Verse-by-Verse Bible Commentary
Jeremiah 40:1

Clarke's Commentary

CHAPTER XL

This and the four following chapters contain a distinct account

of what passed in the land of Judah from the taking of

Jerusalem to the retreat of the remnant of the people to Egypt;

together with the prophecies of Jeremiah concerning that place,

whither he himself accompanied them. In this chapter we have an

account of the enlargement of Jeremiah by Nebuzar-adan, the

captain of the guard, who advises him to put himself under the

jurisdiction of Gedaliah, the son of Ahikam, whom the king of

Babylon had made governor over the land of Judea, 1-5.

The prophet and many of the dispersed Jews repair to Gedaliah,

6-12.

Johanan acquaints the governor of a conspiracy against him, but

is not believed, 13-16.

NOTES ON CHAP. XL.

Verse Jeremiah 40:1. 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 בקחתו אתו 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 לקח 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."

Bridgeway Bible Commentary

Jeremiah and Gedaliah (40:1-12)

After being released from prison, Jeremiah was apparently recaptured when the Babylonian soldiers were assembling the people to be taken captive to Babylon. When the Babylonian leaders discovered what had happened, they realized a mistake had been made and released him again (40:1). They gave him freedom either to go to Babylon or to remain in Judah (2-4). Jeremiah chose to remain in his homeland. There he maintained his close association with Gedaliah, whom the Babylonians had appointed governor over the people left behind in Judah. He set up his headquarters at the town of Mizpah, north-west of Jerusalem (5-6).
The new governor then began the task of restoring order, peace and productivity in Judah. He saw that it would be useless for those who remained of Judah’s army to attempt any sort of military action against the Babylonian occupation forces. He advised instead that all the people, farmers and soldiers alike, settle down and help make Judah’s damaged farmland productive again. This would ensure for themselves a fairly comfortable existence under their new rulers (7-10).
Gedaliah also welcomed home those Judeans who had fled to neighbouring countries to escape the Babylonian army. Under Gedaliah’s leadership, the Judean people soon saw their country becoming productive again (11-12).

Coffman's Commentaries on the Bible

GEDALIAH WAS APPOINTED GOVERNOR

“The word which came to Jeremiah from Jehovah, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah, that were carried away captive unto Babylon. And the captain of the guard took Jeremiah, and said unto him, Jehovah thy God pronounced this evil upon this place; and Jehovah hath brought it, and done according as he spake: because ye have sinned against Jehovah, and have not obeyed his voice, therefore this thing is come upon you. And now, behold, I loose you this day from the chains which are upon thy hand. If it seem good unto thee to come with me into Babylon, come, and I will look well unto thee; but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee; whither it seemeth good and right unto thee, thither go.”

“The captain” let him go from Ramah (Jeremiah 40:1). Many writers have difficulty discussing what is written in the Bible, being continually troubled with what they call “difficulties!” Graybill wrote: “It is difficult to reconcile the statement here that Jeremiah was released after being held a prisoner at Ramah with the inference of the previous chapter (Jeremiah 39:13-14) that the Babylonian princes freed him from the Jerusalem prison.”Wycliffe Bible Commentary, p. 684. The simple answer is that Jeremiah was released twice. Could there be any wonder that something like that occurred in the confusion and disordered bedlam of the siege and destruction of a great city? See our more complete discussion of this under Jeremiah 39:14. It is high time that men stopped criticizing the Bible and started reading it!

Another alleged “difficulty” concerns Jeremiah 40:2-3, in which the captain of the guard uses the very language of Jeremiah in describing what happened to Jerusalem. “Some believe that such a quotation is incongruous in the mouth of a Babylonian”;Charles Lee Feinberg in Ezekiel (Chicago: Moody Press), p. 625. and from this false judgment deny the integrity of the passage. Such an error again springs from the lack of information on the part of the critics. They should know that both the Assyrians and the Babylonians were familiar with the religion of conquered peoples; and they were skilled in the use of all those religions in their psychological warfare.

A startling example of using the religion of opponents against them is that of Rabshakeh (2 Kings 18:19-25), in which event Rabshakeh pointed out that Hezekiah had destroyed the high places of Jehovah all over Judaea, and claimed that Jehovah had sent him (his master Sennacherib) to attack and destroy Jerusalem!

In addition to all this, Nebuzaradan had without doubt spent much time with Gedaliah (about to be appointed governor), and from him had learned all about Jeremiah’s life-long campaign to persuade Israel to submit to Babylon, and the reasons that underlay God’s decision to destroy the nation of Judah. Upon what other basis, may it be supposed, would the Babylonians have released Jeremiah?

Thus, as Feinberg noted, “Nebuzaradan knew of Jeremiah’s preaching and was merely quoting it in Jeremiah 40:2-3, upon an appropriate occasion.”Ibid.

“Because ye have sinned against Jehovah” The word “ye” here is plural, referring not to Jeremiah, but to the whole nation.”

In addition to the familiarity with Gedaliah, there were countless deserters to the Babylonians who most certainly would have told them about Jeremiah’s preaching.

Barnes' Notes on the Whole Bible

As what follows is mainly a historical narrative, it seems that the title “The word ...” was appropriate not merely to a prediction of the future, but to an account of the past, if written by a prophet. The Jews regarded history as inspired if written by a seer, and thus their historical books are called “the early prophets.”

Ramah - Probably all the prisoners of note were collected at Ramah indiscriminately, and examined there.

Bound in chains - The prisoners were probably fastened together in couples by one hand, and a rope passed down the center to bind them in a long line, and prevent attempts at escape.

Calvin's Commentary on the Bible

Here Jeremiah pursues more at large what he had briefly touched upon before; for the Hebrews were wont, in a few words, to state the substance of the whole, and then to explain more diffusely what, they had briefly said. Jeremiah had before told us that some of the Babylonian generals had been sent to release him from prison; and he added that he had been committed to the care of Gedaliah, who had been set over the poor of the land. He now tells us, that he, as yet bound with chains, had been brought forth to Ramah in that miserable condition. These things appear inconsistent, but, as I have said, we must bear in mind, that there is an omission in that summary, which we have noticed. For, in the first instance, Jeremiah only said, that he had been freed from his chains; but he now states the manner more distinctly, and, as it were, the different parts of the transaction. Then this order ought to be especially noticed.

Moreover, this chapter so begins, that he seems throughout the chapter to have forgotten the introduction. He says, that a word came to him; he afterwards declares historically, how he had been brought to Ramah, and then that he had been released there, and also that Gedaliah was set over the remainder of the people: in short, there is not in this long’ passage any mention made of any prophecy; but there is inserted a whole historical narrative before the Prophet expresses what God had committed to him, after the city was taken, and after he had been restored to his former liberty. When, therefore, he says here, that a word came to him, we must wait until he has completed what we find in this chapter; for he will then return to this prophecy.

Let us now consider the words. After Nebuzaradan, he says, dismissed him from Ramah, etc. ; into which place he had been brought by the guards, when he was as yet bound with chains. There is then no doubt but that the leaders of the army had ordered Jeremiah to be brought there, after he was taken out of the court of the prison, and that he was brought there in the presence of all the people; for it is probable also that all the Jews, who were to be led into exile, were brought there too, and that they were there mustered, that none might escape, for they would have slipped off here and there, had they not been delivered to guards. When, therefore, all the captives were there, Nebuzaradan ordered Jeremiah to be brought forth, not for the sake of degrading him, for, as we have seen, the king had been solicitous about his life; and no doubt this coutier wished to gratify his king in every way: but it was, on the contrary, for the purpose of an indirect reproof to all the people, as though he would honor the servant of God, who had so faithfully warned them, and for so long a time, even above forty years, and would set before them their wickedness, and also their ingratitude, for having so cruelly treated God’s servant.

This then was the reason why Nebuzaradan wished Jeremiah to come bound with chains, and to be released in the presence of all the people; it was that the Jews might at length be ashamed of their pride and impiety against God, and of their ingratitude towards the holy Prophet. Nebu-zaradan then did not treat Jeremiah reproachfully; but he brought him forth in chains, that he might publicly expose the wickedness of the whole nation.

He says, that an option was given him by Nebuzaradan; so that if he wished, he might remain in his own country, and choose the best place for himself, and the situation which was most agreeable to him; but if he chose rather to go to Babylon, there he might go. This, certainly, was a liberal offer. The Prophet was not only freed from prison and loosed from His chains; but liberty was so given him, that he alone was free, while the whole nation was reduced to bondage. For they who remained had no liberty to go elsewhere. But Nebuzaradan gave here a free option to Jere-mime, so that he was at liberty either to live in Chaldea, or to remain in any place he wished, or in any part of the earth.

Smith's Bible Commentary

Chapter 40

Now as we come into the fourth part of the book of Jeremiah, these are the prophecies of Jeremiah to the people after Zedekiah was carried away and the remnant of the people who stayed here in the land. They still did not take everybody. Remember he left the poor people in the land to just have the land. Take over the vineyards and everything else and you can just have it. So the poor of the people, the poor people were given the land. So this Jeremiah remained with them, and this is the word that the Lord that came to Jeremiah.

The word that came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah ( Jeremiah 40:1 ),

Now Ramah is Ramallah, which is only about five miles from Jerusalem. So Jeremiah had been taken by the Babylonians and was being led and the message came from Nebuchadnezzar, "Hey, let him do whatever he wants." And so they released him and he was able to come back. So they let him go from Ramah.

when he had taken him being bound in chains among those that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon ( Jeremiah 40:1 ).

So he was bound in chains with the rest of those that they were leading back to Babylon. Wouldn't that be a sad and terrible journey? Talk about some of these death marches and so forth, to go to Babylon from Jerusalem about 200 miles or so, and in chains. Oh, and here the prophet had said, "Hey look, just go over to them. Surrender, go on out, sneak out, give yourself over to them and you'll be okay." And yet the people chose to rebel and against the word of the Lord and against the Babylonians, and now the consequences.

And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place. Now the LORD hath brought it, and he has done according as he has said ( Jeremiah 40:2-3 ):

Always true. God will always keep His word. He has done as He said.

because you have sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you ( Jeremiah 40:3 ).

Now, it is interesting that the enemies of Judah recognized the reason for their problems and difficulties. "God has done this to you because you didn't obey Him."

And now, behold, I am loosing thee this day from the chains which are on your hands. And if it seems good unto you to come with me to Babylon, come on; and I will look unto your well being: but if it doesn't seem good to you to come with me into Babylon, then you don't have to: behold, all of the land is before you: and wherever it seems good and convenient for thee to go, there you can go ( Jeremiah 40:4 ).

So Jeremiah was given a totally free reign. "Come on to Babylon, we'll treat you well. Stay here if you want. Just wherever you want to go, the whole land is before you, you can go where you want."

Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon has made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto you to go. So the captain of the guard gave him food and a reward, and they let him go. Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land. Now when all the captains of the forces which were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of those that were not carried away captive to Babylon; Then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan [and these various captains], and they came with their men. And Gedaliah the son of Ahikam the son of Shaphan sware unto them and to their men, saying, Fear not to serve the Chaldeans: dwell in the land, serve the king of Babylon, and it will be well with you ( Jeremiah 40:5-9 ).

So Gedaliah was being faithful to the responsibilities given to him by Nebuchadnezzar, encouraging the people, "Don't rebel any more. Just live and dwell in the land. It's going to be all right."

As for me, behold, I am going to dwell here at Mizpah, and serve the Chaldeans, which will come unto us: but you, gather your wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that you have taken ( Jeremiah 40:10 ).

Now Jerusalem was left desolate. It had been so destroyed by the Babylonians. No sense of even trying to go back there with the poor people that he had. So just dwelling in Mizpah instead, and you men dwell in the cities that you have.

Likewise when all the Jews that were in Moab [across the Jordan River from them], and among the Ammonites, and those that were in Edom [south from Moab], and those that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan; Even all the Jews returned out of every place whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and they gathered wine and summer fruits very great. Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah, and said unto him, Do you not certainly know that Baalis the king of the Ammonites has sent Ishmael the son of Nethaniah to kill you? But Gedaliah the son of Ahikam did not believe them. Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray you, and I will slay Ishmael the son of Nethaniah, and no man will know it: for why should he slay you, that all the Jews which are gathered unto thee should be scattered, and the remnant that are in Judah perish? But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, You shall not do this thing: for you are speaking falsely of Ishmael ( Jeremiah 40:11-16 ).

May God help us to give heed to the Word of God and to the warnings of God. Jesus said, "He that hath an ear, let him hear what the Spirit says to the church" ( Revelation 2:7 ). And may God give to us ears to hear and a heart that will respond unto the Lord. May the Lord bless and keep you. May the Lord guide you in your activities this week. May the hand of the Lord be upon your life for good that He might bless you. In Jesus' name. "

Dr. Constable's Expository Notes

The phrase "the word of the LORD came [to Jeremiah]" in Jeremiah 1:2 introduced Jeremiah’s prophecies in chapters 1-39, before the destruction of Jerusalem. Similarly, "the word which came to Jeremiah from the LORD" in Jeremiah 40:1 introduces his prophecies in chapters 40-45, after the fall of Jerusalem. [Note: Keil, 2:126.]

Evidently, after Jeremiah’s release in Jerusalem, Babylonian soldiers arrested him when they saw him in the city streets, supposing him to be a regular Judean. They took Jeremiah to Ramah, about five miles north of Jerusalem, along with the other chained Judean prisoners headed for exile. Ramah appears to have been a collection point for deportees before the long trip to Babylon.

Dr. Constable's Expository Notes

The second account of Jeremiah’s release 40:1-6

This account describes other things associated with Jeremiah being set at liberty. It contains more detail than Jeremiah 39:11-14.

Gill's Exposition of the Whole Bible

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 Jeremiah 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, Jeremiah 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 Jeremiah 40:4.

q Comment in Hos. v. 8,

Henry's Complete Commentary on the Bible

      1 The word that came to Jeremiah from the LORD, after that Nebuzar-adan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon.   2 And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place.   3 Now the LORD hath brought it, and done according as he hath said: because ye have sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you.   4 And now, behold, I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go.   5 Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go.   6 Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land.

      The title of this part of the book, which begins the chapter, seems misapplied (The word which came to Jeremiah), for here is nothing of prophecy in this chapter, but it is to be referred to Jeremiah 42:7; Jeremiah 42:7, where we have a message that God sent by Jeremiah to the captains and the people that remained. The story between is only to introduce that prophecy and show the occasion of it, that it may be the better understood, and Jeremiah, being himself concerned in the story, was the better able to give an account of it.

      In these verses we have Jeremiah's adhering, by the advice of Nebuzar-adan, to Gedaliah. It should seem that Jeremiah was very honourably fetched out of the court of the prison by the king of Babylon's princes (Jeremiah 39:13; Jeremiah 39:13), but afterwards, being found among the people in the city, when orders were given to the inferior officers to bind all they found that were of any fashion, in order to their being carried captives to Babylon, he, through ignorance and mistake, was bound among the rest and hurried away. Poor man! he seems to have been born to hardship and abuse--man of sorrows indeed! But when the captives were brought manacled to Ramah, not far off, where a council of war, or court-martial, was held for giving orders concerning them, Jeremiah was soon distinguished from the rest, and, by special order of the court, was discharged. 1. The captain of the guard solemnly owns him to be a true prophet (Jeremiah 40:2; Jeremiah 40:3): "The Lord thy God, whose messenger thou has been and in whose name thou hast spoken, has by thee pronounced this evil upon this place; they had fair warning given them of it, but they would not take the warning, and now the Lord hath brought it, and, as by thy mouth he said it, so by my hand he hath done what he said." He seems thus to justify what he had done, and to glory in it, that he had been God's instrument to fulfil that which Jeremiah had been his messenger to foretell; and upon that account it was indeed the most glorious action he had ever done. He tells all the people that were now in chains before him It is because you have sinned against the Lord that this thing has come upon you. The princes of Israel would never be brought to acknowledge this, though it was as evident as if it had been written with a sun-beam; but this heathen prince plainly sees it, that a people that had been so favoured as they had been by the divine goodness would never have been abandoned thus had they not been very provoking. The people of Israel had been often told this from the pulpit by their prophets, and they would not regard it; now they are told it from the bench by the conqueror, whom they dare not contradict and who will make them regard it. Note, Sooner or later men shall be made sensible that their sin is the cause of all their miseries. 2. He gives him free leave to dispose of himself as he thought fit. He loosed him from his chains a second time (Jeremiah 40:4; Jeremiah 40:4), invited him to come along with him to Babylon, not as a captive, but as a friend, as a companion; and I will set my eye upon thee (so the word is), not only, "I will look well to thee," but "I will show thee respect, will countenance thee, and will see that thou be safe and well provided for." If he was not disposed to go to Babylon, he might dwell where he pleased in his own country, for it was all now at the disposal of the conquerors. He may go to Anathoth if he please, and enjoy the field he has purchased there. A great change with this good man! He that but lately was tossed from one prison to another may now walk at liberty from one possession to another. 3. He advised him to go to Gedaliah and settle with him. This Gedaliah, made governor of the land under the king of Babylon, was an honest Jew, who (it is probably) betimes went over with his friends to the Chaldeans, and approved himself so well that he had this great trust put into his hands, Jeremiah 40:5; Jeremiah 40:5. While Jeremiah had not yet gone back, but stood considering what he should do, Nebuzar-adan, perceiving him neither inclined to go to Babylon nor determined whither to go, turned the scale for him, and bade him by all means go to Gedaliah. Sudden thoughts sometimes prove wise ones. But when he gave this counsel he did not design to bind him by it, nor will he take ill if he do not follow it: Go wheresoever it seemeth convenient unto thee. It is friendly in such cases to give advice, but unfriendly to prescribe and to be angry if our advice be not take. Let Jeremiah steer what course he pleases, Nebuzar-adan will agree to it, and believe he does for the best. Nor does he only give him his liberty, and an approbation of the measures he shall take, but provides for his support: He gave him victuals and a present, either in clothes or money, and so let him go. See how considerate the captain of the guard was in his kindness to Jeremiah. He set him at liberty, but it was in a country that was laid waste, and in which, as the posture of it now was, he might have perished, though it was his own country, if he had not been thus kindly furnished with necessaries. Jeremiah not only accepted his kindness, but took his advice, and went to Gedaliah, to Mizpah, and dwelt with him,Jeremiah 40:6; Jeremiah 40:6. Whether we may herein commend his prudence I know not; the event does not commend it, for it did not prove at all to his comfort. However, we may commend his pious affection to the land of Israel, that unless he were forced out of it, as Ezekiel, and Daniel, and other good men were, he would not forsake it, but chose rather to dwell with the poor in the holy land than with princes in an unholy one.