Read-Post Through the Bible

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Jeremiah 39 - This chapter gives an account of the siege and taking of Jerusalem; the flight, capture, and punishment of Zedekiah; the burning of the city; and the carrying away of the people, (a few of the meanest excepted), to Babylon, Jer_39:1-10; also of the release of Jeremiah, and the special orders of Nebuchadnezzar concerning him, Jer_39:11-14. The remaining verses relate to the subject of the preceding chapter; and contain promises of personal safety to Ebed-melech the Ethiopian amidst the public calamities, on account of his piety, and his humanity to the prophet, Jer_39:15-18. — Clarke 

Jeremiah 39 - As the prophet Isaiah, after he had largely foretold the deliverance of Jerusalem out of the hands of the king of Assyria, gave a particular narrative of the story, that it might appear how exactly the event answered to the prediction, so the prophet Jeremiah, after he had largely foretold the delivering of Jerusalem into the hands of the king of Babylon, gives a particular account of that sad event for the same reason. That melancholy story we have in this chapter, which serves to disprove the false flattering prophets and to confirm the word of God's messengers. We are here told,  I. That Jerusalem, after eighteen months' siege, was taken by the Chaldean army (Jer_39:1-3).  II. That king Zedekiah, attempting to make his escape, was seized and made a miserable captive to the king of Babylon (Jer_39:4-7).  III. That Jerusalem was burnt to the ground, and the people were carried captive, except the poor (Jer_39:8-10).  IV. That the Chaldeans were very kind to Jeremiah, and took particular care of him (Jer_39:11-14).  V. That Ebed-melech too, for his kindness, had a protection from God himself in this day of desolation (Jer_39:15-18). — Henry 

Jer 39:1-10 
Jerusalem was so strong, that the inhabitants believed the enemy could never enter it. But sin provoked God to withdraw his protection, and then it was as weak as other cities. Zedekiah had his eyes put out; so he was condemned to darkness who had shut his eyes against the clear light of God's word. Those who will not believe God's words, will be convinced by the event. Observe the wonderful changes of Providence, how uncertain are earthly possessions; and see the just dealings of Providence: but whether the Lord makes men poor or rich, nothing will profit them while they cleave to their sins. — MHCC

Jer 39:11-14 
The servants of God alone are prepared for all events; and they are delivered and comforted, while the wicked suffer. They often meet with more kindness from the profane, than from hypocritical professors of godliness. The Lord will raise them up friends, do them good, and perform all his promises. — MHCC

Jer 39:15-18 
Here is a message to assure Ebed-melech of a recompence for his great kindness to Jeremiah. Because thou hast put thy trust in me, saith the Lord. God recompenses men's services according to their principles. Those who trust God in the way of duty, as this good man did, will find that their hope shall not fail in times of the greatest danger. — MHCC

Jer 39:1-10 

We were told, in the close of the foregoing chapter, that Jeremiah abode patiently in the court of the prison, until the day that Jerusalem was taken. He gave the princes no further disturbance by his prophesying, nor they him by their persecutions; for he had no more to say than what he had said, and, the siege being carried on briskly, God found them other work to do. See here what it came to.
I. The city is at length taken by storm; for how could it hold out when God himself fought against it? Nebuchadnezzar's army sat down before it in the ninth year of Zedekiah, in the tenth month (Jer_39:1), in the depth of winter. Nebuchadnezzar himself soon after retired to take his pleasure, and left his generals to carry on the siege: they intermitted it awhile, but soon renewed it with redoubled force and vigour. At length, in the eleventh year, in the fourth month, about midsummer, they entered the city, the soldiers being so weakened by famine, and all their provisions being now spent, that they were not able to make any resistance, Jer_39:2. Jerusalem was so strong a place that nobody would have believed the enemy could ever enter its gates, Lam_4:12. But sin had provoked God to withdraw his protection, and then, like Samson when his hair was cut, it was weak as other cities.
II. The princes of the king of Babylon take possession of the middle gate, Jer_39:3. Some think that this was the same with that which is called the second gate (Zep_1:10), which is supposed to be in the middle wall that divided between one part of the city and the other. Here they cautiously made a half, and durst not go forward into so large a city, among men that perhaps would sell their lives as dearly as they could, until they had given directions for the searching of all places, that they might not be surprised by any ambush. They sat in the middle gate, thence to take a view of the city and give orders. The princes are here named, rough and uncouth names they are, to intimate what a sad change sin had made; there, where Eliakim and Hilkiah, who bore the name of the God of Israel, used to sit, now sit Nergal-sharezer, and Samgar-nebo, etc., who bore the names of the heathen gods. Rab-saris and Rab-mag are supposed to be not the names of distinct persons, but the titles of those whose names go before. Sarsechim was Rab-saris, that is, captain of the guard; and Nergal-sharezer, to distinguish him from the other of the same name that is put first, is called Ram-mag - camp-master, either muster-master or quarter-master: these and the other great generals sat in the gate. And now was fulfilled what Jeremiah prophesied long since (Jer_1:15), that the families of the kingdoms of the north should set every one his throne at the entering of the gates of Jerusalem. Justly do the princes of the heathen set up themselves there, where the gods of the heathen had been so often set up.

III. Zedekiah, having in disguise perhaps seen the princes of the king of Babylon take possession of one of the gates of the city, thought it high time to shift for his own safety, and, loaded with guilt and fear, he went out of the city, under no other protection but that of the night (Jer_39:4), which soon failed him, for he was discovered, pursued, and overtaken. Though he made the best of his way, he could make nothing of it, could not get forward, but in the plains of Jericho fell into the hands of the pursuers, Jer_39:5. Thence he was brought prisoner to Riblah, where the king of Babylon passed sentence upon him as a rebel, not sentence of death, but, one many almost say, a worse thing. For, 1. He slew his sons before his eyes, and they must all be little, some of them infants, for Zedekiah himself was now but thirty-two years of age. The death of these sweet babes must needs be so many deaths to himself, especially when he considered that his own obstinacy was the cause of it, for he was particularly told of this thing: They shall bring forth thy wives and children to the Chaldeans, Jer_38:23. 2. He slew all the nobles of Judah (Jer_39:6), probably not those princes of Jerusalem who had advised him to this desperate course (it would be a satisfaction to him to see them cut off), but the great men of the country, who were innocent of the matter. 3. He ordered Zedekiah to have his eyes put out (Jer_39:7), so condemning him to darkness for life who had shut his eyes against the clear light of God's word, and was of those princes who will not understand, but walk on in darkness, Psa_82:5. 4. He bound him with two brazen chains or fetters (so the margin reads it), to carry him away to Babylon, there to spend the rest of his days in misery. All this sad story we had before, 2Ki_25:4, etc.

IV. Some time afterwards the city was burnt, temple and palace and all, and the wall of it broken down, Jer_39:8. “O Jerusalem, Jerusalem! this comes of killing the prophets, and stoning those that were sent to thee. O Zedekiah, Zedekiah! this thou mightest have prevented if thou wouldst but have taken God's counsel, and yielded in time.”

V. The people that were left were all carried away captives to Babylon, Jer_39:9. Now they must bid a final farewell to the land of their nativity, that pleasant land, and to all their possessions and enjoyments in it, must be driven some hundreds of miles, like beasts, before the conquerors, that were now their cruel masters, must lie at their mercy in a strange land, and be servants to those who would be sure to rule them with rigour. The word tyrant is originally a Chaldee word, and is often used for lords by the Chaldee paraphrast, as if the Chaldeans, when they were lords, tyrannized more than any other: we have reason to think that the poor Jews had reason to say so. Some few were left behind, but they were the poor of the people, that had nothing to lose, and therefore never made any resistance. And they not only had their liberty, and were left to tarry at home, but the captain of the guard gave them vineyards and fields at the same time, such as they were never masters of before, Jer_39:10. Observe here, 1. The wonderful changes of Providence. Some are abased, others advanced, 1Sa_2:5. The hungry are filled with good things, and the rich sent empty away. The ruin of some proves the rise of others. Let us therefore in our abundance rejoice as though we rejoiced not, and in our distresses weep as though we wept not. 2. The just retributions or Providence. The rich had been proud oppressors, and now they were justly punished for their injustice; the poor had been patient sufferers, and now they were graciously rewarded for their patience and amends made them for all their losses; for verily there is a God that judges in the earth, even in this world, much more in the other. — Henry 

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Jer 39:11-18 

Here we must sing of mercy, as in the former part of the chapter we sang of judgment, and must sing unto God of both. We may observe here,

I. A gracious providence concerning Jeremiah. When Jerusalem was laid in ruins, and all men's hearts failed them for fear, then might he lift up his head with comfort, knowing that his redemption drew nigh, as Christ's followers when the second destruction of Jerusalem was hastening on, Luk_21:28. Nebuchadnezzar had given particular orders that care should be taken of him, and that he should be in all respects well used, Jer_39:11, Jer_39:12. Hebuzar-adan and the rest of the king of Babylon's princes observed these orders, discharged him out of prison, and did every thing to make him easy, Jer_39:13, Jer_39:14. Now we may look upon this, 1. As a very generous act of Nebuchadnezzar, who, though he was a haughty potentate, yet took cognizance of this poor prophet. Doubtless he had received information concerning him from the deserters, that he had foretold the king of Babylon's successes against Judah and other countries, that he had pressed his prince and people to submit to him, and that he had suffered very hard things for so doing; and in consideration of all this (though perhaps he might have heard also that he had foretold the destruction of Babylon at length) he gave him these extraordinary marks of his favour. Note, It is the character of a great soul to take notice of the services and sufferings of the meanest. It was honourably done of the king to give this charge even before the city was taken, and of the captains to observe it even in the heat of action, and it is recorded for imitation. 2. As a reproach to Zedekiah and the princes of Israel. They put him in prison, and the king of Babylon and his princes took him out. God's people and ministers have often found fairer and kinder usage among strangers and infidels than among those that call themselves of the holy city. Paul found more favour and justice with king Agrippa than with Ananias the high priest. 3. As the performance of God's promise to Jeremiah, in recompence for his services. I will cause the enemy to treat thee well in the day of evil, Jer_15:11. Jeremiah had been faithful to his trust as a prophet, and now God approves himself faithful to him and the promise he had made him. Now he is comforted according to the time wherein he had been afflicted, and sees thousands fall on each hand and himself safe. The false prophets fell by those judgments which they said should never come (Jer_14:15), which made their misery the more terrible to them. The true prophet escaped those judgments which he said would come, and that made his escape the more comfortable to him. The same that were the instruments of punishing the persecutors were the instruments of relieving the persecuted; and Jeremiah thought never the worse of his deliverance for its coming by the hand of the king of Babylon, but saw the more of the hand of God in it. A fuller account of this matter we shall meet with in the next chapter.

II. A gracious message to Ebed-melech, to assure him of a recompence for his kindness to Jeremiah. This message was sent to him by Jeremiah himself, who, when he returned him thanks for his kindness to him, thus turned him over to God to be his paymaster. He relieved a prophet in the name of a prophet, and thus he had a prophet's reward. This message was delivered to him immediately after he had done that kindness to Jeremiah, but it is mentioned here after the taking of the city, to show that, as God was kind to Jeremiah at that time, so he was to Ebed-melech for his sake; and it was a token of special favour to both, and they ought so to account it, that they were not involved in any of the common calamities. Jeremiah is directed to tell him, 1. That God would certainly bring upon Jerusalem the ruin that had been long and often threatened; and, for his further satisfaction in having been kind to Jeremiah, he should see him abundantly proved a true prophet, Jer_39:16. 2. That God took notice of the fear he had of the judgments coming. Though he was bravely bold in the service of God, yet he was afraid of the rod of God. The enemies were men of whom he was afraid, Note, God knows how to adapt and accommodate his comforts to the fears and griefs of his people, for he knows their souls in adversity. 3. That he shall be delivered from having a share in the common calamity: I will deliver thee; I will surely deliver thee. He had been instrumental to deliver God's prophet out of the dungeon, and now God promises to deliver him; for he will be behind-hand with none for any service they do, directly or indirectly, for his name: “Thou has saved Jeremiah's life, that was precious to thee, and therefore thy life shall be given thee for a prey.” 4. The reason given for this distinguishing favour which God had in store for him is because thou hast put thy trust in me, saith the Lord. God, in recompensing men's services, has an eye to the principle they go upon in those services, and rewards according to those principles; and there is no principle of obedience that will be more acceptable to God, nor have a greater influence upon us, than a believing confidence in God. Ebed-melech trusted in God that he would own him, and stand by him, and then he was not afraid of the face of man. And those who trust God, as this good man did, in the way of duty, will find that their hope shall not make them ashamed in times of the greatest danger. — Henry

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   (Jer 40)  "The word that came to Jeremiah from the LORD, 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 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.

[7] 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 them that were not carried away captive to Babylon; [8] Then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of a Maachathite, they and their men. [9] 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, and serve the king of Babylon, and it shall be well with you. [10] As for me, behold, I will dwell at Mizpah, to serve the Chaldeans, which will come unto us: but ye, gather ye wine, and summer fruits, and oil, and put [them] in your vessels, and dwell in your cities that ye have taken. [11] Likewise when all the Jews that [were] in Moab, and among the Ammonites, and in Edom, and 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; [12] Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much.

[13] Moreover Johanan the son of Kareah, and all the captains of the forces that [were] in the fields, came to Gedaliah to Mizpah, [14] And said unto him, Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not. [15] Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know [it:] wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant in Judah perish? [16] But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael."

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Jeremiah 40 - 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.  — Gill

Jeremiah 40 - We have attended Jerusalem's funeral pile, and have taken our leave of the captives that were carried to Babylon, not expecting to hear any more of them in this book: perhaps we may in Ezekiel; and we must in this and the four following chapters observe the story of those few Jews that were left to remain in the land after their brethren were carried away, and it is a very melancholy story; for, though at first there were some hopeful prospects of their well-doing, they soon appeared as obstinate in sin as ever, unhumbled and unreformed, till, all the rest of the judgments threatened in Deu. 28 being brought upon them, that which in the last verse of that dreadful chapter completes the threatenings was accomplished, “The Lord shall bring thee into Egypt again.” In this chapter we have,  I. A more particular account of Jeremiah's discharge and his settlement with Gedaliah (Jer_40:1-6).  II. The great resort of the Jews that remained scattered in the neighbouring countries to Gedaliah, who was made their governor under the king of Babylon; and the good posture they were in for a while under him (Jer_40:7-12).  III. A treacherous design formed against Gedaliah, by Ishmael, which we shall find executed in the next chapter (Jer_40:13-16). — Henry 

Jer 40:1-6 
The captain of the guard seems to glory that he had been God's instrument to fulfil, what Jeremiah had been God's messenger to foretell. Many can see God's justice and truth with regard to others, who are heedless and blind as to themselves and their own sins. But, sooner or later, all men shall be made sensible that their sin is the cause of all their miseries. Jeremiah has leave to dispose of himself; but is advised to go to Gedaliah, governor of the land under the king of Babylon. It is doubtful whether Jeremiah acted right in this decision. But those who desire the salvation of sinners, and the good of the church, are apt to expect better times from slight appearances, and they will prefer the hope of being useful, to the most secure situations without it. — MHCC

Jer 40:7-16 
Jeremiah had never in his prophecies spoken of any good days for the Jews, to come immediately after the captivity; yet Providence seemed to encourage such an expectation. But how soon is this hopeful prospect blighted! When God begins a judgment, he will complete it. While pride, ambition, or revenge, bears rule in the heart, men will form new projects, and be restless in mischief, which commonly ends in their own ruin. Who would have thought, that after the destruction of Jerusalem, rebellion would so soon have sprung up? There can be no thorough change but what grace makes. And if the miserable, who are kept in everlasting chains for the judgment of the great day, were again permitted to come on earth, the sin and evil of their nature would be unchanged. Lord, give us new hearts, and that new mind in which the new birth consists, since thou hast said we cannot without it see thy heavenly kingdom. — MHCC

Jer 40:1-6 
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 Jer_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 (Jer_39:13, Jer_39:14), 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 (Jer_40:2, Jer_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 (Jer_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, Jer_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, Jer_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. — Henry 

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Jer 40:7-16 
We have in these verses,

I. A bright sky opening upon the remnant of the Jews that were left in their own land, and a comfortable prospect given them of some peace and quietness after the many years of trouble and terror with which they had been afflicted. Jeremiah indeed had never in his prophecies spoken of any such good days reserved for the Jews immediately after the captivity; but Providence seemed to raise and encourage such an expectation, and it would be to that miserable people as life from the dead. Observe the particulars.

1. Gedaliah, one of themselves, is made governor in the land, by the king of Babylon, Jer_40:7. To show that he designed to make and keep them easy he did not give this commission to one of the princes of Babylon, but to one of their brethren, who, they might be sure, would seek their peace. He was the son of Ahikam, the son of Shaphan, one of the princes. We read of his father (Jer_26:24) that he took Jeremiah's part against the people. He seems to have been a man of great wisdom and a mild temper, and under whose government the few that were left might have been very happy. The king of Babylon had a good opinion of him and reposed a confidence in him, for to him he committed all that were left behind.

2. There is great resort to him from all parts, and all those that were now the Jews of the dispersion came and put themselves under his government and protection. (1.) The great men that had escaped the Chaldeans by force came and quietly submitted to Gedaliah, for their own safety and common preservation. Several are here named, Jer_40:8. They came with their men, their servants, their soldiers, and so strengthened one another; and the king of Babylon had such a good opinion of Gedaliah his delegate that he was not at all jealous of the increase of their numbers, but rather pleased with it. (2.) The poor men that had escaped by flight into the neighbouring countries of Moab, Ammon, and Edom, were induced by the love they bore to their own land to return to it again as soon as they heard that Gedaliah was in authority there, Jer_40:11, Jer_40:12. Canaan itself would be an unsafe unpleasant country if there were no government nor governors there, and those that loved it dearly would not come back to it till they heard there were. It would be a great reviving to those that were dispersed to come together again, to those that were dispersed into foreign countries to come together in their own country, to those that were under strange kings to be under a governor of their own nation. See here in wrath God remembered mercy, and yet admitted some of them upon a further trial of their obedience.

3. The model of this new government is drawn up and settled by an original contract, which Gedaliah confirmed with an oath, a solemn oath (Jer_40:9): He swore to them and to their men, it is probably according to the warrant and instructions he had received from the king of Babylon, who empowered him to give them these assurances. (1.) They must own the property of their lands to be in the Chaldeans. “Come” (says Gedaliah), “fear not to serve the Chaldeans. Fear not the sin of it.” Though the divine law had forbidden them to make leagues with the heathen, yet the divine sentence had obliged them to yield to the king of Babylon. “Fear not the reproach of it, and the disparagement it will be to your nation; it is what God has brought you to, has bound you to, and it is no disgrace to any to comply with him. Fear not the consequences of it, as if it would certainly make you and yours miserable; no, you will find the king of Babylon not so hard a landlord as you apprehend him to be; if you will but live peaceably, peaceably you shall live; disturb not the government, and it will not disturb you. Serve the king of Babylon and it shall be well with you.” If they should make any difficulty of doing personal homage, or should be apprehensive of danger when the Chaldeans should come among them, Gedaliah, probably by instruction from the king of Babylon, undertakes upon all occasions to act for them, and make their application acceptable to the king (Jer_40:10): “As for me, behold, I will dwell at Mizpah, to serve the Chaldeans, to do homage to them in the name of the whole body if there be occasion, to receive orders, and to pay them their tribute when the come to us.” All that passes between them and the Chaldeans shall pass through his hand; and, if the Chaldeans put such a confidence in him, surely his own countrymen may venture to do it. Gedaliah is willing thus to give them the assurance of an oath that he will do his part in protecting them, but, being apt to err (as many good men are) on the charitable side, he did not require an oath from them that they would be faithful to him, else the following mischief might have been prevented. However, protection draws allegiance though it be not sworn, and by joining in with Gedaliah they did, in effect, consent to the terms of government, that they should serve the king of Babylon. But, (2.) Though they own the property of their lands to be in the Chaldeans, yet, upon that condition, they shall have the free enjoyment of them and all the profits of them (Jer_40:10): “Gather you wine and summer fruits, and take them for your own use; put them in your vessels, to be laid up for winter-store, as those do that live in a land of peace and hope to eat the labour of your hand, nay, the labour of other people's hands, for you reap what they sowed.” Or perhaps they were the spontaneous products of that fertile soil, for which none had laboured. And accordingly we find (Jer_40:12) that they gathered wine and summer fruits very much, such as were at present upon the ground, for their corn-harvest was over some time before Jerusalem was taken. While Gedaliah was in care for the public safety he left them to enjoy the advantages of the public plenty, and, for aught that appears, demanded no tribute from them; for he sought not his own profit, but the profit of many.

II. Here is a dark cloud gathering over this infant state, and threatening a dreadful storm. How soon is this hopeful prospect blasted! For when God begins in judgment he will make an end. It is here intimated to us, 1. That Baalis the king of the Ammonites had a particular spite at Gedaliah, and was contriving to take him off, either out of malice to the nation of the Jews, whose welfare he hated the thought of, or a personal pique against Gedaliah, Jer_40:14. Some make Baalis to signify the queen-mother of the king of the Ammonites, or queen-dowager, as if she were the first mover of the bloody and treacherous design. One would have thought this little remnant might be safe when the great king of Babylon protected it; and ye it is ruined by the artifices of this petty prince or princess. happy are those that have the King of kings of their side, who can take the wise in their own craftiness; for the greatest earthly king cannot with all his power secure us against fraud and treachery. 2. That he employed Ishmael, the son of Nethaniah, as the instrument of his malice, instigated him to murder Gedaliah, and, that he might have a fair opportunity to do it, directed him to go and enrol himself among his subjects and promise him fealty. Nothing could be more barbarous than the design itself, nor more base than the method of compassing it. How wretchedly is human nature corrupted and degenerated (even in those that pretend to the best blood) when it is capable of admitting the thought of such abominable wickedness! Ishmael was of the seed royal, and would therefore be easily tempted to envy and hate one that set up for a governor in Judah, who was not, as he was, of David's line, though he had ever so much of David's spirit. 3. That Johanan, a brisk and active man, having got scent of this plot, informed Gedaliah of it, yet taking it for granted he could not but know of it before, the proofs of the matter being so very plain: Dost thou certainly know? surely thou dost, Jer_40:14. He gave him private intelligence of it (Jer_40:15), hoping he would then take the more notice of it. He proffered his service to prevent it, by taking off Ishmael, whose very name was ominous to all the seed of Isaac: I will slay him. Wherefore should he slay thee? Herein he showed more courage and zeal than sense of justice; for, if it be lawful to kill for prevention, who then can be safe, since malice always suspects the worst? 4. That Gedaliah, being a man of sincerity himself, would by no means give credit to the information given him of Ishmael's treachery. He said, Thou speakest falsely of Ishmael. Herein he discovered more good humour than discretion, more of the innocency of the dove than the wisdom of the serpent. Princes become uneasy to themselves and all about them when they are jealous. Queen Elizabeth said that she would believe no more evil of her people than a mother would believe of her own children; yet many have been ruined by being over-confident of the fidelity of those about them. — Henry 

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  (Jer 41)  "Now it came to pass in the seventh month, [that] Ishmael the son of Nethaniah the son of Elishama, of the seed royal, and the princes of the king, even ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah. [2] Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land. [3] Ishmael also slew all the Jews that were with him, [even] with Gedaliah, at Mizpah, and the Chaldeans that were found there, [and] the men of war.

[4] And it came to pass the second day after he had slain Gedaliah, and no man knew [it, 5] That there came certain from Shechem, from Shiloh, and from Samaria, [even] fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring [them] to the house of the LORD. [6] And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went: and it came to pass, as he met them, he said unto them, Come to Gedaliah the son of Ahikam. [7] And it was [so,] when they came into the midst of the city, that Ishmael the son of Nethaniah slew them, [and cast them] into the midst of the pit, he, and the men that [were] with him. [8] But ten men were found among them that said unto Ishmael, Slay us not: for we have treasures in the field, of wheat, and of barley, and of oil, and of honey. So he forbare, and slew them not among their brethren. [9] Now the pit wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah, [was] it which Asa the king had made for fear of Baasha king of Israel: [and] Ishmael the son of Nethaniah filled it with [them that were] slain. [10] Then Ishmael carried away captive all the residue of the people that [were] in Mizpah, [even] the king's daughters, and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam: and Ishmael the son of Nethaniah carried them away captive, and departed to go over to the Ammonites.

[11] But when Johanan the son of Kareah, and all the captains of the forces that [were] with him, heard of all the evil that Ishmael the son of Nethaniah had done, [12] Then they took all the men, and went to fight with Ishmael the son of Nethaniah, and found him by the great waters that [are] in Gibeon. [13] Now it came to pass, [that] when all the people which [were] with Ishmael saw Johanan the son of Kareah, and all the captains of the forces that [were] with him, then they were glad. [14] So all the people that Ishmael had carried away captive from Mizpah cast about and returned, and went unto Johanan the son of Kareah. [15] But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites. [16] Then took Johanan the son of Kareah, and all the captains of the forces that [were] with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after [that] he had slain Gedaliah the son of Ahikam, [even] mighty men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon: [17] And they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt, [18] Because of the Chaldeans: for they were afraid of them, because Ishmael the son of Nethaniah had slain Gedaliah the son of Ahikam, whom the king of Babylon made governor in the land."

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Jeremiah 41 - INTRODUCTION TO JEREMIAH 41

This chapter relates the event of the conspiracy against Gedaliah Johanan and the princes had informed him of, to which he gave no credit; but it proved true. An account is given of the murder of Gedaliah, and of the Jews and Chaldeans with him; and of the perpetrators of it, Jer_41:1; and of the chief of them, Ishmael's treacherous dealing with fourscore men that came from several parts to the house of God to offer sacrifice, who all perished by his hands, excepting ten, Jer_41:4; and of the rest of the people at Mizpah being carried away, in order to be captives among the Ammonites, Jer_41:10; and of Johanan, and the rest of the captives, hearing of all this, and coming out to fight with Ishmael; upon which the people deserted him, and he fled to the Ammonites, Jer_41:11; and of Johanan and the people settling in the way to Egypt, to flee there on occasion, should the Chaldeans fall on them for what was done to the governor, which they feared, Jer_41:16.  — Gill

Jeremiah 41 - It is a very tragical story that is related in this chapter, and shows that evil pursues sinners. The black cloud that was gathering in the foregoing chapter here bursts in a dreadful storm. Those few Jews that escaped the captivity were proud to think that they were still in their own land, when their brethren had gone they knew not whither, were fond of the wine and summer-fruits they had gathered, and were very secure under Gedaliah's protectorship, when, on a sudden, even these remains prove ruins too.  I. Gedaliah is barbarously slain by Ishmael (Jer_41:1, Jer_41:2).  II. All the Jews that were with him were slain likewise (Jer_41:3) and a pit filled with their dead bodies (Jer_41:9).  III. Some devout men, to the number of fourscore, that were going towards Jerusalem, were drawn in by Ishmael, and murdered likewise (Jer_41:4-7). Only ten of them escaped (Jer_41:8 ).  IV. Those that escaped the sword were taken prisoners by Ishmael, and carried off towards the country of the Ammonites (Jer_41:10).  V. By the conduct and courage of Johanan, though the death of the slain is not revenged, yet the prisoners are recovered, and he now becomes their commander-in-chief (Jer_41:11-16).  VI. His project is to carry them into the land of Egypt (Jer_41:17, Jer_41:18), which we shall hear more of in the next chapter. — Henry 

Jer 41:1-10 
Those who hate the worshippers of God, often put on the appearance of piety, that they may the easier hurt them. As death often meets men where they least expect it, we should continually search whether we are in such a state and frame of mind, as we would wish to be found in when called to appear before our Judge. Sometimes the ransom of a man's life is his riches. But those who think to bribe death, saying, Slay us not, for we have treasures in the field, will find themselves wretchedly deceived. This melancholy history warns us, never to be secure in this world. We never can be sure of peace on this side heaven. — MHCC

Jer 41:11-18 
The success of villany must be short, and none can prosper who harden their hearts against God. And those justly lose comfort in real fears, who excuse themselves in sin by pretended fears. The removal of a prudent and peaceable ruler, and the succession of another who is rash and ambitious, affects the welfare of many. Only those are happy and steady who fear the Lord and walk in his ways. — MHCC

Jer 41:1-10 
It is hard to say which is more astonishing, God's permitting or men's perpetrating such villanies as here we find committed. Such base, barbarous, bloody work is here done by men who by their birth should have been men of honour, by their religion just men, and this done upon those of their own nature, their own nation, their own religion, and now their brethren in affliction, when they were all brought under the power of the victorious Chaldeans, and smarting under the judgments of God, upon no provocation, nor with any prospect of advantage - all done, not only in cold blood, but with art and management. We have scarcely such an instance of perfidious cruelty in all the scripture; so that with John, when he saw the woman drunk with the blood of the saints, we may well wonder with great admiration. But God permitted it for the completing of the ruin of an unhumbled people, and the filling up of the measure of their judgments, who had filled up the measure of their iniquities. Let it inspire us with an indignation at the wickedness of men and an awe of God's righteousness.

I. Ishmael and his party treacherously killed Gedaliah himself in the first place. Though the king of Babylon had made him a great man, had given him a commission to be governor of the land which he had conquered, though God had made him a good man and a great blessing to his country, and his agency for its welfare was as life from the dead, yet neither could secure him. Ishmael was of the seed royal (Jer_41:1) and therefore jealous of Gedaliah's growing greatness, and enraged that he should merit and accept a commission under the king of Babylon. He had ten men with him that were princes of the king too, guided by the same peevish resentments that he was; these had been with Gedaliah before, to put themselves under his protection (Jer_40:8 ), and now came again to make him a visit; and they did eat bread together in Mizpah. he entertained them generously, and entertained no jealousy of them, notwithstanding the information given him by Johanan. They pretended friendship to him, and gave him no warning to stand on his guard; he was in sincerity friendly to them, and did all he could to oblige them. But those that did eat bread with him lifted up the heel against him. They did not pick a quarrel with him, but watched an opportunity, when they had him alone, and assassinated him, Jer_41:2.

II. They likewise put all to the sword that they found in arms there, both Jews and Chaldeans, all that were employed under Gedaliah or were in any capacity to revenge his death, Jer_41:3. As if enough of the blood of Israelites had not been shed by the Chaldeans, their own princes here mingle it with the blood of the Chaldeans. The vine-dressers and the husbandmen were busy in the fields, and knew nothing of this bloody massacre; so artfully was it carried on and concealed.

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III. Some good honest men, that were going all in tears to lament the desolations of Jerusalem, were drawn in by Ishmael, and murdered with the rest. Observe, 1. Whence they came (Jer_41:5) - from Shechem, Samaria, and Shiloh, places that had been famous, but wee now reduced; they belonged to the ten tribes, but there were some in those countries that retained an affection for the worship of the God of Israel. 2. Whither they were going - to the house of the Lord, the temple at Jerusalem, which, no doubt, they had heard of the destruction of, and were going to pay their respects to its ashes, to see its ruins, that their eye might affect their heart with sorrow for them. They favour the dust thereof, Psa_102:14. They took offerings and incense in their hand, that if they should find any altar there, though it were but an altar of earth, and any priest ready to officiate, they might not be without something to offer; if not, yet they showed their good-will, as Abraham, when he came to the place of the altar, though the altar was gone. The people of God used to go rejoicing to the house of the Lord, but these went in the habit of mourners, with their clothes rent and their heads shaven; for the providence of God loudly called to weeping and mourning, because it was not with the faithful worshippers of God as in months past. 3. How they were decoyed into a fatal snare by Ishmael's malice. Hearing of their approach, he resolved to be the death of them too, so bloodthirsty was he. He seemed as if he hated every one that had the name of an Israelite or the face of an honest man. These pilgrims towards Jerusalem he had a spite to, for the sake of their errand. Ishmael went out to meet them with crocodiles' tears, pretending to bewail the desolations of Jerusalem as much as they; and, to try how they stood affected to Gedaliah and his government, he courted them into the town and found them to have a respect for him, which confirmed him in his resolution to murder them. He said, Come to Gedaliah, pretending he would have them come and live with him, when really he intended that they should come and die with him, Jer_41:6. They had heard such a character of Gedaliah that they were willing enough to be acquainted with him; but Ishmael, when he had them in the midst of the town, fell upon them and slew them (Jer_41:7), and no doubt took the offerings they had and converted them to his own use; for he that would not stick at such a murder would not stick at sacrilege. Notice is taken of his disposing of the dead bodies of these and the rest that he had slain; he tumbled them all into a great pit (Jer_41:7), the same pit that Asa king of Judah had digged long before, either in the city or adjoining to it, when he built or fortified Mizpah (1Ki_15:22), to be a frontier-garrison against Baasha king of Israel and for fear of him, Jer_41:9. Note, Those that dig pits with a good intention know not what bad use they may be put to, one time or other. He slew so many that he could not afford them each a grave, or would not do them so much honour, but threw them all promiscuously into one pit. Among these last that were doomed to the slaughter there were ten that obtained a pardon, by working, not on the compassion, but the covetousness, of those that had them at their mercy, Jer_41:8. They said to Ishmael, when he was about to suck their blood, like an insatiable horseleech, after that of the companions, Slay us not, for we have treasurers in the field, country treasures, large stocks upon the ground, abundance of such commodities as the country affords, wheat and barley, and oil and honey, intimating that they would discover it to him and put him in possession of it all, if he would spare them. Skin for skin, and all that a man has, will he give for his life. This bait prevailed. Ishmael saved them, not for the love of mercy, but for the love of money. Here were riches kept for the owners thereof, not to their hurt (Ecc_5:13) and to cause them to lose their lives (Job_31:39), but to their good and the preserving of their lives. Solomon observes that sometimes the ransom of a man's life is his riches. But those who think thus to bribe death, when it comes with commission, and plead with it, saying, Slay us not, for we have treasures in the field, will find death inexorable and themselves wretchedly deceived.

IV. He carried off the people prisoners. The king's daughters (whom the Chaldeans cared not for troubling themselves with when they had the king's sons) and the poor of the land, the vine-dressers and husband-men, that were committed to Gedaliah's charge, were all led away prisoners towards the country of the Ammonites (Jer_41:10), Ishmael probably intending to make a present of them, as the trophies of his barbarous victory, to the king of that country, that set him on. This melancholy story is a warning to us never to be secure in this world. Worse may be yet to come when we think the worst is over; and that end of one trouble, which we fancy to be the end of all trouble, may prove to be the beginning of another, of a greater. These prisoners thought, Surely the bitterness of death, and of captivity, is past; and yet some died by the sword and others went into captivity. When we think ourselves safe, and begin to be easy, destruction may come that way that we little expect it. There is many a ship wrecked in the harbour. We can never be sure of peace on this side heaven. — Henry

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Jer 41:11-18 
It would have been well if Johanan, when he gave information to Gedaliah of Ishmael's treasonable design, though he could not obtain leave to kill Ishmael and to prevent it that way, yet had staid with Gedaliah; for he, and his captains, and their forces, might have been a life-guard to Gedaliah and a terror to Ishmael, and so have prevented the mischief without the effusion of blood: but, it seems they were out upon some expedition, perhaps no good one, and so were out of the way when they should have been upon the best service. Those that affect to ramble are many times out of their place when they are most needed. However, at length they hear of all the evil that Ishmael had done (Jer_41:11), and are resolved to try an after-game, which we have an account of in these verses. 1. We heartily wish Johanan could have taken revenge upon the murderers, but he prevailed only to rescue the captives. Those that had shed so much blood, it was a pity but their blood should have been shed; and it is strange that vengeance suffered them to live; yet it did. Johanan gathered what forces he could and went to fight with Ishmael (Jer_41:12), upon notice of the murders he had committed (for though he concealed it for a time, Jer_41:4, yet murder will out) and which way he was gone; he pursued him, and overtook him by the great pool of Gibeon, which we read of, 2Sa_2:13. And, upon his appearing with such a force, Ishmael's heart failed him, his guilty conscience flew in his face, and he durst not stand his ground against an enemy that was something like a match for him. The most cruel are often the most cowardly. The poor captives were glad when they saw Johanan and the captains that were with him, looking upon them as their deliverers (Jer_41:13), and they immediately found a way to wheel about and come over to them (Jer_41:14), Ishmael not offering to detain them when he saw Johanan. Note, Those that would be helped must help themselves. These captives staid not till their conquerors were beaten, but took the first opportunity to make their escape, as soon as they saw their friends appear and their enemies thereby disheartened. Ishmael quitted his pray to save his life, and escaped with eight men, Jer_41:15. it seems, two of his ten men, that were his banditti or assassins (spoken of Jer_41:1), either deserted him or were killed in the engagement; but he made the best of his way to the Ammonites, as a perfect renegado, that had quite abandoned all relation to the commonwealth of Israel, though he was of the seed royal, and we hear no more of him. 2. We heartily wish that Johanan, when he had rescued the captives, would have sat down quietly with them, and governed them peaceably, as Gedaliah did; but, instead of that, he is for leading them into the land of Egypt, as Ishmael would have led them into the land of the Ammonites; so that though he got the command over them in a better way than Ishmael did, and honestly enough, yet he did not use it much better. Gedaliah, who was of a meek and quiet spirit, was a great blessing to them; but Johanan, who was of a fierce and restless spirit, was set over them for their hurt, and to complete their ruin, even after they were, as they thought, redeemed. Thus did God still walk contrary to them. (1.) The resolution of Johanan and the captains was very rash; nothing would serve them but they would go to enter into Egypt (Jer_41:17), and, in order to that, they encamped for a time in the habitation of Chimham, by Bethlehem, David's city. Probably it was some land which David gave to Chimham, the son of Barzillai, which, though it returned to David's family at the year of the Jubilee, yet still bore the name of Chimham. Here Johanan made his headquarters, steering his course towards Egypt, either from a personal affection to that country or an ancient national confidence in the Egyptians for help in distress. Some of the mighty men of war, it seems had escaped; those he took with him, and the women and children, whom he had recovered from Ishmael, who were thus emptied from vessel to vessel, because they were yet unchanged. (2.) The reason for this resolution was very frivolous. They pretended that they were afraid of the Chaldeans, that they would come and do I know not what with them, because Ishmael had killed Gedaliah, Jer_41:18. I cannot think they really had any apprehensions of danger upon this account; for, though it is true that the Chaldeans had cause enough to resent the murder of their viceroy, yet they were not so unreasonable, or unjust, as to revenge it upon those who appeared so vigorously against the murderers. But they only make use of this as a sham to cover that corrupt inclination of their unbelieving ancestors, which was so strong in them, to return into Egypt. Those will justly lose their comfort in real fears that excuse themselves in sin with pretended fears. — Henry 

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(Jer 42)  "Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near, [2] And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, [even] for all this remnant; (for we are left [but] a few of many, as thine eyes do behold us:) [3] That the LORD thy God may show us the way wherein we may walk, and the thing that we may do. [4] Then Jeremiah the prophet said unto them, I have heard [you;] behold, I will pray unto the LORD your God according to your words; and it shall come to pass, [that] whatsoever thing the LORD shall answer you, I will declare [it] unto you; I will keep nothing back from you. [5] Then they said to Jeremiah, The LORD be a true and faithful witness between us, if we do not even according to all things for the which the LORD thy God shall send thee to us. [6] Whether [it be] good, or whether [it be] evil, we will obey the voice of the LORD our God, to whom we send thee; that it may be well with us, when we obey the voice of the LORD our God.

[7] And it came to pass after ten days, that the word of the LORD came unto Jeremiah. [8] Then called he Johanan the son of Kareah, and all the captains of the forces which [were] with him, and all the people from the least even to the greatest, [9] And said unto them, Thus saith the LORD, the God of Israel, unto whom ye sent me to present your supplication before him; [10] If ye will still abide in this land, then will I build you, and not pull [you] down, and I will plant you, and not pluck [you] up: for I repent me of the evil that I have done unto you. [11] Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I [am] with you to save you, and to deliver you from his hand. [12] And I will show mercies unto you, that he may have mercy upon you, and cause you to return to your own land. [13] But if ye say, We will not dwell in this land, neither obey the voice of the LORD your God, [14] Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell: [15] And now therefore hear the word of the LORD, ye remnant of Judah; Thus saith the LORD of hosts, the God of Israel; If ye wholly set your faces to enter into Egypt, and go to sojourn there; [16] Then it shall come to pass, [that] the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die. [17] So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them. [18] For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more. [19] The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day. [20] For ye dissembled in your hearts, when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do [it. 21] And [now] I have this day declared [it] to you; but ye have not obeyed the voice of the LORD your God, nor any [thing] for the which he hath sent me unto you. [22] Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go [and] to sojourn."

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Jeremiah 42 - INTRODUCTION TO JEREMIAH 42

This chapter contains a request of the Jews to Jeremiah, to pray to the Lord for them to direct them, and the Lord's answer to it. The request is made by the captains and all the people, Jer_42:1; which Jeremiah undertook to present to the Lord, Jer_42:4; they promising to go according to the direction that should be given, Jer_42:5. After ten days an answer is returned, and the prophet calls the captains and people together to hear it, Jer_42:7; the purport of which was, that if they continued in the land of Judah, it would be well with them, and they would be safe, Jer_42:9; but if they went into Egypt, they should die by the sword, famine, and pestilence, and be a curse and reproach, and never see their own land more, Jer_42:13; they are charged with dissimulation and disobedience, Jer_42:19; and the chapter is concluded with an assurance of their perishing by the above judgments in the place they were desirous of dwelling in, Jer_42:22.  — Gill

Jeremiah 42 - Johanan and the captains being strongly bent upon going into Egypt, either their affections or politics advising them to take that course, they had a great desire that God should direct them to do so too like Balaam, who, when he was determined to go and curse Israel, asked God leave. Here is,  I. The fair bargain that was made between Jeremiah and them about consulting God in this matter (Jer_42:1-6).  II. The message at large which God sent them, in answer to their enquiry, in which,  1. They are commanded and encouraged to continue in the land of Judah, and assured that if they did so it should be well with them (Jer_42:7-12).  2. They are forbidden to go to Egypt, and are plainly told that if they did it would be their ruin (Jer_42:13-18).  3. They are charged with dissimulation in their asking what God's will was in this matter and disobedience when they were told what it was; and sentence is accordingly passed upon them (Jer_42:19-22). — Henry 

Jer 42:1-6 
To serve a turn, Jeremiah is sought out, and the captains ask for his assistance. In every difficult, doubtful case, we must look to God for direction; and we may still, in faith, pray to be guided by a spirit of wisdom in our hearts, and the leadings of Providence. We do not truly desire to know the mind of God, if we do not fully resolve to comply with it when we know it. Many promise to do what the Lord requires, while they hope to have their pride flattered, and their favourite lusts spared. Yet something betrays the state of their hearts. — MHCC

Jer 42:7-22 
If we would know the mind of the Lord in doubtful cases, we must wait as well as pray. God is ever ready to return in mercy to those he has afflicted; and he never rejects any who rely on his promises. He has declared enough to silence even the causeless fears of his people, which discourage them in the way of duty. Whatever loss or suffering we may fear from obedience, is provided against in God's word; and he will protect and deliver all who trust in him and serve him. It is folly to quit our place, especially to quit a holy land, because we meet with trouble in it. And the evils we think to escape by sin, we certainly bring upon ourselves. We may apply this to the common troubles of life; and those who think to avoid them by changing their place, will find that the grievances common to men will meet them wherever they go. Sinners who dissemble with God in solemn professions especially should be rebuked with sharpness; for their actions speak more plainly than words. We know not what is good for ourselves; and what we are most fond of, and have our hearts most set upon, often proves hurtful, and sometimes fatal. — MHCC

Jer 42:1-6 
We have reason to wonder how Jeremiah the prophet escaped the sword of Ishmael; it seems he did escape, and it was not the first time that the Lord hid him. It is strange also that in these violent turns he was not consulted before now, and his advice asked and taken. But it should seem as if they knew not that a prophet was among them. Though this people were as brands plucked out of the fire, yet have they not returned to the Lord. This people has a revolting and a rebellious heart; and contempt of God and his providence, God and his prophets, is still the sin that most easily besets them. But now at length, to serve a turn, Jeremiah is sought out, and all the captains, Johanan himself not excepted, with all the people from the least to the greatest, make him a visit; they came near (Jer_42:1), which intimates that hitherto they had kept at a distance from the prophet and had been shy of him. Now here,

I. They desire him by prayer to ask direction from God what they should do in the present critical juncture, Jer_42:2, Jer_42:3. They express themselves wonderfully well. 1. With great respect to the prophet. Though he was poor and low, and under their command, yet they apply to him with humility and submissiveness, as petitioners for his assistance, which yet they intimate their own unworthiness of: Let, we beseech thee, our supplication be accepted before thee. They compliment him thus in hopes to persuade him to say as they would have him say. 2. With a great opinion of his interest in heaven: “Pray for us, who know not how to pray for ourselves. Pray to the Lord thy God, for we are unworthy to call him ours, nor have we reason to expect any favour from him.” 3. With a great sense of their need of divine direction. They speak of themselves as objects of compassion: “We are but a remnant, but a few of many; how easily will such a remnant be swallowed up, and yet it is a pity that it should. Thy eyes see what distress we are in, what a plunge we are at; if thou canst do any thing, help us.” 4. With desire of divine direction: “Let the Lord thy God take this ruin into his thoughts and under his hand, and show us the way wherein we may walk and may expect to have his presence with us, and the thing that we may do, the course we may take for our own safety.” Note, In every difficult doubtful case our eye must be up to God for direction. They then might expect to be directed by a spirit of prophecy, which has now ceased; but we may still in faith pray to be guided by a spirit of wisdom in our hearts and the hints of Providence.

II. Jeremiah faithfully promises them to pray for direction for them, and, whatever message God should send to them by him, he would deliver it to them just as he received it without adding, altering, or diminishing, Jer_42:4. Ministers may hence learn, 1. Conscientiously to pray for those who desire their prayers: I will pray for you according to your words. Though they had slighted him, yet, like Samuel when he was slighted, he will not sin against the Lord in ceasing to pray for them, 1Sa_12:23. 2. Conscientiously to advise those who desire their advice as near as they can to the mind of God, not keeping back any thing that is profitable for them, whether it be pleasing or no, but to declare to them the whole counsel of God, that they may approve themselves true to their trust.

III. They fairly promise that they will be governed by the will of God, as soon as they know what it is (Jer_42:5, Jer_42:6), and they had the impudence to appeal to God concerning their sincerity herein, though at the same time they dissembled: “The Lord be a true and faithful witness between us; do thou in the fear of God tell us truly what his mind is and then we will in the fear of God comply with it, and for this the Lord the Judge be Judge between us.” Note, Those that expect to have the benefit of good ministers' prayers must conscientiously hearken to their preaching and be governed by it, as far as it agrees with the mind of God. Nothing could be better than this was: Whether it be good, or whether it be evil, we will obey the voice of the Lord our God, that it may be well with us. 1. They now call God their God, for Jeremiah had encouraged them to call him so (Jer_42:4): I will pray to the Lord your God. He is ours, and therefore we will obey his voice. Our relation to God strongly obliges us to obedience. 2. They promise to obey his voice because they sent the prophet to him to consult him. Note, We do not truly desire to know the mind of God if we do not fully resolve to comply with it when we do know it. 3. It is an implicit universal obedience that they here promise. They will do what God appoints them to do, whether it be good or whether it be evil: “Though it may seem evil to us, yet we will believe that if God command it it is certainly good, and we must not dispute it, but do it. Whatever God commands, whether it be easy or difficult, agreeable to our inclinations or contrary to them, whether it be cheap or costly, fashionable or unfashionable, whether we get or lose by it in our worldly interests, if it be our duty, we will do it.” 4. It is upon a very good consideration that they promise this, a reasonable and powerful one, that it may be well with us, which intimates a conviction that they could not expect it should be well with them upon any other terms. — Henry 

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Jer 42:7-22 
We have here the answer which Jeremiah was sent to deliver to those who employed him to ask counsel of God.

I. It did not come immediately, not till ten days after, Jer_42:7. They were thus long held in suspense, perhaps, to punish them for their hypocrisy or to show that Jeremiah did not speak of himself, nor what he would, for he could not speak when he would, but must wait for instructions. However, it teaches us to continue waiting upon God for direction in our way. The vision is for an appointed time, and at the end it shall speak.

II. When it did come he delivered it publicly, both to the captains and to all the people, from the meanest to those in the highest station; he delivered it fully and faithfully as he received it, as he had promised that he would keep nothing back from them. If Jeremiah had been to direct them by his own prudence, perhaps he could not have told what to advise them to, the case was so difficult; but what he has to advise is what the Lord the God of Israel saith, to whom they had sent him, and therefore they were bound in honour and duty to observe it. And this he tells them,

1. That it is the will of God that they should stay where they are, and his promise that, if they do so, it shall undoubtedly be well with them he would have them still to abide in this land, Jer_42:10. Their brethren were forced out of it into captivity, and this was their affliction; let those therefore count it a mercy that they may stay in it and a duty to stay in it. Let those whose lot is in Canaan never quit it while they can keep it. It would have been enough to oblige them if God had only said, “I charge you upon your allegiance to abide still in the land;” but he rather persuades them to it as a friend than commands it as a prince. (1.) He expresses a very tender concern for them in their present calamitous condition: It repenteth me of the evil that I have done unto you. Though they had shown small sign of their repenting of their sins, yet God, as one grieved for the misery of Israel (Jdg_10:16), begins to repent of the judgments he had brought upon them for their sins. Not that he changed his mind, but he was very ready to change his way and to return in mercy to them. God's time to repent himself concerning his servants is when he sees that, as here, their strength is gone, and there is none shut up or left, Deu_32:36. (2.) He answers the argument they had against abiding in this land. They feared the king of Babylon (Jer_41:18), lest he should come and avenge the death of Gedaliah upon them, though they were no way accessory to it, nay, had witnessed against it. The surmise was foreign and unreasonable; but, if there had been any ground for it, enough is here said to remove it (Jer_42:11): “Be not afraid of the king of Babylon, though he is a man of great might and little mercy, and a very arbitrary prince, whose will is a law, and therefore you are afraid he will upon this pretence, though without colour of reason, take advantage against you; be not afraid of him, for that fear will bring a snare: fear not him, for I am with you; and, if God be for you to save you, who can be against you to hurt you?” Thus has God provided to obviate and silence even the causeless fears of his people, which discourage them in the way of their duty; there is enough in the promises to encourage them. (3.) He assures them that if they will still abide in this land they shall not only be safe from the king of Babylon, but be made happy by the King of kings: “I will build you and plant you; you shall take root again, and be the new foundation of another state, a phoenix-kingdom, rising out of the ashes of the last.” It is added (Jer_42:12), I will show mercies unto you. Note, In all our comforts we may read God's mercies. God will show them mercy in this, that not only the king of Babylon shall not destroy them, but he shall have mercy upon them and help to settle them. Note, Whatever kindness men do us we must attribute it to God's kindness. He makes those whom he pities to be pitied even by those who carried them captives, Psa_106:46. “The king of Babylon, having now the disposal of the country, shall cause you to return it to your own land, shall settle you again in your own habitations and put you in possession of the lands that formerly belonged to you.” Note, God has made that our duty which is really our privilege, and our obedience will be its own recompence. “Abide in this land, and it shall be your own land again and you shall continue in it. Do not quit it now that you stand so fair for the enjoyment of it again. Be no so unwise as to forsake your own mercies for lying vanities.”

2. That as they tender the favour of God and their own happiness they must by no means think of going into Egypt, not thither of all places, not to that land out of which God had delivered their fathers and which he had so often warned them not to make alliance with nor to put confidence in. Observe here, (1.) The sin they are supposed to be guilty of (and to him that knew their hearts it was more than a supposition): “You begin to say, We will not dwell in this land (Jer_42:13); we will never think that we can be safe in it, no, not though God himself undertake our protection. We will not continue in it, no, not in obedience to the voice of the Lord our God. He may say what he please, but we will do what we please. We will go into the land of Egypt, and there will we dwell, whether God give us leave and go along with us or no,” Jer_42:14. It is supposed that their hearts were upon it: “If you wholly set your faces to enter into Egypt, and are obstinately resolved that you will go and sojourn there, though God oppose you in it both by his word and by his providence, then take what follows.” Now the reason they go upon in this resolution is that “in Egypt we shall see no war, nor have hunger of bread,; as we have had for a long time in this land,” Jer_42:14. Note, It is folly to quit our place, especially to quit the holy land, because we meet with trouble in it; but greater folly to think by changing our place to escape the judgments of God, and that evil which pursues sinners in every way of disobedience, and which there is no escaping but by returning to our allegiance. (2.) The sentence passed upon them for this sin, if they will persist in it. It is pronounced in God's name (Jer_42:15): “Hear the word of the Lord, you remnant of Judah, who think that because you are a remnant you must be spared of course (Jer_42:2) and indulged in your own humour.” [1.] Did the sword and famine frighten them? Those very judgments shall pursue them into Egypt, shall overtake them, and overcome them there (Jer_42:16, Jer_42:17): “You think, because war and famine have long been raging in this land, that they are entailed upon it; whereas, if you trust in God, he can make even this land a land of peace to you; you think they are confined to it, and, if you can get clear of this land, you shall get out of the reach of them, but God will send them after you wherever you go.” Note, the evils we think to escape by sin we certainly and inevitably run ourselves upon. The men that go to Egypt in contradiction to God's will, to escape the sword and famine, shall die in Egypt by sword and famine. We may apply it to the common calamities of human life; those that are impatient of them, and think to avoid them by changing their place, will find that they are deceived and that they do not at all better themselves. The grievances common to men will meet them wherever they go. All our removes in this world are but from one wilderness to another; still we are where we were. [2.] Did the desolations of Jerusalem frighten them? Were they willing to get as far as they could from them? They shall meet with the second part of them too in Egypt (Jer_42:18): As my anger and fury have been poured out here upon Jerusalem, so they shall be poured out upon you in Egypt. Note, Those that have by sin made God their enemy will find him a consuming fire wherever they go. And then you shall be an execration and an astonishment. The Hebrews were of old an abomination to the Egyptians (Gen_43:32), and now they shall be made more so than ever. When God's professing people mingle with infidels, and make their court to them, they lose their dignity and make themselves a reproach.

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3. That God knew their hypocrisy in their enquiries of him, and that when they asked what he would have them to do they were resolved to take their own way; and therefore the sentence which was before pronounced conditionally is made absolute. Having set before them good and evil, the blessing and the curse, in the close he makes application of what he had said. And here, (1.) He solemnly protests that he had faithfully delivered his message, Jer_42:19. The conclusion of the whole matter is, “Go not down into Egypt; you disobey the command of God if you do, and what I have said to you will be a witness against you; for know certainly that, whether you will hear or whether you will forbear, I have plainly admonished you; you cannot now plead ignorance of the mind of God.” (2.) He charges them with base dissimulation in the application they made to him for divine direction (Jer_42:20): “You dissembled in your hearts; you professed one thing and intended another, promising what you never meant to perform.” You have used deceit against your soul (so the margin reads it); for those that think to put a cheat upon God will prove in the end to have put a damning cheat upon themselves. (3.) He is already aware that they are determined to go contrary to the command of God; probably they discovered it in their countenance and secret mutterings already, before he had finished his discourse. However, he spoke from him who knew their hearts: “You have not obeyed the voice of the Lord your God; you have not a disposition to obey it.” Thus Moses, in the close of his farewell sermon, had told them (Deu_31:27, Deu_31:29), I know thy rebellion and thy stiff neck, and that you will corrupt yourselves. Admire the patience of God, that he is pleased to speak to those who, he knows, will not regard him, and deal with those who, he knows, will deal very treacherously, Isa_48:8. (4.) He therefore reads them their doom, ratifying what he had said before: Know certainly that you shall die by the sword, Jer_42:22. God's threatenings may be vilified, but cannot be nullified, by the unbelief of man. Famine and pestilence shall pursue these sinners; for there is no place privileged from divine arrests, nor can any malefactors go out of God's jurisdiction. You shall die in the place whither you desire to go. Note, We know not what is good for ourselves; and that often proves afflictive, and sometimes fatal, which we are most fond of and have our hearts most set upon. — Henry 

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  (Jer 43)  "And it came to pass, [that] when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, [even] all these words, [2] Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there: [3] But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon. [4] So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah. [5] But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah; [6 Even] men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah. [7] So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they [even] to Tahpanhes.

[8] Then came the word of the LORD unto Jeremiah in Tahpanhes, saying, [9] Take great stones in thine hand, and hide them in the clay in the brickkiln, which [is] at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah; [10] And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them. [11] And when he cometh, he shall smite the land of Egypt, [and deliver] such [as are] for death to death; and such [as are] for captivity to captivity; and such [as are] for the sword to the sword. [12] And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace. [13] He shall break also the images of Bethshemesh, that [is] in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire."

[daniel1212av]

Jeremiah 43 - The leading men, discrediting Jeremiah’s prophecy, carry the people into Egypt, Jer_43:1-7. Jeremiah, by a type, foretells the conquest of Egypt by Nebuchadnezzar, Jer_43:8-13. This mode of conveying instruction by actions was very expressive, and frequently practiced by the prophets. The image of Nebuchadnezzar arraying himself with Egypt, as a shepherd puts on his garment, is very noble. Egypt at this time contended with Babylon for the empire of the east; yet this mighty kingdom, when God appoints the revolution, shifts its owner with as much ease as a shepherd removes his tent or garment, which the new proprietor has only to spread over him. See Jer_43:12. — Clarke 

Jeremiah 43 - Jeremiah had faithfully delivered his message from God in the foregoing chapter, and the case was made so very plain by it that one would have thought there needed no more words about it; but we find it quite otherwise. Here is,  I. The people's contempt of this message; they denied it to be the word of God (Jer_43:1-3) and then made no difficulty of going directly contrary to it. Into Egypt they went, and took Jeremiah himself along with them (Jer_43:4-7).  II. God's pursuit of them with another message, foretelling the king of Babylon's pursuit of them into Egypt (Jer_43:8-13). — Henry 

Jer 43:1-7 
Only by pride comes contention, both with God and man. They preferred their own wisdom to the revealed will of God. Men deny the Scriptures to be the word of God, because they are resolved not to conform themselves to Scripture rules. When men will persist in sin, they charge the best actions to bad motives. These Jews deserted their own land, and threw themselves out of God's protection. It is the folly of men, that they often ruin themselves by wrong endeavours to mend their situation. — MHCC

Jer 43:8-13 
God can find his people wherever they are. The Spirit of prophecy was not confined to the land of Israel. It is foretold that Nebuchadnezzar should destroy and carry into captivity many of the Egyptians. Thus God makes one wicked man, or wicked nation, a scourge and plague to another. He will punish those who deceive his professing people, or tempt them to rebellion. — MHCC

Jer 43:1-7 
What God said to the builders of Babel may be truly said of this people that Jeremiah is now dealing with: Now nothing will be restrained from them which they have imagined to do, Gen_11:6. They have a fancy for Egypt, and to Egypt they will go, whatever God himself says to the contrary. Jeremiah made them hear all he had to say, though he saw them uneasy at it; it was what the Lord their God had sent him to speak to them, and they shall have it all. And now let us see what they have to say to it.

I. They deny it to be a message from God: Johanan, and all the proud men, said to Jeremiah, Thou speakest falsely, Jer_43:2. See here, 1. What was the cause of their disobedience - it was pride; only by that comes contention both with God and man. They were proud men that gave the lie to the prophet. They could not bear the contradiction of their sentiments and the control of their designs, no, not by the divine wisdom, by the divine will itself. Pharaoh said, Who is the Lord, that I should obey him? Exo_5:2. The proud unhumbled heart of man is one of the most daring enemies God has on this side hell. 2. What was the colour for their disobedience. They would not acknowledge it to be the word of God: The Lord hath not sent thee on this errand to us. Either they were not convinced that what was said came from God or (which I rather think) though they were convinced of it they would not own it. The light shone strongly in their face, but they either shut their eyes against it or would not confess that they saw it. Note, The reason why men deny the scriptures to be the word of God is because they are resolved not to conform to scripture-rules, and so an obstinate infidelity is made the sorry subterfuge of a wilful disobedience. If God had spoken to them by an angel, or as he did from Mount Sinai, they would have said that it was a delusion. Had they not consulted Jeremiah as a prophet? Had he not waited to receive instructions from God what to say to them? Had not what he said all the usual marks of prophecy upon it? Was not the prophet himself embarked in the same bottom with them? What interests could he have separate from theirs? Had he not always approved himself an Israelite indeed? And had not God proved him a prophet indeed? Had any of his words ever fallen to the ground? Why, truly, they had some good thoughts of Jeremiah, but they suggest (Jer_43:3), Baruch sets thee on against us. A likely thing, that Baruch should be in a plot to deliver them into the hands of the Chaldeans; and what would he get by that? If Jeremiah and he had been so well affected to the Chaldeans as they would represent them, they would have gone away at first with Nebuzaradan, when he courted them, to Babylon, and not have staid to take their lot with this despised ungrateful remnant. But the best services are no fences against malice and slander. Or, if Baruch had been so ill disposed, could they think Jeremiah would be so influenced by him as to make God's name an authority to patronise so villainous a purpose? Note, Those that are resolved to contradict the great ends of the ministry are industrious to bring a bad name upon it. When men will persist in sin they represent those that would turn them from it as designing men for themselves, nay, as ill-designing men against their neighbours. It is well for persons who are thus misrepresented that their witness is in heaven and their record on high.

II. They determine to go to Egypt notwithstanding. They resolve not to dwell in the land of Judah, as God had ordered them (Jer_43:4), but to go themselves with one consent and to take all that they had under their power along with them to Egypt. Those that came from all the nations whither they had been driven, to dwell in the land of Judah, out of a sincere affection to that land, they would not leave to their liberty, but forced them to go with them into Egypt (Jer_43:5), men, women, and children (Jer_43:6), a long journey into a strange country, an idolatrous country, a country that had never been kind of faithful to Israel; yet thither they would go, though they deserted their own land and threw themselves out of God's protection. It is the folly of men that they know not when they are well off, and often ruin themselves by endeavouring to better themselves; and it is the pride of great men to force those they have under their power to follow them, though ever so much against their duty and interest. These proud men compelled even Jeremiah the prophet and Baruch his scribe to go along with them to Egypt; they carried them away as prisoners, partly to punish them (and a greater punishment they could not inflict upon them than to force them against their consciences; theirs is the worst of tyranny who say to men's souls, even to good men's souls, Bow down, that we may go over), partly to put some reputation upon themselves and their own way. Though the prophets were under a force, they would make the world believe that they were voluntary in going along with them; and who could have blamed them for acting contrary to the word of the Lord if the prophets themselves had acted so? They came to Tahpanhes, a famous city of Egypt (so called from a queen of that name, 1Ki_11:19), the same with Hanes (Isa_30:4); it was now the metropolis, for Pharaoh's house was there, Jer_43:9. No place could serve these proud men to settle in but the royal city and near the court, so little mindful were they of Joseph's wisdom, who would have his brethren settle in Goshen. If they had had the spirit of Israelites, they would have chosen rather to dwell in the wilderness of Judah than in the most pompous populous cities of Egypt. — Henry