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Jer_40:1-6
Jer_40:1. The word … unto Babylon. The superscription is of the larger kind. It extends over the four chh. 40–43, for a similar one recurs only in Jer_44:1. Since the formula, “the word that came,” etc., appears constantly as the superscription to the longer sections (comp. Jer_7:1; Jer_11:1 [Jer_14:1]; Jer_18:1; Jer_21:1, etc.), it has gradually assumed a double character. It is primarily, according to the meaning of the words, the announcement of a word of God spoken to the prophet. Since, however, these words represent at the same time the main sections of the prophetic book, historical narrative being annexed only as introductory or supplementary commentary, the formula has gradually become the superscription of a main section, even where historical narrative predominates. This is certainly nowhere to so great an extent the case as here. In a less degree it is found also in Jer_21:1-3 (comp. “And Jeremiah said,” Jer_40:3). The formula is certainly never found as a superscription of a purely historical section. Nor are chh. 40–43. such. For in Jer_42:7-22 we have an account of a revelation made to the prophet, to which all the previous and subsequent context is related as historical background. In Jer_43:8-13 is a second oracle, from which it again follows, that we are to regard the formula in this verse as a comprehensive title of a section, which may refer not only to other matter besides a revelation, but also to more than one revelation. Moreover the superscription here is related also to Jer_1:3. For there the narrative of the events till the deportation in the fifth month of the eleventh year of Zedekiah is announced. Our section, being written at a later date, records the events immediately after this date, and till the arrival in Egypt.—When he had taken him. This is to explain why a liberation of Jeremiah can be spoken of, after what is narrated in Jer_39:11-14. Nebuzar-adan had to liberate the prophet in Ramah, because he had taken him captive (by a misunderstanding. Comp. rems. on Jer_39:11-13), and bound him with chains.—Being bound, etc., more particularly describes in what condition Jeremiah was in consequence of being taken, and when he was liberated by Nebuzaradan.—Among all, etc. This addition also is evidently to contribute to the explanation of Jeremiah’s being bound. Jeremiah standing alone would not have suffered this indignity. It was only in consequence of his remaining “among the people” (Jer_39:14), and was contrary to the purpose of the general. It has been already remarked above that Ramah, being the first station after Jerusalem, served as the place of assembly and final arrangement of the caravan, (in reference to its position. Comp. rems. on Jer_31:15).
Jer_40:2-4. And the captain … thither go. What Nebuzar-adan here says to Jeremiah presupposes that he was well acquainted with the purport of his prophecies, and that he acknowledged their fulfilment as a manifestation of the power of the God in whose name they had been pronounced. It could not be difficult for a heathen to admit that the national deity of the Jews, enraged because this people preferred other deities to Him, had given them up to their enemies. Nebuzar-adan may also have spoken Hebrew, though the mode of expression betrays that Jeremiah gives only the sense, not the precise words of his speech. Comp. Jer_16:10; Jer_19:15; Jer_32:42; Jer_36:31; Jer_39:16; Jer_44:2.
Jer_40:5-6. Now while … in the land. The words åְòåֹãֶðּåּ ìֹà éָùׁåּáּ mock at every attempt to explain them according to the grammar and lexicon. For 1. It is contrary to rule to take òåֹãֶðּåּ as simply equivalent to òåֹã , since it is a complete sentence (and he is still), and either requires no predicate or it can have one only in the form of a participle or adjective. It must be åְòåã ìֹà éֲùׁåּá , or åְòåֹã äåּà ìֹà éָùׁåּá , or åְòåֹãֶðּåּ ìְֹà ùָׁë , or îֵùִׁéá , or something like this. 2. The connection with the following ùֻׁáָä by the mere åְ is likewise abnormal. We should expect, since in sense åְùֻׁáָä cannot simply continue the speech interrupted by a parenthesis—as a contradiction would thus be produced—some connective formula like åַàֹîֶø . 3. The meaning of éָùׁåּá is enigmatical. For whomsoever we take as the subject, Jeremiah or the king of Judah or Gedaliah, or (with Seb. Schmidt) the inhabitants of the place of residence selected by Jeremiah, or an indefinite “they,” no satisfactory meaning is obtained. The ancient translators therefore rendered with arbitrary freedom, LXX. ἐé äὲ ìὴ , ἀðüôñå÷å , ἀíÜóôñåöïí ðñὸò ôὸí Ãïäïëßáí . Vulg.: et mecum noli venire, sed habita apud Godoljam. Syr.: dixit etiam ad eum: si maneas, commorare in medio populi apud Gedaljam. Chald.: et si tu non vis reverti, revertere ad Gedaljam. I consider the text corrupt. Since in Jer_40:4 Nebuzar-adan leaves it to Jeremiah to go wherever he wishes, but Jer_40:4 says distinctly that he must return to Gedaliah, there must have stood between the two a sentence reporting the preference, which Jeremiah somehow intimated, to remain in the country. How this sentence read is no longer to be ascertained. Since from Jeremiah’s not returning it could not be concluded that he wished to return, while from his not answering this conclusion might easily be drawn, since more honor would be done to the Chaldeans if Jeremiah preferred a residence in their country to one in his desolated home, I am of opinion, that originally some form of ùׁåּá stood here, involving the idea of answering.—Nebuzar-adan now dismisses the prophet with a supply of food ( àִַøְçָä , comp. Jer_52:34; Pro_15:17) and presents ( îַùְׂàֵú , literally load, what is carried away, i.e. presents. Comp. Est_2:18; Amo_5:11). Jeremiah, following the advice given him, betakes himself to Gedaliah in Mizpah, doubtless that city among the five of this name which was situated in Benjamin, and is named together with Gibeon and Ramah in Jos_18:25-26; comp. 1Sa_7:16; 1Sa_10:17; 1Ki_15:22; 1Ma_3:46; Raumer, Paläst., S. 213. [This Ramah is supposed to have been about six miles north of Jerusalem, on the road to Bethel. Comp. Smith, Dict.—S. R. A.]
Footnotes:
Jer_40:1.— ëְּ is here causal. Comp. 2Ch_16:7; 2Ch_28:6.
Jer_40:1.— àæ÷éí . The form with à only here and in Jer_40:4. Besides æִ÷ִéí in Job_36:8; Isa_45:14; Nah_3:10. From òַìÎéָãֶêָ , Jer_40:4, we see that hand-fetters are meant.
Jer_40:3.—The construction of ì÷ç with ìְ is an Aramaism. Comp. Ewald, §277, e.
Jer_40:3.—The pronominal object of åַéָáֵà is to be supplied from the foregoing context. Comp. Naegelsb. Gr., § 78, 2, Anm. The absence of the article before ãָּáָø to which the Masoretes object, is no rare occurrence. Comp. Jer_32:14; Jer_38:14; Jer_50:16 : Naegelsb. Gr., 72, 2, Anm.
Jer_40:4.— éָãֶêָ ver. 4 may be taken both grammatically (comp. Naegelsb. Gr., § 44,4, Anm.), and according to the sense either as singular or plural. On àìִÎèá . Comp. Ewald, § 335, a.
Jer_40:5.—[Naegelsb.: Since, however, he had not yet answered. See Exeg. and Crit. “So J. D. Micraelis, Dahler, Umbreit, Neumann. But Jeremiah never uses the verb ùׁåּá in this sense, but always in the sense of returning.” Wordsworth.—S. R. A.]
2. On Jer_40:4. “The friendliness, shown to the prophet, appears to proceed from men, but it comes from God. For God’s 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 prædictionum prophetæ. Unde haud inscite colligi conjicique potest, quod Satrapa ille Babylonicus præditus fuerit agnitione veri Dei eâque salvatus. Et sic Deus subinde aliquos ex Magnatibus ad sui agnitionem et æternam salutem traducit (Psalms 68). Potest istud exemplum ἐëåãêôéêῶò obverti absoluto Calvinianorum decreto.” Förster.
4. On Jer_40:5. “In this, that Jeremiah preferred remaining in the country to going to Babylon, it strikes me further—that a discreet man, who knows the world and his heart and the true interest of God’s cause—is 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 addition—if 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. “Judas’s kiss and Jacob’s 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 perfidiæ exempla (simulatæ fraternitatis): 2Sa_13:24; 2Sa_20:9 sq. Quadrat etiam huc historia nuptiarum Parisiensium celebratum 1572 mense Augusto.” Förster.
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 Ishmael’s 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 God’s 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. Nebuchadnezzar’s 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 one’s 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 præcedentibus.” Tertull. “Venient hæc quoque sicut ista venerunt.” Augustin.—Förster.
17. On Jer_43:2 sqq. “Hypocrites forsooth do not wish to be regarded as rejecting and setting themselves in opposition to God’s 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 God’s 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 åַéִַּ÷ּç , 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 registrar’s or recorder’s 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, Nebuchadnezzar’s 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 Lord’s word was thus safely preserved till the day of its fulfilment.
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. Gedaliah’s 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 king’s palace at Tahpanhes Nebuchadnezzar’s 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 king’s 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.