Chapter commentary
Jeremiah Chapter 40
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English original
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 De 28:1-68 being brought upon them, that which in the De 28:68 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.
1-6
The Preservation of Jeremiah; Jeremiah's Adherence to Gedaliah (588 BC)
简体中文
耶利米的保全；耶利米归附基大利（主前588年）
¹ 耶利米从耶和华所得的话，是在护卫长尼布撒拉旦使他从拉玛释放之后；那时他已被锁链捆锁，在被掳的耶路撒冷和犹大人中，要一同被掳到巴比伦去。 ² 护卫长将耶利米叫来，对他说：「耶和华你的神曾论到这地方说：要降这灾祸； ³ 如今耶和华使这事成就，照他所说过的话行了；因为你们得罪了耶和华，没有听从他的话，所以这事临到你们。 ⁴ 现在我今日解你手上的锁链。你若看与我同去巴比伦为好，就可以去，我必厚待你；你若看与我同去巴比伦为不好，就不必去。看哪，全地在你面前，你看哪里好、哪里方便，就可以往哪里去。」 ⁵ 耶利米还没有回去，他说：「你也可以回去见沙番的孙子、亚希甘的儿子基大利，巴比伦王立他作犹大各城的省长；你可以在他面前住在民中间；或是你看哪里方便，就往哪里去。」于是护卫长赐他粮食和礼物，释放他。 ⁶ 耶利米就到米斯巴见亚希甘的儿子基大利，和他同住，住在那些留在境内民中。
本章开头这一段标题（「耶利米从耶和华所得的话」）似乎用错了地方，因为本章没有任何预言，这标题应归到耶42:7，那里记载了神借耶利米向众军长和剩余之民所传的信息。中间的叙述只是为引出那预言，并说明其背景，好叫人更容易明白；耶利米既亲身在其中，便能更好地述说此事。
在这几节里，我们看到耶利米照尼布撒拉旦的劝告，归附了基大利。看来耶利米曾被巴比伦王的众首领很体面地从监牢之院领出来（耶39:13），但后来，当吩咐下级军官要把凡有体面之人都捆绑起来、要掳到巴比伦去时，他在城中百姓中被发现，便因无知和错误，也被一并捆绑，被带走了。可怜的人！他似乎生来就是要受苦受辱——真是个「多受痛苦的人」！但当俘虏被带着锁链押到不远的拉玛，在那里召开军事会议或军事法庭来下达有关他们的命令时，耶利米很快就被分别出来，并奉法庭特令获释。1. 护卫长郑重承认他是真先知（耶40:2-3）：「『耶和华你的神』——你作了他的使者，奉他的名说话——『曾借你宣告这灾必临到这地方；他们得了充分的警告，却不肯留意；如今耶和华已经成就了，正如他借你的口所说，他也借我的手作了他所说的事。』」他似乎这样说，是要为自己所行的辩解，并以之为荣——自己作了神的器皿，成全了耶利米作神的使者所预言的事；就这一点而言，这实在是他所行最荣耀的事。他告诉面前那些带着锁链的众人：「是因为你们得罪了耶和华，这事才临到你们。」以色列的众首领虽被光照如日头明显，也永不肯承认这事；这位外邦的君王却看得清清楚楚——这一群曾蒙神良善如此厚待的民，若不是极其惹动神的怒气，绝不会这样被丢弃。以色列人常常在讲台上被他们的先知如此告诫，他们却不肯理会；如今他们在审判席上被征服者如此告知，他们不敢反驳，他必使他们不得不理会。当记取：人迟早必被带到一个地步，认识到自己的罪乃是一切苦难之源。2. 他给耶利米自由，任他随自己的判断安排去留。他「第二次解了他的锁链」（耶40:4），邀他随同自己前往巴比伦——不是作俘虏，而是作朋友、作同伴；「我必『眼目关注』你」（原文如此），不仅是「『我必厚待你』」，更是「我必尊重你、抬举你，并要确保你安全、得着供应」。他若不愿意去巴比伦，可以随意住在自己国内的任何地方，因为如今全地都在征服者的处置之下。他若愿意，可以到亚拿突去，享用他在那里所买的田地。这位义人遭遇何等大的转变！不久前还从一个监牢被挪到另一个监牢，如今却可从一个产业走到另一个产业，自由自在。3. 他劝耶利米去见基大利，与他一同定居。这位基大利「在巴比伦王之下被立为那地的省长」，是个诚实的犹大人——他大概及早带着朋友投奔了迦勒底人，又表现出色，便得了这大任（耶40:5）。耶利米「还没有回去」，正站着考虑该怎么办时，尼布撒拉旦看出他既无心去巴比伦，也未定去向，便替他拿主意，劝他务必「去见基大利」。有时突如其来的念头反而是明智的。但他提出这建议时，并不打算以此约束他，也不因他不听从而见怪：「你看哪里方便，就往哪里去。」在这样的情形中给建议是友善的，但要 prescription 并因自己的建议不被采纳而发怒，就不友善了。耶利米要怎样走，尼布撒拉旦都同意，也相信他会作出最好的选择。他不但给他自由、认可他所采取的步骤，还为他预备了供养：「赐他粮食和礼物」——也许是衣物，也许是金钱——「然后释放他」。看「护卫长」对耶利米何等周到的善意。他恢复了他的自由，但那是在一片荒凉之地；按这地如今的光景，他虽在自己的本国，若没有这样善意地为他预备必需品，他必灭亡。耶利米不但接受了他的善意，也听从了他的建议，到米斯巴去见基大利，「与他同住」（耶40:6）。这事他行得是否明智，我不知道；后来发生的事并不能印证此事，因为这事对他毫无安慰可言。然而，我们可以赞赏他对以色列地敬虔的爱——他若不像以西结、但以理和其他敬虔人那样被强迁出境，就决不离弃这地；他宁可住在圣地的穷人中间，也不愿在不洁之地与君王同住。
English original
The Preservation of Jeremiah; Jeremiah's Adherence to Gedaliah (588 BC)
¹ The word that came to Jeremiah from the LORD, after that Nebuzar-adan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon.
² And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place.
³ Now the LORD hath brought it, and done according as he hath said: because ye have sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you.
⁴ And now, behold, I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go.
⁵ Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go.
⁶ Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the people that were left in the land.
The title of this part of the book, which begins the chapter, seems misapplied (The word which came to Jeremiah), for here is nothing of prophecy in this chapter, but it is to be referred to 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), 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 40:2,3): "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.
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Gedaliah's Address to the People (588 BC)
简体中文
基大利对百姓的宣告（公元前588年）
⁷ 在田野的一切军长和他们的兵丁听见巴比伦王立了亚希甘的儿子基大利治理那地，并将没有被掳到巴比伦去的男女孩童和地上的穷人，都交给他管理； ⁸ 于是他们来到米斯巴基大利那里；其中有尼探雅的儿子以实玛利、加利雅的两个儿子约哈难和约拿单、单户篾的儿子西莱雅、尼陀法人以斐的儿子、玛迦人耶撒尼亚，并他们的兵丁。 ⁹ 沙番的孙子、亚希甘的儿子基大利向他们和他们的兵丁起誓，说：不要怕服事迦勒底人，只管住在这地，服事巴比伦王，就可以亨通。 **¹⁰ 至于我，我要住在米斯巴，伺候那些到我们这里来的迦勒底人；至于你们，可以积蓄酒、夏天的果子和油，存在器皿里，住在你们所占的城邑中。 ¹¹ 在摩押、亚扪人、以东和各国的一切犹大人，听见巴比伦王在犹大留下余民，并立沙番的孙子、亚希甘的儿子基大利管理他们， ¹² 这一切犹大人就从所被赶到的各处回来，到犹大地米斯巴基大利那里，又积蓄了许多酒和夏天的果子。 ¹³ 加利雅的儿子约哈难和田野的一切军长来到米斯巴基大利那里， ¹⁴ 对他说：亚扪人的王巴利斯打发尼探雅的儿子以实玛利来杀你，你确实知道吗？亚希甘的儿子基大利却不信他们。 ¹⁵ 加利雅的儿子约哈难在米斯巴私下对基大利说：求你容我去杀尼探雅的儿子以实玛利，必无人知道；何必让他杀你，使聚集到你这里的犹大人都分散，犹大剩下的余民都灭亡呢？ ¹⁶ 亚希甘的儿子基大利却对加利雅的儿子约哈难说：你不可行这事；因为你论以实玛利说的是假话。
我们在这些经文里看见——
I. 一片晴空对着那留在本乡的犹大余民展开，在多年的祸患和惊恐之后，赐给他们得享平安和安静的指望。耶利米的预言中确实从未提到被掳之后立即为犹大人保留这样美好的日子；但护理似乎唤起并鼓励这样的期待，对那可悲的百姓而言，这必如同死而复生。请观察其细节。
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基大利——他们自己人中的一个——被『巴比伦王』立为『治理那地的』（耶40:7）。为表明他决意要使他们安心，他并没有把这委任给巴比伦的王子，而是给他们的一个弟兄，他们可以确信他必求他们的平安。他是『沙番的孙子、亚希甘的儿子』——是众首领之一。我们读到他的父亲（耶26:24）曾站在耶利米一边，反对百姓。他似乎是个大有智慧、性情温和的人，在他治理下所留下的少数余民本可非常幸福。巴比伦王对他有好的看法并寄予信任，因为『神把所留下的一切都交托给他』。
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从各地有许多人聚集到他那里，那些如今如同散居之犹大人的人都来归在他治理和保护之下。（1.）那些以武力逃脱迦勒底人的大人物，为着自己的安全和共同的保全而来，安静地归服基大利。其中几位在此被点名（耶40:8）。他们带着『他们的兵丁』——他们的仆人、士兵——前来，如此互相加强；巴比伦王对他所委派的人基大利如此信任，丝毫不妒忌他们人数的增加，反引以为喜。（2.）那些因逃亡到邻近的摩押、亚扪、以东等国的穷人，因对自己本乡的热爱，一听见基大利在那里掌权，便被吸引归回（耶40:11,12）。迦南本身若无治理者和官长，便是不安全、不悦人之地；纵然深爱它的人，也未肯归回，直到他们听见那里有治理的人。对那些散居的人能重新聚集——那些散居在外邦的人能在本国聚集——那些在陌生君王之下的人能归在本族的治理者之下，这必是大大的复苏。在此可见神在怒中仍记念怜悯，又给他们再一次试炼其顺从的机会。
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这新治理的样式由一份原始契约拟定并确立，基大利以誓言——一个庄严的誓言——加以确认（耶40:9）：『他向他们和他们的兵丁起誓』——大概是按照他从巴比伦王所受的授权和指示，因为巴比伦王授权他向他们保证这些。（1.）他们当承认自己土地的产权属于迦勒底人。基大利说：『来，不要怕服事迦勒底人。不要怕这罪。』虽然神的律法禁止他们与外邦人结盟，神的判语却要求他们顺服巴比伦王。『不要怕这羞辱——这对你们国家的贬损；这是神所带你们到的、所捆绑你们到的地步；顺服他并非任何人的羞辱。不要怕其后果，仿佛它必使你和你的后裔悲惨；不，你们必发现巴比伦王并不如你们所想象的那样严苛的地主；你们若安分守己，就必安分度日；不扰乱政府，它也不扰乱你们。服事巴比伦王，你们就可以亨通。』他们若对亲自效忠有所为难，或当迦勒底人来到他们中间时恐怕危险，基大利——大概按巴比伦王的指示——在各种场合为他们承担，使他们的归服在王面前可蒙悦纳（耶40:10）：『至于我，我要住在米斯巴，伺候迦勒底人』——若有需要，代表全体向他们效忠，接受命令，并在他们『到我们这里来』之时向他们纳贡。他们与迦勒底人之间的一切交往都必经过他的手；迦勒底人既如此信任他，他的同胞当然可以放心交托。基大利如此乐意以誓言保证他必尽他的本分保护他们；但他（如许多好人那样）容易在宽厚一边出错，并未要求他们起誓对他效忠——否则后来的祸患也许可以避免。然而，保护虽不经起誓也能招致效忠，他们既与基大利联合，实际上就同意了治理的条款，即他们要『服事巴比伦王』。但是，（2.）他们虽承认土地产权属于迦勒底人，但在此条件下，他们必得着其中的自由享受和其中一切的收益（耶40:10）：『你们可以积蓄酒和夏天的果子和油，归自己使用；存在器皿里』——为冬天的储存，如同那些生活在平安之地、指望『吃自己劳碌所得』的人；不，吃别人劳碌所得，因为你们收割他们所撒的。』或者，这些也许是那肥沃之地的自然出产，无人为之劳力。所以我们也看见（耶40:12）他们『积蓄了许多酒和夏天的果子』，就是当时地上所有的，因为他们的麦收在耶路撒冷被攻取之前一段时间已经过去了。基大利既关心公众的安全，便让他们享受公众丰足的利益，并且据我们所见，未向他们征收贡物；因为他不求自己的益处，只求多人的益处。
II. 这里有一片乌云聚集在这个初生国家之上，威胁着可怕的风暴。这大有希望的展望何等快被摧毁！因为神既开始审判，就必作成。此处暗示：1. 『亚扪人的王巴利斯』特别恨恶基大利，正设计要除掉他——或出于对犹大民族的恶意，他不愿听见他们的福祉；或出于对基大利个人的怨恨（耶40:14）。有人认为巴利斯是指亚扪王之母，或王太后，仿佛她是这流血诡诈计划的首谋。本可期望这小小余民在大巴比伦王的保护下安然无恙；却被这小君王或小公主的诡计所灭。以万王之王为友的人有福了——他能『使智慧人陷在自己的诡诈中』；因为地上最伟大的王也不能凭一切权势保护我们免于欺诈和叛逆。2. 他雇用『尼探雅的儿子以实玛利』作为他恶意的工具，煽动他谋杀基大利，又为使他有合适机会行此事，指示他去登记在基大利的臣民之中，并向他承诺效忠。再没有比这设计本身更残忍的，也没有比那成就它的手段更卑鄙的。人性败坏堕落（甚至在那些自称血统最高贵的人中）到何等地步，竟能容纳如此可憎恶的恶念！以实玛利是王室之种，所以极易受引诱嫉妒并恨恶一个在犹大自立的治理者——他不像自己那样属于大卫的血脉，虽然基大利有大卫的灵。3. 约哈难——一个干练活泼的人——闻知这阴谋后，便通报基大利；然而他认为基大利不可能不知此事，因为证据如此确凿：『你确实知道吗？』你当然知道（耶40:14）。他私下把这情报告诉他（耶40:15），盼望他因此更加留意。他自告奋勇要阻止这事，要除掉以实玛利——他的名字对以撒一切后裔都是不祥：『我要杀他。他为何要杀你呢？』他在此所显的勇气和热心，过于公义之感；因为若许以防患于未然为名而杀人，谁能安全呢？因为恶意总是疑心最坏。4. 基大利自己为人正直，绝不肯相信别人对他报告的以实玛利的叛逆。他说：『你论以实玛利说的是假话。』在此他显出更多的好性情，过于慎重；更多鸽子的 innocency，过于蛇的智慧。君王若多疑，便使自己和身边所有人都不得安宁。以利沙伯女王曾说：她对百姓所信的恶，不会比母亲对自己孩子所信的更多；然而许多人因过分信任身边的人而灭亡。
English original
Gedaliah's Address to the People (588 BC)
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.
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 40:11,12. 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 yet 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.
我们已参加了耶路撒冷的火葬柴堆，也已向那些被掳到巴比伦的人道别，本以为本书不会再听到他们的消息——也许在《以西结书》里会听到；而我们必须在本章及随后四章中，观察那些在同胞被掳之后仍留在境内的少数犹太人的故事。这是一段十分沉重的故事；因为尽管起初他们的景况有些令人欣慰的希望，不久他们便显出与从前一样顽固地犯罪，不谦卑、不归正，直到申 28:1-68 中所威胁的一切审判都临到他们，那最可畏的一章末了（申 28:68）成全众威胁的话便应验了——「耶和华必使你重新回到埃及」。本章内容：一、更详细地记述耶利米获释以及他与基大利同住的情形（耶 40:1-6）。二、那些散居邻国、留下来的犹太人大量投奔基大利——他被巴比伦王立为他们的省长；他们在基大利治理下有一阵子景况甚好（耶 40:7-12）。三、以实玛利图谋背叛基大利，这计谋将在下一章看到其执行（耶 40:13-16）。