서론
無標題
英文原文
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)
耶利米的保全；耶利米依附基大利（主前 588 年）
¹ 護衛長尼布撒拉旦將耶利米從拉瑪釋放以後，耶和華的話臨到耶利米；那時耶利米鎖在耶路撒冷和猶大被擄到巴比倫的人中。
² 護衛長將耶利米叫來，對他說：耶和華你的神曾說要降這禍與這地方。
³ 耶和華使這禍臨到，照他所說的行了；因為你們得罪耶和華，沒有聽從他的話，所以這事臨到你們。
⁴ 現在我解開你手上的鍊子。你若看與我同去巴比倫為美，就可以去，我必厚待你；你若看與我同去巴比倫為不善，就不必去。看哪，全地在你面前，你看哪裏為美、哪裏為宜，就上那裏去吧。
⁵ 耶利米還沒有回去，護衛長說：你可以回到沙番的孫子亞希甘的兒子基大利那裏去；現在巴比倫王立他作猶大城的省長。你可以在他那裏住在民中，不然，你看哪裏為宜，就上那裏去吧。護衛長送他糧食和禮物，釋放他去了。
⁶ 於是耶利米到米斯巴見亞希甘的兒子基大利，在他那裏住在境內剩下的民中。
本章開頭這部分的標題似乎用錯了地方（耶和華的話臨到耶利米），因為本章中並沒有預言的內容；它應當歸到 Jer 42:7，在那裏我們讀到神藉耶利米傳給那些首領和剩下之百姓的信息。中間的敘述只是為了引出那個預言並說明其緣由，好使它更易明白；而耶利米既親身參與其中，就更能清楚地講述此事。
在這幾節中，我們看見耶利米照尼布撒拉旦的勸告，依附了基大利。看來耶利米曾被巴比倫王的眾首領很體面地從監獄院中領出來（Jer 39:13），但後來，當下令給下級官員要把他們所找到一切稍有身分的人都捆綁起來、準備擄到巴比倫時，他在眾民中被發現，因無知和誤會，也與其餘的人一同被捆綁帶走了。可憐的人！他似乎生來就要受苦受辱——實在是多受痛苦的人！但當俘虜們被押到不遠處的拉瑪，在那裏召開軍事會議或軍事法庭、發佈關於他們的命令時，耶利米很快從其餘的人中被分別出來，奉法庭特令獲釋。1. 護衛長鄭重承認他是真先知（Jer 40:2,3）：「耶和華你的神」——你作過祂的使者，又奉祂的名說話——「已經藉你宣告要降這禍與這地方」；他們曾得到充分的警告，卻不肯聽從，如今耶和華使這禍臨到，正如祂藉你的口所說的，祂也藉我的手成就了祂所說的。」他似乎藉此為自己所行的事辯護，並以此為榮——他竟作了神手中的器皿，成就了耶利米作神的使者所預言的事；就這方面而言，這確實是他一生中所行最榮耀的事。他告訴如今在他面前被鎖鏈捆綁的眾百姓：是因為你們得罪了耶和華，這事才臨到你們。以色列的眾首領從不肯承認這一點，縱然它明顯如同用日光照寫的一樣；但這位外邦君王卻清楚看見：一個曾蒙神的恩惠如此厚待的百姓，若非大大惹祂發怒，斷不至於如此被離棄。以色列百姓曾屢次從講台上聽先知們如此告誡，卻不肯留意；如今他們從審判台上聽征服者如此說——他們不敢反駁，他也要使他們不得不留意。注意，遲早人必被使明白：他們的罪是一切災禍的根源。2. 護衛長給他自由，讓他隨意安排自己的去處。他第二次為他解開鎖鏈（Jer 40:4），邀請他與自己同往巴比倫——不是作俘虜，而是作朋友、作同伴；我必厚待你（原文是「我必向你施恩」），不僅是「我必看顧你」，更是「我必尊重你、看重你，並確保你安全、得著妥善供應」。他若不願往巴比倫去，可以在本國隨意居住，因為如今全地都在征服者的支配之下。他若願意，可以回亞拿突去，享用他在那裏所買的田地。這位好人的境遇何等不同！不久前還從一個監獄被挪到另一個監獄，如今卻可以自由地從一處產業走到另一處產業。3. 護衛長勸他到基大利那裏與他同住。這位基大利，是巴比倫王所立治理這地的省長，是個正直的猶大人——他可能及早帶著朋友投奔了迦勒底人，表現出色，因此被委以重任（Jer 40:5）。耶利米還沒有回去，正站著思想自己當怎樣行；尼布撒拉旦見他既不傾向於去巴比倫，也沒有定意往何處去，就替他作了決定，極力勸他到基大利那裏去。有時突發的念頭反而是明智的。但護衛長給這建議時，並非有意以此約束他，也不會因他不聽從而見怪：你看哪裏為宜，就上那裏去吧。在這種情形下給人建議是友善的，但若勉強人、因人不聽從我們的建議而發怒，就不友善了。耶利米願意走哪條路就走哪條路，尼布撒拉旦都會同意，並相信他所行的都是最好的。護衛長不僅給他自由、認可他所採取的措施，更為他的生計作了預備：他送他糧食和禮物——或為衣服或為金錢——然後釋放他去了。請看護衛長對耶利米的恩待何等周到。護衛長釋放了他，但那是一片已遭蹂躪的土地，按其現狀，耶利米縱然身處本國，若非如此蒙恩備辦所需，也可能會喪命。耶利米不僅接受了他的好意，也聽從了他的建議，到米斯巴見基大利，與他同住（Jer 40:6）。我們是否可在這一點上稱讚他的明智，我不敢說；事情的結果並不稱讚這選擇，因為這絲毫沒有成為他的安慰。然而，我們可以稱讚他對以色列地的敬虔之情：除非被強迫離開——如以西結、但以理和其他好人那樣——他就不肯捨棄它；他寧可與聖地上的窮人同住，也不願在不潔之地上與君王同處。
英文原文
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.
7-16
Gedaliah's Address to the People (588 BC)
基大利對百姓的勸勉（主前588年）
⁷ 在田野的一切軍長和他們的屬下，聽見巴比倫王立了亞希甘的兒子基大利治理那地，並將沒有被擄到巴比倫去的男人、婦女、孩童和那地極窮的人交給他，
⁸ 於是他們來到米斯巴見基大利——就是尼探雅的兒子以實瑪利、加利亞的兒子約哈難和約拿單、坦戶示的兒子西萊雅、尼陀法人以法的子孫、瑪迦人的兒子耶撒尼亞，以及他們的屬下。
⁹ 沙番的孫子、亞希甘的兒子基大利向他們和他們的屬下起誓，說：不要怕服事迦勒底人；只管住在這地，服事巴比倫王，就可以得好處。
¹⁰ 至於我，我要住在米斯巴，伺候那要到我們這裡來的迦勒底人；你們只管積蓄酒、夏天的果子並油，放在器皿裡，住在你們所佔的城邑中。
¹¹ 在摩押、亞捫人、以東和各國的一切猶太人，聽見巴比倫王在猶大留下餘民，並立沙番的孫子、亞希甘的兒子基大利管轄他們，
¹² 那些從各被趕散之地回來的猶太人，就來到猶大地米斯巴見基大利，積蓄了許多酒和夏天的果子。
¹³ 加利亞的兒子約哈難和在田野的一切軍長，也來到米斯巴見基大利，
¹⁴ 對他說：你真知道亞捫人的王巴利斯打發尼探雅的兒子以實瑪利來殺你嗎？亞希甘的兒子基大利卻不信他們。
¹⁵ 加利亞的兒子約哈難在米斯巴私下對基大利說：求你容我去殺尼探雅的兒子以實瑪利，必無人知道；何必讓他殺你，使聚集到你這裡來的猶太人都分散，猶大的餘民都滅亡呢？
¹⁶ 亞希甘的兒子基大利對加利亞的兒子約哈難說：你不可行這事；因為你論以實瑪利是說假話。
在這些經文裡我們看見：
一、晴朗的天空向留在本國的猶太餘民展開，給了他們在多年苦難驚惶之後得著太平和安寧的可慰前景。耶利米在預言中確實從未說過猶太人被擄之後立即有這樣的好日子；但護理似乎興起並鼓勵這樣的盼望，這對那可憐的百姓而言如同死裡復活。請注意其中的細節。
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基大利是他們自己人中的一個，被「巴比倫王」設立「治理那地」（耶40:7）。為要表明他定意要使他們安穩自在，他沒有把這職權交給巴比倫的一個首領，而是交給他們的一個弟兄，他們可以確信這人必尋求他們的平安。他是「沙番的孫子、亞希甘的兒子」，是一位首領。我們讀到他父親（耶26:24）曾站在耶利米一邊對抗百姓。他似乎是一位大有智慧、性情溫和的人，在他治理之下留下的人本可十分幸福。巴比倫王對他有好印象，並信任他，因為「把所剩下的一切都交給了他」。
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從各地都有人大量投奔他，那些如今散居各地的猶太人都來投在他的治理和保護之下。(1) 那些以武力逃脫迦勒底人的大人物前來安靜地順服基大利，為自己的安全和共同的保全。其中幾位在此被點名（耶40:8）。「他們帶著『他們的屬下』來」——他們的僕人、士兵，彼此互相堅固；巴比倫王對他的代表基大利如此信任，一點不嫉妒他們人數的增多，反而以此為喜。(2) 那些逃到鄰國摩押、亞捫、以東的窮人，因愛本國之心而被吸引歸回，一聽見基大利在那裡掌權（耶40:11-12）。迦南本身若沒有政府和官長治理，便是不安全、不可悅之地；深愛這地的人也不肯回來，直到聽見有政府和官長為止。對那些散居的人能再聚集，對散居外邦的人能在本國聚集，對那些在不認識的王權下的人能在本族人的治理之下——這是極大的復甦。看哪，在怒中神記念了憐憫，還給他們機會進一步試驗他們的順服。
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這新政府的模式是藉一個原始的協議擬定和設立的，基大利以誓言——莊嚴的誓言——加以印證（耶40:9）：「他向他們和他們的屬下起誓」，大概是照著巴比倫王所授權和吩咐的，王授權他給他們這些保證。(1) 他們必須承認他們土地的產權屬於迦勒底人。基大利說：「『不要怕服事迦勒底人。』不要怕這其中的罪。」雖然神的律法禁止他們與外邦人結盟，但神的判決卻要求他們順服巴比倫王。「不要怕這其中的羞辱和對你們國家的貶損；這是神帶你們到的境地，將你們綁在其上，順服神並不羞辱任何人。不要怕這其中的後果，好像必定使你和你的後裔受苦；不然，你們必發現巴比倫王並不如你們所想像的那樣苛刻；你們若安分守己，就必平安度日；不要擾亂政府，政府也不會擾亂你們。『服事巴比倫王，就可以得好處。』」若他們對於行個人效忠之禮有所為難，或對迦勒底人來到他們中間時的危險有所顧慮，基大利——大概是照巴比倾王的吩咐——願意在各樣情形下代他們行事，使他們的請求在王面前得蒙悅納（耶40:10）：「至於我，我要住在米斯巴，伺候那要到我們這裡來的迦勒底人」，必要時代表全體向他們行效忠之禮，領受命令，並在他們「來到我們這裡」時繳納貢物。他們與迦勒底人之間一切往來都要經過他的手；迦勒底人既然如此信任他，他的同胞當然也可以放心。基大利願意這樣以誓言保證他要盡力保護他們，但他（正如許多善人那樣）容易在寬厚上失之過分，卻沒有要求他們起誓效忠於他，否則後來的禍患或許可以防止。然而保護即引出效忠，雖然未曾起誓；他們既歸附基大利，實際上就等於同意了政府的條件，就是他們當「服事巴比倫王」。(2) 但他們雖承認土地的產權屬於迦勒底人，在這條件下他們卻可自由享用土地和其中一切的收益（耶40:10）：「你們只管積蓄酒和夏天的果子，歸自己使用；放在器皿裡，留作冬天之用」，正如那些住在太平之地、指望「吃自己勞碌得來」——不，別人勞碌得來——的人所作的那樣，因為你們收割的是他們所撒的。又或者那是那肥沃土地自生的出產，無人為之勞力。我們也照樣看見（耶40:12）他們「積蓄了許多酒和夏天的果子」，都是當時地上所有的，因為他們的穀物收割早在耶路撒冷被攻取之前已經過去了。基大利一面關心公共安全，一面讓他們享受公共豐富的好處，據我們所知並沒有向他們索取貢物；因為他不求自己的利益，只求多人的利益。
二、這裡有一朵烏雲籠罩在這個初生的國家之上，威脅著可怕的風暴。這可慰的前景何等迅速地被摧殘！因為神既起首審判，就必作成。這裡向我們暗示：
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「亞捫人的王巴利斯」對基大利特別懷恨，正謀算要除掉他，或是出於對猶太民族的惡意——他一想到他們的福祉就恨惡——或是出於對基大利個人的私怨（耶40:14）。有人以為巴利斯意為亞捫王的太后或王后，似乎這血腥詭詐的計謀是由她首先發起的。人以為這小小的餘民既有大巴比倫王的保護便應安全；卻被這小首領或公主的詭計所毀。有萬王之王在自己一邊的人有福了，他能「使智慧人在自己的詭計中被捉住」；因為世上最大的王憑他一切的能力也不能保護我們免受欺詐和背叛。
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他利用「尼探雅的兒子以實瑪利」作為他惡意的工具，慫恿他謀殺基大利，又為使他有可趁之機，指示他去把自己登記在基大大的百姓中，向他宣誓效忠。這計謀本身更為野蠻，而成就它的手段更為卑鄙。人性竟如此可悲地敗壞墮落（甚至在那些自命血統最高貴的人中也是如此），竟然能容納這樣可憎的惡念！以實瑪利是王族出身，所以容易嫉妒和恨惡一個在猶大自立為省長、不像他那樣出於大衛家系的人，儘管基大有著大衛那樣的靈。
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約哈難是一個精明活躍的人，探聽到這個陰謀，便告訴基大利，卻以為他不可能不知道這事，因為證據如此明顯：「你真知道嗎？」你一定知道（耶40:14）。他把私下的情報告訴他（耶40:15），盼望他因此更加留意。他自請要去防備，就是除掉以實瑪利——他的名字對一切以撒的後裔都是不祥之兆：「我去殺他。何必讓他殺你？」這裡他表現出更多的勇氣和熱心，卻少有正義感；因為若可以為了防患而殺人，誰還能安全？因為惡意總是疑心最壞的。
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基大利自己是個真誠的人，怎樣也不肯相信別人告訴他有關以實瑪利背叛的話。他說：「你論以實瑪利是說假話。」這裡他表現出更多的善意，卻少有見識；更多鴿子的純良，卻少有蛇的智慧。君王若多疑，自己和周圍的人都不安。以利沙伯女王曾說，她對百姓的惡行所信的，不過如母親對自己兒女所信的那樣；然而許多人卻因過分信任周圍人的忠誠而敗亡。
英文原文
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.
我們已經瞻仰了耶路撒冷的火葬柴堆，也已向那些被擄到巴比倫的人告別，本不指望在本書中再聽見他們的消息——或許在以西結書裏還能聽到；而在本章及隨後四章中，我們必須留意那些在弟兄被擄之後獲准留在本地的少數猶太人的事蹟，這是一段十分悲慘的記敘。因為，儘管起初他們的光景還算有些盼望的跡象，他們很快又顯出與從前一樣頑梗悖逆、不肯因災禍謙卑、也不肯悔改，直到申28:1-68所記載的一切其餘刑罰都臨到他們身上，那在該可畏之章申28:68中作為刑罰總結的話也告應驗：「耶和華必使你坐船再回埃及去。」在本章我們看見：一、較詳細地記述耶利米獲釋以及他與基大利一同定居的經過，耶40:1-6。二、那些分散在鄰近各地的猶太人紛紛投奔基大利——他被巴比倫王立為他們的省長；他們在他治理之下有一段時間光景尚好，耶40:7-12。三、以實瑪利暗中謀害基大利的詭計，這計謀將在下一章付諸實行，耶40:13-16。