John Gill's Exposition of the Entire Bible.
Jeremiah 36:1
INTRODUCTION TO JEREMIAH 36
This chapter gives an account of an impious action of King Jehoiakim's burning the roll of Jeremiah's prophecies read unto him, and the consequence of it. The order to write this roll, the time when, the contents and use of it, are in Jer 36:1; the writing of it by Baruch, the order of the prophet to read it to the people on such a day, with the view he had in so doing, Jer 36:4; the reading of it by Baruch to the people first, Jer 36:8; then to the princes, being sent for by them, upon a report made to them, Jer 36:11; the king being acquainted with it, Jehudi was sent to fetch the roll, who read it to the king, Jer 36:16; who having heard part of it, burnt it, notwithstanding the intercession of some of his princes to the contrary, Jer 36:22; and who also ordered the apprehension of Jeremiah and Baruch, who could not be found, Jer 36:26; upon this a new roll is ordered to be written, Jer 36:27; which was done with some additions to it, respecting the destruction of the land, and the people in it, by the Chaldeans; and particularly the death of the king, and his want of burial, Jer 36:29.
Ver. 1. And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah,.... Eighteen years before the destruction of Jerusalem:
[that] this word came unto Jeremiah from the Lord; the following order to write in a roll all his prophecies he had hitherto delivered:
saying; as follows:
Jeremiah 36:2
Ver. 2. Take thee a roll of a book,.... A roll of parchment, which being wrote on, and rolled up, was called a book; but books, in those times, did not consist of leaves cut and stitched together, and bound up, as our books are, but sheets of parchments being written upon, were glued together, and then rolled up; hence such writings were called volumes; which name we still retain, and give to books, though the same practice is not used:
and write therein all the words that I have spoken unto thee against Israel, and against Judah; for though Israel was carried captive before the times of Jeremiah, and his prophecies were chiefly directed against Judah; yet as there were some of the ten tribes mixed with them, they were included in these prophecies, and therefore mentioned:
and against all the nations; such as Egypt, Edom, Ammon, and Moab, Jer 9:26;
from the day that I spake unto thee, from the days of Josiah, even unto this day; that is, from the time the Lord called him to prophesy in his name, which was in, the thirteenth year of Josiah, who reigned one and thirty years; and this being the fourth year of Jehoiakim, it must be the three and twentieth year of his prophesying, and the a course of full two and twenty years; see Jer 1:2; now all the sermons, discourses, and prophecies, he had delivered out against one and another, during this time, must all be written in one roll or book, that that they might be read. Kimchi says their Rabbins {n} would have it that this roll was the book of the Lamentations, called by them "Megallah", or roll.
{n} T. Bab. Moed Katon fol. 26. 1.
Jeremiah 36:3
Ver. 3. It may be that the house of Judah will hear all the evil which I purpose to do unto them,.... Not that there was any uncertainty in God as to the knowledge of future events, any more than a change in his purposes: he had purposed to bring evil upon them, which purpose would not be disannulled; and he knew that the Jews would not hearken to the prediction of it, or be concerned about it, and repent of their sins, and reform; but this method he was pleased to take, as being, humanly speaking, a probable one to awaken their attention, and which would leave them inexcusable:
that they may return every man from his evil way; repent of it, and reform:
that I may forgive their iniquity and their sin; by not inflicting on them the punishment and ruin threatened: where repentance is, remission of sin is likewise, and both are the gifts of divine grace, when spiritual and evangelical.
Jeremiah 36:4
Ver. 4. Then Jeremiah called Baruch the son of Neriah,.... One of his disciples, and whom he had before made use of in the purchase of a field of his uncle's son, and to whom he gave the evidence of the purchase, Jer 32:12; he was probably a better penman than the prophet, or a quicker writer; however, he thought proper, for quicker dispatch, to make use of him as his amanuensis:
and Baruch wrote from the mouth of Jeremiah all the words of the Lord,
which he had spoken unto him, upon a roll of a book; it seems that Jeremiah had not committed any of his prophecies to writing; and yet it cannot be thought that by the mere strength of memory he could repeat every discourse and prophecy he had delivered in the space of two and twenty years; wherefore it must be concluded, that that same Spirit, which first dictated the prophecies to him, brought them fresh to his memory; so that he could readily repeat them to Baruch, who took them down in writing on a roll of parchment.
Jeremiah 36:5
Ver. 5. And Jeremiah commanded Baruch, saying, I [am] shut up,.... In prison, according to Jarchi; but this is not likely, for then there would have been no occasion for an order to take him, Jer 36:26. Grotius thinks he was obliged by the king's order to stay at home; possibly he might be restrained by the Spirit of God, or had not freedom in his own mind to go abroad; there might be a restraint, an impulse upon his spirit, by the Spirit of God. Some think he was under some legal pollution, which made him unfit to go into the temple: for it follows:
I cannot go into the house of the Lord: labouring either under some bodily infirmity, or ceremonial defilement, or was forbidden by the king. What was the true cause is not certain; but so it was, that either he was discharged, or disabled, or disqualified, from going into the house of God.
Jeremiah 36:6
Ver. 6. Therefore go thou, and read in the roll, which thou hast written from my mouth,.... The roll being finished, Baruch is ordered to read it, which was the end of writing it: and since the prophet could not go himself, he sends another in his room, to read
the words of the Lord in the ears of the people, in the Lord's house,
upon the fasting day; the day of atonement; the great fast, which was on the tenth day of the seventh month, in the fourth year of Jehoiakim; and so a different time of reading from that in Jer 36:9. This was a very proper time to read it in, when the people were fasting and humbling themselves before the Lord; though some think this was a fast proclaimed by Jehoiakim, to avert the vengeance threatened by the Chaldean army:
and also thou shalt read them in the ears of all Judah that come out of their cities; to keep the feast of tabernacles; as they did five days after the fast, or day of atonement; and this seems to be the second reading of the roll enjoined.
Jeremiah 36:7
Ver. 7. It may be they will present their supplication before the Lord,.... Or, "perhaps their supplication will fall" {o}; they will present it in an humble manner before him; alluding to the prostration of their bodies, and dejection of their countenances, in prayer:
and will return every man from his evil way; not only pray for mercy, but repent of sin, and reform; without which mercy is not to be expected:
for great [is] the anger and fury that the Lord hath pronounced against this people; a very sore judgment, no less than the utter destruction of their city, temple, and nation.
{o} Mtnxt lpt ylwa "forte, [vel] fortasse cadet deprecatio eorum", Piscator, Schmidt. So Pagninus, Montanus, &c.
Jeremiah 36:8
Ver. 8. And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him,.... Here follows Baruch's obedience to the prophet's commands; which he considered no doubt as the will of the Lord, who directed the prophet to give the orders he did; and which he punctually observed, in all respects, as to things, time, and place:
reading in the book the words of the Lord in the Lord's house; the prophecies of Jeremiah, which came from the Lord, and which he had transcribed into a book from the mouth of the prophet; these he read before the people in the temple, a first, if not a second time, before the reading of it recorded in the following verses.
Jeremiah 36:9
Ver. 9. And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month,.... This was a different time of reading the book from the former, enjoined by the prophet, and performed by Baruch, Jer 36:6; that was on the tenth day of the seventh month, in the fourth year of Jehoiakim; this was in the fifth year of his reign, and in the ninth month of the year, a year and two months after the former, as it should seem; but Jehoiakim's fifth year beginning in the seventh month after the day of atonement, this ninth month is to be reckoned not from the beginning of his fifth year, but from the beginning of the ecclesiastical year in the spring; so that this was but two months after the former reading:
[that] they proclaimed a fast before the Lord: this was not an ordinary fast, or a common annual one of divine appointment, which came in course, but an extraordinary one, upon some particular occasion. Some think it was on account of the dearth, drought, and famine in the land,
Jer 14:1; and others, which seems most likely, take it to be on account of the calamity threatened the nation by the Chaldean army. This fast was not in course, but was proclaimed by the order of the king and his council; and it may be at the request of the people, at least they, greed and consented to it, and indeed are represented in the text as the proclaimers; for so the word "they" is explained in the following clause, which should be rendered, not
to all the people, but even "all the people in Jerusalem" {p},
and all the people that came from the cities of Judah unto Jerusalem: these proclaimed the fast; they applied to the government for one, or however obeyed the king's orders, and published and proclaimed a fast; not only the inhabitants of Jerusalem, but those who came from other cities on business, or for safety, or for worship.
{p} Mlvwryb Meh lk "omnis populus Hierosolyma", Cocceius; "omnis populus in Hierosolyma", Schmidt.
Jeremiah 36:10
Ver. 10. Then read Baruch in the book the words of Jeremiah in the house of the Lord,.... The prophecies of Jeremiah he had taken from him in writing on a roll of parchment; these he read in the temple, in a part of it, after described:
in the chamber of Gemariah the son of Shaphan the scribe; not a scribe of the law, or an officer of the temple, but the king's chancellor or secretary of state; for this is the title, not of Gemariah, who had a chamber in the temple here mentioned, in which Baruch read his roll, and was an officer there, but of Shaphan, as the accents show, and as his title runs elsewhere, 2Ki 22:9; which chamber was
in the higher court; it looked into it, which some say was the court of the priests; but into that Baruch, not being a priest, could not enter: rather, according to Dr. Lightfoot, it was the court of Israel, on the same ground with it, though parted from it, and divided from the court of the women by a wall, to which they went by an ascent of fifteen steps; so that it might with great propriety be called the higher court:
at the entry of the new gate of the Lord's house; the eastern gate, as the Targum, Jarchi, and Kimchi, interpret it: here Baruch read his roll,
in the ears of all the people; that were in the court; so that being in a chamber, he must read out of the chamber window, or in a balcony before it.
Jeremiah 36:11
Ver. 11. When Micaiah the son of Gemariah, the son of Shaphan,.... Who was present when Baruch read in the roll to the people in his father's chamber; but his father was absent, and was with the princes in the secretary's office at the same time, as Jer 36:12 shows: the son seems to be a more religious man than the father, unless he was placed as a spy, to hear and see what he could: however, when he
had heard out of the book all the words of the Lord: which were spoken by the Lord to Jeremiah, and which Baruch read out of the book he had written in his hearing; for it is a vain conceit of Abarbinel, that Micaiah did not hear these words from the mouth of Baruch reading, but out of the book which he looked into; for then it would have been said, which he had "seen" or "read" out of the book, and not "heard".
Jeremiah 36:12
Ver. 12. Then he went down into the king's house,.... The royal palace, which was not upon the mountain on which the temple stood, but lay lower, and therefore Micaiah is said to go down to it; with what design he went thither is not certain, whether out of ill will to Jeremiah and Baruch, or out of good will, being affected with what he had heard, and desirous that some steps might be taken by the government to prevent the calamities coming upon them, according to these prophecies; which latter seems most probable, since no charge or accusation is brought by him; and since his father, with others, to whom he gave the account afterwards, interceded with the king that the roll might not be burnt, Jer 36:25; however, immediately after he had heard the roll read, he went to the king's house:
into the scribe's chamber; the secretary's office; formerly his grandfather Shaphan's, now Elishama's:
and, lo, all the princes sat there; some of them are mentioned by name:
[even] Elishama the scribe; or secretary; the prime minister, the principal secretary of state, and therefore named first, in whose chamber or office they were:
and Delaiah the son of Shemaiah; who this person was, or his office, is not known; he is nowhere else made mention of; and who his father was is not certain:
and Elnathan the son of Achbor; the same that Jehoiakim sent to Egypt to fetch Uriah from thence, Jer 26:22;
and Gemariah the son of Shaphan: who was Micaiah's father, and in whose chamber Baruch read the roll:
and Zedekiah the son of Hananiah; of this prince also no account is given elsewhere:
and all the princes; the rest of them, who were either members of the great sanhedrim, or courtiers; it appears from hence that this court was very profane and irreligious; for though they had proclaimed a fast, to make a show of religion, or at the importunity of the people; yet they did not attend temple worship and service themselves, but were all together in the secretary's office, very probably about political affairs.
Jeremiah 36:13
Ver. 13. Then Micaiah declared all the words that he had heard,.... The sum and substance of them; for it cannot be thought that he should retain in his memory every word that he had heard; though, as it is very probable he was much struck and affected with what he had heard, he might remember and declare a great deal of it:
when Baruch read the book in the ears of the people; and this he also declared, no doubt, that what he had heard, and then related, were read by Baruch out of a book; as is clear from the princes sending for Baruch, and ordering him to bring the roll along with him, as in
Jer 36:14.
Jeremiah 36:14
Ver. 14. Therefore all the princes sent Jehudi,.... Who, according to Junius, was the king's apparitor: he is described by his descent,
the son of Nethaniah, the son of Shelemiah, the son of Cushi; him the princes sent, being not one of their body, but a servant at court:
to Baruch; who was very probably still in the temple, where Micaiah left him:
saying, take in thine hand the roll wherein thou hast read in the ears of the people, and come; that is, to the king's palace, to the secretary's office, where they were, and bring the roll along with him he had been reading to the people, and of which Micaiah had given them some account; and which had such an effect upon them, as to make them desirous of hearing it themselves;
so Baruch the son of Neriah took the roll in his hand, and came unto them; which showed great boldness and intrepidity in him, to go at once, without any hesitation, to court, and appear before the princes with his roll, which contained things so very disagreeable to the king and his ministry; but as he had not been afraid to read it publicly before the people in the temple, so neither was he afraid to read it before the princes at court.
Jeremiah 36:15
Ver. 15. And they said unto him, sit down now,.... Or, "pray sit down" {q}; they received him very courteously, and treated him with great humanity, and showed much respect to him, in beseeching him to sit down by them:
and read it in our ears; as he had done in the ears of the people, with an audible voice, clearly and distinctly, that they might be able to hear it, so as to understand it:
so Baruch read [it] in their ears; without any fear or dread, though in the king's palace, and before an assembly of princes; nor did he excuse himself on account of weariness, having just read it to the people; or upbraid the princes with not being in the temple, where they might have heard it.
{q} an bv "sede quaeso", Vatablus, Schmidt.
Jeremiah 36:16
Ver. 16. Now it came to pass, when they had heard all the words,.... In the roll or book read by Baruch; they heard them read patiently, which was what the king afterwards would not do:
they were afraid both one and another; both good and bad; for there were some of both sorts among them: or, "a man to his friend" {r}; they looked at one another, and knew not what to say to each other, as men amazed and astonished; they trembled at what they heard, the threatenings were so terrible, and the calamity threatened so great; and they consulted together what they should do with this roll, or what course they should take to avert the threatened vengeance, and particularly whether they should acquaint the king with it or not; and which they thought the safest and most prudent part to do:
and said unto Baruch, we will surely tell the king of all these words; this they said, not to terrify Baruch, or out of any ill will to him; but partly for their own security, lest they should incur the king's displeasure, should he come to the knowledge of it any other way; and chiefly hoping it might have some effect upon him, to cause a reformation; though of this they were dubious, and rather feared it would exasperate him; and therefore desired that Baruch and Jeremiah would hide themselves, Jer 36:19; this was the sense of some of them, of those that were good men among them, and wished things were otherwise than they were.
{r} wher la vya "vir ad socium suum", Montanus; "ad proximum suum", Vatablus; "ad amicum suum", Pagninus; "erga socium suum", Schmidt.
Jeremiah 36:17
Ver. 17. And they asked Baruch,.... The following question, which may seem at first sight an odd, needless, and trifling one, as some have called it:
saying, tell us now, how didst thou write all these words at his mouth? this question does not regard the manner of writing them, whether with ink or not, for that they could see with their eyes, and yet Baruch's answer seems to have respect to this, as if he so understood them; nor barely the matter of them, as whether it was the substance of what was contained in the roll that Jeremiah dictated, and that only, leaving it to Baruch to use what words he would, or whether the express words were dictated by him; but rather it seems to have regard to the possibility of doing it: by the question it appears, that Baruch had told the princes that the prophet had dictated all these things to him, and he had taken them down in writing from his mouth; now they wanted more satisfaction about the truth of this matter. It was a difficulty with them how it was possible for Jeremiah to recollect so many different discourses and prophecies, delivered at different times, and some many years ago, and so readily dictate them to Baruch, as fast as he could write them; wherefore they desire he would tell them plainly and faithfully the truth of the matter, how it was, that so they might, if they could, affirm it with certainty to the king; since, if this was really fact which he had related, these prophecies originally, and the fresh dictating of them, must be from the Spirit of God, and would certainly have their accomplishment.
Jeremiah 36:18
Ver. 18. Then Baruch answered them,.... At once, without any hesitation, plainly and fully:
he pronounced all these words unto me with his mouth; that is, the Prophet Jeremiah delivered by word of mouth, not the substance only of this roll, but the express words of it, and everyone of them, and that clearly and distinctly, without any hesitation, or premeditation; by which it is plain it was by the Spirit of the Lord he did it; neither matter nor words were Baruch's, but were exactly as they were delivered:
and I wrote [them] with ink in the book; as they saw with their eyes, and which was the manner of writing with the Jews so early; Baruch had no further concern in this matter than to provide pen, ink, and parchment, and to make use of them as he did, just as the prophet dictated and directed him.
Jeremiah 36:19
Ver. 19. Then said the princes unto Baruch,.... Being satisfied with his answer:
go hide thee, thou and Jeremiah, and let no man know where ye be. Some of these princes at least seem to be good men, and believed what was read to them, and had a value for the prophet and his scribe, and were concerned for their welfare; and knowing the furious temper of the king, and his little regard to the prophets; and fearing he would resent what had been so publicly read to the people, provided against the worst; and in point of prudence advised Baruch and his master to abscond, and not let anyone know, no, not their nearest friends, where they were, lest they should be betrayed; nor did they, the princes, desire to know themselves. Jeremiah might be in prison, as some have thought, at the first reading of the roll, which was in the fourth year of Jehoiakim, and be at liberty now, which was in the fifth year; see
Jer 36:1.
Jeremiah 36:20
Ver. 20. And they went in to the king into the court,.... The inner court, the king's court, where he usually resided; though very probably they did not rush in at once; but first sent to know whether the king could be spoke with, or would admit them, they having something to communicate to him; which they might do by the person in waiting, by whom they were introduced:
but they laid up the roll in the chamber of Elishama the scribe; they did not take it with them, but left it in the secretary's office; and, no doubt, put it up safe in some chest or scrutoire, as something valuable, and not to be exposed to everyone; or to be thrown about, torn, or trampled on, as a book of no use and value: very probably it was with the consent of Baruch that it was left with them: and this was a point of prudence in them not to take it with them when they went to the king:
and told all the words in the ears of the king; that is, the sum and substance of them; for it cannot be thought they should remember every word in the roll; but the main of it they did, and rehearsed it in a very audible manner.
Jeremiah 36:21
Ver. 21. So the king sent Jehudi to fetch the roll,.... The same person the princes sent to Baruch to come to them, and bring the roll with him, Jer 36:14. This the king did, out of curiosity, and to satisfy himself of the truth of what the princes said; and by this it appears they had told him of the roll, which contained what they had given him a summary of, and where it was:
and he took it out of Elishama the scribe's chamber; or, "out of the chamber of Elishama the scribe"; who knew where it was, being present at the reading of it in the secretary's office, and saw where it was laid; or, however, was directed by the secretary where it was, and might have the key of the chest or scrutoire given him in which it was laid:
and Jehudi read it in the ears of the king, and in the ears of all the princes that stood by the king: as he doubtless was ordered; and which he did so loudly, clearly, and distinctly, that the king and all the princes could hear; which princes were those who had heard it before, and were come to the king to acquaint him with the substance of it; and who stood by the side of the king, or about him, in honour to him; though there might be also others besides them, who were before with the king, and waiting on him; and Abarbinel thinks that other princes distinct from those that went to the king are meant. When it is said that Jehudi read the roll in the hearing of the king and princes, it mast be understood of a part of it only, and not the whole; as
Jer 36:23 shows.
Jeremiah 36:22
Ver. 22. Now the king sat in the winter house, in the ninth month,.... The month Cisleu, which answers to part of November, and part of December; and so was the midst of winter, and a proper time for the king to be in his winter house; though, as this was a fast day, it would have been more proper for him to have been at the worship of God in the temple, Jer 36:9. This winter house probably was a winter parlour, as distinguished from a summer parlour, Jud 3:20; and both might be under the same roof, or parts of the same house; only the one might be more airy and cool, and the other more close and warm. Kings had their summer and winter houses; see Am 3:15; this circumstance is mentioned for the sake of what follows, the burning of the roll; and accounts for there being a fire at hand to do it:
and [there was a fire] on the hearth burning before him; there was a stove, or some such vessel or instrument, in which a large fire of wood was made, at which the king sat to keep himself warm while the roll was reading, and about which the princes stood.
Jeremiah 36:23
Ver. 23. And it came to pass, that when Jehudi had read three or four leaves,.... Either three or four of the breadths of parchment, which were glued together, and rolled up; or three or four of the columns in those breadths. The meaning is, he had read a few of them. The Rabbins {s} would have it, that three or four verses in the book of the Lamentations are meant:
he cut it with the penknife; that is, he cut the roll to pieces with a penknife he had in his hand, or lay near him. It is difficult to say who it was that did this; whether Jehudi that read the roll, or Jehoiakim the king that heard it; most interpreters understand it of the latter; but the connection of the words carries it to the former; for the nearest antecedent to the relative he is Jehudi; though it is highly probable he did it at the king's command; or, however, saw by his countenance and behaviour that such an action would be grateful to him; and that he was highly displeased with what had been read, and could not hear any longer with patience:
and cast it into the fire that [was] on the hearth, until all the roll was consumed in the fire that [was] on the hearth; that is, he cast it into the fire, and there let it lie, until it was wholly consumed; a very impious action, to burn the word of God; a full evidence of an ungodly mind; a clear proof of the enmity of the heart against God, and of its indignation against his word and servants; and yet a vain attempt to frustrate the divine predictions in it, or avert the judgments threatened; but the ready way to bring them on.
{s} T. Hieros. Moed Katon, fol. 83. 2.
Jeremiah 36:24
Ver. 24. Yet they were not afraid, nor rent their garments,.... They were not struck with horror at such an impious action as the burning of the roll; nor afraid of the judgments and wrath of God threatened in it; nor did they rend their garments in token of sorrow and mourning on account of either, as used to be when anything blasphemous was said or done, or any bad news were brought. The Jews from hence conclude, that whenever a man sees the book of the law torn of cut to pieces, he should rend his garments {t}. The persons here meant are not the princes that first heard the roll read in the secretary's office, for they were afraid, Jer 36:16; unless they now dissembled in the king's presence, or had shook off their fears; however, if they are included, three must be excepted, whose names are mentioned in Jer 36:25; and those who are more especially designed are expressed in the next clause:
[neither] the king, nor any of his servants that heard all these words; not all that were in the roll, for they only heard a part; but all that were in that part, which was enough to make them fear and tremble; but they were hardened in their sins; and by the hardness and impenitence of their hearts treasured up wrath against the day of wrath. These servants of the king seem to be those in waiting, and not the princes that came to him; however, they were not all of this complexion and character, since it follows:
{t} T. Bab. Moed Katon, fol. 26. 1.
Jeremiah 36:25
Ver. 25. Nevertheless, Elnathan, and Delaiah, and Gemariah,.... Three of the five princes mentioned in Jer 36:12;
had made intercession to the king, that he would not burn the roll; or suffer it to be burnt; this they did either at first, as soon as the roll was brought, that if the king should not like it, yet they besought him that he would not destroy it; or rather when they saw what Jehudi was going to do with it, either by the express order, or at the connivance of the king; then they humbly entreated that such an action might not be done, which gave them a secret horror, though they might endeavour to hide it as much as possible:
but he would not hear them; or he would not receive it of them, as the Targum; that is, their supplication and intercession; but either east the roll into the fire himself, or permitted Jehudi to do it; nor would he suffer it to be taken out till it was all consumed.
Jeremiah 36:26
Ver. 26. But the king commanded Jerahmeel the son of Hammelech,.... Or, "the king's son", as the Targum; though it rather seems to be the proper name of a person, one of the king's servants; since it is not probable he would send his own son on such an errand; and had he, he would rather have been called his own son than the king's son; besides, Jeconiah, who succeeded him, seems to be his eldest son, and yet he now could not be more than twelve years of age; whereas this Jerahmeel must be a man grown; and had he been an elder son, as he must, he would have succeeded him, unless it can be thought that he died before his father:
and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet; in order to bring them before the king, or to imprison them, or put them to death, for which they might have the king's warrant; the one for prophesying, and the other for writing out and reading his prophecies; though Baruch may be called a scribe, not for being the amanuensis of Jeremiah; but because he was one of the scribes of the law, or doctors of the people:
but the Lord hid them; the princes advised them to hide themselves, and they did, very probably in a house of some of their friends; but this would not have been sufficient, had not the Lord took them under his protection; there was no doubt a special providence concerned for them; but by what means this preservation was is not known. Kimchi suggests that these messengers sought for them in the very place where they were, and could not find them; and conjectures that the Lord set darkness about them, or weakened the visive faculty of those that searched for them, that they could not see them.
Jeremiah 36:27
Ver. 27. Then the word of the Lord came to Jeremiah,.... In the place where he was hid; the Lord knew where he was, for he hid him, and therefore could send his word to him:
after the king had burnt the roll; either with his own hands, or had ordered it to be burnt, or connived at the burning of it:
and the words which Baruch wrote at the mouth of Jeremiah; hence the Jews {u} gather, that when a man sees the book of the law burnt, that he is bound to rend his garments twice; once for the burning of the paper or parchment, and again for the burning of the writing; but no other is meant than the roll, in which the prophecies were written, Baruch took from the mouth of Jeremiah:
saying; as follows:
{u} T. Bab. Moed Katon, fol. 26. 1.
Jeremiah 36:28
Ver. 28. Take thee again another roll,.... Or a piece of parchment; or rather several pieces of parchment glued or rolled up together:
and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burnt; just as when the two tables of the law were broken, two others were made, and the same laws written on them; and so here the same Spirit of God, which brought to the mind of the prophet all his former discourses and prophecies, so that he could readily dictate them to Baruch, could and did renew them again; wherefore Jehoiakim's burning of the roll signified nothing: all attempts to destroy the word of God are in vain; they always have been, and will be; for the word of the Lord endures for ever.
Jeremiah 36:29
Ver. 29. And thou shall say to Jehoiakim king of Judah,.... Or, "concerning" {w} him; since the prophet was hid, and he was in quest of him; nor was it safe for him to appear in person before him; though this may be understood as what should be put into the second roll, and in that he addressed to him:
thus saith the Lord, thou hast burnt this roll; or "that roll"; or had suffered or ordered it to be burnt, giving this as a reason for it:
saying, why hast thou therein written; what the king would have to be a great falsehood, and which he thought never came from the Lord; but was a device of Jeremiah, to whom he ascribed the writing of them, though it was Baruch's, because dictated by him:
saying, the king of Babylon shall certainly come and destroy this land,
and shall cause to cease from thence man and beast? by killing some, and carrying off others, so that the destruction should be complete. He takes no notice of himself and his family, as if his concern was only for the nation; and that he took it ill that anything should be said which expressed the ruin of that, and might dishearten the inhabitants of it.
{w} le "de", Junius & Tremellius, Piscator, Cocceius, Schmidt.
Jeremiah 36:30
Ver. 30. Therefore thus saith the Lord, of Jehoiakim king of Judah,.... Or, "concerning" {x} him; for Jehovah is not here said to be "the Lord of Jehoiakim", though he was, being King of kings, and Lord of lords; bat as speaking concerning him, and threatening him, as follows:
he shall have none to sit upon the throne of David; that is, none of his issue that should reign after him, or succeed him in the throne of David and kingdom of Judah; for his son Jeconiah reigned but three months, which is reckoned as nothing, and could not be called sitting upon the throne; and, besides, was never confirmed by the king of Babylon, in whose power he was, and by whom he was carried captive; and Zedekiah, who followed, was not his lawful successor, was brother to Jehoiakim, and uncle to Jeconiah, and was set up by the king of Babylon in contempt of the latter; and as for Zerubbabel, he was no king, nor was there any of this family till the Messiah came:
and his dead body shall be cast out in the day to the heat, and in the night to the frost. The sense is, he should have no burial but that of an ass, Jer 22:18; should be cast into a ditch, and be exposed to the heat of the sun in the daytime, and to nipping frosts at night, and so putrefy and become nauseous; and though the body would be insensible of it, yet would it be very reproachful to the character of a prince, and shocking to any to behold; and very disagreeable and dreadful for himself to hear and think of.
{x} le "de", Schmidt, &c.
Jeremiah 36:31
Ver. 31. And I will punish him and his seed and his servants for their iniquity,.... In cutting the roll pieces, and burning it, as Abarbinel interprets it; which either was done by himself, or by his order, and with his connivance; and at which perhaps his sons were present, and expressed a pleasure in it; an& his servants that stood by assented to it, excepting three; nor were they afraid of the judgments of God for it, nor in the least shocked at it, Jer 36:24; though this may be understood of all their iniquities they had been guilty of, the singular being put for the plural:
and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them; the sword, famine, and pestilence; the destruction of their land, city, and temple; and their captivity in Babylon:
but they hearkened not; to what was said to them, neither in the first nor in the second roll.
Jeremiah 36:32
Ver. 32. Then took Jeremiah another roll,.... Of parchment; several sheets joined together, which made up a roll or volume:
and gave it to Baruch the scribe, the son of Neriah; who was by office a public notary or scribe of the law, as well as the amanuensis of the prophet:
who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burnt in the fire; not one was lost; all were recovered again, through the fresh inspiration of the Holy Spirit, under which Jeremiah dictated the selfsame things in the same words to Baruch again; so that the king got nothing by burning it, but an addition of guilt, and a heavier denunciation of wrath and vengeance, as follows:
and there were added besides unto them many like words; of the same nature and argument, of the threatening kind more especially. The Rabbins {y}, who take the roll to be the book of Lamentations, very triflingly observe, that the first roll had only the three alphabets, in the first, second, and fourth chapters that the addition is the treble alphabet, in the third chapter the whole of the fifth chapter. Here it may not be amiss to insert the testimony of Eupolemus {z}, an Heathen historian, concerning Jeremiah and his prophecies in the times of Jehoiakim.
"Joachim, (for so he calls him,) in his times Jeremiah the prophet prophesied, being sent of God, to take the Jews sacrificing to a golden idol, called by them Baal, and to declare unto them the calamity that was coming upon them; but Joachim would have laid hold on him, and burnt him alive; then he (the prophet) said that with those sticks they should prepare food for the Babylonians, and that they should dig canals from the Tigris and Euphrates when carried captive; wherefore, when Nebuchadnezzar king of the Babylonians heard what was prophesied by Jeremiah, he besought Astibares, king of the Medes, to join his forces with him; and having gathered and joined together the Babylonians and Medes, a hundred and eighty thousand foot, and a hundred and twenty thousand horse, with ten thousand chariots, first destroyed Samaria, Galilee, Scythopolis, and the Jews that inhabited Gilead; and then marched to Jerusalem, and took alive Joachim king of the Jews; and having taken out the gold, silver, and brass in the temple, sent it to Babylon, excepting the ark and the tables in it, for this remained with Jeremiah;''
compare with this Jer 22:18.
{y} Vid. Yalkut & Kimchi in loc. {z} Apud Euseb. Prepar. Evangel. l. 9. c. 39. p. 454.
John Gill's Exposition of the Entire Bible.
Jeremiah 37:1
INTRODUCTION TO JEREMIAH 37
This chapter makes mention of the reign of Zedekiah, and what happened in it; of his message to Jeremiah, to pray for the kingdom; of the king of Babylonian's raising the siege of Jerusalem, on hearing the king of Egypt was coming to its relief; of the assurance the prophet gave that the Chaldean army would return again, and destroy the city; of the prophet's attempt to depart the city, his imprisonment, conversation with Zedekiah, and his clemency to him. A short account is given of Zedekiah, and of the disobedience of him and his people to the word of the Lord, Jer 37:1; of the message sent by him to the prophet to pray for them, Jer 37:3; the time, when Jeremiah was at liberty, and the siege of Jerusalem was raised, Jer 37:4; the prophet's answer to them from the Lord, assuring them the Chaldeans would return and burn the city, Jer 37:6; the prophet attempting to go out of the city is stopped, and charged as a deserter to the Chaldeans; is had before the princes, and beat and imprisoned, Jer 37:11; but the king sending for him out of prison, and having some private discourse with him, upon the prophet's expostulation and intercession, his confinement was mitigated, and bread allowed him, Jer 37:16.
Ver. 1. And King Zedekiah the son of Josiah reigned,.... The brother of Jehoiakim, whose untimely death, and want of burial, are prophesied of in the preceding chapter. The name of Zedekiah was Mattaniah before he was king; his name was changed by the king of Babylon, who made him king, 2Ki 24:17;
instead of Coniah the son of Jehoiakim: the same with Jehoiakim, or jeconiah, called Coniah by way of contempt; he reigned but three months, and so was not reckoned as a king, not being confirmed by the king of Babylon, but was carried captive by him, and his uncle placed in his stead:
whom Nebuchadrezzar king of Babylon made king in the land of Judah; to whom he became tributary, and swore homage and fealty, 2Ch 36:13.
Jeremiah 37:2
Ver. 2. But neither he, nor his servants, nor the people of the land,.... The king, his courtiers and subjects the royal family, nobility, and common people; they were all degenerate and corrupt. Jarchi observes, that Jehoiakim was wicked, and his people righteous; and that Zedekiah was righteous, and his people wicked but he seems to found his character on that single action of taking Jeremiah out of prison; whereas, according to this account, king and people were all wicked: for neither one or other
did hearken unto the words of the Lord, which he spake by Jeremiah the prophet; neither those which were spoken in the former nor in the latter part of his reign, concerning the destruction of the city by the Chaldeans. This short count is given to show how just it was to give up such a prince and people to ruin.
Jeremiah 37:3
Ver. 3. And Zedekiah the king sent Jehucal the son of Shelemiah, and Zephaniah the son of Maaseiah the priest,.... That is, Zephaniah the priest, as the accents shaw; though his father Maaseiah was doubtless a priest too; according to the Syriac version, both Jehucal, called Jucal, Jer 38:1; and Zephaniah, were priests; since it reads in the plural number, "priests": these the king sent as messengers
to the Prophet Jeremiah, saying, pray now unto the Lord our God for us. This message was sent either upon the rumour of the Chaldeans coming against Jerusalem, as some think; or rather when it had departed from the city, and was gone to meet the army of the king of Egypt; so that this petition to the prophet was to pray that the king of Egypt alight get the victory over the Chaldean army, and that that might not return unto them. Thus wicked men will desire the prayers of good men in times of distress, when their words, their cautions, admonitions, exhortations, and prayers too, are despised by them at another time.
Jeremiah 37:4
Ver. 4. Now Jeremiah came in and went out among the people,.... Was at full liberty, and could go out of the city, and come in, when he pleased; or go into any part of it, and converse with the people, and prophesy to them; which he could not do in the latter part of Jehoiakim's reign, who sent persons after him and Baruch to take them, and they were obliged to hide themselves, yea, the Lord hid them,
Jer 36:19; but now he was under no restraint, as least as yet:
for they had not put him into prison; not yet; they afterwards did,
Jer 37:15.
Jeremiah 37:5
Ver. 5. Then Pharaoh's army was come forth out of Egypt,.... At the time the above message was sent to Jeremiah. Zedekiah, though he had took an oath of homage to the king of Babylon, rebelled against him, and entered into a league with the king of Egypt, to whom he sent for succours in his distress; and who, according to agreement, sent his army out of Egypt to break up the siege of Jerusalem; for though the king of Egypt came no more in person out of his land, after his defeat at Carchemish by Nebuchadnezzar, in the fourth year of Jehoiakim,
Jer 46:2; yet he sent his army to the relief of Jerusalem:
and when the Chaldeans that besieged Jerusalem; which was in the ninth year of Zedekiah's reign that they first besieged it, and is the time here referred to, Jer 39:1;
heard tidings of them; the Egyptian army, and of its coming out against them; the rumour of which might be spread by the Jews themselves, to intimidate them; or which might come to them by spies they had in all parts to give them intelligence of what was doing; and what they had was good and certain, and on which they acted:
they departed from Jerusalem: not through fear, but to meet the Egyptian army, and give them battle, before they could be joined by any considerable force of the Jews. It was at this time the covenant was broken about the manumission of servants, Jer 34:10; which conduct ill agrees with their desire of the prophet's prayer.
Jeremiah 37:6
Ver. 6. Then came the word of the Lord unto the Prophet Jeremiah,.... At the time when the messengers came to him from the king to pray for them; for Jer 37:4 are to be included in a parenthesis:
saying; as follows: which is an answer to the messengers.
Jeremiah 37:7
Ver. 7. Thus saith the Lord, the God of Israel,.... Which are the usual titles and characters the Lord takes to himself, when he spake by the prophet; see Jer 34:2;
thus shall ye say to the king of Judah, that sent you unto me, to inquire of me; in an oracular way; for by this it seems that they were not only sent to desire the prophet to pray for them, but to obtain an oracle from the Lord, confirming it to them, that the Chaldean army which was gone would not return any more; this they were willing to believe, but wanted to have a confirmation of it from the Lord; and so the Targum,
"to seek an oracle from me;''
or to ask instruction or doctrine from me: now these messengers are bid to go back and tell the king, his nobles, and all the people of the land, what follows:
behold, Pharaoh's army, which is come forth to help you, shall return to Egypt, into their own land; being afraid to face the Chaldean army; or being defeated and driven back by it. Josephus {a} says there was a battle fought between the Egyptians and Chaldeans, in which the latter were conquerors, and put the former to flight, and drove them out of all Syria. Jarchi relates a fable, how that the Egyptian army came by ships, and that at sea they saw strange appearances, upon which they said one to another, what means this? they replied, these are our fathers, whom the fathers of those we are going to help drowned in the sea; and immediately returned to their own land.
{a} Anitqu. l. 10. c. 7. sect. 3.
Jeremiah 37:8
Ver. 8. And the Chaldeans shall come again,.... To Jerusalem, after they have defeated or drove back the Egyptian army:
and fight against this city; with fresh rigour and resolution; being exasperated by the methods taken to oblige them to raise the siege:
and take it, and burn it with fire; as they did, Jer 39:8.
Jeremiah 37:9
Ver. 9. Thus saith the Lord, deceive not yourselves,.... Or, "your souls"; with a false opinion, a vain persuasion and belief of the departure of the Chaldeans never to return; which they would have confirmed by the Lord; or, "lift not up your souls" {b}; with vain hopes of the above things: self or soul deception is a dreadful thing; and sad is the disappointment when men are elated with a false and vain hope:
saying, the Chaldeans shall surely depart from us; they had departed from Jerusalem; but they were persuaded they would depart out of the land of Judea, and go into their own land, the land of Babylon, from whence they came, and never return more:
for they shall not depart; out of the land of Judea, into their own land; at least not till they had done the work they were sent about.
{b} Mkytvpn wavt la "ne efferatis animas vestras", Tigurine version, Calvin; "ne tollatis (in spem) animas vestras", Schmidt.
Jeremiah 37:10
Ver. 10. For though ye had smitten the whole army of the Chaldeans that fight against you,.... Supposing the whole army of the Chaldeans had been vanquished and slain by the Egyptians, the confederates of the Jews; or should they be slain by them in a second siege of them, excepting a few next mentioned:
and there remained [but] wounded men among them; and supposing that those of them that were left, that were not slain, were everyone of them wounded men, and so disabled for fighting, as might be thought:
[yet] should they rise up every man in his tent; where he was smitten, and lay wounded; or where he was carried to be cured of his wounds; such should rise up like persons from the dead almost, and fight with such strength and spirit, that they should soon take the city, though in such a condition:
and burn this city with fire; this being a thing determined by the Lord, and nothing should hinder it; for it matters not what the instruments are; though ever so impotent and disabled, they shall do the work allotted to them. Wherefore all the hopes of the Jews, founded upon the departure of the Chaldean army, were vain ones.
Jeremiah 37:11
Ver. 11. And it came to pass, that when the army of the Chaldeans were broken up from Jerusalem,.... When the siege of the city was broken up and raised: or, when they "went up from Jerusalem" {c}; were gone from it;
for fear of Pharaoh's army; or rather "because of Pharaoh's army" {d}. The word "fear" is not in the text; nor did they leave Jerusalem for fear of his army, but to meet it, and give it battle, as they did; however, by this means there was a freer egress and regress from and to the city.
{c} twlexb "cum recessisset", Cocceius; "ascendisset", Schmidt. {d} lyx ynpm "propter exercitum", Cocceius, Schmidt; "propter copias", Junius & Tremellius, Piscator.
Jeremiah 37:12
Ver. 12. Then Jeremiah went forth out of Jerusalem,.... At least he attempted to do so, taking the opportunity of the siege of the city being broke up: what were his reasons for it are not certain; whether that he might not be put into prison, which he might fear for what he had just prophesied of concerning the return of the Chaldean army, that should take the city, and burn it; or to save himself from the destruction which he was sure would come upon it; or because he found he could do no good by his preaching and prophesying in it: however his view was
to go into the land of Benjamin; his native country, the tribe he belonged to; and very likely to Anathoth in that tribe, where he was born, and had lived. Josephus {e} is express for it, which he says was twenty furlongs from Jerusalem:
to separate himself thence in the midst of the people: or, "to slip away thence in the midst of the people" {f}; the siege being raised, the people that had fled to Jerusalem for safety crowded out again to go into their own countries, which the prophet thought to take the advantage of, and slip away in a crowd unobserved; though the words may be rendered, "to take part from thence in the midst of the people" {g}; either to take part of the spoil left there by the Chaldean army; or with the priests there, of what belonged to them, of whose number he was, Jer 1:1. The Targum is,
"to divide an inheritance which he had there in the midst of the people;''
and to the same sense are the Vulgate Latin and Syriac versions {h}.
{e} Antiqu. l. 10. c. 7. sect. 3. {f} Meh Kwtb Mvm qlxl "ad lubrificandum seipsum", Montanus; "ad delabendum", Junius & Tremellius; "elabendo", Piscator; "ut subduecret se", Grotius. {g} "Ut partem acciperet ibi in medio populi", Schmidt. {h} Vid. Gloss. in T. Bab. Sota, fol. 42. 1. & Pesikta apud Yalkut in loc.
Jeremiah 37:13
Ver. 13. And when he was in the gate of Benjamin,.... One of the gates of the city so called, either because it stood in the tribe of Benjamin, as part of Jerusalem did; or because it led to the land of Benjamin, whither the prophet was going: and just as he had got to that gate, and was going through it, he was stopped by
a captain of the ward there; who was placed at this gate, that none should go out to the Chaldeans, according to Kimchi; but rather he was the keeper of the gate, not at this time only, but always; Josephus {i} calls him one of the rulers:
whose name [was] Irijah, the son of Shelemiah, the son of Hananiah: the grandson as some think, of that Hananiah the false prophet, of whose death Jeremiah the prophet prophesied, Jer 28:16; and the Jews have a tradition that Hananiah ordered his son Shelemiah, that if he ever had an opportunity to bring Jeremiah to ruin, to do it; and the same charge Shelemiah gave to his son Irijah, who, having this opportunity, laid hold on him; Jarchi, Kimchi, and Abarbinel, make mention of it:
and he took Jeremiah the prophet, saying, thou fallest away to the Chaldeans; it looks as if, though he might not have a family grudge against him, as the Jews suggest, yet had a hatred of him for his prophecies, and therefore fixes this calumny on him; for otherwise, why did he suffer the people to pass in great numbers without any such charge?
{i} Antiqu. l. 10. c. 7. sect. 3.
Jeremiah 37:14
Ver. 14. Then said Jeremiah, [it is] false,.... Or a "falsehood" {k}; as undoubtedly it was;
I fall not away to the Chaldeans; for the Chaldean army was gone from the city; nor did Jeremiah like so well to be with an idolatrous people; for after the city was taken, when Nebuzaradan the captain of the guard gave him his choice, either to go with him to Babylon, where he promised to take care of him; or to go to Gedaliah, who was made governor of Judah; he chose rather to be with him, and his poor company:
but he hearkened not to him; would not hear his defence, or however would not give any credit to it, being unwilling to let slip this opportunity of doing him ill will:
so Irijah took Jeremiah, and brought him to the princes; the princes of Zedekiah's court, or the princes of the people, the civil magistrates; or it may be the great sanhedrim, who he knew had no good disposition towards the prophet.
{k} rqv "mendacium est", Vatablus; "falsitas, calumnia", Schmidt.
Jeremiah 37:15
Ver. 15. Wherefore the princes were wroth with Jeremiah,.... For attempting to depart the city, and go off to the Chaldeans, as Irijah had suggested to them, and to whom they hearkened; and perhaps would not hear what the prophet had to say for himself; and if they did, it had no weight with them:
and smote him; either with their fists, or with rods, or a scourge; perhaps he underwent the punishment of forty stripes save one, according to the law; and they may be said to smite or beat him, because they ordered it to be done:
and put him in prison, in the house of Jonathan the scribe; or secretary of state; such an one as Elishama was in Jehoiakim's time, who had a house or apartment at court as he had, who was now dead or removed, Jer 36:12;
for they had made that the prison; which had not used to be; but by the courtiers, and with the consent of this scribe, secretary, or chancellor, it was made a prison; not for common malefactors, but for state prisoners; and a bad prison it seems it was. Very probably this scribe was a very cruel wicked man, who used those very ill that were his prisoners; and indeed, if he had not been of such a character, he would scarcely have suffered his house to have been made a prison.
Jeremiah 37:16
Ver. 16. When Jeremiah was entered into the dungeon,.... Or, "into the house of the pit" {l}; a dungeon, like a pit or ditch, dark, dirty, or dismal:
and into the cabins; or "cells" {m}; into a place more inward than the cells, as the Targum; into the innermost and worst part in all the prison, where a man could not well lie, sit, nor stand:
and Jeremiah had remained there many days; in this very uncomfortable condition; very probably till the Chaldean army returned to Jerusalem, as he foretold it should.
{l} rwbh tyb la "in, [vel] ad domum laci", Pagninus, Montanus; "in domum foveae", Schmidt. {m} twynxh law "et in cellulas illius", Junius & Tremellius, Piscator; "et ad cellas", Schmidt.
Jeremiah 37:17
Ver. 17. Then Zedekiah the king sent and took him out,.... After Jeremiah had been in prison for some time; and the Chaldean army being returned, and having renewed their siege, the king is frightened; and knowing the prophet was in prison, sends a messenger to take him out from thence, and bring him to him; which was accordingly done:
and the king asked him secretly in his house; he took him into some private apartment, and there alone conferred with him, for fear of his princes and courtiers; who he knew bore no good will to the prophet, and would be ready to charge him with timidity;
and said unto him,
is there [any] word from the Lord? he means any particular word of prophecy, any late one, and what concerned their present circumstances, showing what would be the issue of the return of the Chaldean army; for prophecy did not come at all times, nor even according to the will of man, but always according to the will of God, and when he thought fit; this the king knew very well, and he wanted a comfortable word, some good news of the failure of the present attempt:
and Jeremiah said, there is; but not such an one as he wanted; it was of the same strain with the former, and confirmed all that the prophet had from time to time told him and his predecessor what would certainly be the case:
for, said he, thou shall be delivered into the hand of the king of Babylon; which was boldly and faithfully said, to be said to the face of the king himself, risking his life in so doing; or, at least, exposing himself to severer treatment, if severer could be used.
Jeremiah 37:18
Ver. 18. Moreover, Jeremiah said unto King Zedekiah,.... Having this opportunity with him alone, and perhaps observing the king was melted and softened with what he had said; however, finding liberty in his own mind, he enlarges his discourse, and freely expostulates with him in the following manner:
what have I offended against thee, or against thy servants, or against this people, that ye have put me in prison? or, "what have I sinned?" have I been guilty of treason against thee, O king? or of scandal and defamation of any of thy nobles and courtiers? have I done any injury to any of the king's subjects? has there been any falsehood in my prophecies? has not everything appeared to be true that I have spoken, concerning the coming of the Chaldeans to invade the land, and besiege the city? and concerning the return of the Chaldean army when broken up? why then should I be cast into prison, and detained there? is it not a clear case that what I have said comes from the Lord? and therefore ought not to be used in this manner.
Jeremiah 37:19
Ver. 19. Where [are] now your prophets that prophesied unto you,.... Your false prophets, as the Targum; what is become of their prophecies? where is the truth of them, to which general credit has been given? where are they? let them appear and defend themselves, if they can, from the charge of lying, and of being false prophets? or where are they? tacitly suggesting the different circumstances of him and them; he, who was a true prophet, was laid in a prison; they, who were false prophets, were caressed in the palaces of the king and his nobles, and in favour with the people in general:
saying, the king of Babylon shall not come against you, nor against this land? gave out that the king of Babylon would never invade the land of Judea, or besiege the city of Jerusalem, which proved false; and still they had the front to say, that when the siege was raised, he would never come again; whereas he was then returned to it, and was now besieging it; so that here were notorious falsehoods delivered out by them.
Jeremiah 37:20
Ver. 20. Therefore hear now, one pray thee, O my lord the king,.... When the prophet spoke in the name of the Lord, and the words of the Lord, it was with great boldness and majesty; but when he spoke for himself, and on his own behalf, it was with great submission, as it became a subject to his king; and whom he owns as his sovereign lord, though a wicked prince, and whose destruction he knew was at hand:
let my supplication be accepted before thee; or, "fall before thee": see Jer 36:7; which was as follows:
that thou cause me not to return to the house of Jonathan the scribe; but that he might be discharged from his confinement; or however be removed into another prison, not so uncomfortable and disagreeable as this man's house or prison was; and which perhaps was still the worse through his cruel and ill natured carriage to him; and which all together endangered his life: wherefore he adds,
lest I die there; for though he had continued there many days, yet the place was so exceedingly noisome, that he thought he could not long continue there, was he remanded back to it.
Jeremiah 37:21
Ver. 21. Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison,.... He did not think fit to discharge him entirely, lest it should give offence to the princes, who had committed him; but he ordered him to be put in a court belonging to the prison, where he might breathe in a freer air, and have liberty of walking to and fro, where his friends might be admitted to come and see him:
and that they should give him daily a piece of bread out of the bakers' street; it seems there was a street in Jerusalem so called, where the bakers lived; and perhaps the king's bakers; who had orders to deliver to the prophet every day a piece or loaf of bread, as much as was sufficient for a man; or, however, as much as the scarcity of provisions in a siege would allow. Kimchi makes mention of a Midrash, which interprets this of bread made of bran, which was sold without the palace; as if it was coarser bread than what was eaten at court:
until all the bread in the city was spent; that is, as long as there was any. These were the king's orders:
thus Jeremiah remained in the court of the prison: until the city was taken; unless a small time that he was in the dungeon of Malchiah, out of which he was taken again, and restored to the court of the prison, and there continued; see Jer 38:6.
John Gill's Exposition of the Entire Bible.
Jeremiah 38:1
INTRODUCTION TO JEREMIAH 38
This chapter is taken up in giving an account of Jeremiah's being cast into a dungeon; his deliverance from it; and private conversation with King Zedekiah. The occasion of the prophet's being cast into a dungeon was his discourse to the people, which four of the princes represented to the king as seditious, and moved to have him put to death; and, being delivered into their hands, was put into a miry dungeon,
Jer 38:1. Ebedmelech, the Ethiopian, hearing of his miserable case, represented it to the king, and interceded for his release; which being granted, with the help of thirty men, and by means of old clouts and rotten rags, let down by cords, drew him up, and placed him in the court of the prison, Jer 38:7. King Zedekiah sends for Jeremiah, and has a private conference with him about the state of affairs; when the prophet faithfully told him how things would issue, and gave him his best advice, Jer 38:14; upon parting, the king desires the conference might be kept a secret from the princes, which was accordingly done, Jer 38:24; and Jeremiah remained in the court of the prison till the taking of Jerusalem, Jer 38:28.
Ver. 1. Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur,.... Of these two persons we nowhere else read. Some think that Pashur, whose son Gedaliah was, is the same as is mentioned
Jer 20:1; which is not likely, since he was a priest, and this son a prince:
and Jucal the son of Shelemiah, and Pashur the son of Malchiah; these had been sent by the king to Jeremiah, to inquire of the Lord, and to pray for him and his people, Jer 21:1; all four were princes, prime ministers of state, of great power and authority, and to whom the king could deny nothing, or withstand, Jer 38:4; these
heard the words that Jeremiah had spoken to all the people; that is, to as many of them as came to the court of the prison to visit him; some out of good will, and some out of ill will; and others out of curiosity; being desirous to know by the prophet how things would go with them; and by which means what he said was spread all over the city, and came to the ears of the above princes; and no doubt there were persons enough officious enough to carry these things to them:
saying; as follows:
Jeremiah 38:2
Ver. 2. Thus saith the Lord, he that remaineth in this city,.... Of Jerusalem; that does not go out of it, and surrender himself to the Chaldeans; but continues in it fighting against them:
shall die by the sword, by the famine, and by the pestilence; that is, by one or other of these:
but he that goeth forth to the Chaldeans shall live: that goes out of the city, throws down his arms, delivers up himself to the Chaldean army, and submits to their mercy, shall have quarters given him, and his life shall be spared:
for he shall have his life for a prey, and shall live; or, "his soul, and it shall live" {n}; comfortably and in safety; he shall escape with his life, and that shall be preserved from the sword, famine, and pestilence; and whereas it was, as it were, lost, it shall be recovered out of the jaws of death, out of the above calamities it was exposed to; and so be like a prey taken out of the hands of the mighty, and be quite safe.
{n} yxw llvl wvpn wl htyhw "et erit illi anima ejus in praedam et vivet", Junius & Tremellius, Piscator, Cocceius, Schmidt.
Jeremiah 38:3
Ver. 3. Thus saith the Lord, this city shall surely be given into the hand of the king of Babylon's army,.... When those found in it should be put to the sword, or carried captive: this the prophet declares with the greatest certainty; and what he had often affirmed for twenty years past, and now stands to it, having had fresh assurances from the Lord that so it would be; and which he faithfully published; though he had received some favours from the court, had his liberty enlarged, and was now eating the king's bread, he was not to be bribed by these things to hold his peace; but the nearer the ruin of the city was, the more confident was he of its destruction:
which shall take it; or, "that it may take it" {o}; being delivered into its hands by the Lord, without whose permission the Chaldean army could never have taken it: or "and he shall take it" {p}; that is, the king of Babylon.
{o} hdklw "ut capiat eam", Schmidt. {p} "Et capiet illam", Cocceius; "et capiet eam", V. L. Pagninus, Montanus.
Jeremiah 38:4
Ver. 4. Therefore the princes said unto the king,.... The four princes mentioned in Jer 38:1, having heard what Jeremiah said to the people, laid the case before the king, and addressed him upon it in the following manner:
we beseech thee, let this man be put to death; or,
"let this man now be put to death,''
as the Targum. They speak very disrespectfully of the prophet, him "this man"; and with great authority to the and not in a submissive supplicating way, as we render it; the king, being in distress, was in their hands; he stood in fear of them, and could do nothing against their will and pleasure; and they urge that he might die instantly; they were for taking away his life at once. The reason they give follows:
for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words to them; dispirited the soldiers who were set for the defence of the city, such of them as were left, who were not taken off by the sword, famine, or pestilence; since, if what Jeremiah said was true, all attempts to defend it must be in vain; and the people be without any hope of being delivered out of the hands of the enemy:
for this man seeketh not the welfare of this people, but the hurt; than which nothing was more false; for the prophet foreseeing that their lives were in danger, through the sword, famine, or pestilence, by continuing in the city, advised them to go out of it, and surrender to the Chaldeans, whereby they would be preserved.
Jeremiah 38:5
Ver. 5. Then Zedekiah the king said, behold, he [is] in your hand,.... In your power, to do with him as you please. This is either a grant of the king, allowing them to do as they thought fit; or a declaration of their power, supposing them to be the princes of the sanhedrim, as Grotius thinks, to judge of a false prophet, and condemn him; but that they were such does not appear; nor does their charge of the prophet, or their procedure against him, confirm it. The former sense seems best:
for the king [is] not [he that] can do [any] thing against you; which is said either in a flattering way, that such was their interest in him, and so great his regard for them, that he could not deny them any thing. So it is in the old translations, "for the king may deny you nothing"; and, "the king can deny you nothing": or else in a complaining way, suggesting that, he was a king, and no king; that he had no power to oppose them; they would do as they pleased; and therefore it signified nothing applying to him; he should not say any thing against it; he would have no concern in it; they might do as they pleased, since he knew they would.
Jeremiah 38:6
Ver. 6. Then took they Jeremiah,.... Having the king's leave, or at least no prohibition from him; they went with proper attendants to the court of the prison, and took the prophet from thence:
and cast him into the dungeon of Malchiah the son of Hammelech, that [was] in the court of the prison; this was a dungeon that belonged to the prison which Malchiah had the care of, or which belonged to his house, which was contiguous to the court of the prison. The Targum renders it, Malchiah the son of the king; and so the Septuagint and Arabic versions; but it is not likely that Zedekiah should have a son that was set over his dungeon, or to whom one belonged, or should be called by his name: here the princes cast the prophet, in order that he should perish, either with famine or suffocation, or the noisomeness of the place; not caring with their own hands to take away the life of a prophet, and for fear of the people; and this being a more slow and private way of dispatching him, they chose it; for they designed no doubt nothing less than death:
and they let down Jeremiah with cords; there being no steps or stairs to go down into it; so that nobody could come to him when in it, or relieve him:
and in the dungeon [there was] no water, but mire; so Jeremiah sunk in the mire; up to the neck, as Josephus {q} says. Some think that it was at this time, and in this place, that Jeremiah put up the petitions to the Lord, and which he heard, recorded in La 3:55; and that that whole chapter was composed by him in this time of his distress.
{q} Antiqu. l. 10. c. 7. sect. 5.
Jeremiah 38:7
Ver. 7. Now when Ebedmelech the Ethiopian,.... The Targum renders it,
"a servant of King Zedekiah;''
which Jarchi, and other writers, following, make Zedekiah to be the Ethiopian; so called, because as an Ethiopian differs in his skin, so Zedekiah differed in his righteousness, from the rest of his generation; and this his servant, he, with others {r}, takes to be Baruch the son of Neriah, but without any foundation; but, as Kimchi observes, with whom Abarbinel and Ben Melech agree, had this word "Ebedmelech" been an appellation, the usual article would have been prefixed before the word "king", as in the next clause; and somewhere or other his name would have been given; but it is a proper name, as Ahimelech, and Abimelech. A servant of the king he might be, and doubtless he was; and perhaps had this name given him when he became a proselyte; for such he seems to be, and a good man; who had a great regard to the prophet, because he was one; and had more piety and humanity in him, though an Ethiopian, than those who were Israelites by birth:
one of the eunuchs which was in the king's house; an officer at court; one of the gentlemen of the bedchamber. Josephus {s} says he was in great honour; so the Targum renders it,
"a great man;''
a man in high office, of great authority; taking it to be a name of office, as it sometimes is; though it may be understood, in a proper sense, of a castrated person; for such there were very commonly in kings' palaces, employed in one office or another, and especially in the bedchamber: now this man
heard that they had put Jeremiah in the dungeon; for though the princes did it with all possible secrecy, it was known at court, and came to the ears of this good man; and indeed the dungeon was not far from the court; and some have thought he might have heard the groans of Jeremiah in it; however, he came to the hearing of it, and was affected with the relation of his case, and determined to save him, if possible:
the king then sitting in the gate of Benjamin; the same in which the prophet was taken, Jer 37:13; here he sat to hear and try causes, courts of judicature being held in gates of cities; or to receive petitions; or rather it may be to consult about the present state of affairs, what was best to be done in defence of the city, and to annoy the besiegers; and it may be to have a view of the enemy's camp, and to sally out upon them; for that he was here in order to make his escape is not likely.
{r} Pirke Eliezer, c. 53. Shalshelet Hakabala, fol. 13. 1. {s} Antiqu. l. 10. c. 7. sect. 5.
Jeremiah 38:8
Ver. 8. And Ebedmelech went forth out of the king's house,.... As soon as he heard of the prophet's distress, he immediately went out from his apartments in the king's palace, where he performed his office, and his business chiefly lay, or where he dwelt, to the gate of Benjamin, where the king was; and if he was here for the administration of justice, it was a proper time and place for Ebedmelech to lay the case of Jeremiah before him:
and spake to the king; freely, boldly, and intrepidly, in the presence of his nobles:
saying; as follows:
Jeremiah 38:9
Ver. 9. My lord the king,.... He addresses him as a courtier, with great reverence and submission, and yet with great boldness:
these men have done evil in all that they have done to Jeremiah the prophet; meaning the princes, who might be present, and whom he pointed at, and mentioned by name; which showed great courage and faithfulness, as well as great zeal for, and attachment to, the prophet; to charge after this manner persons of such great authority so publicly, and to the king, whom the king himself stood in fear of: he first brings a general charge against them, that they had done wrong in everything they had done to the prophet; in their angry words to him; in smiting him, and putting him in prison in Jonathan's house; and particularly in their last instance of ill will to him:
whom they have cast into the dungeon; he does not say where, or describe the dungeon, because well known to the king, and what a miserable place it was; and tacitly suggests the cruelty and inhumanity of the princes:
and he is like to die for hunger in the place where he is, for [there is] no more bread in the city; or very little; there was none to be had but with great difficulty, as Kimchi observes; and therefore though the king had ordered a piece of bread to be given him daily, as long as there was any in the city; yet it being almost all consumed, and the prophet being out or sight, and so out of mind, and altogether disregarded, must be in perishing circumstances, and near death; and must inevitably perish, unless some immediate care be taken of him. It may be rendered, "he will die" {t}, &c. or the sense is, bread being exceeding scarce in the city, notwithstanding the king's order, very little was given to Jeremiah, while he was in the court of the prison; so that he was half starved, and was a mere skeleton then, and would have died for hunger there; wherefore it was barbarous in the princes to cast such a man into a dungeon. It may be rendered, "he would have died for hunger in the place where he was, seeing there was no more bread in the city" {u}; wherefore, if the princes had let him alone where he was, he would have died through famine; and therefore acted a very wicked part in hastening his death, by throwing him into a dungeon; this is Jarchi's sense, with which Abarbinel agrees.
{t} tmyw "morietur enim", Schmidt. {u} "Qui moriturus fuerat in loco suo propter famem", Junius & Tremellius, Piscator.
Jeremiah 38:10
Ver. 10. Then the king commanded Ebedmelech the Ethiopian,.... Being affected with the case of the prophet; and repenting of the leave he had given the princes to do with him as they pleased, gave orders as follows:
saying, take from hence thirty men with thee; from the place where the king was, the gate of Benjamin; where very probably at this time was a garrison of soldiers, thirty of which were ordered to be taken; or these were to be taken out of the king's bodyguard, he had here with him. Josephus {w} calls them thirty of the king's servants, such as were about the king's person, or belonged to his household; and so the Syriac version of Jer 38:11 says that Ebedmelech took with him men of the king's household; but why thirty of them, when three or four might be thought sufficient to take up a single man out of a dungeon? Abarbinel thinks the dungeon was very deep, and Jeremiah, ah old man, could not be got out but with great labour and difficulty. Jarchi and Kimchi say, the men were so weakened with the famine, that so many were necessary to draw out one man; but the true reason seems rather to be, that should the princes, whom the king might suspect, or any other, attempt to hinder this order being put in execution, there might be a sufficient force to assist in it, and repel those that might oppose it:
and take up Jeremiah the prophet out of the dungeon before he die; the king speaks honourably of Jeremiah, giving him his title as a prophet, and expresses great concern for him; and orders them to hasten the taking him up, lest he should die before, which he suggests would give him great concern.
{w} Antiqu. l. 10. c. 7. sect. 5.
Jeremiah 38:11
Ver. 11. So Ebedmelech took the men with him,.... The thirty men, as the king ordered: as soon as ever he had got the grant, he immediately set about the work, and lost no time to save the prophet's life:
and went unto the house of the king under the treasury; from the gate of Benjamin he went to the king's palace, and to a particular place under the treasury; by which "treasury" may be meant the treasury of garments, or the royal wardrobe, under which was a place, where clothes worn out, or cast off, were put: the Septuagint represent it as underground, a cellar under the wardrobe:
and took thence old cast clouts, and old rotten rags: the Syriac version has it, such as cattle were wiped and cleaned with:
and let them down by cords into the dungeon to Jeremiah; for it was so deep, that men could not reach to put them into the hands of the prophet; and, had they been thrown in, they might have been scattered about and be out of his reach, who stuck in the mire; or they would have been in all likelihood greatly bedaubed with the mire.
Jeremiah 38:12
Ver. 12. And Ebedmelech the Ethiopian said unto Jeremiah,.... Being come to the dungeon, and at the mouth of it, he addressed him in a very humane and friendly manner, and directed him how to make use of the rags he let down for his ease and benefit:
put now these old cast clouts and rotten rags under thine arm holes under the cords; the cords were first put under his arm holes to draw him up with, and then these clouts and rags were put under the cords; lest they should cut into his flesh, at least hurt him, and give him pain, the whole weight of his body resting on them; and perhaps these parts had received some hurt when he was let down into the dungeon with cords, when they were not so careful of him; and therefore needed some soft rags the more to be put under them at this time; all which shows what an affection this man had for the prophet and holy tender he was of him:
and Jeremiah did so; he put the rags between the cords and his arm holes.
Jeremiah 38:13
Ver. 13. So they drew up Jeremiah with cords,.... The men that were with Ebedmelech, as many as were necessary; he overlooking, directing, and encouraging:
and he took him out of the dungeon; alive, according to the king's orders and design, and in spite of the prophet's enemies: the thing succeeded according to wish; the Lord ordering and prospering every step:
and Jeremiah remained in the court of the prison; from whence he had been taken, and where he was replaced; Ebedmelech having no warrant to set him at entire liberty; nor would it have been prudent to have solicited that, which might too much have exasperated the princes; and besides, here, according to the king's order, bread was to be given him, as long as there was any in the city; so that it was the most fit and proper place for him to remain in; wherefore what Josephus {x} says, that he dismissed him, and set him free, is not true.
{x} Ut supra. (Antiqu. l. 10. c. 7. sect. 5.)
Jeremiah 38:14
Ver. 14. Then Zedekiah the king sent and took Jeremiah the prophet unto him,.... When the prophet was taken out of the dungeon, and brought to the court of the prison, of which the king had knowledge, he sent some person or persons to bring him to him, to have some private conversation with him:
into the third entry that [is] in the house of the Lord; what place is meant Jarchi confesses his ignorance of, but conjectures it was the court of the Israelites; the outward court, and the court of the women, being before it. Kimchi rightly takes it to be a place through which they went from the king's house to the house of the Lord; no doubt the same that is called the king's ascent, by which he went up thither, shown to, and admired by, the queen of Sheba, 1Ki 10:5; in which there were three gates or entrances, as Dr. Lightfoot observes {y}; the first, the gate of the foundation; the second, the gate behind the guard; and the third, the gate Coponius; and here the king and the prophet had their interview:
and the king said to Jeremiah, I will ask thee a thing, or "a word"; a word of prophecy; or whether there was a word of prophecy from the Lord, concerning him, his people, and city, and what it was; and what would be the event of the present siege, whether it would issue well or ill:
hide nothing from me; be it what it will, whether grateful or not; he had been told again and again how things would be; but still he was in hopes that something more favourable and consolatory would come from the Lord to him.
{y} Temple-Service, c. 33. p. 2028.
Jeremiah 38:15
Ver. 15. Then Jeremiah said unto Zedekiah,.... Here follows the prophets answer, in which he tacitly desires to be excused saying any thing upon this head, since it might be attended with danger to himself, and be of no service to the king; and therefore prudently thought fit to come into some agreement with the king, to secure himself, if he insisted upon it:
if I declare [it] unto thee, wilt thou not surely put me to death? this he might fear, from past experience of the king's conduct; for, though he might not slay him with his own hands, or give orders to others to do it; yet he might deliver him up to the will and mercy of his princes, as he had done before; not that the prophet was afraid to die, or was deterred through fear of death from delivering the word of the Lord, and doing his work; but he thought it proper to make use of prudent means to preserve his life; besides, he had no express order from the Lord to say anything concerning this matter at this time:
and if give thee counsel, wilt thou not hearken to me? or, "thou wilt not hearken to me" {z}; so the Targum, Syriac, and Vulgate Latin versions; and therefore it was to no purpose to give him any advice; from all this the king might easily understand the prophet had nothing to say that would be agreeable to him; however, he was very desirous to know what it was, and therefore promises indemnity and security, as follows:
{z} yla emvt al "non audies me", V. L. Schmidt; "non audies ad me", Montanus; "non auscultabis mihi", Piscator.
Jeremiah 38:16
Ver. 16. So Zedekiah the king swore secretly unto Jeremiah,.... The king not only gave the prophet his word, but also annexed to it his oath, that his life should be in no danger, either from him or his princes; this oath was made secretly, both for the honour of the king, he swearing to a subject, and that it might not be known by the princes, and for fear of them:
saying, [as] the Lord liveth, that made us this soul; or "these souls", as the Targum: here a superfluous word, ta, is used; which, as the Jews observe, is one of the eight words which are written, but not read: he swears by the living God, by whom only men should swear, whenever it is necessary; this is the proper form of an oath; the appeal is to be made to the eternal God, that knows all things, the Father of spirits, the Maker of souls, and giver of the lives of all men, and who can take them away when he pleases. The sense is, may the living God, who has made my soul and yours, and given life to us both, may he take away my soul, my life, from me, if ever I make any attempt upon yours;
I will not put thee to death, neither will I give thee into the hand of those that seek thy life; he not only promises and swears to it, that he would not take awake his life with his own hands, or give orders to take it away; but he would not deliver him into the hands of his princes, who he knew were implacable enemies, and sought all opportunities and advantages against him; but then he makes no promise that he will take any counsel or advice that should be given him; as to this, he would lay himself under no obligation to observe, resolving to take his own way; if he liked it, to follow it; if not, to reject it; he would not be bound by it.
Jeremiah 38:17
Ver. 17. Then said Jeremiah unto Zedekiah,.... Being thus indemnified and secured by the king's word and oath, he proceeds freely to lay before the king the whole matter as from the Lord:
thus saith the Lord, the God of hosts, the God of Israel; the prophet does not give the following advice in his own name, but in the name of the eternal Jehovah, the Lord of armies above and below, and who had a special regard to the people of Israel, and their welfare; and therefore it became the king to show the more regard unto it:
if thou wilt assuredly go forth unto the king of Babylon's princes; the generals of his army, whose names are mentioned, Jer 39:3; the king not being with his army at this time, but at Riblah, Jer 39:5; the meaning is, if he would open the gates of Jerusalem, and go forth from thence to the Chaldean army, and surrender himself and the city into the hands of the princes in it, and general officers of it:
then thy soul shall live; in thy body, and not be separated from it; or live comfortably, in peace and safety, though not in so much splendour and glory as he had done:
and this city shall not be burned with fire; as had been threatened; and as the Chaldeans would be provoked to do, should it hold out to the last extremity; but should preserve it upon a surrender:
and thou shall live, and thine house; not only himself, but his wives and children, and servants.
Jeremiah 38:18
Ver. 18. But if thou wilt not go forth to the king of Babylon's princes,.... And surrender to them:
then shall this city be given into the hands of the Chaldeans; if not willingly delivered up by the king of Judah, it shall be forcibly taken by the king of Babylon's army, through the permission of God; with respect to whom it is said to be given unto them, even by him who has the disposing of cities and kingdoms:
and they shall burn it with fire; as it had been often foretold it should, and as it accordingly was, Jer 39:8;
and thou shalt not escape out of their hand; though he might hope he should, and would attempt to do it, yet should be taken; and though he should not be slain, yet should never regain his liberty, or get out of their hands, when once in them; see Jer 52:7.
Jeremiah 38:19
Ver. 19. And Zedekiah the king said unto Jeremiah,.... In answer to this advice he gave him, persuading him to give up himself and the city into the hands of the Chaldeans:
I am afraid of the Jews that are fallen to the Chaldeans; who did go out of the city, and surrendered to the Chaldeans, whom Zedekiah had cruelly used, or severely threatened:
lest they deliver me into their hands, and they mock me; that is, lest the Chaldeans should deliver him into the hands of the Jews, and they should jeer and scoff at him, for doing the same thing he had forbidden them on the severest penalty; or lest they should put him to death in the most revengeful and contemptuous manner, as Kimchi's note is: but all this was either a mere excuse, or showed great weakness and pusillanimity, and was fearing where no fear was; for, on the one hand, it was not reasonable to think that the Chaldeans, when they had got such a prize as the king of the Jews, that they should easily part with him, and especially deliver him up into the hands of his own people; and, on the other hand, it is not likely, that, should he be delivered into their hands, they would ever have treated him in so scornful and cruel a manner, who was their prince, and a partner with them in their captivity.
Jeremiah 38:20
Ver. 20. But Jeremiah said, they shall not deliver [thee],.... To take off the above excuse, or remove that objection, the prophet assures the king that the Chaldeans would never deliver him into the hands of the Jews; he might depend upon it, it would never be done:
obey, I beseech thee, the voice of the Lord, which I speak unto thee; the counsel he had given him, to surrender to the Chaldeans, was not from himself, but from the Lord: and though he had no express order to give it at that time, yet it was what was agreeable to the will of God, and what he had exhorted the people to in the beginning of this chapter; and therefore, since it came from the Lord, as it ought to be attended to, so he might be assured of the divine protection, should he act according to it:
so it shall be well with thee, and thy soul shall live; that is, it would not only be much better with him than he feared, but than it would be with him should he obstinately stand out to the last; he should have more respect and honour from the king of Babylon; and not only have his life spared, but enjoy more of the comforts of life; particularly the sight of his eyes, which he lost when taken.
Jeremiah 38:21
Ver. 21. But if thou refuse to go forth,.... Out of Jerusalem, to the Chaldean army, and submit to them:
this [is] the word that the Lord hath showed me, or the thing which should certainly come to pass; the word of prophecy the Lord had showed to the prophet, and which he now declares to the king; who asked of him a word, was desirous to know whether there was a word from the Lord, and what it was; and this it is which follows, in case he continued impenitent, obstinate, and disobedient.
Jeremiah 38:22
Ver. 22. And, behold, all the women that are left in the king of Judah's house,.... That were left in the royal palace when Jehoiakim and Jeconiah were carried captives; or which were left of the famine and pestilence in, Zedekiah's house; or would be left there when he should flee and make his escape; meaning his concubines, or maids of honour, and court ladies;
[shall be] brought forth to the king of Babylon's princes: who shall use them as they think fit, and dispose of them at pleasure:
and those [women] shall say, thy friends have set thee on, and have prevailed against thee: or, "the men of thy peace" {a}; the false prophets, and the princes that hearkened to them, and promised and flattered him with peace and prosperity, these deceived him; they set him on to hold out against the Chaldeans, and not believe the Prophet Jeremiah; and they prevailed with him to do so, though it was against himself, and his own interest:
thy feet are sunk in the mire; not literally, as some Jewish writers suppose, that he got into a quagmire when he fled; though there may be a hint in the expression to the miry dungeon in which he suffered the prophet to be cast; and was now got into one himself, in a figurative sense, being involved in difficulties, out of which he could not extricate himself:
[and] they are turned away back; meaning either his feet, which were distorted, and had turned aside from the right way; or now could go on no further against the enemy, but were obliged to turn back and flee; or else the men of his peace, the false prophets and princes, who had fed him with vain hopes of safety, now left him, and every man shifted for himself. This would be said by the women, either in a mournful manner, by way of complaint; or as scoffing at the king, as a silly foolish man, to hearken to such persons; and so he that was afraid of being mocked by the Jews is jeered at by the women of his house.
{a} Kmlv yvna "viri pacis tuae", Pagninus, Montanus, Vatablus, Schmidt.
Jeremiah 38:23
Ver. 23. So they shall bring out all thy wives and thy children to the Chaldeans,.... Not the citizens of Jerusalem; but, as Kimchi observes, the Chaldeans that should enter the city shall bring them out to the Chaldeans without: or it may be rendered impersonally, "they shall be brought out": not only the ladies at court, that waited on him and his queen, as before; but all his wives and concubines, and his children, or his sons rather; for at the taking of the city no mention is made of daughters, only of sons, who were slain before his eyes, Jer 39:6;
and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon; not by him personally, for he was not present at the taking of him, but by his army, who having taken him, brought him to him, and delivered him into his hand, Jer 39:5;
and thou shalt cause this city to be burnt with fire; or, "thou shall burn this city with fire" {b}; be the moral cause of it; through his sin and obstinacy, impenitence and unbelief, the burning of the city might be laid to his charge; his sin was the cause of it; and it was all one as if he had burnt it with his own hands. All this is said to work upon him to hearken to the advice given; but all was in vain.
{b} vab Pdvt "combures igne", Vatablus, Schmidt; "cremabis in igne", Montanus.
Jeremiah 38:24
Ver. 24. Then said Zedekiah to Jeremiah,.... Not a word signifying his approbation of the counsel given him, or that he intended to take it; his silence showed the reverse:
let no man know of these words: that had passed between them; of the conference and conversation they had had together, at least not the particulars of it; the thing itself was known, as appears by what follows, that the king and prophet had been discoursing together; but what they talked of, he desires might be concealed, pretending the prophet's good, though it was his own honour and safety he sought:
and thou shall not die; as he had promised he should not, and had sworn to it; but suggests by this, that if he disclosed the conversation, he should took upon himself free from his word and oath; so that this carried something menacing in it: or it may be rendered "that thou die not" {c}; intimating, that if the princes should come to the knowledge of what he had said, of the advice he had given, they would surely put him to death; and therefore, for his own safety, he desires the whole may be kept a secret.
{c} twmt alw "ne moriaris", Gataker, Schmidt; "ut non moriaris", Piscator.
Jeremiah 38:25
Ver. 25. But if the princes hear that I have talked to thee,.... Which the king suspected they would; and could hardly think but somebody or other would see him and the prophet talking together; who would be officious enough to go and acquaint the princes with it, though he had endeavoured to be as private as possible; however, to provide against the worst, he instructs Jeremiah what to say to them, should they hear of their being together:
and they come unto thee: as he did not doubt but they would, as soon as ever they had notice of it:
and say unto thee, declare unto us now what thou hast said unto the king; hide it not from us, and we will not put thee to death; also what the king said unto thee: the king knew how inquisitive they would be, and sift the prophet to the bottom, to know both what the prophet said to the king, about the state of affairs respecting the Chaldeans, and the surrender of the city to them, which they supposed to be the subject of the discourse; and what were the king's thoughts about it, and his determinations concerning it; and in order to make the prophet easy, and more free and open to tell the whole matter, he suggests they would promise him his life should not be taken away.
Jeremiah 38:26
Ver. 26. Then thou shalt say unto them,.... Here the king puts words into the prophet's mouth, what he should say to the princes, to put them off from inquiring further, and so keep the matter a secret:
I presented my supplication before the king; or "caused [it] to fall" {d}; delivered it in an humble and submissive manner:
that he would not cause me to return to Jonathan's house, to die there; this he had entreated of the king before, Jer 37:20; and now, no doubt, renewed his request, having this fair opportunity with the king alone to do it; or, however, it is highly probable he did it upon this hint of the king. This shows how much the king stood in fear of his princes in this time of his distress; and that he had only the name of a king, and had not courage and resolution enough to act of himself, according to the dictates of his mind; yea, that he feared men more than he feared the Lord.
{d} ytnxt yna lypm "cadere feci deprecationem meam", Pagninus; "cadere faciens fui", &c. Schmidt.
Jeremiah 38:27
Ver. 27. Then came all the princes to Jeremiah, and asked him,.... After he had parted with the king, and was come back to the court of the prison; as soon as the princes had been informed of the interview between the king and the prophet, which soon came to their ears, they came in a body to him, to the court of the prison, where he was, and asked him of what passed between him and the king:
and he told them according to all those words that the king had commanded; what he told them, no doubt, was truth; though he did not tell them all the truth; which he was not obliged to do, having no command from God, and being forbid by the king:
so they left off speaking with him; or, "were silent from him" {e}; went away silent, not being able to disprove what he had said, or object unto it, and finding they could get nothing more out of him:
for the matter was not perceived; or, "was not heard" {f}; though there were persons that saw the king and the prophet together, yet nobody heard anything that passed between them; and therefore Jeremiah could not be confronted in what he had said, or be charged with concealing anything.
{e} wnmm wvrxyw "et tacuerunt ab eo", Pagninus, Montanus; "siluerunt", Calvin. {f} rbdh emvn al "quia non auditum est verbum", Pagninus, Montanus, Schmidt.
Jeremiah 38:28
Ver. 28. So Jeremiah abode in the court of the prison,.... Where he was ordered to be by the king, before he was cast into the dungeon, and where he was replaced by Ebedmelech; and which was now confirmed by the king, and here he continued:
until the day that Jerusalem was taken; but how long it was from his conversation with the king, to the taking of the city, is not certain:
and he was [there] when Jerusalem was taken; as appears from
Jer 39:14. Kimchi connects this with the beginning of the next chapter; and so the Targum, rendering it,
"and it came to pass when Jerusalem was taken;''
namely, what is related in the following chapter.
John Gill's Exposition of the Entire Bible.
Jeremiah 39:1
INTRODUCTION TO JEREMIAH 39
This chapter gives an account of the taking of Jerusalem by the Chaldeans, according to the several prophecies of Jeremiah concerning it. The time of taking it, and by whom, after a siege of eighteen months, Jer 39:1; several things relating to King Zedekiah; his flight; the taking of him; the bringing him to the king of Babylon, and his sentence on him; the execution of that sentence, slaying his sons and nobles, putting out his eyes, and carrying him in chains to Babylon, Jer 39:4; the destruction of the city is described, by burning the houses in it, breaking down its walls, carrying the people captive, all, except a few poor persons left in the land, Jer 39:8; the preservation of Jeremiah, according to the king of Babylon's orders by his princes; and the committing him to the care of Gedaliah, the governor of the poor Jews, Jer 39:11; and the chapter is concluded with a promise of the protection of Ebedmelech, made by the Lord before the taking of the city, while the prophet was in prison; and which, no doubt, had its accomplishment, Jer 39:15.
Ver. 1. In the ninth year of Zedekiah king of Judah, in the tenth month,.... The month Tebet, which answers to part of our December, and part of January; so that it was in the winter season the siege of Jerusalem began:
came Nebuchadrezzar king of Babylon and all his army against Jerusalem,
and they besieged it; provoked by Zedekiah's breaking covenant with him, and rebelling against him, who had set him upon his throne, in the room of his nephew; so that here was a mixture of perfidy and ingratitude, which he was determined to revenge; and being impatient of it, came at such an unseasonable time of the year for a long march and a siege. The king of Babylon came in person at first; but having begun the siege, and given proper orders to his generals for the carrying of it on, and supposing it would be a long one, retired to Riblah in Syria, either for pleasure or for business. The time of beginning the siege exactly agrees with the account in 2Ki 25:1; only there it is more particular, expressing the day of the month, which was the tenth of it; and so in
Jer 52:4. The reason of inserting the account of the siege and taking of the city, in this place, is both to show the exact accomplishment of Jeremiah's prophecies about it, and to lead on to some facts and predictions that followed it.
Jeremiah 39:2
Ver. 2. [And] in the eleventh year of Zedekiah, in the fourth month,.... The month Tammuz, which answers to part of June, and part of July:
the ninth [day] of the month, the city was broken up; or taken by storm; the walls of it were broken by engines and battering rams, so that the Chaldeans could enter it, and take it. This was just a year and a half after it had been besieged, not being able to hold out any longer, because of the famine; see Jer 52:6.
Jeremiah 39:3
Ver. 3. And all the princes of the king of Babylon came in,.... Into the city: a breach being made in the walls to take possession of it:
and sat in the middle gate; according to Jarchi, this was a gate of the temple; the gate Nicanor, the eastern gate, which was between the gate of the court of the women and the gate of the temple; who observes, that their Rabbins say, the middle gate was the gate in which the wise men made their decrees and constitutions: so that, in "the place of judgment, wickedness was there"; as in Ec 3:16; and Josephus {g} says, that the city was taken in the middle of the night, when the enemies' generals went into the temple; but rather, according to Kimchi, it was one of the gates of the city of Jerusalem; according to Abarbinel, Jerusalem had three walls, and this was the gate of the middle wall; but others take it to be the gate in the middle wall, between the upper and lower city; perhaps it is the same called the second gate, Zep 1:10; and might be the chief and principal gate where these princes placed their seats in triumph as victors, and so fulfilled the prophecy of Jeremiah, Jer 1:15; though they might have another reason for it, their own safety; here they sat till the city was well searched and cleared, lest there should be any ambush laid for them, and cut them off as they entered. The names of some of them were as follow:
[even] Nergalsharezer: according to Kimchi, these are two names of two distinct persons; but generally thought to be one name of the same person; so Josephus, who calls him Nergelearus. The first part of the name "Nergal" was the name of an idol with the Cushites, 2Ki 17:30; and it was usual with the Heathens to give the names of their idols to their kings, princes, and great men. The other part, "Sharezer", is a name of one of Sennacherib's sons; and seems to be an Assyrian name,
Isa 37:38. The next is called
Samgarnebo; though, according to Hillerus {h}, this is a surname of the former, to distinguish him from another Nergalsharezer after mentioned, taken from his office: this name signifying the "strict keeper of Nebo", the temple of the idol Nebo; see Isa 46:1. The next is
Sarsechim Rabsaris; for these are not two names of different persons, but of the same person. The first is his proper name, which signifies the "prince of the Scythians"; the other his name of office, and signifies the "chief eunuch", or the "chief of the eunuchs". The last name is
Nergalsharezer Rabmag; these names belong to the same person, who is called from his office "Rabmag", the "chief magician", or the "chief of the magicians", to distinguish him from the other Nergalsharezer before mentioned: these,
with all the residue of the princes of the king of Babylon, entered the city and took it.
{g} Antiqu. l. 10. c. 8. sect. 2. {h} Onomastic. Sacr. p. 608.
Jeremiah 39:4
Ver. 4. And it came to pass, [that] when Zedekiah the king of Judah saw them, and all the men of war,.... That is, when Zedekiah and his soldiers saw the princes and generals of the Chaldean army enter the city through a breach made in the wall, and take possession of the middle gate; which they might see from some high tower where they were for safety, and to make their observation of the enemy:
then they fled; finding they were not able to keep their posts and resist the enemy:
and went forth out of the city by night; it being the middle of the night, as before observed out of Josephus, that the city was taken; and they took the advantage of the darkness of the night to make their escape: this they chose rather to do than to surrender to the Chaldeans, and lie at their mercy: and they went
by the way of the king's garden, by the gate betwixt the two walls; which lay either between the wall of the city and the outworks, as some; or between the old wall and the new one Hezekiah built,
2Ch 32:5; as others; or rather between the wall of the city and the wall of the king's garden; this being a private way, they took it. The Jews have a fable, and which is related both by Jarchi and Kimchi, that there was a cave or vault underground, from the king's house to the plains of Jericho; and by this way the king went that he might not be seen; but God prepared a hind, which the Chaldean army saw, and pursued, and which went into the cave, add they after it; and when they were at the mouth of the cave they saw Zedekiah coming out of it, and took him:
and he went out the way of the plain; on the south side of the which led to Jericho; and on which side the kings garden was; not that he went alone, but his wives, and children, and princes, and men of war with him; see Jer 52:7.
Jeremiah 39:5
Ver. 5. But the Chaldean army pursued after them,.... Being informed of the flight of them, by those who surrendered to them, as Josephus says; or not finding the king, his family, nobles, and guards, at the palace, where they expected them; and, knowing which way they must take, pursued after them; not the whole army, only a part of it; for some must remain at Jerusalem to demolish the city, and take the spoil of it:
and overtook Zedekiah in the plains of Jericho; not far from it, as Josephus says; and who also observes, that when his friends and generals saw the enemy near, they left him, and shifted for themselves, and only a few were with him when overtook:
and when they had taken him they brought him to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath: which is generally thought to be Antioch in Syria; whither he had retired from the siege of Jerusalem, having left it to his generals to refresh himself in this pleasant place, as it seems it was; or that he might be nearer his own kingdom, if any troubles should arise in it during his absence; however, here he was, and here the army brought Zedekiah to him, and those they took with him; which must be very agreeable to the king of Babylon to have this perfidious and ungrateful prince in his power:
where he gave judgment upon him: or passed sentence on him, which was to have his eyes put out: or, "spake judgments with him" {i}; he severely chide him, and upbraided him for the injury he had done him; the perfidy he had been guilty of in breaking his oath and covenant. So Josephus says,
"after he came to him, Nebuchadnezzar began to call him a wicked man and a covenant breaker, unmindful of promises he had made to preserve the country for him; he reproached him with ingratitude, in receiving the kingdom from him he had taken from Jehoiakim, and given to him, who had used his power against the giver; but, says he, the great God that hates thy manners has put thee into our hands.''
{i} Myjpvm wta rbdyw "et locutus est cum eo, [vel] ipso judicia", Pagninus, Montanus, Cocceius, Schmidt.
Jeremiah 39:6
Ver. 6. Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes,.... Not with his own hands, but gave orders to do it: these must be very young, at least some of them; since Zedekiah at this time was but thirty two years of age. This must be a dreadful spectacle for him to behold; and the consideration must be cutting, that it was owing to his own obstinacy in not taking the advice of the Prophet Jeremiah to surrender to the Chaldeans, whereby he and his family would have been saved, Jer 38:17;
also the king of Babylon slew all the nobles of Judah; who did not come over to the Chaldean army and surrender themselves; such who advised the king to stand out to the last, and who fled, and were taken with him; as many of them as fell into the hands of the king of Babylon. Jarchi says those were the sanhedrim, who loosed Zedekiah from his oath to Nebuchadnezzar.
Jeremiah 39:7
Ver. 7. Moreover he put out Zedekiah's eyes,.... By what means is not certain; however, hereby the prophecy of Jeremiah was fulfilled, that his eyes should see the king of Babylon, as they did, before they were put out, and that he should not die by the sword, Jer 34:3; and also the prophecy of Ezekiel, Eze 12:13; that he should be brought to Babylon, and yet should not see it; for his eyes were put out before he was carried there: a full proof this of the prescience of God; of his foreknowledge of future and contingent events; of the truth and certainty of prophecy, and of the authority of divine revelation:
and bound him with chains, to carry him to Babylon; with two brass or iron chains, or fetters, for both his legs; and thus bound he was carried to Babylon, where he remained to the day of his death.
Jeremiah 39:8
Ver. 8. And the Chaldeans burnt the king's house,.... His palace: this was a month after the city was taken, as appears from Jer 52:12;
and the houses of the people, with fire; the houses of the common people, as distinct from the king's house, and the houses of the great men, Jer 52:13; though Jarchi interprets of the synagogues. It is in the original text in the singular number, "the house of the people"; which Abarbinel understands of the temple, called, not the house of God, he having departed from it; but the house of the people, a den of thieves; according to Adrichomius {k}, there was a house in Jerusalem called "the house of the vulgar", or common people, where public feasts and sports were kept; but the former sense seems best:
and broke down the walls of Jerusalem; demolished all the fortifications of it, and entirely dismantled it, that it might be no more a city of force and strength, as it had been.
{k} Theatrum Terrae Sanct. p. 154.
Jeremiah 39:9
Ver. 9. Then Nebuzaradan the captain of the guard,.... The Targum is,
"the captain of those that kill;''
of the soldiers, of the militia. Some render it, the captain of the "cooks"; others, of the "butchers" {l}; but no doubt it was a military office he bore; he was captain of the forces that were left in Jerusalem, after the other part went in pursuit of the king and those with him; or the captain of a company, being sent by the king of Babylon to execute a commission of his: the same
carried away into Babylon the remnant of the people that remained in the city; that were left of the pestilence, famine, and sword; and who were found in it when it was taken:
and those that fell away, that fell to him; that fell to the Chaldean army during the siege of the city; and those that betook themselves to Nebuzaradan, and voluntarily surrendered themselves to him afterwards:
with the rest of the people that remained; in other cities in the land of Judah.
{l} Myxbj br "praefectus coquorum"; so some in Vatablus; "magister laniorum", Pagninus, Montanus.
Jeremiah 39:10
Ver. 10. But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah,.... Because they would have been of no service to the Chaldeans, but a burden to them; and because they had nothing to fear from them; they had no arms to rebel against them, nor money to purchase any; and because it would be to their interest to have the land manured, and not lie waste, that they might have some tribute from it:
and gave them vineyards and fields at the same time; as their own property to dress and cultivate, and receive the advantage of them; though very probably a tax was laid upon them; or they were to pay tribute to the king of Babylon; or, however, contribute out of them to the support of the government that was placed over them; and this was a happy incident in their favour; here was a strange change of circumstances with them; though the nation in general was in distress, they, who before had nothing, are now proprietors of vineyards and fields, when the former owners were carried captive: there might be much of the justice of God conspicuous in this affair; such who had been oppressed and ill used by the rich are now retaliated with their possessions. The Targum is,
"and he appointed them to work in the fields and in the vineyards in that day.''
Jeremiah 39:11
Ver. 11. Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard,.... Of whom he had heard, by one or another of his generals or officers; who had been informed, by those Jews that deserted to them, that Jeremiah had prophesied of the taking of the city by the Chaldeans; had advised the people to fall off to them; and had even exhorted the king and princes to surrender up the city, and themselves, unto them; and that he had suffered much on this account; wherefore the Lord put it into the heart of this monarch, otherwise not at all disposed to the prophets of the Lord, to show regard to him; and therefore, when he sent Nebuzaradan upon an expedition to Jerusalem, he gave him a particular charge concerning Jeremiah:
saying; as follows:
Jeremiah 39:12
Ver. 12. Take him, and look well to him,.... Take him out of prison; take him under your immediate care; receive him kindly, and use him humanely; provide everything necessary for him, and let him not want for anything: or, "set thine eyes upon him" {m} look pleasantly at him, and let him be always under your view and inspection; treat him not with neglect and contempt, but see to it that nothing is wanting to him:
and do him no harm; no injury to his person by beating, imprisoning, or starving him; nor suffer any to be done to him by the common soldiers, or by his own people:
but do unto him even as he shall say unto thee: let him have whatever he asks for: this was great favour from a Heathen prince indeed, and more than he met with from his own countrymen.
{m} wyle Myv Kynyew "et oculos tuos pone super eum", V. L. Vatablus, Pagninus, Montanus, Schmidt.
Jeremiah 39:13
Ver. 13. So Nebuzaradan captain of the guard sent,.... When he was come to Jerusalem, one of the first things he did was, he sent a messenger or messengers to the court of the prison where Jeremiah was, to bring him from thence; and this he did not alone, but with the rest of the princes, who had the same charge, and were joined in the commission with him: two of them are mentioned by name,
Nebushasban Rabsaris and Nergalsharezer Rabmag; the latter of these is manifestly one of the princes that first entered Jerusalem, at the taking of it, See Gill on "Jer 39:3"; and perhaps the former is the same with Sarsechim Rabsaris, as Hillerus {n} thinks, mentioned at the same time, who might have two names; unless we suppose there were two persons in the same office:
and all the king of Babylon's princes: so that great honour was done to the prophet, to have them all charged with his commission from the king; and to be sent unto, and for, by them all.
{n} Onomastie. Sacr. p. 604.
Jeremiah 39:14
Ver. 14. Even they sent and took Jeremiah out of the court of the prison,.... Where he was, when Jerusalem was taken, Jer 38:28; and where he remained until this order came:
and committed him unto Gedaliah the son of Ahikam the son of Shaphan; the father of this person seems to be the same who saved Jeremiah from being delivered into the hand of the people, to be put to death by them, in Jehoiakim's reign, Jer 26:24; and he himself was doubtless a prince of Judah, that deserted to the Chaldeans during the siege, and was in esteem with them, and appointed a governor over those that were left in the land: now what is here recorded was not done immediately after Jeremiah was taken out of the court of the prison; for however it was, whether through the multiplicity of business, or the neglect of inferior officers, who did not attend to the charge the captain of the guard gave them concerning Jeremiah; though he was taken out of prison, he was bound in chains, and carried among the captives to Ramah; where, very probably, Nebuzaradan, looking over his prisoners, to his great surprise finds the prophet among them; when he released him, and, after some discourse with him, sent him to Gedaliah; see Jer 40:1;
that he should carry him home; or, "to the house" {o}; either to the house of Gedaliah, as Kimchi; or rather to the house of Jeremiah in Anathoth:
so he dwelt among the people; that were left in the land, being at full liberty.
{o} tybh la "in domum", Schmidt; "ad domum", Pagninus, Montanus.
Jeremiah 39:15
Ver. 15. Now the word of the Lord came unto Jeremiah, while he was shut up in the court of the prison,.... This prophecy was before the taking of the city, and after the prophet had been took out of the dungeon by Ebedmelech; though here inserted after the city was taken; and that to show the great regard the Lord has to such who show favour to his prophets; for though we have no account of the accomplishment of this prophecy, there is no doubt to be made of it; and that Ebedmelech was saved from the general destruction, as is here predicted:
saying: as follows:
Jeremiah 39:16
Ver. 16. Go and speak to Ebedmelech the Ethiopians,.... Not that the prophet was to go, or could go, out of prison, to deliver this message to Ebedmelech; but that he should, as he had opportunity, acquaint him with it; either by writing to him, or by word of mouth, when he should visit him; for no doubt he sometimes did, having so great a respect for the prophet:
saying, thus saith the Lord of hosts, the God of Israel; whom Ebedmelech, though an Ethiopian, served; being a proselyte, and a good man; and therefore would listen unto and believe what came from him:
behold, I will bring my words upon this city for evil, and not for good; meaning the prophecies delivered out by Jeremiah, which Ebedmelech was no stranger to, these should be accomplished; not what promised good, on condition of repentance and amendment; but what threatened evil to the city, and the inhabitants of it, even the destruction of them:
and they shall be [accomplished] in that day before thee; signifying that he should live till then, and his enemies would not be able to take away his life; and that he should see with his eyes all that was predicted accomplished, and he himself safe amidst all this.
Jeremiah 39:17
Ver. 17. But I will deliver thee in that day, saith the Lord,.... As from the famine and pestilence, so from the sword of the Chaldeans, and from all the evil that shall come upon the city in the day of its destruction:
and thou shalt not be given into the hand of the man of whom thou [art] afraid; for though he was a bold and intrepid man, as appears by his charging the princes and prime ministers of state with having done evil to the prophet, and that in the presence of the king; yet at times he was not without his fears, which is the case of the best of men; and whereas he knew the courtiers owed him a grudge, for the freedom he took with their characters before the king, and for his friendship to Jeremiah, he might fear they would seek to do him a mischief, and contrive his ruin, in some way or another; but here he is assured he should not be given into their hands; or rather, as Jarchi, into the hands of the Chaldeans; for, as he believed in the Lord and his prophet, so he knew that all that was predicted would certainly come to pass; and that the city, with the king, his nobles, and the inhabitants of it, would fall into the hands of the Chaldeans; he might tremble at the righteous judgments of God, and fear that he himself would become a prey unto them; but here he is assured of the contrary.
Jeremiah 39:18
Ver. 18. For I will surely deliver thee,.... Or, in "delivering will deliver thee" {p}; this is a repetition and confirmation of what is promised in Jer 39:17, and more fully explains it:
and thou shall not fall by the sword: by the sword of the Chaldeans, when the city should be taken, as he feared he should:
but thy life shall be for a prey unto thee: shall be safe; be like a prey taken out of the hand of the mighty, and be enjoyed beyond expectation, having been given up for lost; and therefore matter of the greater joy, such as is expressed at the taking of spoils:
because thou hast put thy trust in me, saith the Lord. The Targum is, "in my word"; what he had done in serving the prophet, and other good actions, sprung from a principle of faith and confidence in the Lord; and this the Lord had a respect unto; without which works are not right; and without which it is impossible to please God with them; and which faith may be, and be true, where fears are.
{p} Kjlma jlm "eripiendo eripiam te", Schmidt; "eruendo eruam te", Pagninus, Montanus.
John Gill's Exposition of the Entire Bible.
Jeremiah 40:1
INTRODUCTION TO JEREMIAH 40
This chapter treats of the release of Jeremiah, and the care taken of him; of the gathering of the princes and people of the Jews to Gedaliah, appointed their governor, dispersed about Judea, and other countries; and of a conspiracy against him, of which information was given him. The release of Jeremiah, where, and by whom, Jer 40:1; the liberty granted him to go to Babylon, or stay in Judea, as he thought fit; and, if he chose the latter, is advised to go to Gedaliah, appointed governor, or where he would; and is dismissed with food, and a reward, Jer 40:4; upon which he went and dwelt with Gedaliah,
Jer 40:7; to whom also the captains of the dispersed forces joined themselves, to whom he swore, and bid them be of good cheer; and exhorted them to serve the Chaldeans, which he urged from the profit of it to them, and by his own example, Jer 40:8; and to whom also gathered the Jews in other countries, Jer 40:11; by the captains he is informed of a conspiracy against his life, and one of them offers to destroy the conspirator, which Gedaliah would not agree to, disbelieving the information, Jer 40:13.
Ver. 1. The word which came to Jeremiah from the Lord,.... The word of prophecy, as the Targum; but there being no prophecy in this and the following chapter, only a narration of facts, this is generally referred to what came ten days after, and which begins Jer 42:7; so Jarchi and Kimchi; all between being included in a parenthesis, or a relation of facts preparatory, to lead on to it; though Abarbinel takes it to be a general title to all histories and prophecies in this book, from henceforward to the end of it. Jarchi and Kimchi make mention of a Midrash, which refers it to the special word of the Lord to Jeremiah to go to Gedaliah, Jer 40:5; interpreting that passage as the words of the Lord, and not of Nebuzaradan; but Abarbinel's sense seems best. The time of this prophecy was
after that Nebuzaradan the captain of the guard had let him go from Ramah; which was a city in the land of Benjamin near Gibeon, seven miles from Jerusalem, as Jerom {q} says; here Nebuzaradan had his rendezvous, whither he brought his captives as they fell into his hands, among whom were Jeremiah:
when he had taken him; out of the court of the prison, and out of Jerusalem, and brought him to Ramah:
being bound in chains among all them that were carried away captive of Jerusalem and Judah, that were carried away captive unto Babylon; how it came to pass is not certain, but so it was; that, though by the orders of Nebuzaradan and the princes, agreeably to the command of the king of Babylon, Jeremiah was taken out of the court of the prison, yet was not set free; but without the knowledge of Nebuzaradan, and through the inadvertency of inferior officers, he was taken and bound, and with other prisoners brought to Ramah, in order to be transported to Babylon, which lay in the way to it; for Ramah was to the north of Jerusalem, as Babylon was: these chains were for the hands, or what we call handcuffs, as Kimchi, Abarbinel, and Ben Melech observe, and as appears from Jer 40:4.
{q} Comment in Hos. v. 8,
Jeremiah 40:2
Ver. 2. And the captain of the guard took Jeremiah,.... When he mustered his prisoners, to his great surprise he found the prophet among them, whom he took out from them, and set him free; though, before he dismissed him, he had the following conversation with him:
and said unto him, the Lord thy God hath pronounced this evil on this place; the city of Jerusalem; from whence the prophet and the rest of the captives were just brought, and which now lay in ruins; the houses burnt; the walls broken down; and the inhabitants spoiled and carried captive. This was the evil which the Lord, he says, had "decreed", as the Targum renders it; had purposed to bring upon it; and which he had declared and pronounced by the mouth of Jeremiah, whose Lord God he was, being his prophet, and a worshipper of him: this Nebuzaradan was apprized of by the Jews that deserted to the Chaldeans; and particularly, as is probable, by Gedaliah.
Jeremiah 40:3
Ver. 3. Now the Lord hath brought [it], and done according as he hath said,.... As he purposed, so it came to pass; as he foretold by his prophet, so it was brought about by his providence. This Heathen captain acknowledges the hand of the Lord in all this; and suggests, that his master, the king of Babylon, himself, and the rest of the generals, were only instruments the Lord made use of; which is very piously as well as wisely said; and more is here acknowledged by him than by the Jews themselves; who were not willing to believe that God had determined evil against them, or would bring it on them; at least, this they did not care to believe and own before, whatever they did now; he goes on to observe the cause of all this:
because ye have sinned against the Lord, and have not obeyed his voice,
therefore this thing is come upon you; meaning not Jeremiah particularly, but his countrymen; and perhaps he might turn himself to, and address, the captives that were before him. Here he vindicates the justice of God; and ascribes the ruin of this people, not to the valour of Nebuchadnezzar and his captains; nor to the strength, and courage, and skilfulness of his army; or to any righteousness and merits of the king of Babylon; or to the justness of his cause; but to the sins of the people.
Jeremiah 40:4
Ver. 4. And now, behold, I loose thee this day from the chains which [were] upon thine hands,.... Or rather are; for, when he said these words, it is highly probable they were on him, though now ordered to be taken off; these were not what were put upon him by the Jews, when in the court of the prison; for rather his legs, than his hands, would have had fetters on them there; but what were put upon him by the Chaldeans, when he fell into their hands; though inadvertently done by the inferior officers, and without the knowledge of the princes, or of this captain, who loosed them; with these he came manacled to Ramah, with the rest of the captives, but now were loosed in the sight of them:
if it seem good unto thee to come with me unto Babylon, come, and one will look well unto thee; or, "I will set mine eyes upon thee" {r}; as the king of Babylon had ordered him to do, Jer 39:12; would favour him, protect him, provide for him, and use him in the most kind and generous manner:
but if it seem ill unto thee to come with me to Babylon, forbear; if it was not agreeable to him to leave his native country, and to go into Babylon, he would not urge it, but leave him to his liberty; yea, would advise him to continue where he was, and not take one step out of it:
behold, all the land [is] before thee; the land of Judea, which was at the disposal of the king of Babylon; and Jeremiah has a grant from him, by his officer, to settle where he pleased:
whither it seemeth good and convenient for thee to go, thither go; he left him to take his own way, and do as he thought fit; and this agrees with his master's orders to him, Jer 39:12.
{r} Kyle ynye ta Myvaw "ponam oculos meos super te", Schmidt; "et ponam oculum meum super te", Pagninus, Montanus.
Jeremiah 40:5
Ver. 5. Now while he was not yet gone back, [he said], go back also to Gedaliah,.... These words, by different versions, are made difficult to be understood, both, whose words they are, and of whom they are spoken. Jarchi makes them to be words of God, and the sense this,
"and by all this he (Jeremiah) had no mind to return; and God said to him, go back to Gedaliah.''
According to the Targum, they are the words of Nebuzaradan, which paraphrases them thus;
"if thou wilt not return (that is, with him to Babylon, or rather to Jerusalem, or best to his own native place), or if thou wilt not dwell (that is, in this place), go back to Gedaliah.''
But of whom they are spoken interpreters differ. Some say of Zedekiah, as Cocceius; while he (Zedekiah) does not return, that is, to Jerusalem; which possibly he might, though as yet not determined by the king of Babylon; in the mean while is bid to go to Gedaliah, appointed governor. Others of Gedaliah, thus, while he (Gedaliah) does not return, but stays at Mizpah, go to him thither. Though it seems best to understand it of Jeremiah, who, having had leave from the captain, did not immediately set out anywhere; but, seething to be at a loss which way to go, Nebuzaradan gives him his advice; that seeing he did not care to go to Babylon, that he would go to Gedaliah
the son of, Ahikam the son of Shaphan, whom the king of Babylon had made governor over all the cities of Judah, and dwell with him among the people; this was one of the princes of Judah, who, during the siege, went over to the Chaldeans, and who was in great esteem with them; and being, no doubt, recommended to the king of Babylon by his generals, he made him governor of the land under him:
or go wherever it seemeth convenient unto thee to go; though he gave him his advice, he did not press it, but left him at full liberty to take his own way, and go into what part of the land he pleased, and settle in it:
so the captain of the guard gave him victuals, and a reward, and let him go; the prophet was just come out of prison, and destitute of the necessaries of life, and the land was laid waste by the enemy; and therefore he could not have subsisted without a supply, which was liberally given by the captain; not only food for present refreshment, and sufficient for his journey, which way soever he took, but a present of money or clothes, or both; which was very kind usage of a prophet by a Heathen officer.
Jeremiah 40:6
Ver. 6. Then went Jeremiah to Gedaliah the son of Ahikam to Mizpah,.... A city in the tribe of Benjamin, not far from Ramathon; which, as Josephus says, was about five miles from Jerusalem. Jeremiah took the captain's advice, though it might have been better with him had he gone along with him to Babylon; but he chose rather to dwell in his own land, and suffer affliction with the people of God, than to dwell at ease in a foreign and idolatrous land:
and dwelt with him among the people that were left in the land; among the poor people that Nebuzaradan left, who dwelt either at Mizpah or at Anathoth, and lived as they did.
Jeremiah 40:7
Ver. 7. Now when all the captains of the forces which [were] in the fields,.... Not the captains of the king of Babylon's forces, but the captains of the king of Judah's forces; who either during the siege had lurked in the fields and villages, not daring to fall upon the Chaldean army, or attempt to raise the siege; or rather who fled with Zedekiah from Jerusalem, when the city was taken, and who deserted him, when he was apprehended, and shifted for themselves, and were dispersed about in the country, where they continued for some little time: but when
they and their men; their servants, or rather the common soldiers that were under them:
heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land; his viceroy or deputy governor in the land of Judea; being a prince of considerable note among the Jews, and in high favour with the king of Babylon:
and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive unto Babylon; even as many men, women, children, and poor, as were left in the land, and not carried captive; these were all committed to the care of this prince, to rule over and govern them; to keep them in subjection to the king of Babylon; to employ them in cultivating the land, from whence some profit might arise to the conqueror and new proprietor of it.
Jeremiah 40:8
Ver. 8. Then they came to Gedaliah to Mizpah,.... Having heard that the Chaldean army was gone, and so were in no fear of that; and also that Gedaliah was made deputy governor, one of their own nation, a pious, prudent, good man, a man of ingenuity, mildness, and integrity; under whose government they might expect to live comfortably; and which was much preferable to captivity in a foreign country, though tributary to Babylon:
even Ishmael the son of Nethaniah; who was of the seed royal,
Jer 41:1;
and Johanan and Jonathan the sons of Kareah; two brothers, but who they were, or their father, is not known, no mention being made of them but in this story:
and Seraiah the son of Tanhumeth; who he was is also uncertain:
and the sons of Ephai the Netophathite; so called from Netophah, a city of the tribe of Judah near Bethlehem, and are mentioned together, Ezr 2:22; the Netophathites inhabited several villages, 1Ch 9:16; mention is made in the Misnic {t} writings of artichokes and olives this place was famous for:
and Jezaniah the son of a Maachathite; a family so called from Maacah, Caleb's concubine, 1Ch 2:48;
they and their men; these generals, and the forces under their command.
{t} Shebiit, c. 9. sect. 5. & Pea, c. 7. sect. 1.
Jeremiah 40:9
Ver. 9. And Gedaliah the son of Ahikam the son of Shaphan aware unto them and to their men,.... They might express their fears, that should they continue with Gedaliah, as they were inclined to do, could they be safe; that seeing they had encouraged Zedekiah to hold out the siege to the last against the Chaldeans, and they should hear where they were, would demand them, and they, should be taken and delivered up into their hands; upon which Gedaliah not only promises them safety, but swears to them that they should live safely with him, and never be delivered up to the Chaldeans, and that he would undertake to indemnify them, and preserve them:
saying, fear not to serve the Chaldeans; as if it was an evil to do it; or as if their yoke was hard and intolerable; or as if it would be unprofitable, and turn to no account; or they should be always in danger of their lives:
dwell in the land, and serve the king of Babylon, and it shall he well with you; settle in the land, and do not rove about from place to place like fugitives; nor go out of the land through fear of the king of Babylon, but continue in it, and live in subjection to him, and depend upon it you will live comfortably and safely.
Jeremiah 40:10
Ver. 10. As for me, behold, I will dwell at Mizpah, to serve the Chaldeans that come unto us,.... Here he urges his own example, as before their welfare, to engage them to dwell in the land, and serve the Chaldeans; this was what he had determined to do, and had fixed upon Mizpah, a frontier town, and in the way to Babylon, as a proper seat of residence for him, as a governor under the king of Babylon: "to serve the Chaldeans"; or "to stand before them" {u}; that should come to him as messengers from the king of Babylon, to receive tribute or bring orders to him; all which he would take care of, as well as be an advocate for the Jews, and plead on their behalf, for favours to be bestowed on them; and particularly for these generals and their forces, that they might be pardoned, and dwell safely in the land: he suggests, that they need not trouble themselves about these things; all affairs of this kind he would take upon himself to transact; so that they would have nothing to fear, nor anything to do, but as follows:
but ye, gather ye wine, and summer fruits, and oil; that is, grapes to make wine of, and olives to make oil of, and summer fruits, such as figs and apples. The Targum interprets it lumps of figs; and so Jarchi; for fruits of trees are meant, and not fruits of the earth, as corn and wheat; for both barley and wheat harvests were over before this time; the city being taken in July, and, a month after that, Nebuzaradan came and carried off the captives, and left the poor with Gedaliah, appointed governor. It may be rendered, "autumnal fruits" {w}; for the word signifies autumn as well as summer;
and put [them] in your vessels; casks, bottles, and such like vessels, suitable to the things mentioned, and which were in common use, in order to be laid up for winter; and as they used to do in times of peace, not fearing any enemy to come and take them from them:
and dwell in your cities which ye have taken; not by force of arms, or as they pleased; but which they had held in possession formerly as the inheritances of their families, and which they had lately reassumed, or might however enter upon the quiet possession of.
{u} ynpl dmel "ut stem coram", Vatablus, Pagninus; "ad standum coram", Schmidt. {w} Uyqw "et autumni fructus", Schmidt; "fructus autumnales", Vatablus.
Jeremiah 40:11
Ver. 11. Likewise, when all the Jews that [were] in Moab,.... Who had fled thither, and to the places after mentioned, when the king of Babylon first invaded the land, and where they had continued unto this time:
and among the Ammonites, and in Edom, and that [were] in all the countries; in all other neighbouring countries, besides Moab, Ammon, and Edom; some fleeing one way, and some another, which lay nearest to their borders, or where they thought themselves safest: when they
heard that the king of Babylon had left a remnant of Judah; a few of their brethren, to cultivate the land, and repopulated it:
and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; whom they knew to be a wise and good man; these were engaging motives to them to return to their own land, being more desirable to live in than any other, could they enjoy peace and safety; and to dwell with their brethren, their own countrymen, and of the same religion with them, was more eligible than to dwell in foreign idolatrous countries; and especially since there was a government established to protect and defend them, and that in the hands of so worthy a prince as Gedaliah.
Jeremiah 40:12
Ver. 12. Even all the Jews returned from all places whither they were driven,.... Through fear of the Chaldean army; they came all of them from the several countries before mentioned; so that here was like to be a happy settlement and a flourishing commonwealth again; here being princes and generals, soldiers and common people, in large numbers, that were returned and coalesced under the government of Gedaliah:
and came to the land of Judah, to Gedaliah, unto Mizpah; they came out of the several countries where they had been for some time, and entered the land of Judah; but did not take up their abode anywhere, till they had presented themselves to the governor, and put themselves under his protection; promising, no doubt, to regard him as such, and to be tributary to the Chaldeans; being assured by him, as the generals and their forces before, that all would be well with them, giving them free liberty to settle in the cities and villages to which they belonged; and accordingly they set out from Mizpah, and went to their respective habitations they had abandoned:
and gathered wine and summer fruits very much;
See Gill on "Jer 40:10"; the people of the land being carried captive; and the Chaldean army not having ravaged these parts, or however had left an abundance of fruits, which these people, at their return, found and gathered.
Jeremiah 40:13
Ver. 13. Moreover, Johanan the son of Kareah,.... Who seems to be the principal captain next to Ishmael, against whom an information is brought, and so not present; this captain is here only mentioned by name, and before next to Ishmael:
and all the captains of the forces that [were] in the fields; or that had been in the fields, and probably might be there again; see
Jer 40:7; that is, the rest of them, besides Johanan mentioned, and Ishmael the conspirator: these
came to Gedaliah to Mizpah; they had been with him before, and being satisfied by him of the safety they would be in, in the service of the Chaldeans, under him, either returned to the fields from whence they came, or went to those cities and villages he directed them to; but, like honest and faithful men, knowing there was a conspiracy against his life, came in a body to inform him of it, for the greater certainty of it; as judging he would be more ready to give heed unto it, than if only a single person had informed him of it, as well as to show their affection and loyalty to him.
Jeremiah 40:14
Ver. 14. And said unto him, dost thou certainly know,.... Not that they thought he did know, or that the thing was so flagrant that he must know it; but that he might be assured of the truth of it, from the information they were now about to give him: or, "dost thou [not] in knowing know?" {x} it is most certainly true; and thou mayest depend upon it that it is real matter of fact:
that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? very probably Ishmael, with the forces under him, fled to the king of the Ammonites upon the taking of Jerusalem; who, out of ill will to the Jews, always bore them by the Ammonites, envying their reestablishment under Gedaliah, and hoping to make a prey of them if their governor was removed, moved it to this young prince to dispatch him; and who might be forward enough to undertake it, being displeased that Gedaliah should be governor, which he might think was an office he had a better right to, being of the seed royal; and therefore readily agreed to be sent on this bloody errand, to take away the governor's life: or, "to smite [him] in the soul"; or "to smite his soul" {y}; that is, to give him a mortal blow, his death's wound, to separate soul and body:
but Gedaliah the son of Ahikam believed them not; being a good man, and knowing he had done nothing to disoblige him, could not believe a person of such birth and dignity would ever be guilty of such an action: very likely Ishmael had behaved in a very princely complaisant manner, and had expressed a great affection for the governor, and had been very familiar with him; and being of the seed royal, it is highly probable Gedaliah had shown a distinguished regard to him, which he might think was the reason of this charge being brought against him, out of envy to him; however, since it came from such a body of men, though he was not over credulous, yet he ought to have inquired into it, and provided for his own safety, and the public good, against the worst that might happen.
{x} edt edyh "nonne cognoscendo cognosces", Pagninus, Montanus. {y} vpn Ktkhl "ut percutiat animam tuam", Munster; "te in anima", Pagninus; "secundum animam", Piscator; "ad percutiendum te (quoad) animam", Schmidt.
Jeremiah 40:15
Ver. 15. Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly,.... Partly that he might, as he thought, more easily prevail upon him, and persuade him to believe the information given; and partly for the sake of the proposal he had to make to him, which it was not proper should be publicly made:
saying, let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know [it]; that he had slain him, or that Gedaliah had given him leave to do it:
wherefore should he slay thee, that all the Jews that are gathered unto thee should be scattered, and the remnant in Judah perish? suggesting, that it was not barely his losing his own life, which is, and ought to be, precious to every man, and should be carefully preserved, but it would be a public loss; the people, being without a governor, would disperse here and there, fearing their own lives and property would not be safe under a murderer; and that the Chaldeans would be so incensed by such an action, as to come and revenge his death on them; and thus being scattered about, some one way, and some another, would be no more under any form of government as a body politic, and so perish as such, at least; and thus all their hopes, which began to revive, of their beings commonwealth again, would be lost: with this argument Johanan hoped to prevail on Gedaliah to give him leave to slay the conspirator.
Jeremiah 40:16
Ver. 16. But Gedaliah the son of Ahikam said unto Johanan the son of Kareah,.... In answer to his request, and the motion made by him:
thou shalt not do this thing; or, "do not do this thing" {z}; dissuading him from it, as being unlawful to take away a man's life in such a secret manner, without any legal process against him; though it seems to carry more in it, that he laid his commands upon him not to do it, and threatened him if he did:
for thou speakest falsely of Ishmael; or "a lie" {a}; a falsehood, a mere calumny; which was not using Johanan well, neither kindly nor genteelly, who had expressed such a concern for him, and for the public good. The event related in the following chapter shows that the information was good, and that it was no lie or calumny that was told; and it would have been well for Gedaliah, and the people of the Jews, had he given credit to it; but the time was not come for the Jewish commonwealth to be restored; and things were thus suffered to be, for the further punishment of the sins of that people.
{z} rbdh ta vet la "noli facere hoc verbum", V. L. "ne facias verbum hoc", Pagninus, Montanus, Schmidt. {a} rqv "mendacium", Schmidt; "falsum", Pagninus, Montanus.
John Gill's Exposition of the Entire Bible.