 3. Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, v. 4. And it came to pass the second day after he had slain Gedaliah, and no man knew it, v. 5. that there came certain from Shechem, from Shiloh, and from Samaria, v. 6. And Ishmael, the son of Nethaniah, v. 7. And it was so, when they came into the midst of the city, v. 8. But ten men were found among them, v. 9. Now, the pit wherein Ishmael had cast all the dead bodies of the men whom he had slain because of Gedaliah, v. 10. Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the king’s daughters,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Jer 41:1-10
Assassination of Gedaliah and other Jews.
Jer 41:1
In the seventh month; i.e. two months after the destruction of Jerusalem and the appointment of Gedaliah. It seems strange, however, that the occurrences related in Jer 40:1-16; Jer 41:1-18. should have taken so short a time. Gratz calls in question the accuracy of the chronological statement. He quotes Eze 33:24-29, which shows that at least six months (according to his calculation) after the fall of Jerusalem Jewish fugitives still lingered on, and hoped to obtain possession of their fatherland, and points out that time was necessary for Gedaliah to erect a temple at Mizpah (see on Eze 33:5), for cities to arise out of their ruins, and for cultivation of the soil to be resumed (Jer 40:10). je-3 Besides, according to Jer 52:30, a third deportation of Jews is mentioned. How can this be accounted for, if, only two months after the fall of Jerusalem, the remnant of the Jewish population emigrated under Johanan ben Kareah to Egypt? Gratz shows reason for thinking that this last deportation stands in close connection with Gedaliah’s death, and that consequently the interval between this latter event and the fall of Jerusalem lasted, not two months, but five years. The son of Elishama. Perhaps the Elishama men. tioned in Jer 36:12 as a secretary of state; or perhaps a son of David of that name (see 2Sa 5:18; 1Ch 3:8; 1Ch 14:7; “son” being taken here in a wider sense). And the princes of the king; rather, and (one of) the princes of the king. Even ten men; rather, and ten men. Elevon determined bravoes overpower a crowd of unprepared men. Did eat bread together. Gedaliah, then, had invited them to a friendly banquet.
Jer 41:2
Smote Gedaliah. The day of the murder of Gedaliah (the third day of the seventh month) was kept as a fast day by the post-Captivity Jews (see Zec 7:5; Zec 8:19). It was the day on which the hope of living a separate life in the promised land, for a time at least, vanished; and the murder was avenged by a new captivity (see above).
Jer 41:3
The Chaldeans. Gedaliah’s Chaldean bodyguard. And the men of war; rather, even the men of war. Jewish as well as Chaldean warriors are meant; the non-military Jews, including the prophet, were carried away captive (see Jer 41:10,Jer 41:16).
Jer 41:4-7
The news of the deed of violence had not yet been spread, and Ishmael seized the opportunity of imbruing his hands in fresh blood. He could have had no personal motive; but his employer, Baalis, desired that “the remnant in Judah might perish” (Jer 40:15).
Jer 41:5
There came certain from Shechem, etc. A number of pious pilgrims, descend. ants of the old ten tribes, passed by on their way to the holy site of the temple at Jerusalem (?). From Shiloh. The Vatican Codex of the Septuagint has a plausible reading, “from Salem,” which is apparently supported by Gen 33:18, “And Jacob cares to Shalem, a city of Shechem,” and by its improvement thus introduced into the geographical order (Shiloh is, in fact, nearer to Mizpah than Shechem, and ought to be mentioned first). But though there is now a village called Salim, to the east of Nablus (Shechem), we have no sufficient ground for assuming a city of that name in the Old Testament, The rendering of Genesis, i.e. needs correction (“came in peace to the city,” etc.) Their beards shaven, etc. They had, then, all the outward signs of mourning (for the public calamities); comp, Jer 16:6; Jer 48:37. To bring them to the house of the Lord. Yet the temple at Jerusalem was destroyed. Hence Thenius and Gratz have conjectured that Gedaliah had erected a provisional temple at Mizpah, which was already hallowed by its association with the Prophet Samuel. This is confirmed by 1 Macc. 3:46, where it is said of the pious Jews in the Maccabean rising, that they “assembled themselves and came to Maspha, over against Jerusalem; for in Maspha was the place where they prayed aforetime in Israel.”
Jer 41:6
Weeping all along as he went. To testify his sympathy with their grief. But the reading of the Septuagint is more natural, “As they were going along and weeping.”
Jer 41:7
The pit (see on Jer 41:9).
Jer 41:8
Slay us not, etc. Bishop Callaway refers to this passage in his ‘Zulu Nursery Tales’ (1.242), in illustration of a Zulu form of deprecating death on the ground of having some important work in hand which absolutely requires the life of the person in danger. But the “ten men” do not, as the bishop supposes, beg their lives on the ground that they had not yet harvested, but rather offer a bribe. We have treasures (literally, hidden things) in the field. The allusion is to the “wells or cisterns for grain,” in which “the farmers store their crops of all kinds after the grain is threshed and winnowed. These cisterns are cool, perfectly dry, and tight. The top is hermetically sealed with plaster, and covered with a deep bed of earth; and thus they keep out rats, mice, and even ants, the latter by no means a contemptible enemy .These ten men had doubtless thus hid their treasures to avoid being plundered in that time of utter lawlessness”. Honey. Probably that obtained from wild bees.
Jer 41:9
Now the pit which Arm the king had made, etc. Nothing is said of this “pit” in the historical books, but only (1Ki 15:22 = 2Ch 16:6) that Asa used the material with which Baasha had fortified Ramah to build Geba and Mizpah. It would seem that this “pit” formed part of Asa’s defensive works; probably it was a cistern to supply the town with water during the siege. Because of Gedaliah; was it. The rendering “because of” must be abandoned. The Septuagint has, in this part of the verse, the very natural words, “was a great pit,” and this reading is adopted by Movers, Hitzig, and Graft.
Jer 41:10
The king’s daughters; rather, the royal princesses (see on Jer 36:26).
Jer 41:11-18
Rescue of the captives from Ishmael, and plan for taking flight to Egypt.
Jer 41:12
The great waters.; in Gibeon; i.e. the pool mentioned in 2Sa 2:13. Dr. Thomson speaks of a “pond or small lake” near El-Jib. Ishmael seems to be lingering over his journey to Ammon, in order to find the subterranean stores spoken of in 2Sa 2:8.
Jer 41:14
Cast about; i.e. turned about (an archaism).
Jer 41:17
And dwelt in the habitation of Chimham. Chimham was the son of the rich Gileadite Barzillai (2Sa 19:37-40), who probably founded this “habitation” or rather “hospice” (“khan,” “caravanserai”), for the accommodation of travellersa characteristic mark of public-spirited liberality. Josephus and Aquila, however, appear to have read “by the hurdles of Chimham”a very possible name for a locality in such a pastoral country.
Jer 41:18
Because of the Chaldeans. They were afraid of being held responsible for the crime of Ishmael. And they had good reason for their alarm, as the Chaldeans would naturally look upon Ishmael as the representative of the Davidic dynasty, and the heir of that dynasty’s claims to the loyalty of the Jews.
HOMILETICS
Jer 41:1-3
The assassination of Gedaliah.
I. HIGH POSITION BRINGS GREAT DANGER. Kings are little to be envied. The world sees their state and majesty. It does not see the apprehensions which would make some of them willingly exchange places with the humblest peasant. Nevertheless, it is as cowardly and selfish to refuse to occupy a high position when duty calls to it as it is to fail in fulfilling one’s mission in any of the lower walks of life.
II. A GOOD MAN WILL PREFER TO SUFFER DEATH RATHER THAN TO DEFEND HIMSELF BY UNRIGHTEOUS MEANS. Gedaliah had been warned of his danger, but he had refused to accept the warning (Jer 40:13-16). It is better for one’s character, if not for one’s earthly fate, to be over generous than to be over suspicious. Though we may think Gedaliah wanting in discernment, we must commend his justice in refusing to consent to the assassination of Ishmael. When we are in doubt about the guilt of any one, it is our plain duty to give him the benefit of that doubt. In no case have we a right to defend ourselves against a future wrong by anticipating the blow with an act of unlawful violence.
III. POLITICAL CRIMES ARE THE GREATEST CRIMES. Much vagueness exists as to the character of these crimes. If the assassin is successful, the world condones his offence, while, if he fails, his memory is execrated and he is condemned as a murderer. Many political acts are viewed as crimes by one party and as heroic deeds by another. But the moral character of a deed is not determined by such accidents as these. If it be really a crime, an offence against the eternal laws of right, its relation to public and national affairs aggravates its wickedness, inasmuch as it immensely enlarges the arena of its mischievous results (Jer 41:3).
IV. PUBLIC INTEREST IS NO EXCUSE FOR POLITICAL CRIMES. Ishmael might have contended that he was a patriot helping his people to throw off the yoke of Babylon. If he were acting that noble part, his method of carrying it out would still have been odious and unpardonable. Patriotism is no excuse for private treachery. Moreover, public interest is never truly advanced by crime. Ishmael’s crime resulted in serious trouble to the Jews. It destroyed the hope of a quiet life in the land of Israel for the returned fugitives and the poor remnant of the nation. It probably led to a third deportation of exiles to Babylon.
Jer 41:4-8
The slaughter of the pilgrims.
I. A NEEDLESS CRIME. Of course no crime is necessary, but some crimes have their plausible excuses. This had none. Ishmael had tasted blood, and murderous passions urge him to wanton violence. His only object in slaughtering quiet, inoffensive pilgrims must have been to please his master by the further depopulation of the land. So great a crime with so poor a motive evidences bloodthirsty tyranny. The worst crime is crime held cheap till it is pursued for no reason. All wickedness makes future wickedness more tempting. Done at first for some ulterior object, it becomes at length a passion and a delight in itself. This is the very devilry of crime.
II. A TREACHEROUS CRIME. Ishmael led the pilgrims to trust themselves in his hands, and then abused the sacred relations of hospitality. Such an act shows as much meanness as villainy. But all wickedness is essentially false, degrading, treacherous.
III. A SACRILEGIOUS CRIME. These men were pilgrims of religion, bearing incense in their hands. To us it may seem no more wicked to murder a pilgrim than to murder an innocent man. In itself the acts are equally wicked. But guilt depends on the criminal’s idea of his crime, as well as on the inherent character of the act. Now, wherever sacred places are venerated and visited by pilgrims, the pilgrimage is regarded as a sacred work, a religious service. To slay a pilgrim is, therefore, held as a distinct insult to the service of God. This must have been the way in which Ishmael’s act would have been regarded, and he must have known it, Therefore, judging him by the ideas and manners of the time, as it is only fair to judge him, we must acknowledge that he was guilty of a wilful affront against the religion of his nation. In all sin we sin against Heaven as well as against man. In some offences the offence to Heaven is more palpable than in others. Then the sin is the more horrible in its guilt on the conscience of the criminal.
IV. A COLD–BLOODED CRIME. The thing was done deliberately. The richer pilgrims were allowed to buy their lives for a ransom. The ten men who had treasure in the field purchased their escape (Jer 41:8). The rest, poorer men, were slain. Such a transaction reveals the cool calculator as well as the hardened murderer. The passionate man is responsible for the evil done in his rage, because he ought to restrain himself; but the calmer man, who can and does restrain himself in certain respects with regard to his own interest, is far more guilty for the wickedness he commits in clear self-possession.
HOMILIES BY S. CONWAY
Jer 41:1-10
Devils incarnate.
1. If ever there was such a one, this Ishmael was of whom these verses tell. His atrocities remind us of the Indian Mutiny, its leader, and the well at Cawnpore (cf. Jer 41:9). Treachery, ingratitude, murder, massacre, greed, cowardice,all are gathered in this detestable character (cf. Mr. Grove’s article “Ishmael,” Smith’s ‘Dictionary of the Bible’).
2. And such men are permitted to be. So clearly seen is this, that every drama has its villain; they are recognized as having definite place and function in this poor life of ours. History is full of them. But for them one might almost say there would be no history.
3. Can we explain this permission? Wherefore are such men created and preserved? It is a part of the great question of moral evil, for the full solution of which we must wait. Like as was said to a lad of one of our public schools, who had heard his master say in a sermon in the school chapel that in mathematics there were lines in the same plane ever converging but which never met. The lad heard this, and as he knew something of mathematics himself, he believed and said to a senior in the school that the master was wrong. The senior defended the master, and told the lad of the lines that mathematicians call asymptotes. “But explain,” said the astonished lad. “No, I can’t,” said the other. “You must wait till you get there.” The lad had not read on so far in the science as that, and hence there was nothing for it but to believe that, though it was at present incomprehensible to him how such lines as those spoken of could be, nevertheless, when he had read on further, he would see it clearly enough. And so we have to hear and see things which, to fully reconcile with the existence and superintendence of an all-loving and all-powerful God, is beyond our power, and there is nothing for it but that we must “wait till we get there”there where the reading of these problems will be ready and clear. But the existence of such men as this Ishmael is but one out of the many terrible facts in God’s providence, such as plague, famine, earthquake, etc. In regard to such men, we can see some purposes that they subserve.
I. They make evident the hideous capacities of evil which are in our nature, and the need, therefore, for God’s restraining grace.
II. They are warnings to increased watchfulness on the part of those in whom the tendencies to like evil exist.
III. They are God’s scourges for men’s sin (cf. Attila, the Scourge of God).
IV. They weld together the people they oppress in one common league against them, and thus out of scattered tribes a nation is formed.
V. They clear out much that is evil (cf. French Revolution; Napoleon). But sometimes, as here, we cannot see what good they do; and then we can only wait.
Conclusion. But we can get above these and all such affiictors of our lives. The fear of God will lift us up above their power.
“Fear him, ye saints, and you will then
Have nothing else to fear.”
On the wings of the fear and love of God let us mount up; and like as the little birds escape the hawk by keeping above it, so shall we escape all fear of fiercest human evils if we are upborne by the fear and love of God.C.
Jer 41:8
Sin hindered by sin.
“So he forbare,” etc. This was a case of bloodthirsty cruelty versus greed. Ishmael would have killed these men but for his greed of the wealth they had. It is satisfactory to think he never gained possession of it. Nevertheless, his greed made him guilty of one sin less. This story suggests that
I. GOD HAS MANY WAYS OF HINDERING SIN. There is:
1. The best way of all. By granting a true repentance and his Holy Spirit, creating the clean heart and renewing the right spirit.
2. But there are other ways. By keeping the opportunity and the will apart. How much of our freedom from sin do we owe to this blessed providential severance! By fear of present evil consequences of our sin.
3. And sometimes, as here, by one sin getting in the way of another. Thus pride holds back not a few; not love of God, gratitude to Christ, love of holiness, but pride. And coveteousness checks the sinner in many sins he would be guilty of but for this. Anger, breaking up the alliances of transgressors; as when, in the days of Jehoshaphat, the Ammonites who were coming against him fell out one with the other (2Ch 20:22). The old saying is, “When thieves fall Out, honest men come by their rights.” Sensual self-indulgence. The vilest Romans emperors were those who least persecuted the ChurchTiberius, Commodus, etc. They were too absorbed in their own indulgences to trouble about the Christians.
II. BUT THESE OTHER WAYS LEAVE MEN AS GREAT SINNERS AS BEFORE. The question is not as to your freedom from transgression so much, butWhat kept you free? Only the first and best way is accepted of God.
III. NEVERTHELESS, LET US BE THANKFUL THAT SIN IS SELF–DESTRUCTIVE IN ITS VERY NATURE. It is a blessed anarchy, for it protects many who would otherwise suffer.
IV. BUT FOR OURSELVES LET US SEEK THAT SIN MAY BE DESTROYED BY CHRIST.C.
Jer 41:11-15
The devil a bad paymaster.
These verses record the pursuit and overthrow of Ishmael. He had sold himself to work all manner of wickedness. What had he not been guilty of? And now we hear the last of him. He is seen in flight to Ammon, whence he came out, escaping with his life, but stripped of all his captives and his plunder. He had taken a world of trouble, incurred a load of guilt, filled his soul with evil, dishonoured his name forever. And this was what came of it all. Every one of his purposes, plans, hopes, all his toil and villainy, all his apparent success, utterly lost and gone. He is one out of many more proofs of the miserable wages of sin. Now
I. IT IS EVER SO. Men may go on in sin for a long time, and be undisturbed save by conscience; may find their sin very pleasant and very gainful, and they may seem to escape with utter impunity; but the visitation of God comes upon them, sometimes here in this life, certainly, if not here, hereafter. The Bible history, the world, are full of proofs of this.
II. BUT MEN CANNOT BE GOT TO BELIEVE THIS. Else why do they persist in evil ways?
III. WHY IS IT THAT THEY WILL NOT BELIEVE? They do not wish to believe. Sentence against evil work is not executed speedily, sometimes not at all here in this world in any visible way.
IV. WHY, THEN, DOES NOT GOD DEAL DIFFERENTLY WITH SIN? Because his purpose is to foster trust and love, neither of which could find place in a system of prompt and visible punishments such as some would desire.
V. DOES GOD, THEN, DO NOTHING TO CHECK THE SINNER AND TO ENCOURAGE THE OBEDIENT? Yes; much.
1. He causes the way of transgressors to be hard. Loss of peace, of hope, of Divine favour, of purity, of strength, of sympathy with and from the good, often of present and visible good; conscience is deadened, and the soul perishes. Besides this, there are frequent direct judgments sent.
2. On the other hand, he orders that in keeping of his commandments there is great reward. “His ways are ways of pleasantness, and all his paths are peace.” It is related how an aged couple in the vicinity of London, who in the early part of life were poor, but who by the blessing of God upon their industry enjoyed a comfortable independency in their old age, were called upon by a Christian minister, who solicited their contributions to a charity. The old lady was disposed to make out some excuse, and to answer in the negative, both for her husband and for herself, and therefore replied, “Why, sir, we have lost a deal by religion since we began; my husband knows that very well.” And being wishful to obtain her husband’s consent to the assertion, she said, “Have we not, Thomas?” Thomas, after a long and solemn pause, replied, “Yes, Mary, we have lost a deal by our religion! I have lost a deal by my religion. Before I got religion, Mary, I had got a water pail in which I carried water; and that, you know, I lost many years ago. And then I had an old slouched hat, a patched old coat, and mended shoes and stockings; but I have lost them also long ago. And, Mary, you know that, poor as I was, I had a habit of getting drunk and quarrelling with you; and that, you know, I have lost. And then I had a burdened conscience and a wicked heart, and then I had ten thousand guilty feelings and fears; but all are lost, completely lost, and like a millstone east into the deep sea. Before we got religion, Mary; you had a washing tray, in which you washed for hire, and God Almighty blessed your industry; but since we got religion you have lost your washing tray. And you had a gown and bonnet much the worse for wear, though they were all you had to wear; but you have lost them long ago. And you had many an aching heart concerning me at times; but those you happily have lost. And I could even wish that you had lost as much as I have lost, and even more; for what we lose by our religion will be our eternal gain.” We need not add that the preacher did not go away without substantial proof of the sincerity of what had been said in his hearing. And to all those who like the rich man in the parable (Luk 16:1-31.), who asked that one from the dead might be sent to warn his five brethren, the same answer may be given, “They have Moses and the prophets,” and we may add, in our day, far more than these; “if they hear not them, neither will they be persuaded, though one rose from the dead.”C.
Jer 41:17
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 Gedaliah’s 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 Ishmael’s 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 him. And now here is another disappointment that Johanan, instead of seeking to follow in Gedaiiah’s footsteps, should be for leading the people down into Egypt. At the caravanserai of Chimham, in Bethlehemthe natural halting place on the way to EgyptJohanan held a council of war, and then, against the prophet’s 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 mere 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 furtheron 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 goodfreedom from war and wantwhich they never realized. 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 WHEY SEEMED TO MAKE. The Jews did not yield all at once. They appeal to the prophet. They ask his prayers. They make repeated and loudmuch too loud: “Methinks he doth protest too much”professions. They wait patiently the prophet’s message. And yet all the while (verse 20) they were dissembling in their hearts, “regarding iniquity” there (cf. history of Balsam). They would have God on their side, not themselves on God’s 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 (cf. Jer 43:2, etc.). 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 Gedaliah’s 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, etc.), 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 conductthe 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 temptation’s edge.C.
HOMILIES BY D. YOUNG
Jer 41:1-18
A great crime and its consequence.
I. A GREAT CRIME. The slaying of Gedaliah was accompanied by circumstances making it peculiarly atrocious.
1. The breach of good fellowship. There had been professions of amity before. Gedaliah shows by deed his confidence in Ishmael, sitting down with him at a common meal.
2. The subsequent slaughter. The slaying of Gedaliah was not enough to serve the purpose. A man, once entered on the ways of crime, cannot say, “So far I will go, and no further.” Ishmael had to go on killing to secure his own safety and mastery.
II. THE CONSEQUENCE. The chief consequence was the departure to a point nearer to Egypt, to escape if possible the vengeance of the Chaldeans. One man sins and other people suffer. The great lesson is to stop crime in its beginnings. Ishmael gained none of the ends he seems to have had in view, and was this much the worse, that he had deep stains of murder on him.Y.
Fuente: The Complete Pulpit Commentary
Jer 41:1. In the seventh month Answering partly to our September, and partly to October, two months after the taking of Jerusalem. The murder of Gedaliah gave occasion to the fast of the seventh month, which the Jews observed after their return from the captivity. See Zec 7:5; Zec 8:19. Ishmael was of the family of David.
Fuente: Commentary on the Holy Bible by Thomas Coke
5. THE MURDER OF GEDALIAH AND ITS CONSEQUENCES
Chap. 41
1Now 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 2eat bread together in Mizpah. 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 3governor over the land. Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, the men of war.
4And it came to pass the second day after he had slain Gedaliah, and no man 5knew it, that there came certain [men] from Shechem, from Shiloh, and from Samaria, even fourscore [eighty] men, having their beards shaven and their clothes rent, and having cut themselves [their bodies], with offerings and incense in their 6hand, to bring them to the house of the Lord [Jehovah]. 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 Song of Solomon 7 of Ahikam. 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 8[slew them into the cistern],1 he, and the men that were with him. 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 9slew them not among their brethren. Now the pit [cistern] wherein Ishmael had cast all the dead bodies of the men, whom he had slain because [by the hand] of2 Gedaliah, was it [that] which Asa the king had made for fear3of Baasha king of Israel: and Ishmael the son of Nethaniah filled it with them that were [the] slain.
10Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the kings daughters, and all the people that remained in Mizpah, whom Nebuzar-adan the captain of the guard [halberdiers] 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.
11But 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, 12then they took all the men, and went to fight with Ishmael the son of Nethaniah, 13and found him by the waters that are in Gibeon. Now it came to pass, that when all the people which were with Ishmael saw Johanan the son of Kareah, and all 14the captains of the forces that were with him, then they were glad. So all the people that Ishmael had carried away captive from Mizpah cast about and returned, 15and went unto Johanan the son of Kareah. But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites
16Then 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,4 and the women, and the children, and the 17eunuchs, whom he had brought again from Gibeon: and they departed, and dwelt in the habitation of Chimham,5 which is by Beth-lehem, to go to enter into Egypt, 18because 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 made governor in the land.
EXEGETICAL AND CRITICAL
The suspicion against Ishmael was only too well-founded. He really murders Gedaliah and his retinue, consisting of Jews and Chaldeans (Jer 41:1-3) also seventy Israelites who were bringing offerings to the destroyed sanctuary (Jer 41:4-9). The rest of the people he leads away captive from Mizpah, but is overtaken by Johanan and the other band-leaders. The captives immediately leave him, and he escapes with eight men to the Ammonites (Jer 41:10-15). Thereupon the leaders assemble the whole people in the neighborhood of Bethlehem, to prepare for removal to Egypt, for in consequence of the murder of Gedaliah they think that they will be liable to the extreme vengeance of the Chaldeans if they remain longer in the country.
Jer 41:1-3. Now it came to pass men of war. There is a brief extract from these verses in 2Ki 25:25. The event took place in the seventh month, therefore three months after the capture of the city (Jer 39:2), and two after the destruction and deportation by Nebuzar-adan (Jer 52:12; 2Ki 25:8). Ishmael was of the royal, therefore Davids seed. Neither he nor his father Nethaniah (1Ch 26:2; 1Ch 26:12; 2Ch 17:8, Levites are thus named) are mentioned elsewhere. Nethaniah is called the son of Elishama. Whether this person is identical with the scribe mentioned in Jer 36:12; Jer 36:20-21, or the Elishama named in 2Sa 5:16; 1Ch 3:6 (8); Jer 14:7 as a son of David is meant, is not apparent. Both cases are possible. In the latter Elishama would be the ancestor of the family, son being used according to a well known idiom, in the wider sense. Ishmael would then belong to a collateral branch of the royal family.Princes of the king. It is clear that the king of Judah is meant. Not so clear the grammatical connection. It may be referred to royal seed. Hitzig in opposition to this correctly remarks that the princes did not form an hereditary caste. It is therefore, according to some, governed by of. Is it not however a matter of course that Ishmael as a prince belonged to the , especially as this word by no means designates a definite category of greatness? Further, is it probable that Ishmael with ten men could overpower the entire Jewish retinue of Gedaliah, together with the Chaldean soldiers (Jer 41:3), eighty men (Jer 41:7), who if not provided with arms were with legs, and then lead away captive against their will the whole population of Mizpah (Jer 41:14)? We are thus recommended to take as a nominative = and great men of the king. It would then be declared that Ishmael and other Jewish nobles (doubtless each with his own retinue), and ten men who formed the personal retinue of the former, accomplished the deed. The passage Jer 52:10 would not contradict this. For since even the Chaldeans could not kill any one whom they did not have, that passage states only that the Chaldeans took the life of all the princes who fell into their power. Now besides here never occurs in Jeremiah of the great men of the Hebrews, but only of the Chaldean grandees in general (Jer 39:18), and of the principal court-officers in particular. Comp. Rab-Mag., etc., Jer 39:3; Jer 39:13, etc.It is then natural to suppose that the words and the princes of the king are a gloss, occasioned by the difficulty of crediting such deeds to a little band of eleven men.
Slew him. These words expressly set forth that though several smote Gedaliah with their swords, Ishmael was the real murderer, upon whom rested the immense responsibility of having killed the Chaldean kings chief officer in the country. I therefore do not think that, as Hitzig and Graf propose, we must read smote also in the singular (). That by all the Jews that were with Gedaliah at Mizpah we are not to understand the whole population of the city, is apparent from Jer 41:10. It is rather the armed men, who were at the disposal of Gedaliah as governor, who are intended and who, whether permanently or temporarily, were strengthened by Chaldean soldiers.
Jer 41:4-9. And it came to pass with the slain. Ishmael knew how to guard against the murder of Gedaliah being known immediately outside the city. He evidently intended to use Mizpah as a trap. So it happened that on the second day the approach of a troop of men was announced, who from a distance presented the appearance of a peaceful caravan, and from the burdens they bore one promising booty. They came from Shechem, Shiloh and Samaria. The LXX. read , and Hitzig, as well as Graf, is disposed to give this reading the preference, since thus a more correct order (according to geographical position we should have Shiloh, Shechem, Samaria) and vicinage of the cities is obtained. Salem would then be the place mentioned in Gen 33:18-19 as near Shechem (comp. Herzog, R.-Enc., XIII. S. 326). But the authority of the LXX. is, as is well known, unreliable. Shiloh also lies so near the road that travellers proceeding from it might meet with those coming from Samaria and Shechem. As to the order, as this in itself was a matter of indifference, a more external circumstance may well have suggested it: the word of one syllable is placed first, then that of two syllables, and of these again that of five consonants after that of three.
From 2Ch 34:9 it is apparent, that at the time of Josiah there was still in the cities of the ten tribes a remnant of Israel, which contributed to the house of the Lord in Jerusalem, which appears as a resumption and continuance of the co-operation, which even in the reign of Hezekiah the pious Israelites had afforded in establishing the worship of Jehovah in Jerusalem (2 Chronicles 30, 31) These men came as mourners over the destruction of the sanctuary (comp. on Jer 16:6; Jer 47:5; Jer 48:37) with gifts of meat and incense offerings, as the beasts necessary for burnt offerings could not well be brought from so great a distance. Doubtless the feast of Tabernacles, occurring in the Seventh month (Lev 23:34; Num 29:12; Deu 16:13) was the occasion of their coming. Although they could not hope to find altar and priests in the holy place, they would still deposit their gifts there in order at least to manifest their devotion. Grotius calls attention here to the expression of Papinian (Instit. de rerum divisione, Sacr): Locus, in quo des sacr sunt dificat etiam diruto dificio sacer adhuc manet.
What was the motive of Ishmaels act? It is supposed by some that he feared to be betrayed, and therefore killed those strangers whom he could not drag away with him. But he only needed then not to admit them into Mizpah. Graf sees in the deed an act of revenge which Ishmael took on these Israelites for the murder of his relatives and associates in rank (Jer 52:10), because these, living with heathens, had for a long time been Assyrian and Chaldean subjects. But these Israelites, coming with all the tokens of deepest sorrow, had shown themselves to be well-disposed towards the Jews, and it is inconceivable how Ishmael could have chosen them for the objects of his vengeance. I think he had simple robbery in view. For after this Ishmael, who was evidently a rough and wild man, had from personal jealousy, to the disadvantage of his people and in the political interest of his Ammonitish protection, assassinated the noble Gedaliah, he must either attempt to maintain himself in the latters position or flee. When he quickly, before the matter has become known, murders a peaceful caravan of temple pilgrims, and spares only a few of them, who offer him treasures, and at last drags with him as captives the whole turba imbellis from Mizpah into slavery, he shows himself to be simply a robber.
Jer 41:6. Weeping all along as he went [lit.: in going and weeping]. LXX.: . They then refer the words to the eighty. Hitzig and Graf find this reference quite in order. Why should Ishmael weep ? We might suppose it to be perfectly clear that Ishmael wept to deceive those people, in order to present the appearance of a person who from internal grief was not thinking of worldly things at all, much less of robbery and murder. Hitzig and Graf however deny that Ishmael wept at all, because he had no ostensible reason for doing so. Hitzig says he would not weep for the fate of the temple, since he did not in them meet again old friends for the first time since its destruction, he did not go to meet them in ceremony as notorious temple-pilgrims, nor was he himself on the way to Jerusalem. Graf says if he had wept like the pilgrims over Jerusalem, this would have been unnatural behaviour for one who was sojourning in the vicinity of the city. But are these reasons? It is scarcely credible that they can be intended seriously. If in those days of the most tremendous national calamity a train of Jewish pilgrims, bearing themselves all the signs of grief, meet another Jew weeping, about what will they suppose that he is weeping? Will they not most naturally suppose that he accords with the general mourning of the country? There can be no doubt this was the supposition which Ishmael wished to produce in the pilgrims minds. There may have been one and another among them who regarded the weeping comer as not a partaker in the general grief, it sufficed for Ishmael that he was generally regarded as such. Murder and robbery are not expected from such a person. Ishmael tried in this way to deceive them. If they had mistrusted him his project must have failed or he must have tried other expedients. Hitzig and Graf fail to convince us that they would have more readily believed a person who was not mourning, but who invited them to Gedaliah in a tone usual at other times. Graf also urges that it was not necessary for Ishmael to shed tears the whole way, even though it was a short one, which however is implied in the grammatical construction (comp. on this point Naegelsb. Gr., 93, b, Anm.) To this it may be replied that Ishmael could not know how sharp sighted any one of the eighty might be, so that he would rather begin to weep too early than too late, and consequently traversed the greatest part of the distance, perhaps the whole way from the gate, weeping.
Come to Gedaliah. Why Gedaliah invites them he does not say. Many reasons might be imagined: Gedaliah might wish to show them hospitality, or to accompany them, or to impart some injunction or warning in his gubernatorial capacity. At any rate he was a powerful man, whose requisition was not to be ignored. They therefore followed. But in the midst of the city, at any rate in a place where eleven men sufficed to close up both their advance and their retreat, in some narrow lane, Ishmael fell upon them. Ten of them evidently perceived at once why this was done. They saw that it was robbery on which he was intent. They therefore promise him , i.e., promtuaria subterranea (from abscondidit), such being used from the earliest times in many countries of Asia and Africa for the concealment and preservation of the fruits of the earth. Comp. Rosenmuellerad. l., and GeseniusThesaurus, s. v.;Winer, R.- W.-B., s. v. Ernte.By the hand of Gedaliah. The words are difficult. The explanations: by the fault of Gedaliah, on Gedaliahs account, i.e., as friends of Gedaliah); coram Gedalja, i.e., together with Gedaliah, una cum Gedalja, in potestate Gedalja (i.e., as imperio G. subjectos) are all ungrammatical. The normal significance of the words seems to me to afford an appropriate meaning, Ishmael had made use of Gedaliahs name, to allure them to destruction. He had called to them: Come to Gedaliah (Jer 41:6), and on the authority of this name they had followed him. Thus we may well say that Ishmael killed them by means of Gedaliah. Of course the person of Gedaliah was not the instrument of execution, but his name was the means by which their wills were determined in the intended direction.Was that which Asa,etc. We read in 1Ki 15:22 that king Asa, with the material of which Baasha had fortified Ramah built Geba-Benjamin and Mizpah. This pit appears to have been part of these works of fortification, but as to its destination we are not informed. Was it a cistern, a ditch, or a mere pit, which might defend a narrow approach, and in ordinary times was bridged over? Hitzig assumes the latter. But as Graf remarks, the pit appears according to Jer 41:7 to have been situated in the interior of the city. It cannot have been a ditch, such never being called . It was then probably a large and deep cistern (Comp. Rosenmueller on Jer 41:7), which was built to afford water to the fort, and which accordingly might be reckoned among the means of defence, with which Asa provided the city for fear of Baasha. Whether the pit, which is here spoken of, is identical with the great bore that is in Sechu, 1Sa 19:21, and with the 1 Macc. Jer 7:19, must be left undecided.
Jer 41:10-15. Then Ishmael to the Ammonites. The intimidated, and probably in addition unarmed people, among them the kings daughters (probably in the wider sense of princesses, as kings son, Jer 36:26; Jer 38:6), Ishmael carried away captive, either to use them as slaves or to sell them. Meanwhile however the Jewish band-captains had received intelligence of the events in Mizpah. They hasten thither with their people, and encounter Ishmael by the great water near Gibeon. Gibeon is only half a league distant from Mizpah in a northeasterly direction. Till Ishmael had done with the eighty pilgrims and the gathering of the rest. of the population prior to their departure, so much time might pass that the captains could hurry up and almost reach him in Mizpah. The great waters of Gibeon are a pond. Comp. 2Sa 2:13. Robinson (II. 351, 2) recognizes Gibeon in the village El-Jib. [Comp. Thomson, The Land and the Book, II., p. 546.S. R. A.] At the east of the village he found a beautiful fountain and the remains of a large water-tank. All Ishmaels prisoners left him at once to attach themselves to Johanan. Ishmael escaped with eight men. It seems then that there was a fight, in which he lost two of his ten men.
Jer 41:16-18. Then took Johanan in the land. It cannot be denied that there is some, difficulty in the relative sentence from whom he had recovered to son of Ahikam. Especially troublesome is from Mizpah. Also the singular as well as the sentence after he had slain, etc. (we should expect: after they had driven Ishmael off) are striking: so too the relative sentences whom he had recovered from Ishmael and whom he had brought again from Gibeon, as they both state the same fact. Hitzig supposes that whom Ishmael carried away captive should be read after Jer 41:14. Certainly the connection thus becomes clear and intelligible. And as the sentence whom he had recovered from Ishmael stands directly between whom Ishmael carried away captive from Mizpah, Jer 41:14, and whom he had brought again from Gibeon, fin. Jer 41:16, it is quite conceivable that an exchange may have taken place.Mighty men of war. It is evident from these words that the great mass of the Jewish people still left were assembled in Mizpah, comp. Jer 40:7-11It is the more strange that Ishmael could take all these captive with ten men. Were they unarmed? Were they surprised? Did Ishmael terrify them with threats, by making a false show of Ammonitish help at hand?However this may be, Johanan betakes himself with all these to a more southern rendezvous on the road to Egypt. This according to the Keri is called the habitation (hospice, caravanserai) of Chimham [Kimham], who according to 2Sa 19:37-40 was the son of the Barzillai who purveyed so well for David and his army on their flight. Why did an inn or caravanserai in the vicinity of Bethlehem bear the name of Chimham? We do not know.This point was to serve as a meeting-place. There were still single bands or individuals scattered through the country. Preparations had also to be made for the march through the desert. The vengeance of the Chaldeans, in spite of the surely provable innocence of the Jews, appeared however so certain, and the fear of it was so great, that the resolution to flee to Egypt was already fixed, before they asked the prophets advice. Hence this act was a mere farce.
DOCTRINAL AND ETHICAL
1. On Jer 40:1-3. Although the calamity, which has come upon Jerusalem, is great and terrible, God does not allow such evil to befal it that good will not result from it, as the Chaldean captain not obscurely intimates, that he has made a fair beginning in the knowledge of the true God. For he confesses, first, that the God of the prophet is a lord; secondly, that He knows future things; thirdly, that He causes His servants to proclaim these beforehand; fourthly, that God has conducted the war and done everything; fifthly, that He was displeased with the sinful manners of the people (among which idolatry was the worst); sixthly, that He has punished their disobedience to His word. Cramer.
2. On Jer 40:4. The friendliness, shown to the prophet, appears to proceed from men, but it comes from God. For Gods works are all made so that they are hidden among the creatures; for as He conceals His wisdom in the creation of heaven and earth, as He hides His kindness in the fruits of the earth, so also He disguises His help in the king of Babylon. For God executes. His works now by rational and anon by irrational creatures. As when He fed Elijah by the widow and by the ravens and by the angels (1Ki 17:3 sqq.; 14 sqq. and Jer 19:5). For all are His instruments. Cramer.
3. On Jer 40:2-3. Nebusaradan attestatione sua comprobat et confirmat veritatem ac certitudinem prdictionum prophet. Unde haud inscite colligi conjicique potest, quod Satrapa ille Babylonicus prditus fuerit agnitione veri Dei eque salvatus. Et sic Deus subinde aliquos ex Magnatibus ad sui agnitionem et ternam salutem traducit (Psalms 68). Potest istud exemplum obverti absoluto Calvinianorum decreto. Frster.
4. On Jer 40:5. In this, that Jeremiah preferred remaining in the country to going to Babylon, it strikes me furtherthat a discreet man, who knows the world and his heart and the true interest of Gods causeis as much as possible contented, and does not think to better himself by going further. He is willing to remain at court unknown, and at any rate he would rather be taken away than go away.The advice, which Solomon gives, is verified, Stand not in the place of great men. We are a generation of the cross, and our symbol is an evil name and little understood. Zinzendorf.
5. On Jer 40:5. In Babylonia honor and a comfortable life invited the prophet, in Judea danger, dishonor and need in the desolated country. In Babylonia a respectable field of labor was opened to him among the great mass of his people, in Judea he had only rabble and condottieri about him. Jeremiah, however, was not a bad patriot, as many accused him of being. By remaining in Judea he showed that the import of his prophecies, apparently friendly to the Chaldeans and hostile to the Jews, had proceeded from the purest love to his people and his fatherland. Thus he imitated Moses, of whom it is written in Heb 11:25, that he chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season. The holy ground of the fatherland bound him to it, and in additionif he went, who was to take spiritual oversight of the poor forsaken remnant, to proclaim the word of God and bestow on them consolation and admonition? Those who were in Babylon had Ezekiel. And could not the Lord raise up other prophets for them? So he remained with the sheep, who had no shepherd. Jeremiah had not sought his own through his whole life, nor did he here.
6. On Jer 40:7 sqq. Human reason, and indeed nature shows, that in worldly government men cannot be without a head. For as the been cannot be without a queen, or the sheep without a shepherd, so no large number of people can exist without a head and government. God has wisely ordered it, and we should be thankful for the authorities. Cramer.
7. On Jer 40:11 sqq. We may well perceive in this remnant of Judah a fulfilment of the prophecy in Isa 6:11 sqq.: Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and Jehovah have removed men far away, and great is the forsaking in the midst of the land. And if a tenth remains in it, this again must be removed. Yet as the terebinth and the oak, in which when they are felled, a ground-stock still remains, so is its stock a holy scion.
8. On Jer 40:13 sqq. Gedaliah, in whom not only Nebuchadnezzar, but also his people, had confidence, must have been a noble man, to whom it was difficult to think evil of his neighbor. Those who are of a pious disposition, cannot believe so much evil, as is told of people. But we must not trust too much, for the world is full of falseness (Wisd. 37:3). He who believes too easily, will be often deceived, and he who believes no one is also deceived. Therefore is he indeed a happy man, who can preserve the golden mean. Cramer.
9. On Jer 40:13 sqq. Misfortune is like the waves of the sea; when one is broken another follows, and the end of one trouble is the beginning of others. Cramer.
10. On Jer 41:1-3. Judass kiss and Jacobs brethren are very common in the world and take after their grandfather Cain, who spake kindly to Abel and yet had blood-thirsty thoughts (Gen 4:8). Yea, they take after their father, the devil, who is a murderous spirit (Joh 8:44), and disguises himself as an angel of light (2Co 11:14). Cramer.
11. On Jer 41:1 sqq. Similia perfidi exempla (simulat fraternitatis): 2Sa 13:24; 2Sa 20:9 sq. Quadrat etiam huc historia nuptiarum Parisiensium celebratum 1572 mense Augusto. Frster.
12. On Jer 41:4 sqq.
Murder and avarice love to go with each other,
And one crime is often a prolific mother.Cramer.
13. On Jer 41:16 sqq. It is very remarkable that even this last centre and rendezvous of the unfortunate people must be destroyed. It might be supposed that with the destruction of the city and deportation of the people the judgments would have terminated. It seems as if the deed of Ishmael and the removal of the remnant to Egypt transcended the measure of punishment fixed by Jehovah, for the Lord did not send Ishmael, and the removal to Egypt He directly forbade. And yet it seems that only by Ishmaels act and the flight to Egypt could the land obtain its Sabbath rest, which is spoken of in Lev 26:34-35.
14. On Jer 42:1-6. Had not Johanan and his people asked for advice, but gone directly to Egypt, their sin would not have been so great. They feigned, however, submission to the will of God, while they yet adhered to their own will. It is a common fault for people to ask advice while they are firmly resolved what they will do. For they inquire not to learn what is right, but only to receive encouragement to do what they wish. If we advise them according to their inclination they take our advice, if not, they reject it.We must be on our guard when we appeal to Gods decision, that we do not previously decide for ourselves. For thus we fall into hypocrisy, which is the most fatal intoxication and blindness. Heim and Hoffman, The Major Prophets. [Those will justly lose their comfort in real fears, that excuse themselves in sin with pretended fears. Henry.S. R. A.]
15. On Jer 42:7. After the murder of Gedaliah the anger of Nebuchadnezzar seemed inevitable. But the Lord, to whom nothing is impossible (Jer 32:17), promises to perform a miracle, and restore Israel to new prosperity in their land if they will give Him the honor and trust in Him. Nebuchadnezzars heart is indeed in His hand. If this is not acknowledged and Nebuchadnezzar more feared than the Lord, their sin is then against the first commandment.
16. On Jer 42:13 sqq. God reminds His people of the favor with which He adopted them as His people, which was the most sacred obligation to obedience; that Egypt was to them a land of destruction, a forbidden land, as indeed all confidence in human aid is forbidden to those who would live by faith, which was known to them from the history of their fathers and all the prophets. It is a great sin to deem ones self safer under the protection of man than under that of God. It is incomprehensible, how blind unbelief makes people, so that the Jews have not yet learned the truth in the destruction of Jerusalem and the temple of God. Heim and Hoffman. Fides futurorum certa est ex prcedentibus. Tertull. Venient hc quoque sicut ista venerunt. Augustin.Frster.
17. On Jer 43:2 sqq. Hypocrites forsooth do not wish to be regarded as rejecting and setting themselves in opposition to Gods word, or accusing God of falsehood. For then is all the world pious, and no one refuses to be submissive to the dear Lord. God is truly God and remains so. It is only against this parson Jeremiah that they must act he lies, he is not sent, his ruling and preaching cannot be endured. Cramer.
18. On Jer 43:3. Observe the old diabolical trick: when preachers practice Gods word and their office with zeal, the world understands how to baptize it with another name and call it personal interest, as even here Baruch must bear the blame, as if he only wished to vent his anger on them and be contrary, Cramer.
19. On Jer 43:6. The ancients here examine the question why Jeremiah accompanied the people to Egypt and take occasion to discuss the 1 Comm. de fuga ministrorum with reference to Augustin. Epist. 150 ad Honorar. With respect to Jeremiah, it is clear that he did all in his power to avert the journey to Egypt. After the whole people, however, were once on their way it was impossible for him and Baruch to remain alone in the deserted country. They were obliged to go with their flock. The more these were wandering, the more need they had of the shepherds. Thus, even if they were not compelled, they had to go with them. It seems, however, to follow from the expression , Jer 43:5, that no choice was given them. The people wished to have the prophet with them. In no case can we say that Jeremiah fled, for according to his own prophecy, he knew that he was going to meet ruin in Egypt.
20. On Jer 43:8-13. At the present day when we wish to convey to posterity the account of some accomplished fact, or the prediction of some fact to be accomplished (ex. gr. a last testament), we take paper and ink, write it down, seal it, have it subscribed by witnesses and preserve it in the registrars or recorders office. In ancient times they took a simpler and surer way. Jacob and Laban simply erected a heap of stones (Genesis 31), the two and a half tribes (Joshua 22) built an altar on the bank of the Jordan. As long as the heap and the altar were standing, the record was transmitted from generation to generation for what object these stone witnesses were set up, and thus, that which it was desired to convey to posterity lived in the memory of men. Jeremiah also knows how to use ink and pen (Jeremiah 32), but here he returns once more to the old manner of preserving archives. He simply places great stones in the clay, declaring what they signify, viz., that here, on this spot, Nebuchadnezzars tent shall stand. Whether the Egyptians and Jews then believed him or not, is of no consequence. The record of these stones and their meaning at any rate remained alive, and the Lords word was thus safely preserved till the day of its fulfilment.
HOMILETICAL AND PRACTICAL
1. On Jer 40:1-12; Jer 41:1-3; Jer 42:1-16. Israel, the chosen nation, is in its destinies a type of human life in general. Consider only the exodus from Egypt. So also the destinies of the people of Israel, after the destruction of Jerusalem by Nebuchadnezzar, are pretypical. For 1. The deportation of the whole people in chains and fetters is a type of our universal human misery, from which no one (not even Jeremiah) is free. 2. The fate of Gedaliah and the journey to Egypt is a type of the insufficiency of all mere human help. 3. As the Jews after Gedaliahs murder, so men at all times, find protection and deliverance in the Lord alone.
2. On Jer 40:1-6. The Christian in the tumult of the world. 1. He is regarded externally like others. 2. The eye of the Lord watches with special care over him, so that (a) not a hair of his head is bent, (b) all his wants are provided for. 3. He, however, on his part directs all his efforts to the kingdom of God and His righteousness, and will not be turned aside from this either by the violence or the friendliness of the world.
3. On Jer 40:7 to Jer 41:3. Gedaliahs fate an example of what befals even the most noble in times of deep corruption. 1. They enjoy general confidence. 2. They are incapable of attributing extreme wickedness to men. 3. They become a sacrifice to their confidence. 4. They are therefore not in a condition to stay the divine judgments.
4. On Jer 42:1-16. What is the surest way of coming to the right conclusion in difficult cases? 1. To inquire of the Lord. 2. To obey unconditionally the direction which the Lord communicates. [We must still in faith pray to be guided by a spirit of wisdom in our hearts, and the hints of Providence. Henry.S. R. A.]
5. On Jer 43:1-7. Characteristic example of the artfulness of the human heart: the Jews inquire of the Lord and promise to obey His direction (Jer 42:20). But when the direction does not accord with their wish, they at once declare it to be supposititious, not from the Lord. The prophet must be a liar, an alleged enemy has incited him. But what was long previously determined in the heart is obstinately brought to execution. [Those that are resolved to contradict the great ends of the ministry, are industrious to bring a bad name upon it. It is well for persons who are thus misrepresented that their witness is in heaven, and their record on high. Henry.S. R. A.].
6. On Jer 43:8-13. The ways of the Lord are wonderful. Israel flees before Nebuchadnezzar far away to Egypt. But there they are not safe. The Lord causes it to be proclaimed to them that at the entrance of the kings palace at Tahpanhes Nebuchadnezzars tent shall stand. Now indeed there is a brick-kiln there, in the clay of which Jeremiah is to place stones, the foundation stones, as it were, for the Chaldean kings pavilion. Thus the Lord lays the germs of future events, and whatever He prepares in secret He reveals in His own time to the glory of His wisdom, omniscience and omnipotence.
Footnotes:
[1]Jer 41:7.Preganant construction, Comp. naegelsb Gr., 112,7; 2Ki 10:14; 1Ma 7:19.
[2]Jer 41:9 J. D.Michaelis conjectures (comp. Jer 6:7 Keri), which reading is said to be found in one Codex of De Rossi (comp. Rosenmuller ad. l) The LXX. translate , as if they had read which reading is adopted by dahler, movers, hitzig, graf. It would afford a good meaning. But the reading is not to be altered unneccessarily.
[3]Jer 41:9., before, properly on account of, but used here in the sense of against Comp. Jdg 9:21; 1Ch 12:1.
[4]Jer 41:16. is in apposition to and is to express that the latter is not to be taken in the same of mares generally, in which even the children might be included, but in the sense of fighting men.
[5]Jer 41:17 (Keri). The Chethibh seems to require the pronunciation . The meaning of the word is not apparent. The old translators all express, though with great want of clearness and agreement among themselves, a proper name. Only josephus (Antiq. X., 9, 5) says: . He evidently read (wall, protection, hurdle. Comp. Zep 2:6). is . >., but from its etymology must mean hospitium, diversorium.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The treachery spoken of in the preceding chapter, is said in this to have been accomplished. Gedaliah the new governor is slain; and much confusion followeth.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
I know not, Reader, what reflections the Lord awakens in your mind while prosecuting this sad history. But will not such a view of the horrible cruelty of the human mind, make a man blush to belong to it? Can it be the same nature, equally disposed to the same crimes, unrestrained by grace, in all the fallen race of Adam? Oh! how precious, when under this conviction, is the consideration of our interest in, and relationship to, the second Adam, the Lord Jesus Christ!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XII
THE CLOSING SCENES IN THE LIFE OF JEREMIAH
Jeremiah 40-44
These closing scenes in the life of the prophet took place subsequent to the year 586 B.C. and probably before 580 B.C. They occupied a space of about four or five years, possibly a few more.
We commence this discussion by looking at the fate of Jerusalem, and the fate of Jeremiah immediately following that event. In Jer 40:6 we have an account of the fall of the city and its destruction by the men of the Babylonian army. Zedekiah and the chief captain, through a breach in the wall sought to make their escape into the valley of the Jordan and the plains of Moab beyond. The king and the remnant of his army were overtaken and captured by the Chaldeans and taken to Riblah, the headquarters of Nebuchadnezzar. Many of them doubtless escaped. Some of these found refuge in Moab, and some in the mountains of Judah. Thus there was a considerable number of the inhabitants that made their escape by fleeing in every direction.
When the forces of Nebuchadnezzar broke through the walls of the city and took it, the ruthless soldiers of the Chaldeans doubtless wreaked their vengeance upon the inhabitants. Judging from the picture in the book of Lamentations, many were slaughtered and many of the nobles were butchered, but they did not really sack the city. They took many captives. Their main object was to take the inhabitants alive, as there was value in them as slaves, and this was their aim more than mere butchery of the people. Of course, they sought to take the king’s family and all of his household; also the nobles and all the chief families.
When they were destroying the city and taking the royal families, they found Jeremiah, the prophet, for he was imprisoned in the court of the guard. He was bound and taken out as far as Ramah, Jer 40:2-4 : “The captain of the guard took Jeremiah, and said unto him, Jehovah thy God pronounced this evil upon this place; and Jehovah hath brought it, and done accordingly as he spake. . . . And now, behold, I loose thee this day from the chains which are upon thy hand.” According to the account in the previous chapter he had received direct orders from the king to set Jeremiah free.
This heathen speaks as if he were a very pious man; as if he thoroughly believed in Jeremiah’s doctrine: “The Lord hath brought this evil upon this place and done as he spoke because ye have sinned against Jehovah.” Those are almost Jeremiah’s very words. He speaks to Jeremiah and tells him to go back to Gedaliah, the governor, whom the king of Babylon had appointed over the land. This man that had been appointed governor was a member of the royal family and a great man, one of the princes of Jerusalem. Thus he returned and found that Gedaliah had called the people, and held a rally at Mizpah, about four or five miles from Jerusalem.
We have an account of the colony which was established at Mizpah (Jer 40:7-12 ). It is said that the people, when they heard that the king of Babylon had made Gedaliah, the son of Ahikam, governor in the land, committed unto him the men and women and children. (Jer 40:8 gives the names of the princes and chief men. Gedaliah called the people together and made appointments as he had authority to do. It says in (Jer 40:9 , “And Gedaliah the son of Ahikam . . . [and this man, Ahikam, had saved the life of Jeremiah.] Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you.” Now, that was exactly what Jeremiah had been preaching for years.
Here was one man who was with Jeremiah. It was doubtless because of this fact that Nebuchadnezzar had appointed him to this position. He says in verse (Jer 40:10 : “As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans that shall come unto us.” They could not live in Jerusalem. The city was in ruins. He planned to live at Mizpah, to meet the Chaldeans that would come to him.
In the latter half of (Jer 40:10 , it says, “But ye, gather ye the wine and the summer fruits and oil, and put them in your vessels, and dwell in your cities that ye have taken.” In (Jer 40:11 he says, “The Jews that were in Moab, and among the children of Ammon, and in Edom, and that were in all the countries, when they heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah, they returned to their native land.” In the latter part of (Jer 40:12 it says, “And gathered wine and summer fruits very much,” which seems to indicate that the people simply helped themselves to the fields and vineyards that had been left.
The king of Ammon, having heard of this new colony established at Mizpah, with Gedaliah as governor, set to work to induce a certain fanatical Jew by the name of Ishmael, to murder him. We do not know just why he desired the murder of the governor. It may be that he thought that it would mean increase of territory to him and that the people would rally to him and that would mean more power. Again, it may be that this man Ishmael was a fanatical Israelite who hated the Chaldeans and any one of his own people who was friendly to them. So he connived with the king of Ammon to do the deed. When Johanan found out this plot he warned Gedaliah, his friend) that Ishmael was about to take his life. But Gedaliah did not believe it. He felt that no one would dare to take his life, the life of the governor whom the great king of Babylon had appointed, for Nebuchadnezzar would not fail to punish a crime like that. But this man Johanan knew and so he says in (Jer 40:15 , “Let me go, and I will slay Ishmael the son of Nethaniah, and no man shall know it.” He knew that if Ishmael should slay the royal governor, Nebuchadnezzar would take vengeance on the people, and all must suffer.
An account of the murder of Gedaliah and his friends is given in Jer 41:1-3 . Ishmael was a fanatical patriot. He came to see Gedaliah, and the chiefs of the king’s officers were with him. They came to Mizpah. So they ate bread together and among Orientals that is a sacred thing. But this man, Ishmael, did not scruple to violate this custom of his fellows. (Jer 41:2 says, “Then arose Ishmael . . . 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.”
The murder of Gedaliah was concealed, verse Jer 41:4 : “And it came to pass the second day after he had slain Gedaliah, and no man knew it, that there came men from Shechem, from Shiloh, and from Samaria, even four score men, having their beards shaven and their clothes rent.” They had frankincense and meal in their hands to bring them to the house of Jehovah. They were coming to worship. Note now the treachery of Ishmael. It is said in Jer 41:6 that he went forth to meet them, weeping all along as he went. He pretended to be in sorrow. He said to them when he met them, “Come to Gedaliah the son of Ahikam,” and when they came in to the midst of the city Ishmael slew them and then cast them into the midst of the pit. But ten of them told this villain that they had stores of wealth, and begged him to spare them; so he saved them for the sake of their wealth. That gives us some idea of the character of this man, Ishmael. Ishmael carried away captive all the residue of the people and departed to go over to the children of Ammon (Jer 41:10 ).
Ishmael gathered together what people he had and started, but Johanan was not idle. He gathered others and pursued and when he came near, all the people who had been carried away captive by Ishmael came over to Johanan but Ishmael managed to escape.
Then the colony went to Bethlehem under the leadership of Johanan. We readily see the plight in which Johanan now found himself. Word would come to Nebuchadnezzar that his faithful governor had been slain. Johanan knew what that would mean, and so did the people. They knew that the great king would send his army, and then there would be no mercy shown. They were afraid of the Chaldeans because Ishmael had slain the governor, Gedaliah (Jer 41:18 ).
An account of the colony at Bethlehem and Jeremiah’s relation to it is found in Jer 42:1-43:7 . We are following the nucleus of the nation, that part of the nation which constituted the organized body of Israel. There were thousands of the Jews in other nations at that time, but we are following here the nucleus. This nucleus constituted the organized germ of the nation. The prophet had been forced to go with them. See verse Jer 42:2 : “Let, we pray thee, our supplication be presented before thee, and pray for us unto Jehovah thy God.” Again, in verse Jer 42:3 : “That Jehovah thy God may show us the thing we should do and wherein we should walk.” It looks now as if they were actually turning to the prophet; that they were on his side; that they were coming to his terms. Has he at last succeeded in winning the nation? Not at all, as we shall see.
The prophet said, Well, I will inquire of Jehovah for you. I will do this if you will promise me that you will do what he says. Ten days passed, and the prophet doubtless spent them in prayer, while the people spent them in consultation. At the end of the ten days Jeremiah received his message, and they had likewise made up their minds as to what they were going to do. We have that message in Jer 42:10-11 : “If ye will still abide in this land, then will I build you, and not pull you down, and I will plant you, and not pluck you up; for I repent me of the evil that I have done unto you. Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith Jehovah: for I am with you to save you, and to deliver you from his hands.” Note also Jer 42:13 : “But if ye say, We will not dwell in this land; so that ye obey not the voice of your God, but say, We will go into the land of Egypt, where we shall see no more war, . . . So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence; and none of them shall remain or escape from the evil that I will bring upon them.”
The prophet is able to see through their motive. Notice particularly verse Jer 42:20 : “For ye have dealt deceitfully against your souls; . . . saying unto me, Pray for us unto Jehovah our God.” In other words, he says, While begging me to inquire of God you have already made up your minds what you are going to do. Verse Jer 42:21 : “And I have this day declared it unto you; but ye have not obeyed the voice of God.” Now, that is like many people in modern life. They may want to know what God is going to do, what his will is, and yet at the same time have made up their minds already as to what they are going to do.
They refused to remain in Judah. “Then they spake to Jeremiah and said unto him, Ye have spoken falsely, for Jehovah your God hath not sent you unto us to say, Ye shall not dwell in the land of Egypt, to sojourn there.” Now, that was a very strange saying. Jeremiah had prophesied during forty years that the city would be destroyed, and his prophecy had been fulfilled to the letter, and other things that he had foretold had come to pass, and here he is giving another prophecy, and they listen to him; then tell him that he prophesies falsely; that he is a lying prophet. Notice in Jer 43:3 : “But Baruch setteth thee on against us, to deliver us into the hands of the Chaldeans to carry us away.” So they went into Egypt.
Jeremiah’s symbolic action in Egypt is described in Jer 43:8-13 . As soon as they arrived Jeremiah performed another of his symbolic actions, verse Jer 43:9 : “Take great stones in thy hand and hide them in mortar in the brickwork, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah.” Professor Petrie, perhaps the greatest of all Egyptologists, found a few years ago in the mortar of the brickwork of the ruins of that very city, great stones hidden in mortar. We do not know that these were the very stones that Jeremiah put there, but certainly it is very suggestive. It looks as if Jeremiah’s prophecy was verified. That city is in ruins. Verse Jer 43:12 : “I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captive.”
Now let us look at Jeremiah’s message to the Jews in Egypt (Jer 44:1-14 ). There was a great assembly at Tahpanhes. Jeremiah seizes this opportunity to deliver his message to them about idolatry. Their sins brought punishment upon them. He urges them to repent and turn from idolatry. Verse Jer 44:4 : “Oh, do not this abominable thing.” But the people were determined to remain in idolatry (Jer 44:15-23 ). The men had gathered together and their idolatrous wives were gathered with them. Verse Jer 44:16 : “As for the word that thou hast spoken unto us, we will not hearken unto thee.” In Jer 44:17 he says, “But we will certainly perform every word that is gone forth out of our mouth, to burn incense unto the queen of heaven.” Now, we come to a remarkable passage. These people argue that because they stopped worshiping the queen of heaven, their calamities had come upon them. Jeremiah said that it was because they turned from Jehovah; they said that it was because they learned from the queen of heaven. That was the issue. They said that when Josiah made them stop worshiping the queen of heaven, then their troubles began. Then the women began to make their excuse. They said that their husbands allowed them to worship the queen of heaven. They did that, maybe, to keep peace in the family, and now they were being charged with the trouble. The meaning of it all was that these people had simply made up their minds that they would be idolaters, and no power in the universe could turn them from it. Jeremiah had been preaching against it for forty years, and they would not hearken. Now, they tell him that they will not listen, they will not obey. Then Jeremiah presented his argument in answer to their excuses and reasons: You have sinned and this is the reason for your calamity.
This is Jeremiah’s last sermon, that is, it is the last one that we have any record of. He speaks to the people another word: “Hearken to this word: I have sworn by my great name, saith Jehovah, that my name shall no more be named by any man of Judah in Egypt. . . . And they that escape the sword shall return out of the land of Egypt few in number.” He continues as to Egypt: “Behold, I will give Pharaoh Hophra into the hands of his enemies, as I gave Zedekiah, the king of Judah, into the hands of his enemies.” Indeed, it was only a few years till Nebuchadnezzar did invade Egypt and took it. There were Jews in Egypt until the time of Christ, but unquestionably very few of these Jews in Jeremiah’s time escaped the perilous times that followed. According to the last trustworthy account we have of Jeremiah he was in Egypt. Tradition says that he died at the hands of his own people.
QUESTIONS
1. What is the date of this section?
2. Give an account of the capture of Zedekiah and the chief captain, and those who escaped.
3. What disposition did the Chaldeans make of the inhabitants of Jerusalem ?
4. Give an account of Jeremiah’s capture and release.
5. Give an account of the colony which was established at Mizpah (Jer 40:7-12 ).
6. Give an account of the plot against Gedaliah and the work of Johanan.
7. Give an account of the murder of Gedaliah and his friends (Jer 41:1-8 ).
8. Give an account of the murder of the seventy pilgrims (Jer 41:4-10 ).
9. Describe the counter-attack of Johanan and Ishmael’s escape (Jer 41:11-15 ).
10. What is the result of this murder to Johanan and the people?
11. Give an account of the colony at Bethlehem and Jeremiah’s relation to it (Jer 42:1-43:7 ).
12. What was Jeremiah’s symbolic action in Egypt? (Jer 43:8-13 .)
13. What was Jeremiah’s message to the Jews in Egypt? (Jer 44:1-14 .)
14. How did they receive his message and what reason did they assign? (Jer 44:15-23 .) Give details.
15. What the last words of Jeremiah, where did he die, and what tradition respecting his death?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Jer 41:1 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.
Ver. 1. Now it came to pass in the seventh month. ] Within two or three months after the destruction of Jerusalem. So soon did this wicked wretch, so spurred on by ambition, which ever rideth without reins, renew the miserable fate of his forlorn country. And the like did Barcocab and his seditious complices after the last devastation, thereby bringing upon themselves again the Roman forces, who thereupon, under Adrian the emperor, utterly took away both their place and their nation.
That Ishmael of the seed royal.
And the princes of the king.
Even ten men with him.
Came unto Gedaliah.
“ Tuta frequensque via est per amici fallere nomen:
Tuta frequensque licet sit via, crimen habet. ”
And there they did eat bread,
a Turkish History.
Jeremiah Chapter 41
The history of the degradation of the Jews in or near the land is still pursued. “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. 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. 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.” Ver. 1-3.) It is not an unmeaning description that the Holy Spirit adds to the name and kin of Ishmael, “of the seed royal.” Ordinarily and rightly this would have been a guarantee of help to a governor, and a stay and shelter to the people. But God was forgotten, His judgments as well as His will slighted, and human corruption takes its course where it was least becoming. Truly the ruin of Israel was complete, when the seed royal sank into the basest form of cunning, treachery, and murder, and this of the best of their own people, yea, of God’s people in the goodly land, now a moral as well as material desert.
Nor was it only jealousy of the good man who fell unsuspectingly at his own board, where he had hospitably received these emissaries of Belial; nor was it simple rebellion against the conquering king of Babylon, which then broke out against the native governor and the foreign soldiers at Mizpah; the royal desperado had tasted blood and would pursue his desperate career, careless whom or why he slew. “And it came to pass the second day after he had slain Gedaliah, and no man knew it, 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. 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. 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.” (Ver. 4-7.)
It adds to the horrors of the picture too, that Ishmael was as avaricious as he was violent and deceitful. “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.” (Ver. 8.)
Who can doubt that God was pleased to take away Gedaliah, and those who sorrowed over the desolations of Israel, from evil to come? It was mercy to themselves; it was an additional chastening on the guilty people, high or low, that those who did and felt most becomingly should be swept away, and that by their brethren’s hands. What a stigma, that a trench made for self-defence should become the promiscuous burying-place of the best of the remnant thus shamefully put to death! 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.” (Ver. 9.)
In furtherance, apparently, of the designs concocted with the king of the Ammonites, Ishmael proceeds next to carry away those whom he did not slay. “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 Nebuzar-adan 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.” (Ver. 10.) Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success. “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, 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. Now it came to pass, that when all the people that were with Ishmael saw Johanan the son of Kareah, and all the captains of the forces that were with him, then they were glad. So all the people that Ishmael had carried away captive from Mizpah cast about and returned, and went unto Johanan the son of Kareah.” (Ver. 11-14.)
It is true that Ishmael was not slain. Possibly to return bootless, and disappointed of the prey, to the king who had sent him as a destroyer of his own people and a plunderer for the Ammonites, may have been for the moment a more bitter cup to the conspirators.
Alas! he who delivered the captives and put to flight their enemy was no true friend of Israel, because he paid little heed to the word of Jehovah. “But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites. 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: and they departed and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt, 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 made governor in the land.” (Ver. 15-18.) Fear is an evidence of unbelief as certainly if not so grossly as bold or treacherous rebellion. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. What was the issue of this disobedience, flowing from distrust, we have yet to learn. How blessed for the believer that he is entitled to trample on fears, and to confide without anxiety to the word of the lord!
NASB (UPDATED) TEXT: Jer 41:1-3
1In the seventh month Ishmael the son of Nethaniah, the son of Elishama, of the royal family and one of the chief officers of the king, along with ten men, came to Mizpah to Gedaliah the son of Ahikam. While they were eating bread together there in Mizpah, 2Ishmael the son of Nethaniah and the ten men who were with him arose and struck down Gedaliah the son of Ahikam, the son of Shaphan, with the sword and put to death the one whom the king of Babylon had appointed over the land. 3Ishmael also struck down all the Jews who were with him, that is with Gedaliah at Mizpah, and the Chaldeans who were found there, the men of war.
Jer 41:1 Now it came about Jeremiah 41 continues the literary unit which began in Jeremiah 40, specifically about the plot to assassinate Gedaliah (Jer 40:13-16).
while they were eating bread together there at Mizpah The viciousness of this act can only be seen in the eastern culture’s attitude toward the importance of eating together (i.e., Psa 41:9).
Jer 41:2 arose and struck down Gedeliah The exact date is uncertain but it preceded the deportation of 582 B.C. (cf. Jer 52:30). The time can be from (1) three months after the fall of Jerusalem (586 B.C.) to (2) four years after the fall of Jerusalem (the deportation of 582 B.C., cf. Jer 52:30).
struck down Gedaliah Josephus says that Gedaliah was drunk (Antiq. 10.9.4).
Jer 41:3 and the Chaldeans who were found there, the men of war As we learn from Jer 41:18, the remaining Jews were afraid of Babylon’s reprisals (cf. Antiq. 10.9.5).
Elishama. A seal has been found with his name on it.
even = and.
Gedaliah. See note on Jer 26:24; and Compare Jer 39:14, and Jer 40:5.
Mizpah. See note on Jer 40:6.
Tonight let’s turn to Jeremiah chapter 41 as we continue our study through the Bible.
Now, these are prophecies that Jeremiah made to the people after Nebuchadnezzar had come and carried away king Zedekiah as a captive to Babylon and left the poor of the people in the land, and he gave unto Gedaliah the office of governor over the people that remained there in the land. Jeremiah was given his choice of going to Babylon where he was promised special treatment, or of staying in the land with the people. And Jeremiah opted for staying in the land with the people. And so Jeremiah continued then to prophesy to the people that remained there in the land. Now he dates this particular prophecy,
in the seventh month, that Ishmael the son of Nethaniah, who was of the seed royal, and the princes of the king, even ten men that were with him, came to Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah ( Jer 41:1 ).
Now this would have been about three months after Zedekiah had been taken away captive. Now Johanan had warned the governor Gedaliah that this fellow Ishmael was no good. He said, “The king of the Ammonites has really sent him to murder you.” He said, “Let me go out secretly and I’ll take care of him. He’s really no good. He’s intending to assassinate you.” But Gedaliah says, “Oh, you’ve been reading too many mystery novels. That’s not so at all.” So Gedaliah did not heed the warning of Johanan.
Now about thirty days after Johanan had given him this warning, of course Johanan had left Mizpah, that in the seventh month… Now this was the month in which, of course, they gathered for worship. It was the month of the latter part of September, the early part of October in the Jewish calendar, and it was that important month for their various feasts – the Feast of Tabernacles, the Feast of Trumpets, the Yom Kippur – all of that took place at this particular time. And so, no doubt, this Ishmael came… and he was of the royal seed. He wasn’t a descendant of Zedekiah, because all of Zedekiah’s sons were wiped out. But he was probably a nephew to Zedekiah. At least he felt that he had a right to the throne and was no doubt upset that Nebuchadnezzar had set Gedaliah who was not from the royal seed at all as the governor over the land. And so he came, no doubt, under the guise as a friend to worship, and Gedaliah received him and they ate bread together there in Mizpah, which he had set up as the capital because Jerusalem had been devastated.
Then Ishmael arose, and the ten men that were with him, and they smote Gedaliah with the sword, and they killed him, whom the king of Babylon had made governor over the land. Ishmael also slew all the Jews that were with him, there at Mizpah, and the Chaldeans that were there, that is the men of war ( Jer 41:2-3 ).
Now “all” is to be thought of in a, not in a literal sense, but all of those that might rise up against him–all of the military men that were there, all of the men that had surrounded him, his officers and those that were his military men who could retaliate against Ishmael.
So it came to pass the second day after he had slain Gedaliah, [that they had been able to keep it a secret] no one knew it, That there was coming certain men from Shechem, from Shiloh, and Samaria, eighty men, who had their beards shaved, and their clothes were rent, and they had cut themselves, with offerings and incense in their hand, to bring them to the house of the LORD ( Jer 41:4-5 ).
Now, under the law if you wanted to make a special vow to God you would shave yourself and you would tear your clothes. You wear rags. But it was forbidden to cut yourselves. God didn’t want them making any markings on their bodies. And quite often in the pagan worship people would cut themselves.
You remember when the prophets of Baal were in contest with Elijah on mount Carmel and they had built their altars, and the conditions were that the god who answered by fire would be the God. And it said that these prophets of Baal prayed until about lunchtime and Elijah began to sort of kid around with them and say, “I bet your god is on a vacation. Or maybe he’s gone to the bathroom. Why don’t you cry a little louder?” Elijah was a coarse fellow, and the Bible says he was. So he was just, you know, that kind of a guy. And so these guys, it says, began to cut themselves. That was typical in the pagan worship, of defiling your body. They would cut themselves with their nails, scratch themselves until they bleed. Or they would take knives and slash themselves before their gods.
So that these eighty men who were coming with their offering unto the Lord and with their incense were a sort of a strange admixture, but you remember they’re coming out of Samaria and Shechem and Shiloh. Now when Israel had been taken away captive by the Assyrian king, he sent other people into the land so that there was probably the admixture of these religious systems, and because it was the seventh month it would appear that these men were probably going to Jerusalem. Because Ishmael when he meets them he invites them. He says, “Well, come and see Gedaliah. Turn in and see Gedaliah.” Of course, they didn’t know and maybe he was testing to see if they knew about Gedaliah being slain.
Now the reason why he turned on these men is to keep them from spreading the word. He was trying to keep the word from going out that Gedaliah had been killed because he feared that the other people might come and get him if they found out. So he wanted to really establish himself firmly in the position of the ruler of the land until the new… and keep the news from going out until he could really secure himself in that position. And then it would have been too late for anybody to react or respond. So he went out to these eighty men and he invited them.
he said, Come to Gedaliah the son of Ahikam. And it was so, when they came into the midst of the city, that Ishmael slew them, and cast them in the middle of the pit, he, and the men that were with him. But ten men among them said unto Ishmael, Don’t kill us: for we have hid treasures in the field, of wheat, and of barley, and of oil, and of honey ( Jer 41:6-8 ).
Now this didn’t mean that they had crops on the field, because at the seventh month all of the barley and wheat crops were already in. But they had to hide them, the barley and all. They would dig pits and put them in them to keep the enemy from discovering them and finding them and ripping them off. And so they said, “Hey, we’ve got these treasures. We’ve hid them in our field. We’ve got some honey and barley and wheat and all,” and it was really a ransom that they were offering for themselves.
So he did not slay them from among their brethren. Now this pit that he threw them was the pit that Asa the king had dug ( Jer 41:8-9 ).
Probably to get a fresh water supply within the city when Baasha, the king of Israel, was ready to attack them.
And so he filled this pit with these dead bodies ( Jer 41:9 ).
Verse ten:
Then Ishmael carried away captive all the residue of the people that were there at Mizpah ( Jer 41:10 ),
He took all of the rest of the people as captives and he was heading back towards Ammon.
even the king’s daughters ( Jer 41:10 ),
Probably the daughters of Zedekiah, they left them. They killed his sons, but they had no reason to kill the girls. They couldn’t do much anyhow.
and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah: Ishmael carried them away, and departed to go over to the Ammonites. But when Johanan ( Jer 41:10-11 )
Now, he was the one that had warned Gedaliah that this guy’s out to kill you and he was wanting Gedaliah’s permission to go and kill him first.
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, that they took all the men, and went to fight with Ishmael, and they found him by the great waters that are in Gibeon ( Jer 41:11-12 ).
Now to go from Mizpah to Gibeon is not a direct route to Ammon, but he was probably going to pick up the loot that these guys said that they had hid. In Gibeon there were these beautiful pools of water. We remember that the men of Ishbosheth and David met by the pools of Gibeon sitting on either side. And then the generals had the guys fighting and killing each other for their own sport there at the pools of Gibeon. So there at Gibeon, Johanan caught up with the people. And when all of the people saw Johanan, they left Ishmael and Ishmael, of course, escaped and returned to Ammon.
Then Johanan, and all of his captains of the forces that were with him, all the remnant of the people that he had recovered from Ishmael, they were brought again from Gibeon: And they departed, and dwelt in Chimham, which is by Bethlehem ( Jer 41:16-17 ),
In other words, they started south toward Egypt. They were fearful now of the retaliation of Nebuchadnezzar because Gedaliah had been slain. And so they were heading south now and were as far as Chimham, which was near Bethlehem. And so it indicates that they already have purposed in their hearts to go to Egypt. It’s something they had already determined to do.
Because of the Chaldeans: for they were afraid of them, because Ishmael the son of Nethaniah had killed Gedaliah, and he was the appointed governor from the Babylonian, Nebuchadnezzar ( Jer 41:18 ).
“
Jer 41:1-3
Jer 41:1-3
THE MURDER OF THE GOVERNOR
Now it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal and [one of] the chief officers of the king, and ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah. 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. Ishmael also slew all the Jews that were with him, [to wit], with Gedaliah, at Mizpah, and the Chaldeans that were found there, the men of war.
Of the seed royal…
(Jer 41:1). It is believed that Ishmael was descended from David through Elishama (2Sa 5:16), and that this royal connection might have originated Ishmael’s vengeful hatred of Gedaliah, being bitterly jealous that Nebuchadnezzar had passed over Ishmael, a member of the royal house of David, to make Gedaliah governor!
In all the records of Israel’s wickedness, there is hardly anything that surpasses the dastardly deed of Ishmael here recorded. He not only violated God’s law, but the universal Eastern custom in the law of hospitality, that no man eats another man’s bread, and then murders him! Ishmael disappears from history in this chapter and fully deserved the oblivion in which he was swallowed up.
The concern and sympathy of the Jewish people for their noble governor who was cut down by the despicable Ishmael was crystallized and memorialized in the Jewish fast of “the seventh month” (October) (Zec 7:5; Zec 8:19), during the Inter-testamental period of their history.
Slew all the Jews that were with him…
(Jer 41:3). It is believed that this is a reference, not all the Jews in Mizpah, but to all of those at the meal during which Gedaliah was slain. Also, the men of war would appear to refer merely to Gedaliah’s personal bodyguard of Babylonian soldiers.
2. The plot executed (Jer 41:1-3)
It was in the seventh month that Ishmael began to set his plan in motion. Unfortunately the narrator has failed to mention the year in which the assassination took place. Does he mean that Gedaliah was assassinated in the same year in which Jerusalem was captured and burned? If so then Gedaliahs governorship lasted only about three months. It is perhaps better (though certainly not necessary) to think here in terms of a governorship which lasted a few years. The Chaldean armies which were to avenge the death of governor Gedaliah arrived in Judah in 582 B.C. (Jer 52:30). If Gedaliah died in the seventh month of 587 B.C., the year of Jerusalems destruction, it would be difficult to explain why it took the Chaldean armies six years to respond to the new rebellion in Judah.
When Ishmael and his crew of ten cutthroats arrived in Mizpah Gedaliah still suspected nothing. He invited these men of the nobility to dine with him (Jer 41:1). During the course of the meal, in flagrant violation of the rules of oriental hospitality, the assassins suddenly rose up and slew Gedaliah (Jer 41:2). In the ensuing panic these dedicated extremists Were also successful in slaying all the Jews present in the banquet hall and even the Chaldean bodyguard (Jer 41:3). what a dastardly deed! In the ancient Near East when a man accepted an invitation to dine with another the host was honor-bound to protect his guests from all harm and the guests were expected to reciprocate in good faith. Given these circumstances Gedaliah was actually defenseless. Josephus (Antiquities X. 9.) adds the tradition that Gedaliah was intoxicated at the time he was murdered. Throughout the period of the exile the Jews observed the third day of the seventh month as a fast day to commemorate the assassination of Gedaliah (Zec 7:5; Zec 8:19).
Johanan’s story proved to be true, and by the basest treachery Ishmael, with a handful of men, murdered Gedaliah and a number of others, and carried away the rest captive, intending to take them to the king of the children of Ammon. However, Johanan, who evidently had been watching and waiting, gathered a band of men and went after Ishmael. Ishmael escaped, but Johanan delivered the people from the threat. Afraid of the Chaldeans, they dwelt near Bethlehem, and purposed going into Egypt.
Again we are impressed with the terrible plight of the people. Although the purpose of Ishmael to carry them away to the children of Ammon had been frustrated, yet the man who had been the instrument of the deliverance, Johanan, was now proposing, in contravention of the divine purpose and arrangement, to take them into Egypt. Those in authority, or who were assuming authority, were violating the fundamental principle of faith, and acting merely according to what seemed to be the wisest policy. It is a terrible revelation of the degradation of the chosen people.
Very shortly after this, and only three months after the sack of Jerusalem, Ishmael (who we now learn was of the seed royal, which accounts in large measure for his hatred of Gedaliah), and ten princes came again to the house of the governor at Mizpah, and all ate bread together – a complete expression of fellowship according to Eastern custom. But, alas, it was like the feasting of Judas at the last passover. Those who ate bread with Gedaliah lifted up the heel against him. At Ishmael’s signal, he and the ten princes rose up against their gracious host, slew him in cold blood, and then massacred the Jews and the Chaldeans that were in Mizpah (Jer 41:2).
None of those connected with Gedaliah had escaped to carry to other parts the awful tale of carnage and bloodshed. On the morrow, fourscore men from Shechem, from Shiloh, and from Samaria, came to bring an offering to the house of the Lord. How they had corrupted the way of approach to GOD, and taken up with heathen manners, is evident by their shaven beards, and rent clothes, and gashes upon their flesh, as were commonly made by the worshipers of Baal. Yet offerings and incense were in their hand, and however ignorant, they felt the need of seeking the face of the Lord.
Ishmael’s abominable hypocrisy and horrid treachery stalk out again.
Assuming the air of one sorely grieved over the desolations of the land, he goes out weeping and lamenting, and offers to be their guide to Gedaliah the governor. Having led the doomed men into the midst of the city, he suddenly threw off the mask, and, with his associates, slew these unsuspecting men, as he had the others before, and cast their bodies into a pit – sparing ten of them for the hidden stores of wheat, barley, oil and honey which they were to reveal (Jer 41:5-8).
The pit into which the slain had been cast was a subterranean chamber, built by order of Asa, king of Judah, as a hiding-place in case Baasha king of Israel should besiege him during the rebuilding of Mizpah, nearly four centuries earlier (1Ki 15:22). It now became the tomb for the guileless Gedaliah and his attached followers, as also for the seventy visitors (Jer 41:9).
Having thus disposed of the dead, Ishmael beat a hasty retreat to the land of the Ammonites, carrying with him the king’s daughters and all the people (probably the poor) who dwelt in Mizpah that had not been included in the massacre.
As was to be expected, the awful news of his bloody acts soon got abroad.
Johanan and the other captains being apprised thereof, at once pursue the fleeing traitor, and overtake him by “the great waters that are in Gibeon” (Jer 41:12) – the old battlefield where Joab and Abner contended – pitching on either side of the pool (2Sa 2:12-17), and near the historic spot where Joshua achieved his great victory over the allied armies of the Canaanites, when he went to the defence of the men of Gibeon.
The freebooters who followed Ishmael made no attempt to stand against the men of Johanan, but fled with their leader, while all the people they were carrying away “cast about and returned” (Jer 41:13-15).
Johanan was unquestionably a brave and a patriotic man, but lacked the piety of Gedaliah; a man of action, but not one who waited upon GOD for his path. Without hesitation, or inquiring of the Lord, he leads his confederates and the delivered company to Chimham, near Bethlehem, the route to Egypt, determined to leave the land of Palestine, fearing the wrath of the Chaldeans because of Ishmael’s assassination of the governor deputed by Nebuzaradan, and the Babylonian guard (Jer 41:16-18).
Having thus determined upon their path, like multitudes before and since, they make a pretence of seeking the mind of the Lord.
seventh month
i.e. October.
the seventh month: This was the month Tisri answering to the new moon of September, the seventh of the sacred, but the first of the civil year; on the third day of which the Jews keep a fast, in commemoration of the death of Gedaliah, to which the prophet Zechariah refers, Zec 8:19, Jer 39:2, Jer 52:6. 2Ki 25:3, 2Ki 25:8, 2Ki 25:25. Zec 7:5, Zec 8:19.
Ishmael: Jer 40:6, Jer 40:8
Elishama: Jer 36:12, Jer 36:20
of the: Pro 13:10, Pro 27:4, Jam 4:1-3
seed: 2Ki 11:1, 2Ch 22:10, Eze 17:13
they did: Jer 40:14-16, 2Sa 3:27, 2Sa 20:9, 2Sa 20:10, Psa 41:9, Psa 109:5, Pro 26:23-26, Dan 11:26, Dan 11:27, Luk 22:47, Luk 22:48, Joh 13:18
Reciprocal: Jer 36:14 – Nethaniah Jer 39:14 – committed Lam 5:9 – General Eze 5:4 – take Eze 36:3 – they have made Dan 1:3 – General
Jer 41:1. The coming of these men had been referred to in the preceding chapter as part of a general statement; this verse begins the direct account of the sad affair. Gedaliah showed that he had not been impressed by the warning of Johanan for he entertained Ishmael and his associates royally. Eat bread together was a positive mark of intimate friendship in Biblical times. (See 1Co 5:11.)
Jer 41:1. Now, in the seventh month Answering partly to our September, and partly to October; two months after the taking of Jerusalem. The murder of Gedaliah gave occasion to the fasts of the seventh month, which the Jews observed after their return from captivity, Zec 7:5; Zec 8:19. Ishmael the son of Nethaniah The same Ishmael that came to Gedaliah, Jer 40:8-9, and to whom he sware protection; of the seed royal Being of the family of David, he supposed he had a greater right to the government than Gedaliah, and therefore seems to have borne him a grudge: on which account he was the fitter instrument for the king of the Ammonites to make use of; and the princes of the king, even ten men with him Some of the chief officers of state belonging to Zedekiah. These, undoubtedly, brought a great number of others with them in their retinue, or else they could not have made such a destruction as they did.
Jer 41:1. In the seventh month, two months after the city had been taken, and the temple burned. Ishmael and his ten companions, who had held high commissions under Zedekiah, were feasted by the governor. What sort of moral masks must their faces have assumed in presence of the hospitable governor, who, while wishing him long life and prosperity, had their detachment ready for assassination.
Jer 41:2. And smote Gedaliah. This cut off the hopes of the Jews afresh: heaven would not allow them to be restored in their sins. They afterwards observed this day in the fifth month as a day of fasting and prayer.
Jer 41:3. Ishmael also slew all the Jewsthe Chaldeans that were found there, and the men of war. The governors house, it would seem, was isolated from the city, and not a soul in the household was left alive. Still there is an eye that sees, and a conscience that echoes the voice of God.
Jer 41:5. Fourscore men having their beards shaved. They had cut themselves with knives for the destruction of the temple, a practice forbidden in Lev 19:27. They had also collected together to come to the annual fast on the tenth of this month, and brought offerings to the house of the Lord. They probably thought that peace-offerings would now be presented in Mizpah, as had been the case in former times.
With offerings and incense. Samuel had offered a sucking lamb in Mizpah, 1Sa 7:10, on which account some have thought that Gedaliah had repaired the old altar there. But the Lord, at that time, had not by fire from heaven chosen Jerusalem, after which it was not lawful for any one to offer except in that place. And in Tob 1:10, we find an altar was erected in Jerusalem in the midst of its ruins.
Jer 41:9. The pit wherein Ishmael had cast all the dead bodies, was the pool which king Asa had dug for water, when he fortified Mizpah against Baasha king of Israel. 1 Kings 15.
Jer 41:11-12. Johananand all the captains went to fight with Ishmael, who escaped, and left all the captives behind. But cowardice, and innocent blood pursued him, and he was to die like Cain, never more to enjoy repose.
Jer 41:15. Ishmael escaped with eight men. He escaped to harden the Ammonites, as was the case in Jerusalem, to rebel against the Chaldeans, and in four years more to be all involved in flames. Jer 49:2. Nebuchadnezzar in the twenty third year of his reign subdued the Moabites, the Ammonites, and invaded Egypt.Antiq. of the Jews, book 10. chap. 11.
Jer 41:17. Dwelt in Chimham, a hamlet undestroyed, which David had given to Chimham, son of Barzillai. 2Sa 19:36-37. Johanan feared that the Chaldeans, mistaking his case, would destroy him, and the men of war who were with him.
REFLECTIONS.
Continuing the sad history of Ishmael, we find it connected with the most detestable characters of hypocrisy. He and ten of Zedekiahs courtiers, who had by some means escaped the calamities of their country for farther mischief, came to pay their respects to the new governor, and consequently, in him to the king of Babylon. They were feasted by Gedaliah, and treated with every respect due to their birth and rank; and their retinue, assassins in disguise, were also treated with suitable indulgence. And behold, they massacred the governor, the court, and all the Jews who supported his influence.
To cover a crime, and to escape punishment, the wicked will fill the earth with new atrocities. The terrors which followed Ishmaels guilt, drove him through a horrible policy to slay seventy innocent men, who came to bewail their country, and to worship the Lord. These were scattered men of the ten tribes, against whom Ishmael could have no quarrel: yet he allured them with his tears, and slew them under the mask of sympathy. We talk of the cruelties of lions, tigers, and wolves; but their depredations are all generous and noble, compared with those of man when the reins of reason are abandoned to frantic passions. What then becomes of the refined theories of those degenerate divines, who talk about the innocence and dignity of human nature? Well is it said, Man is to man the sorest and surest ill. God suffered this evil to come on the remnant, because they were unworthy of the favour which Nebuzaradan had conferred upon them.
Punishment soon or late is sure to follow guilt, unless a very extraordinary work of repentance should procure favour with God for the sinner. Here Johanan pursued, recovered the captives and the booty, and so assaulted the assassins that but nine of them escaped. Thus the wicked are sometimes respited for future punishment. But so great was the calamity of the times that the people durst reside no longer in Mizpah, lest the murder of the governor should excite the Chaldeans to general vengeance. Ten thousand things in the ruin of a nation must however be left to the decision of the great day. God cannot err: he does all things well. Our faith therefore must comfort us under the clouds of providence, and the deficiency of human knowledge. When borne away with the tempest, we must leave the helm in the hands of providence.
Jer 41:1-3. Murder of Gedaliah by Ishmael.Three months (Jer 39:2) after the capture of Jerusalem, Ishmael, who was of royal blood (and so perhaps jealous of the governors position), together with ten followers, took advantage of Gedaliahs hospitality to murder him, and those with him (in his house, or at the banquet).
Jer 41:3. Omit, with LXX, even with Gedaliah, and even the men of war, i.e. the body-guard.
41:1 Now it came to pass in the {a} seventh month, [that] Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the {b} king, even ten men with him, came to Gedaliah the son of Ahikam to Mizpah; and there they {c} ate bread together in Mizpah.
(a) The city was destroyed in the fourth month and in the seventh month, which contained part of September and part of October, the governor Gedaliah was slain.
(b) Meaning, Zedekiah.
(c) They ate together as familiar friends.
In September-October, not long after the fall of Jerusalem, Ishmael and 10 other men came to Mizpah and ate a meal with Gedaliah. It is impossible to date this event by year, but most authorities believe it happened quite soon after the fall of Jerusalem (cf. 2Ki 25:22-26). During the meal, they got up and murdered Nebuchadnezzar’s appointee with the sword. [Note: Jews in the postexilic period commemorated this event with a yearly fast (Zechariah 7:5; 8:19).] This was not only an act of treason, but a violation of ancient Near Eastern hospitality customs.
CHAPTER XIII
GEDALIAH
Jer 39:1-18; Jer 40:1-16; Jer 41:1-18; Jer 52:1-34
“Then arose Ishmael ben Nethaniah, and the ten men that were with him, and smote with the sword and slew
Gedaliah ben Ahikam ben Shaphan, whom the king of Babylon had made king over the land.” Jer 41:2
WE now pass to the concluding period of Jeremiahs ministry. His last interview with Zedekiah was speedily followed by the capture of Jerusalem. With that catastrophe the curtain falls upon another act in the tragedy of the prophets life. Most of the chief dramatis personae make their final exit; only Jeremiah and Baruch remain. King and princes, priests and prophets, pass to death or captivity, and new characters appear to play their part for a while upon the vacant stage.
We would gladly know how Jeremiah fared on that night when the city was stormed, and Zedekiah and his army stole out in a vain attempt to escape beyond Jordan. Our book preserves two brief but inconsistent narratives of his fortunes.
One is contained in Jer 39:11-14. Nebuchadnezzar, we must remember, was not present in person with the besieging army. His headquarters were at Riblah, far away in the north. He had, however, given special instructions concerning Jeremiah to Nebuzaradan, the general commanding the forces before Jerusalem: “Take him, and look well to him, and do him no harm; but do with him even as he shall say unto thee.”
Accordingly Nebuzaradan and all the king of Babylons princes sent and took Jeremiah out of the court of the guard, and committed him to Gedaliah ben Ahikam ben Shaphan, to take him to his house. And Jeremiah dwelt among the people.
This account is not only inconsistent with that given in the next chapter, but it also represents Nebuzaradan as present when the city was taken, whereas, later on, {Jer 52:6-12} we are told that he did not come upon the scene till a month later. For these and similar reasons, this version of the story is generally considered the less trustworthy. It apparently grew up at a time when the other characters and interests of the period had been thrown into the shade by the reverent recollection of Jeremiah and his ministry. It seemed natural to suppose that Nebuchadnezzar was equally preoccupied with the fortunes of the great prophet who had consistently preached obedience to his authority. The section records the intense reverence which the Jews of the Captivity felt for Jeremiah. We are more likely, however, to get a true idea of what happened by following the narrative in chapter 40.
According to this account, Jeremiah was not at once singled out for any exceptionally favourable treatment. When Zedekiah and the soldiers had left the city, there can have been no question of further resistance. The history does not mention any massacre by the conquerors, but we may probably accept Lam 2:20-21, as a description of the sack of Jerusalem:-
“Shall the priest and the prophet be slain in the sanctuary of the Lord?
The youth and the old man lie on the ground in the streets;
My virgins and my young men are fallen by the sword:
Thou hast slain them in the day of Thine anger;
Thou hast slaughtered, and not pitied.”
Yet the silence of Kings and Jeremiah as to all this, combined with their express statements as to captives, indicates that the Chaldean generals did not order a massacre, but rather sought to take prisoners. The soldiers would not be restrained from a certain slaughter in the heat of their first breaking into the city; but prisoners had a market value, and were provided for by the practice of deportation which Babylon had inherited from Nineveh. Accordingly the soldiers lust for blood was satiated or bridled before they reached Jeremiahs prison. The court of the guard probably formed part of the precincts of the palace, and the Chaldean commanders would at once secure its occupants for Nebuchadnezzar. Jeremiah was taken with other captives and put in chains. If the dates in Jer 52:6; Jer 52:12, be correct, he must have remained a prisoner till the arrival of Nebuzaradan, a month later on. He was then a witness of the burning of the city and the destruction of the fortifications, and was carrried with the other captives to Ramah. Here the Chaldean general found leisure to inquire into the deserts of individual prisoners and to decide how they should be treated. He would be aided in this task by the Jewish refugees from whose ridicule Zedekiah had shrunk, and they would at once inform him of the distinguished sanctity of the prophet and of the conspicuous services he had rendered to the Chaldean cause.
Nebuzaradan at once acted upon their representations. He ordered Jeremiahs chains to be removed, gave him full liberty to go where he pleased, and assured him of the favour and protection of the Chaldean government:-
“If it seem good unto thee to come with me into Babylon, come, and I will look well unto thee; but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee; go whithersoever it seemeth to thee good and right.”
These words are, however, preceded by two remarkable verses. For the nonce, the prophets mantle seems to have fallen upon the Chaldean soldier. He speaks to his auditor just as Jeremiah himself had been wont to address his erring fellow countrymen:-
“Thy God Jehovah pronounced this evil upon this place: and Jehovah hath brought it, and done according as He spake; because ye have sinned against Jehovah, and have not obeyed His voice, therefore this thing is come unto you.”
Possibly Nebuzaradan did not include Jeremiah personally in the “ye” and “you”; and yet a prophets message is often turned upon himself in this fashion. Even in our day outsiders will not be at the trouble to distinguish between one Christian and another, and will often denounce a man for his supposed share in Church abuses he has strenuously combated.
We need not be surprised that a heathen noble can talk like a pious Jew. The Chaldeans were eminently religious, and their worship of Bel and Merodach may often have been as spiritual and sincere as the homage paid by most Jews to Jehovah. The Babylonian creed could recognise that a foreign state might have its own legitimate deity and would suffer for disloyalty to him. Assyrian and Chaldean kings were quite willing to accept the prophetic doctrine that Jehovah had commissioned them to punish this disobedient people. Still Jeremiah must have been a little taken aback when one of the cardinal points of his own teaching was expounded to him by so strange a preacher; but he was too prudent to raise any discussion on the matter, and too chivalrous to wish to establish his own rectitude at the expense of his brethren. Moreover he had to decide between the two alternatives offered him by Nebuzaradan. Should he go to Babylon or remain in Judah?
According to a suggestion of Gratz, accepted by Cheyne, Jer 15:10-21 is a record of the inner struggle through which Jeremiah came to a decision on this matter. The section is not very clear, but it suggests that at one time it seemed Jehovahs will that he should go to Babylon, and that it was only after much hesitation that he was convinced that God required him to remain in Judah. Powerful motives drew him in either direction. At Babylon he would reap the full advantage of Nebuchadnezzars favour, and would enjoy the order and culture of a great capital. He would meet with old friends and disciples, amongst the rest Ezekiel. He would find an important sphere for ministry amongst the large Jewish community in Chaldea, where the flower of the whole nation was now in exile. In Judah he would have to share the fortunes of a feeble and suffering remnant, and would be exposed to all the dangers and disorder consequent on the break up of the national government-brigandage on the part of native guerilla bands and raids by the neighbouring tribes. These guerilla bands were the final effort of Jewish resistance, and would seek to punish as traitors those who accepted the dominion of Babylon.
On the other hand, Jeremiahs surviving enemies, priests, prophets, and princes, had been taken en masse to Babylon. On his arrival he would find himself again plunged into the old controversies. Many, if not the majority, of his countrymen there would regard him as a traitor. The protege of Nebuchadnezzar was sure to be disliked and distrusted by his less fortunate brethren. And Jeremiah was not a born courtier like Josephus. In Judah, moreover, he would be amongst friends of his own way of thinking; the remnant left behind had been placed under the authority of his friend Gedaliah, the son of his former protector Ahikam, the grandson of his ancient ally Shaphan. He would be free from the anathemas of corrupt priests and the contradiction of false prophets. The advocacy of true religion amongst the exiles might safely be left to Ezekiel and his school.
But probably the motives that decided Jeremiahs course of action were, firstly, that devoted attachment to the sacred soil which was a passion with every earnest Jew; and, secondly, the inspired conviction that Palestine was to be the scene of the future development of revealed religion. This conviction was coupled with the hope that the scattered refugees who were rapidly gathering at Mizpah under Gedaliah might lay the foundations of a new community, which should become the instrument of the divine purpose. Jeremiah was no deluded visionary, who would suppose that the destruction of Jerusalem had exhausted Gods judgments, and that the millennium would forthwith begin for the special and exclusive benefit of his surviving companions in Judah. Nevertheless, while there was an organised Jewish community left on native soil, it would be regarded as the heir of the national religious hopes and aspirations, and a prophet, with liberty of choice, would feel it his duty to remain.
Accordingly Jeremiah decided to join Gedaliah. Nebuzaradan gave him food and a present, and let him go.
Gedaliahs headquarters were at Mizpah, a town not certainly identified, but lying somewhere to the northwest of Jerusalem, and playing an important part in the history of Samuel and Saul. Men would remember the ancient record which told how the first Hebrew king had been divinely appointed at Mizpah, and might regard the coincidence as a happy omen that Gedaliah would found a kingdom more prosperous and permanent than that which traced its origin to Saul.
Nebuzaradan had left with the new governor “men, women, and children of them that were not carried away captive to Babylon.” These were chiefly of the poorer sort, but not altogether, for among them were “royal princesses” and doubtless others belonging to the ruling classes. Apparently after these arrangements had been made the Chaldean forces were almost entirely withdrawn, and Gedaliah was left to cope with the many difficulties of the situation by his own unaided resources. For a time all went well. It seemed at first as if the scattered bands of Jewish soldiers still in the field would submit to the Chaldean government and acknowledge Gedaliahs authority. Various captains with their bands came to him at Mizpah, amongst them Ishmael ben Nethaniah, Johanan ben Kareah and his brother Jonathan. Gedaliah swore to them that they should be pardoned and protected by the Chaldeans. He confirmed them in their possession of the towns and districts they had occupied after the departure of the enemy. They accepted his assurance, and their alliance with him seemed to guarantee the safety and prosperity of the settlement. Refugees from Moab, the Ammonites, Edom, and all the neighbouring countries flocked to Mizpah, and busied themselves in gathering in the produce of the oliveyards and vineyards which had been left ownerless when the nobles were slain or carried away captive. Many of the poorer Jews revelled in such unwonted plenty, and felt that even national ruin had its compensations.
Tradition has supplemented what the sacred record tells us of this period in Jeremiahs history. We are told that “it is also found in the records that the prophet Jeremiah” commanded the exiles to take with them fire from the altar of the Temple, and further exhorted them to observe the law and to abstain from idolatry; and that “it was also contained in the same writing, that the prophet, being warned of God, commanded the tabernacle and the ark to go with him, as he went forth unto the mountain, where Moses climbed up, and saw the heritage of God. And when Jeremiah came thither, he found a hollow cave, wherein he laid the tabernacle and the ark and the altar of incense, and so stopped the door. And some of those that followed him came to mark the way, but they could not find it: which when Jeremiah perceived he blamed them, saying, As for that place, it shall be unknown until the time that God gather His people again together and receive them to His mercy.”
A less improbable tradition is that which narrates that Jeremiah composed the Book of Lamentations shortly after the capture of the city. This is first stated by the Septuagint; it has been adopted by the Vulgate and various Rabbinical authorities, and has received considerable support from Christian scholars. Moreover, as the traveller leaves Jerusalem by the Damascus Gate, he passes great stone quarries, where Jeremiahs Grotto is still pointed out as the place where the prophet composed his elegy.
Without entering into the general question of the authorship of Lamentations, we may venture to doubt whether it can be referred to any period of Jeremiahs life which is dealt with in our book: and even whether it accurately represents his feelings at any such period. During the first month that followed the capture of Jerusalem the Chaldean generals held the city and its inhabitants at the disposal of their king. His decision was uncertain; it was by no means a matter of course that he would destroy the city. Jerusalem had been spared by Pharaoh Necho after the defeat of Josiah, and by Nebuchadnezzar after the revolt of Jehoiakim. Jeremiah and the other Jews must have been in a state of extreme suspense as to their own fate and that of their city, very different from the attitude of Lamentations. This suspense was ended when Nebuzaradan arrived and proceeded to burn the city. Jeremiah witnessed the fulfilment of his own prophecies when Jerusalem was thus overtaken by the ruin he had so often predicted. As he stood there chained amongst the other captives, many of his neighbours must have felt towards him as we should feel towards an anarchist gloating over the spectacle of a successful dynamite explosion; and Jeremiah could not be ignorant of their sentiments. His own emotions would be sufficiently vivid, but they would not be so simple as those of the great elegy. Probably they were too poignant to be capable of articulate expression; and the occasion was not likely to be fertile in acrostics.
Doubtless when the venerable priest and prophet looked from Ramah or Mizpah towards the blackened ruins of the Temple and the Holy City, he was possessed by something of the spirit of Lamentations. But from the moment when he went to Mizpah he would be busily occupied in assisting Gedaliah in his gallant effort to gather the nucleus of a new Israel out of the flotsam and jetsam of the shipwreck of Judah. Busy with this work of practical beneficence, his unconquerable spirit already possessed with visions of a brighter future, Jeremiah could not lose himself in mere regrets for the past.
He was doomed to experience yet another disappointment. Gedaliah had only held his office for about two months, when he was warned by Johanan ben Kareah and the other captains that Ishmael ben Nethaniah had been sent by Baalis, king of the Ammonites, to assassinate him. Gedaliah refused to believe them. Johanan, perhaps surmising that the governors incredulity was assumed, came to him privately and proposed to anticipate Ishmael: “Let me go, I pray thee, and slay Ishmael ben Nethaniah, and no one shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant of Judah perish? But Gedaliah ben Ahikam said unto Johanan ben Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael.”
Gedaliahs misplaced confidence soon had fatal consequences. In the second month, about October, the Jews in the ordinary course of events would have celebrated the Feast of Tabernacles, to return thanks for their plentiful ingathering of grapes, olives, and summer fruit. Possibly this occasion gave Ishmael a pretext for visiting Mizpah. He came thither with ten nobles who, like himself, were connected with the royal family and probably were among the princes who persecuted Jeremiah. This small and distinguished company could not be suspected of intending to use violence. Ishmael seemed to be reciprocating Gedaliahs confidence by putting himself in the governors power. Gedaliah feasted his guests. Johanan and the other captains were not present; they had done what they could to save him, but they did not wait to share the fate which he was bringing on himself.
“Then arose Ishmael ben Nethaniah and his ten companions and smote Gedaliah ben Ahikamand all the Jewish and Chaldean soldiers that were with him at Mizpah.”
Probably the eleven assassins were supported by a larger body of followers, who waited outside the city and made their way in amidst the confusion consequent on the murder; doubtless, too, they had friends amongst Gedaliahs entourage. These accomplices had first lulled any suspicions that he might feel as to Ishmael, and had then helped to betray their master.
Not contented with the slaughter which he had already perpetrated, Ishmael took measures to prevent the news getting abroad, and lay in wait for any other adherents of Gedaliah who might come to visit him. He succeeded in entrapping a company of eighty men from Northern Israel: ten were allowed to purchase their lives by revealing hidden stores of wheat, barley, oil, and honey; the rest were slain and thrown into an ancient pit, “which King Asa had made for fear of Baasha king of Israel.”
These men were pilgrims, who came with shaven chins and torn clothes, “and having cut themselves, bringing meal offerings and frankincense to the house of Jehovah.” The pilgrims were doubtless on their way to celebrate the Feast of Tabernacles: with the destruction of Jerusalem and the Temple, all the joy of their festival would be changed to mourning and its songs to wailing. Possibly they were going to lament on the site of the ruined temple. But Mizpah itself had an ancient sanctuary. Hosea speaks of the priests, princes, and people of Israel as having been “a snare on Mizpah.” Jeremiah may have sanctioned the use of this local temple, thinking that Jehovah would “set His name there” till Jerusalem was restored even as He had dwelt at Shiloh before He chose the City of David. But to whatever shrine these pilgrims were journeying, their errand should have made them sacrosanct to all Jews. Ishmaels hypocrisy, treachery, and cruelty in this matter go far to justify Jeremiahs bitterest invectives against the princes of Judah.
But after this bloody deed it was high time for Ishmael to be gone and betake himself back to his heathen patron, Baalis the Ammonite. These massacres could not long be kept a secret. And yet Ishmael seems to have made a final effort to suppress the evidence of his crimes. In his retreat he carried with him all the people left in Mizpah, “soldiers, women, children, and eunuchs,” including the royal princesses, and apparently Jeremiah and Baruch. No doubt be hoped to make money out of his prisoners by selling them as slaves or holding them to ransom. He had not ventured to slay Jeremiah: the prophet had not been present at the banquet and had thus escaped the first fierce slaughter, and Ishmael shrank from killing in cold blood the man whose predictions, of ruin had been so exactly and awfully fulfilled by the recent destruction of Jerusalem.
When Johanan ben Kareah and the other captains heard how entirely Ishmael had justified their warning, they assembled their forces and started in pursuit. Ishmaels band seems to have been comparatively small, and was moreover encumbered by the disproportionate number of captives with which they had burdened themselves. They were overtaken “by the great waters that are in Gibeon,” only a very short distance from Mizpah.
However Ishmaels original following of ten may have been reinforced, his band cannot have been very numerous and was manifestly inferior to Johanans forces. In face of an enemy of superior strength, Ishmaels only chance of escape was to leave his prisoners to their own devices-he had not even time for another massacre. The captives at once turned round and made their way to their deliverer. Ishmaels followers seem to have been scattered, taken captive, or slain, but he himself escaped with eight men-possibly eight of the original ten-and found refuge with the Ammonites.
Johanan and his companions with the recovered captives made no attempt to return to Mizpah. The Chaldeans would exact a severe penalty for the murder of their governor Gedaliah, and their own fellow countrymen: their vengeance was not likely to be scrupulously discriminating. The massacre would be regarded as an act of rebellion on the part of the Jewish community in Judah, and the community would be punished accordingly. Johanan and his whole company determined that when the day of retribution came the Chaldeans should find no one to punish. They set out for Egypt, the natural asylum of the enemies of Babylon. On the way they halted in the neighbourhood of Bethlehem at a caravanserai which bore the name of Chimham, {2Sa 19:31-40} the son of Davids generous friend Barzillai. So far the fugitives had acted on their first impulse of dismay; now they paused to take breath, to make a more deliberate survey of their situation, and to mature their plans for the future.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: William Kelly Major Works (New Testament)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: Commentaries on the New Testament and Prophets
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary