Jeremiah · Chapter 40

V. 1. Ramah-Ramah was a city in the tribe of Benjamin near Gibeon. Babylon-Jeremiah was by mistake and expressly contrary to the king’s orders carried amongst the other prisoners; probably the captain of the guard at that place called over his prisoners, and among them found the prophet contrary to his expectation.

Verse 1. The word that came to Jeremiah] This and the four following chapters contain a particular account of what passed in the land of Judea from the taking of the city to the retreat of the people into Egypt, and the prophecies of Jeremiah concerning them there.

Had let him go from Ramah] This has embarrassed most of the commentators. Dr. Blayney has thrown much light upon it by his translation and note:—

“The word that came to Jeremiah from Jehovah, after that Nebu-Zaradan captain of the guards had taken him, and let him go from Ramah: for he had been bound with chains among all the captives of Jerusalem and Judah, who were carried away captive to Babylon.”

“HAD TAKEN HIM, AND LET HIM GO.—Most interpreters have understood wta wtjqb bekachto otho of Nebuchadnezzar’s having first taken Jeremiah as a captive unto Ramah. But if the order of the sentence be well observed, as well as the more common use of the verb jql lakach, it will, I think, rather appear that those words relate to his taking or having him brought to him, in order to give him his discharge.”

Verse 1. The word which came to Jeremiah, &c. — This relates to the prophecy recorded Jeremiah 42:7, which was occasioned by the story that here follows concerning Ishmael’s conspiracy against Gedaliah. After that Nebuzar-adan had let him go from Ramah — After Jeremiah was taken out of the court of the prison, he was carried, probably by mistake, expressly contrary to Nebuchadnezzar’s orders, among the other prisoners to Ramah, a city in the tribe of Benjamin near Gibeon. Here, it seems, the mistake was discovered, and the prophet was discharged by the special order of the court.

Verse 1. The word which came to Jeremiah— bound in chains. This word is found in Jeremiah 42:9; and the intervening history is a parenthesis of Ishmael’s treason. Jeremiah was now about seventy two years of age. What a sight to see him brought out of prison loaded with a chain; a day of liberation to him, and of death and captivity to his enemies.

THE RELEASE OF JEREMIAH, 1-5.

1. The word which came — A general caption covering the four following chapters. This section is not all prophecy, but contains also the related history. Ramah is about five miles north from Jerusalem. On the release of Jeremiah here, see notes on the preceding chapter. Chains — The marginal reading, manacles, gives the precise sense. Captive unto Babylon — The poor had been left, and the persons of consequence were gathered at Ramah to be carried away. The fact that Jeremiah was among them indicates that he was a person of some distinction.

Verse 2. The Lord thy God hath pronounced] I know that thou art a true prophet, for what thou hast predicted from thy God is come to pass.

Verses 2-4. The captain of the guard said, The Lord thy God hath pronounced this evil, &c. — Although each of the Gentile or heathen nations worshipped its peculiar god or gods, yet they did not reject or deny the gods of other nations; and therefore the captain of the guard speaks here to Jeremiah of Jehovah as his God, and the God of the Jews, and attributes all the calamities which had befallen this people to the indignation of this their God against them, because they had not obeyed and served him as they ought to have done. This seems a much more probable interpretation of Nebuzar-adan’s words than to understand them as expressive of his faith in the living and true God, of whom it is likely he knew little or nothing. And now, behold, I loose thee this day, &c. — This captain of the guard, like a faithful servant, remembers his princes’s orders about the prophet, and offers to him greater favour than to any of the other prisoners. With respect to them, he uses the power which conquest had given him over them, and they must go whither the king of Babylon pleased to send them; but he gives Jeremiah liberty to choose whether he would go along with him to Babylon, or stay in his own country, assuring him that if he would go to Babylon he would take particular care of him.

2. The captain… said unto him — This message is certainly a most remarkable one. The language is not heathen, but Jewish. Probably Nebuzaradan had become fully possessed of the substance of Jeremiah’s predictions, and had come to feel that they were really from God.

Verses 2-4. The captain of the guard said, The Lord thy God hath pronounced this evil, &c. — Although each of the Gentile or heathen nations worshipped its peculiar god or gods, yet they did not reject or deny the gods of other nations; and therefore the captain of the guard speaks here to Jeremiah of Jehovah as his God, and the God of the Jews, and attributes all the calamities which had befallen this people to the indignation of this their God against them, because they had not obeyed and served him as they ought to have done. This seems a much more probable interpretation of Nebuzar-adan’s words than to understand them as expressive of his faith in the living and true God, of whom it is likely he knew little or nothing. And now, behold, I loose thee this day, &c. — This captain of the guard, like a faithful servant, remembers his princes’s orders about the prophet, and offers to him greater favour than to any of the other prisoners. With respect to them, he uses the power which conquest had given him over them, and they must go whither the king of Babylon pleased to send them; but he gives Jeremiah liberty to choose whether he would go along with him to Babylon, or stay in his own country, assuring him that if he would go to Babylon he would take particular care of him.

THE RELEASE OF JEREMIAH, 1-5.

1. The word which came — A general caption covering the four following chapters. This section is not all prophecy, but contains also the related history. Ramah is about five miles north from Jerusalem. On the release of Jeremiah here, see notes on the preceding chapter. Chains — The marginal reading, manacles, gives the precise sense. Captive unto Babylon — The poor had been left, and the persons of consequence were gathered at Ramah to be carried away. The fact that Jeremiah was among them indicates that he was a person of some distinction.

Verse 4. Come; and I will look well unto thee] Thou art now at full liberty to do as thou pleasest; either to come to Babylon or to stay in thy own land.

Verses 2-4. The captain of the guard said, The Lord thy God hath pronounced this evil, &c. — Although each of the Gentile or heathen nations worshipped its peculiar god or gods, yet they did not reject or deny the gods of other nations; and therefore the captain of the guard speaks here to Jeremiah of Jehovah as his God, and the God of the Jews, and attributes all the calamities which had befallen this people to the indignation of this their God against them, because they had not obeyed and served him as they ought to have done. This seems a much more probable interpretation of Nebuzar-adan’s words than to understand them as expressive of his faith in the living and true God, of whom it is likely he knew little or nothing. And now, behold, I loose thee this day, &c. — This captain of the guard, like a faithful servant, remembers his princes’s orders about the prophet, and offers to him greater favour than to any of the other prisoners. With respect to them, he uses the power which conquest had given him over them, and they must go whither the king of Babylon pleased to send them; but he gives Jeremiah liberty to choose whether he would go along with him to Babylon, or stay in his own country, assuring him that if he would go to Babylon he would take particular care of him.

THE RELEASE OF JEREMIAH, 1-5.

1. The word which came — A general caption covering the four following chapters. This section is not all prophecy, but contains also the related history. Ramah is about five miles north from Jerusalem. On the release of Jeremiah here, see notes on the preceding chapter. Chains — The marginal reading, manacles, gives the precise sense. Captive unto Babylon — The poor had been left, and the persons of consequence were gathered at Ramah to be carried away. The fact that Jeremiah was among them indicates that he was a person of some distinction.

V. 5. Now-Jeremiah before he was gone out of the presence of Nebuzar-adan, declaring that he was more inclined to stay in his own country, Nebuzar-adan bid him, Go back.

Verse 5. Go back also to Gedaliah] If thou wilt stay in thy own land, thou hadst best put thyself under the protection of thy countryman Gedaliah, whom the King of Babylon has made governor of the land.

Verses 5, 6. Now while he was not yet gone back — Hebrew, bwvy al wndw[w, while he would not yet return, he said, &c. — The prophet seems to have been in doubt at first what course to take. The Chaldee reads the clause, If thou wilt not abide [here] go back to Gedaliah. understanding the verb bwvy as if it were derived from bvy, to abide, words of a like sound having often a promiscuous signification. This Gedaliah was a person of considerable interest and authority. So the captain of the guard gave him victuals and a reward — It was by the particular order of Nebuchadnezzar that the prophet was used in this kind manner. Then went Jeremiah unto Gedaliah to Mizpah — A town in the confines of Judah and Benjamin, where Gedaliah fixed his residence, being a place of note in the times of the judges, and afterward rebuilt by King Asa. See the margin.

5. While he was not yet gone back — While he hesitated. But the original here is an unsolved enigma, so that many boldly say it is impossible to understand it, it is undoubtedly corrupt. But this is too strong. The sense may be, and as he yet answered nothing.

Verses 5, 6. Now while he was not yet gone back — Hebrew, bwvy al wndw[w, while he would not yet return, he said, &c. — The prophet seems to have been in doubt at first what course to take. The Chaldee reads the clause, If thou wilt not abide [here] go back to Gedaliah. understanding the verb bwvy as if it were derived from bvy, to abide, words of a like sound having often a promiscuous signification. This Gedaliah was a person of considerable interest and authority. So the captain of the guard gave him victuals and a reward — It was by the particular order of Nebuchadnezzar that the prophet was used in this kind manner. Then went Jeremiah unto Gedaliah to Mizpah — A town in the confines of Judah and Benjamin, where Gedaliah fixed his residence, being a place of note in the times of the judges, and afterward rebuilt by King Asa. See the margin.

Ver. 6. Then went Jeremiah—to Mizpah, to Gedaliah, a prince of David’s house, now made governor over the poor. Mizpah, mentioned in Joshua 15:38, was now the seat of the new government. It lay about sixteen miles south of Jerusalem, and had escaped destruction in the war. The elders of Israel had repeatedly assembled here on national business. 1 Kings 15:22. 2 Chronicles 16:6.

THE GATHERING OF THE PEOPLE TO GEDALIAH, 6-12.

6. Mizpah — In the tribe of Benjamin. Here Samuel judged the people, and here Saul was chosen king. (1 Samuel 10:17-24.) It is doubtless to be identified with the modern Neby Samuel, which is five miles northward from Jerusalem, and near Ramah. This is to be distinguished from various other places of the same name.

Verses 7-10. Now when all the captains of the forces heard, &c., they came to Gedaliah — By the taking of Jerusalem the Chaldeans made a complete conquest of Judea; whereupon that part of the Jewish army which had escaped destruction dispersed themselves into several parts of the country. And Gedaliah sware unto them — They might reasonably suspect that the Chaldeans would have a jealous eye upon any conflux of people to Jerusalem, especially military men, and therefore might be somewhat suspicious of him, who was the Chaldean deputy governor; the securing them from fears on that account was the cause of Gedaliah’s giving them this voluntary oath; saying, Fear not to serve the Chaldeans — The same advice Jeremiah had formerly given to the Jews, Jeremiah 27:11. As for me, I will dwell at Mizpah, to serve the Chaldeans — I keep my residence here, a place upon the frontiers, that I may be ready to obey any orders that the king of Babylon sends me by his servants. But ye, gather ye wine, and summer-fruits, and oil — But do you live in the country, and gather such fruits as the country affords, and do not fear being spoiled of them; but do as ye used to do in the times of the greatest peace and security. Wine and oil are here put by a metonymy for grapes and olives. It was now about the month of August, which was the proper season for gathering in the summer-fruits in that country.

Ver. 7. All the captains of the forces—heard that the king of Babylon had made Gedaliah governor in the land. These five captains commanded detachments, or local assemblages of men in distant parts of the land; and being of a princely rank, they seem to have fled with Zedekiah. Their names are given in 2 Kings 25:23. Ishmael, Johanan, Jonathan, Seraiah, and Jezaniah. Under these princes, Judea might have recovered a little, had not the crying sins of the people demanded the full execution of the sentence, that the land should lie desolate.

7. Captains… in the fields — The Jewish army had dispersed, and many of the leaders had taken refuge in the country immediately surrounding. Familiar as they were with the country, they had no difficulty in finding places of concealment and safety. The list of these captains in the following verse is not necessarily exhaustive, but representative.

V. 8. Ishmael-It is likely these were commanders of parties, which either were within the city ‘till it was taken, and then escaped, or where somewhere in the country, and not so much regarded by the Chaldeans, who were more intent upon the conquest of the city, than pursuing these little parties.

Verse 8. Ishmael the son of Nethaniah] This is he who afterwards murdered Gedaliah. He had been employed to do this by Baalis, king of the Ammonites, with whom he appears to have taken refuge during the siege. See Jeremiah 40:14.

Verses 7-10. Now when all the captains of the forces heard, &c., they came to Gedaliah — By the taking of Jerusalem the Chaldeans made a complete conquest of Judea; whereupon that part of the Jewish army which had escaped destruction dispersed themselves into several parts of the country. And Gedaliah sware unto them — They might reasonably suspect that the Chaldeans would have a jealous eye upon any conflux of people to Jerusalem, especially military men, and therefore might be somewhat suspicious of him, who was the Chaldean deputy governor; the securing them from fears on that account was the cause of Gedaliah’s giving them this voluntary oath; saying, Fear not to serve the Chaldeans — The same advice Jeremiah had formerly given to the Jews, Jeremiah 27:11. As for me, I will dwell at Mizpah, to serve the Chaldeans — I keep my residence here, a place upon the frontiers, that I may be ready to obey any orders that the king of Babylon sends me by his servants. But ye, gather ye wine, and summer-fruits, and oil — But do you live in the country, and gather such fruits as the country affords, and do not fear being spoiled of them; but do as ye used to do in the times of the greatest peace and security. Wine and oil are here put by a metonymy for grapes and olives. It was now about the month of August, which was the proper season for gathering in the summer-fruits in that country.

THE GATHERING OF THE PEOPLE TO GEDALIAH, 6-12.

6. Mizpah — In the tribe of Benjamin. Here Samuel judged the people, and here Saul was chosen king. (1 Samuel 10:17-24.) It is doubtless to be identified with the modern Neby Samuel, which is five miles northward from Jerusalem, and near Ramah. This is to be distinguished from various other places of the same name.

Verses 7-10. Now when all the captains of the forces heard, &c., they came to Gedaliah — By the taking of Jerusalem the Chaldeans made a complete conquest of Judea; whereupon that part of the Jewish army which had escaped destruction dispersed themselves into several parts of the country. And Gedaliah sware unto them — They might reasonably suspect that the Chaldeans would have a jealous eye upon any conflux of people to Jerusalem, especially military men, and therefore might be somewhat suspicious of him, who was the Chaldean deputy governor; the securing them from fears on that account was the cause of Gedaliah’s giving them this voluntary oath; saying, Fear not to serve the Chaldeans — The same advice Jeremiah had formerly given to the Jews, Jeremiah 27:11. As for me, I will dwell at Mizpah, to serve the Chaldeans — I keep my residence here, a place upon the frontiers, that I may be ready to obey any orders that the king of Babylon sends me by his servants. But ye, gather ye wine, and summer-fruits, and oil — But do you live in the country, and gather such fruits as the country affords, and do not fear being spoiled of them; but do as ye used to do in the times of the greatest peace and security. Wine and oil are here put by a metonymy for grapes and olives. It was now about the month of August, which was the proper season for gathering in the summer-fruits in that country.

9. Fear not to serve the Chaldeans — The tone of this communication is friendly and encouraging. Gedaliah speaks to them as conquered and tributary, but assures them of the friendly disposition of the government which he represents.

V. 10. I will dwell-I have choice made of Mizpah, a city upon the frontiers, to make my residence, it being a convenient place for me to receive orders from the king of Babylon. But ye-Gather such fruits as the country affords, as you use to do in the times of peace.

Verses 7-10. Now when all the captains of the forces heard, &c., they came to Gedaliah — By the taking of Jerusalem the Chaldeans made a complete conquest of Judea; whereupon that part of the Jewish army which had escaped destruction dispersed themselves into several parts of the country. And Gedaliah sware unto them — They might reasonably suspect that the Chaldeans would have a jealous eye upon any conflux of people to Jerusalem, especially military men, and therefore might be somewhat suspicious of him, who was the Chaldean deputy governor; the securing them from fears on that account was the cause of Gedaliah’s giving them this voluntary oath; saying, Fear not to serve the Chaldeans — The same advice Jeremiah had formerly given to the Jews, Jeremiah 27:11. As for me, I will dwell at Mizpah, to serve the Chaldeans — I keep my residence here, a place upon the frontiers, that I may be ready to obey any orders that the king of Babylon sends me by his servants. But ye, gather ye wine, and summer-fruits, and oil — But do you live in the country, and gather such fruits as the country affords, and do not fear being spoiled of them; but do as ye used to do in the times of the greatest peace and security. Wine and oil are here put by a metonymy for grapes and olives. It was now about the month of August, which was the proper season for gathering in the summer-fruits in that country.

Ver. 10. I will dwell at Mizpah. The Chaldees established their head quarters between this place and Ramah during the siege. Hence they left their official persons there in Gedaliah’s court.

10. The Chaldeans, which will come unto us — The meaning of this somewhat ambiguous phrase seems to be, that he would remain among them as the representative of the Chaldeans, and as a medium of intercourse between the Chaldeans and the natives of Palestine. Wine, and summer fruits, and oil — These terms suggest not bare subsistence, but prosperity.

Verses 11, 12. Likewise when all the Jews that were in Moab, &c. — Probably, upon the king of Babylon’s first invading Judea, many fled, and more as he proceeded in his conquests, overrunning the country; and it is likely, at the taking of the city, many escaped and fled into different countries, as they had opportunity, or judged this or that country would be the safest place of refuge. Some, therefore, fled to Moab, some to Ammon, some to Edom, and some to other countries; but when they heard that the king of Babylon had appointed a governor over the country of their own nation and religion, they returned, and, there being few people left in the land, which was of itself wonderfully fruitful, they gathered a great quantity of grapes and other summer-fruits, such as it produced.

11. All the Jews that were in Moab — They had betaken themselves thither as a place of refuge.

V. 12. Returned-Probably upon the king of Babylon’s first invading Judah, many fled, and more as he went on his conquests, over-running the country; and it is likely at the taking of the city, many escaped, and fled into several countries, as they had opportunity, or judged this or that country would be safest; some fled to Moab, some to Ammon some to Edom, some one way, and some another: but when they heard that the king of Babylon had set a governor of their own religion and country over them, they came back to him; and there being few people left in the land, which was wonderfully fruitful, they gathered plenty of grapes, and other summer fruits.

Verses 11, 12. Likewise when all the Jews that were in Moab, &c. — Probably, upon the king of Babylon’s first invading Judea, many fled, and more as he proceeded in his conquests, overrunning the country; and it is likely, at the taking of the city, many escaped and fled into different countries, as they had opportunity, or judged this or that country would be the safest place of refuge. Some, therefore, fled to Moab, some to Ammon, some to Edom, and some to other countries; but when they heard that the king of Babylon had appointed a governor over the country of their own nation and religion, they returned, and, there being few people left in the land, which was of itself wonderfully fruitful, they gathered a great quantity of grapes and other summer-fruits, such as it produced.

THE GATHERING OF THE PEOPLE TO GEDALIAH, 6-12.

6. Mizpah — In the tribe of Benjamin. Here Samuel judged the people, and here Saul was chosen king. (1 Samuel 10:17-24.) It is doubtless to be identified with the modern Neby Samuel, which is five miles northward from Jerusalem, and near Ramah. This is to be distinguished from various other places of the same name.

V. 13. Moreover-They had been with him before, but now they come to discover a conspiracy against his life.

Verses 13-16. Johanan the son of Kareah came to Gedaliah, &c. — They had been with him before, verses 8, 9, but now they come to discover to him a conspiracy formed against his life. And said, Dost thou certainly know, &c. — Or, rather, Dost thou not know, &c., (which is evidently the sense intended,) that the king of the Ammonites hath sent Ishmael to slay thee? — The king of the Ammonites had concerted this matter with Ishmael, with a design to make the Jews, who still remained in their own country, his vassals: see Jeremiah 41:10. But Gedaliah believed them not — Not being credulous, or of a suspicious temper. Then Johanan spake to Gedaliah secretly — Finding that Gedaliah took little notice of what he had spoken to him in the presence of the other captains, he goes to him secretly, and offers him his service to prevent the stroke designed against him, suggesting to him, that if he did not value his own life, yet he ought to consider in what a destitute condition the people would be, in case he should be cut off: they were at present but a small remnant, and if that calamity should happen, even this remnant would also perish. But Gedaliah said, Thou shalt not do this thing, for thou speakest falsely of Ishmael — Gedaliah shows in this instance more of that charity that thinks no evil, than of that prudence and discretion which became a chief magistrate. He ought to have been particularly on his guard against one, concerning whose mischievous designs he had received such information; but, alas! he placed too great confidence in the fidelity of those about him, and this proved ruinous, both to himself and to the poor people whom he was appointed to govern and protect.

THE CONSPIRACY AGAINST GEDALIAH REPORTED, 13-16.

13. In the fields — In the country as contrasted with the town or city.

Verse 14. But Gedaliah the son of Ahikam believed then not.] The account given of this man proves him to have been a person of uncommon greatness of soul. Conscious of his own integrity and benevolence, he took the portrait of others from his own mind; and therefore believed evil of no man, because he felt none towards any in his own breast. He may be reproached for being too credulous and confident: but any thing of this kind that may be justly charged against him serves only to show the greatness of his mind. A little soul is ever suspicious, and ready to believe the worst of every person and thing. A great mind acts always on the contrary.

Verses 13-16. Johanan the son of Kareah came to Gedaliah, &c. — They had been with him before, verses 8, 9, but now they come to discover to him a conspiracy formed against his life. And said, Dost thou certainly know, &c. — Or, rather, Dost thou not know, &c., (which is evidently the sense intended,) that the king of the Ammonites hath sent Ishmael to slay thee? — The king of the Ammonites had concerted this matter with Ishmael, with a design to make the Jews, who still remained in their own country, his vassals: see Jeremiah 41:10. But Gedaliah believed them not — Not being credulous, or of a suspicious temper. Then Johanan spake to Gedaliah secretly — Finding that Gedaliah took little notice of what he had spoken to him in the presence of the other captains, he goes to him secretly, and offers him his service to prevent the stroke designed against him, suggesting to him, that if he did not value his own life, yet he ought to consider in what a destitute condition the people would be, in case he should be cut off: they were at present but a small remnant, and if that calamity should happen, even this remnant would also perish. But Gedaliah said, Thou shalt not do this thing, for thou speakest falsely of Ishmael — Gedaliah shows in this instance more of that charity that thinks no evil, than of that prudence and discretion which became a chief magistrate. He ought to have been particularly on his guard against one, concerning whose mischievous designs he had received such information; but, alas! he placed too great confidence in the fidelity of those about him, and this proved ruinous, both to himself and to the poor people whom he was appointed to govern and protect.

Ver. 14. Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael to slay thee? Gedaliah, meditating good for his country, could not believe that any one would conspire against him. But those captains knew the character and pride of Ishmael, and that he, as a prince of David’s house, could not bear to see Gedaliah fill his father’s throne, though under the appellation of governor. Kings and princely rulers should have guards. Of what use is power without an arm? Times of trouble are times of caution and alarm. But Baalis and Ishmael were blind in seeking a sovereignty over Judah by crimes. They knew not that Rabbah would in four years more be in flames like Jerusalem, where it is probable that both those wicked men perished. See Jeremiah 49:2.

14. Baalis the king of the Ammonites — From Jeremiah 27:3, we learn that this man was an ally of the king of Judah. Why he should seek to assassinate Gedaliah who had shown so friendly a disposition toward the Jews, does not appear. Ishmael — He may have been a willing instrument of this atrocious conspiracy because of his personal enmity to Gedaliah. He was of the royal line, being a descendant of David, and perhaps could ill brook the lordship of this alien and infidel. Believed them not — Generous men are slowest to believe evil of their fellows.

Verses 13-16. Johanan the son of Kareah came to Gedaliah, &c. — They had been with him before, verses 8, 9, but now they come to discover to him a conspiracy formed against his life. And said, Dost thou certainly know, &c. — Or, rather, Dost thou not know, &c., (which is evidently the sense intended,) that the king of the Ammonites hath sent Ishmael to slay thee? — The king of the Ammonites had concerted this matter with Ishmael, with a design to make the Jews, who still remained in their own country, his vassals: see Jeremiah 41:10. But Gedaliah believed them not — Not being credulous, or of a suspicious temper. Then Johanan spake to Gedaliah secretly — Finding that Gedaliah took little notice of what he had spoken to him in the presence of the other captains, he goes to him secretly, and offers him his service to prevent the stroke designed against him, suggesting to him, that if he did not value his own life, yet he ought to consider in what a destitute condition the people would be, in case he should be cut off: they were at present but a small remnant, and if that calamity should happen, even this remnant would also perish. But Gedaliah said, Thou shalt not do this thing, for thou speakest falsely of Ishmael — Gedaliah shows in this instance more of that charity that thinks no evil, than of that prudence and discretion which became a chief magistrate. He ought to have been particularly on his guard against one, concerning whose mischievous designs he had received such information; but, alas! he placed too great confidence in the fidelity of those about him, and this proved ruinous, both to himself and to the poor people whom he was appointed to govern and protect.

Ver. 15. Let me go—and I will slay Ishmael. Gedaliah was just in disallowing this advice to slay a bad man, and a prince of David’s house too, on mere suspicion; but he foolishly lost his life, and the lives of all his household in making Ishmael a feast, instead of being on his guard, having assassins and murderers for his guests.

THE CONSPIRACY AGAINST GEDALIAH REPORTED, 13-16.

13. In the fields — In the country as contrasted with the town or city.

Verse 16. Thou shalt not do this thing] He cannot be so base. Thou speakest falsely of Ishmael.] He thought it quite possible that the man who was capable of becoming an assassin was capable of telling a lie; and therefore he would not credit what he said. Had he been a little more distrustful, he would have saved his own life. The next chapter shows that Johanan’s information was too true. So noble Gedaliah lost his life by not believing that evil of others of which he himself was incapable. JEREMIAH

Verses 13-16. Johanan the son of Kareah came to Gedaliah, &c. — They had been with him before, verses 8, 9, but now they come to discover to him a conspiracy formed against his life. And said, Dost thou certainly know, &c. — Or, rather, Dost thou not know, &c., (which is evidently the sense intended,) that the king of the Ammonites hath sent Ishmael to slay thee? — The king of the Ammonites had concerted this matter with Ishmael, with a design to make the Jews, who still remained in their own country, his vassals: see Jeremiah 41:10. But Gedaliah believed them not — Not being credulous, or of a suspicious temper. Then Johanan spake to Gedaliah secretly — Finding that Gedaliah took little notice of what he had spoken to him in the presence of the other captains, he goes to him secretly, and offers him his service to prevent the stroke designed against him, suggesting to him, that if he did not value his own life, yet he ought to consider in what a destitute condition the people would be, in case he should be cut off: they were at present but a small remnant, and if that calamity should happen, even this remnant would also perish. But Gedaliah said, Thou shalt not do this thing, for thou speakest falsely of Ishmael — Gedaliah shows in this instance more of that charity that thinks no evil, than of that prudence and discretion which became a chief magistrate. He ought to have been particularly on his guard against one, concerning whose mischievous designs he had received such information; but, alas! he placed too great confidence in the fidelity of those about him, and this proved ruinous, both to himself and to the poor people whom he was appointed to govern and protect.

16. Thou shalt not do this thing — Unwilling to believe treachery in others, he will not resort to it himself.