Jeremiah 40–41

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that prevailed among the Jews who were left behind in the land or its vicinity when most of their fellow countrymen had been carried captive to Babylon. Jeremiah becomes their helper, ministering to them the word of the LORD, but finds among them the greatest unbelief.

Nebuchadnezzar had given special orders about Jeremiah: "Keep an eye on him and do him no harm; but do for him whatever he asks of you." The captain of the bodyguard takes him out of the court of the guard. Yet, through some unexplained mistake, he is bound with chains and found among the captives being transported to Babylon.

It is easy to admit the truth once a prophecy has come true. Even a man with no part in God's blessing for His people can do it — especially when it raises him above his fallen enemies. Nebuzaradan can talk piously once his master had gained the victory over Jerusalem, just as the LORD had declared. Here is the confession: He had warned, and at last carried out His word, and this because of their sins.

Jeremiah is now reaching the end of his public ministry. He is probably at least sixty years old. Two choices are placed before him. He may go to Babylon. There he can enjoy the king's favours. There he will find his friends Daniel, Ezekiel and other captives taken away earlier. And there he can spend the rest of his life in relative quiet. On the other hand, he may remain with the poor of the land in Palestine and carry on a ministry among them.

But Jeremiah had no heart for Chaldea, whatever attractions might seem to be there. He preferred to suffer in the land with the lowest of those whom men had left behind... It was love to remain in the scene of their humiliation; it was a pledge of restoration.

He prefers to stay with the poor of the people of God in their poverty rather than enjoy the favours of the king of Babylon. Perhaps there is not much to attract a person in one's own meeting — not many spiritual gifts, not an abundance of warm fellowship. If, however, the Lord through His presence fulfils His promise to be in the midst of two or three gathered to His name, is that not the place where one should stay, and, leaning on Him, try to add some spiritual blessing there?

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must somehow have better qualifications. To be in the right place without being right with the right Person will only leave us open to bad behaviour and to hypocrisy, as is illustrated here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully. Calling on the Lord Himself out of a pure heart is our safety.

He was captain of the guard, the commander in chief of Nebuchadnezzar's army at the capture of Jerusalem, and later at its destruction. He set Jeremiah free from his chains. He told him that God had brought all this destruction on Jerusalem because the people had sinned against Jehovah and had not obeyed His voice. He let Jeremiah go wherever he wanted.

Nebuchadnezzar had given special orders about Jeremiah: "Keep an eye on him and do him no harm; treat him just as he asks you to." The captain of the body-guard takes him out of the court of the guard. Yet by a mistake no one can explain, he ends up in chains among the captives on their way to Babylon.

We see from this how easy it is to own the truth once a prophecy has come true. It is easy even for a man who has no part in God's blessing for His people. It is easier still when it exalts him over the enemy who has fallen. Nebuzaradan can talk piously once his master had gained the victory over Jerusalem according to the declaration of the Lord. He admits that God had warned, that God carried out His word in the end, and that this came because of their sins.

But while Jeremiah laboured and testified, he had the bitter lot of finding his worst enemies among those he loved and pitied and rebuked so strongly. Their refusal to believe Jehovah's word came from their rebellion of will against Jehovah Himself, as it always does, whatever men say or boast. Nebuchadnezzar and his servants shone in honouring Jeremiah. They stood in sharp contrast to the priests, the false prophets, and even kings Jehoiakim and Zedekiah.

But the question was, What had God said? God told His prophet Jeremiah that the only path of safety and the only path of honouring Him was to submit to the king of Babylon. The king of Babylon might be very wicked. But God's people were wicked too. God gave them into the hands of the king of Babylon as a judgment on their evil.

Jehovah meant their exile to be for their eventual good. This is a very important point. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and counts it patriotism or perhaps religion to oppose.

The case of Zedekiah is perhaps even more astonishing, because of how exactly the puzzling details came true. God plainly foretold that He would hand Zedekiah over, with the city and the people, to Nebuchadnezzar — and that is what happened. There was nothing obscure in that, though it was solemnly true. There was nothing puzzling either in Jeremiah's words to Zedekiah: the city would be burned with fire, and his eyes would see the eyes of the king of Babylon. No doubt, once the words came true, they would speak with a loud voice to Zedekiah. The reference to his eyes, made so often, must have made him feel afterwards that he had stood in the presence of One who knows everything, when he heard, but did not heed, the words of the suffering prophet.

Captain of the guard, or commander in chief of Nebuchadnezzar's army at the capture of Jerusalem, and afterwards at its destruction. He released Jeremiah from his chains. He told him that God had brought all this destruction on Jerusalem, because the people had sinned against the LORD and had not obeyed His voice. He gave Jeremiah liberty to go where he pleased.

Nebuchadnezzar had given special orders about Jeremiah: "Keep an eye on him and do him no harm; do for him whatever he asks of you." The captain of the bodyguard takes him out of the court of the guard. Yet, by a mistake no one can explain, he is bound with chains. He ends up among the captives on their way to Babylon.

We see from this how easy it is to own the truth after a prophecy comes true. Even a man with no part in God's blessing for His people can do it, especially when the truth lifts him above the fallen enemy. Nebuzaradan can talk like a godly man once his master had won the victory over Jerusalem, just as the Lord had declared. It is confessed that He had warned, and finally carried out His word, and this because of their sins.

The Lord meant their exile to be for their eventual good. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and counts it patriotism or perhaps religion to oppose. Jeremiah seemed to the men of Judah to be a very false Jew for this reason. He always advised them to submit to the king of Babylon. They thought themselves much better Jews, because they were willing to fight against the king of Babylon.

If these survivors had accepted Nebuchadnezzar's rule at this last hour, peace would have reigned in the land. These few who remained would have kept it. There is no thought of trusting in the Lord. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth.

God's word about King Jehoahaz, or rather "Shallum" (Jer. 22:11-12), came true with solemn precision, and so did His word about King Jehoiakim (Jer. 22:17-19). The case of King Zedekiah is perhaps even more astonishing, because puzzling details came true so exactly.

We do not doubt that Nebuchadnezzar knew much of this history. He knew what happened in Jerusalem during the siege. Perhaps he even knew the great messages concerning himself. But it was the Lord who made him act as he did. His loving eye was open above His servant, who had served so faithfully.

King Zedekiah did not listen to the words of the Lord spoken through the prophet Jeremiah. Neither did his servants or the people of the land (Jer. 37:2). Instead, they put him in prison. He only got his freedom when the city fell. The king of Babylon treated him better than the king of his own people, whom he served so faithfully. This is often the case with true servants of the Lord.

And if the poor were remembered, the prophet was likewise treated with great kindness. The Babylonian king commanded: "Take him, and look after him well, and do him no harm; but do to him just as he tells you." Nebuzaradan found the great man of God in the prison. The princes had to come and take him out of the prison house of humiliation. What an exaltation! We do not doubt that Nebuchadnezzar knew much of what happened in Jerusalem during the siege. He may even have known the great messages about himself. But it was the Lord who made him act as he did. His loving eye was open above His servant, who had served so faithfully.

Jeremiah laboured and testified. But his bitter lot was this: his worst enemies were among the people he loved and pitied and reproved so deeply. Their unbelief in the Lord's word came from a will that rebelled against the Lord Himself. It always does, whatever men say or boast. Nebuchadnezzar and his servants shone in honouring Jeremiah. What a sharp contrast with the priests, the false prophets, and even kings Jehoiakim and Zedekiah!

Jeremiah is now reaching the end of his public ministry. He is probably at least sixty years old. Two choices are placed before him. He may go to Babylon. There he can enjoy the king's favours. There he will find his friends Daniel, Ezekiel, and other captives taken away earlier. And there he can spend the rest of his life in relative quiet. On the other hand, he may remain with the poor of the land in Palestine and carry on a ministry among them. People will probably receive it no better than his earlier prophesying. Even so, on God's part it will still be a last encouragement for these desolate remains of Israel.

But Jeremiah had no heart for Chaldea, whatever attractions might seem to be there. He preferred to suffer in the land with the lowest people that men had left behind… Staying in the scene of their humiliation was an act of love. It was a pledge of restoration.

God shows special favour to Jeremiah. He knows how to deliver His faithful servants in the worst of times (Jer. 39:11-14). Jeremiah has complete liberty to go where he pleases (Jer. 40:1-5). But, gracious and faithful man that he was, he chooses to remain with the poor few who were in the right place (Jer. 40:6). Despite all that had happened, this feeble remnant were in their right place in the Lord's land. Many were drawn to them, sought them out and joined them, and received much blessing (Jer. 40:7-12).

Nebuzaradan says to Jeremiah: "See, the whole land is before you; go wherever you think it good and right to go." Doesn't a young man face almost the same situation when he is about to choose a career or a profession? At the end of his high school or college years, various options open up to him. Which is the path that the Lord wants for him? His parents may advise him. An experienced believer may give an opinion. Yet the decision is still the young believer's own, made with the Lord's help: how he will spend the main part of his life.

Jeremiah is now reaching the end of his public ministry. He is probably at least sixty years old. Two choices lie before him. He may go to Babylon. There he can enjoy the king's favour. There he will find his friends Daniel, Ezekiel, and other captives taken away earlier. And there he can spend the rest of his life in relative peace. On the other hand, he may stay with the poor of the land in Palestine and serve them there. His ministry will likely be received no better than his earlier preaching. Still, on God's part, it will bring one last encouragement to these desolate remains of Israel.

Jeremiah stays silent; "he had not yet given an answer." Nebuzaradan surely expects him to welcome the attractive offer to settle in Babylon with thanks. The prophet's silence tells him the offer is refused. So he urges Jeremiah to go to Gedaliah, or to "go wherever you think it right to go" (40:5). He gives him provisions and a gift, and sends him away. Jeremiah goes to Gedaliah and stays "with him among the people" left in the land. He would rather stay with the poor of the people of God in their deep poverty than enjoy the favours of the king of Babylon.

But Jeremiah had no heart for Babylon, whatever attractions it might seem to hold. He chose to suffer in the land with the lowliest of those left behind… It was love that kept him in the place of their humiliation; it was a pledge of restoration.

Nebuchadnezzar puts Gedaliah the son of Ahikam over the people left in the land to tend the vines and work the fields. This Ahikam had saved Jeremiah in the days of Jehoiakim, when Jeremiah had prophesied against Jerusalem, as Urijah the prophet had done (Jer. 26:24). No doubt what Ahikam did influenced the king of Babylon, who respected and protected Jeremiah. Gedaliah lived at Mizpah, a fortified city that Asa, king of Judah, had built with the stones of Ramah (1 Kings 15:22).

Chapters 40-41 expose the mistake of thinking that a remnant in the land — in the right place — must have some higher standing. To be in the right place without being right with the right Person only opens us to bad behaviour and to godless hypocrisy, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted with deceit.

The Word of God speaks of several choices. Abraham is content with whatever land Lot does not want, so he invites his nephew to choose first. Instead of leaving the first choice to his uncle, Lot lifts up his eyes and looks at the plain of Sodom. We know the rest of his life. As for Moses, the letter to the Hebrews confirms that by faith he chose "rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin" (Heb. 11:25)… Mary "has chosen the good portion, which will not be taken away from her," the place at the feet of Jesus.

This is the first of a series of chapters. They show the disorder and moral confusion that ruled among the Jews left behind in or near the land. Babylon had carried the rest away captive. Judgment by the hand of man has no softening effect on those who slight the word of God. We shall find that those who would not bow to the Lord's chastening are false and treacherous in how they deal with their brothers.

Nevertheless the clearing out was not complete. The poor did not fail in the land; some were left in it. The foreigner thought little of it, but they were a pledge that a poor remnant would return. They pledged a nation yet to be poor in spirit, when God brings back the captivity of His people. Then Jacob shall rejoice and Israel shall be glad.

When people learned that Gedaliah had been made governor, officers of the armies and their men, who had scattered from Judah, came to Mizpah, where Gedaliah lived. Among them were some prominent men, especially Ishmael and Johanan. Gedaliah planned to stay in the land and to be subject to the king of Babylon. He took an oath to this effect before these men, and required them also to serve Nebuchadnezzar. This was the wise thing to do, for God had brought them down and rebellion would have been rebellion against God. So too in Christendom. Because of the sad failure in testimony, God has allowed confusion — the meaning of the name Babylon — to take open possession of the church. It is only right that we bow to the shame of our confusion. We should not expect to return to the bright early days of the Church at Pentecost.

If at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace would have reigned in the land. These few who remained would have held it. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in the Lord.

Jeremiah had full liberty to go where he pleased (Jer. 40:1-5). But, gracious and faithful man that he was, he chose to stay with the poor few who were in the right place (Jer. 40:6). Despite all that had happened, this feeble remnant were in their right place in the Lord's land. The remnant drew many; they sought it out, joined it, and got much blessing (Jer. 40:7-12).

Everything, however, was out of order. The return of the scattered captains and their forces counted for nothing, because the Lord was not at all in their thoughts. And there is a strange reversal here: the governor swears to them, not they to him.

Chapters 40-41 expose the mistake of thinking that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to the godless hypocrisy shown here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

Jeremiah 40 to Jeremiah 44 show us the anarchy and moral disorder among the Jews left behind in the land, or near it. Most of their fellow countrymen had been carried captive to Babylon. Jeremiah becomes their helper and brings them the word of the Lord. But he finds among them the greatest unbelief… Now even the little remnant, the poor left in the land where Jeremiah stayed, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

But the people of God can never be a place of ease. Least of all can they give security, except where faith looks straight to the Lord.

Watch-tower

Son of Nethaniah, of the royal line, though which family is not known. His cunning and ferocity show he was unworthy of a throne. He betrayed Gedaliah and killed him. The king of Babylon had made Gedaliah governor over the cities of Judah. Ishmael killed all the Jews who were with him at Mizpah too. He followed up this crime with the cruel and treacherous murder of eighty men from Shechem, Shiloh and Samaria. They were bringing gifts to the temple, and he spared only ten. He then carried off everyone left in Mizpah and set out to cross over to the Ammonites. But Johanan the son of Kareah, and those with him, rescued the captives. Ishmael escaped and is never heard of again.

But sin ruins everything, everywhere. Ambition and scheming, treachery and violence can work in a flattened Judea. They work there as surely as in victorious Babylon — and more painfully. Evil men find nothing so unbearable as the good. Wickedness does not have to wait long for an opportunity, even when it has no excuse to cover its shame. A wicked Jew lends himself to the plans of a pagan neighbour, jealous of any order or easing of sorrow in the land.

Everything, though, was out of order. The return of the scattered captains and their forces counted for nothing, because the Lord was not in their thoughts at all.

Son of Hoshaiah, a Maachathite, and a captain among those left in the land by the king of Babylon, 2 Kings 25:23. Called Jezaniah in Jeremiah 40:8 and Jeremiah 42:1.

Chapters 40-41 expose a mistaken idea. A remnant in the land — in the right place — does not therefore have some superior standing. To be in the right place, without being right with the right Person, only exposes us to bad behaviour. It exposes us to the godless hypocrisy shown here. They had God's prophet among them, and they pretended to value his word. Even so, they acted deceitfully. To call on the Lord Himself out of a pure heart is our safety. To that end the Holy Spirit of God is here to lift Him high before the eyes of our faith.

A strange inversion is seen in the governor swearing to them, not they to him... Nothing could be more conciliatory than the governor's words nor more sincere than his ways. For he was content to do his duty to the conqueror in the difficult condition of the land, but to serve the people as far as he was able.

If at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace would have reigned in the land. The few who remained would have kept it. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in Jehovah.

As has been said: "In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists."

So there might have been a state of things, far from bright certainly, but by no means without mercy from the Lord for the poor in the land. But sin ruins everything everywhere. Ambition and intrigue, treachery and violence can work in fallen Judea as surely as in victorious Babylon — and they hurt more there.

Jealousy, however, will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean men of war that had been left there by the king of Babylon.

God did not fail to give timely and full warning of the danger hanging over Gedaliah. He was unwise and careless to ignore it. But a good man does not like to hear evil. Feeling nothing but kindness toward others, he is slow to believe the malice of those he had only tried to serve.

Chapters 40-41 expose for us the false idea that a remnant in the land — in the right place — necessarily has some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to hypocrisy such as we see illustrated here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

Gedaliah decided to stay in the land and to be subject to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do, for God had brought them down and rebellion would have been rebellion against God. The same is true in Christendom. Because of the sad failure in testimony, God has allowed confusion (the meaning of Babylon) to take hold of the church in public view. It is only right that we bow to the shame of our confusion.

There is a strange reversal here: the governor swears to them, not they to him. … Nothing could be more reassuring than the governor's words, nor more sincere than his ways. The land was in a distressing condition. He was content to do his duty to the conqueror, but also to serve the people as far as he could.

God meant their exile to be for their eventual good. This is a very important point. In a day of ruin faith always recognises the chastening of God and bows to it. Unbelief always resists, and thinks of its resistance as patriotism or perhaps religion. That is why the men of Judah thought Jeremiah was a very false Jew. He always advised them to submit to the king of Babylon. They thought themselves much better Jews, because they were willing to fight against the king of Babylon.

God had placed the Chaldean king over them. If they had stayed quietly in the land under his authority, they would have survived. But they chose human policy, and thought it safer to go down into Egypt, when in fact it proved to be the opposite.

For this poor remnant there was a break of several months. They gathered wine and summer fruits in great abundance (Jer. 40:12). They even seem to have honoured the worship of the Lord again, at a time when the temple lay completely destroyed and ruined. At least there was a "house of Jehovah" where those who mourned over Israel's condition could go up.

Despite everything that had happened, this feeble remnant were in their right place in Jehovah's land. Many others were drawn to them. They sought out the remnant, joined them, and received much blessing.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must therefore have some superior qualification. Suppose we are in the right place but not right with the right Person. That will only expose us to bad behaviour and hypocrisy, as this passage shows. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully. … Ishmael killed Gedaliah and those who were with him, and fled with the rest. He added to his guilt by killing a company of worshippers on their way to the house of the Lord.

Jeremiah had no heart for Chaldea, whatever attractions might seem to be there. He preferred to suffer in the land with the lowest of those whom man had left behind. … It was love that made him stay in the scene of their humiliation; it was a pledge of restoration.

He prefers to stay with the poor of the people of God in their destitution rather than enjoy the favours of the king of Babylon. Perhaps there is not much to attract you in your own meeting — not many spiritual gifts, not an abundance of warm fellowship. But the Lord promises to be in the midst of two or three gathered to His name. If He fulfils that promise by His presence, is that not the place where you should stay and, depending on Him, try to contribute some spiritual blessing?

Nothing could be more conciliatory than the governor's words, nor more sincere than his ways. He was content to do his duty to the conqueror in the distressing condition of the land, but to serve the people to the utmost of his power. And this had its effect.

Nebuchadnezzar establishes Gedaliah the son of Ahikam over the people left in the land to be vinedressers and labourers. This Ahikam had saved Jeremiah in the days of Jehoiakim, when, like Urijah the prophet, he had prophesied against Jerusalem (Jer. 26:24). No doubt this action had influenced the king of Babylon, who respected and protected Jeremiah. Gedaliah lived at Mizpah, a strong city that Asa, king of Judah, had built with the stones of Ramah (1 Kings 15:22). Jeremiah went there. So did all those from the surrounding regions who had escaped, along with the poor people left in the land. They came to seek the protection of Gedaliah, this noble lieutenant of the king of Babylon. He reassured the people. He swore to them that they had nothing to fear in accepting their servitude to the Chaldeans.

So there might have been a state of things, far from bright certainly, but by no means without mercy from the Lord for the poor in the land. But sin ruins everything, everywhere. Ambition and intrigue, treachery and violence can work in a flattened Judea as surely as in victorious Babylon — and more painfully. Evil men find nothing so unbearable as the good. Their own deep debts to a good man can sometimes make their purpose even worse.

For this poor remnant there was a respite of several months. They gathered wine and summer fruits in great abundance (Jer. 40:12). People even seem to have honoured the worship of the Lord again. And that was at a time when the temple lay in complete ruins. At least there was a "house of Jehovah" to which those who mourned over Israel's condition could go up.

Jeremiah 40 to 44 shows the anarchy and moral disorder among the Jews left behind in the land or near it. By then Babylon had carried most of their brothers away captive. Jeremiah becomes their helper, bringing them the word of Jehovah. But he finds among them the greatest unbelief… Even the little remnant — the poor left in the land, among whom Jeremiah remained — were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must have some superior qualification. To be in the right place without being right with the right Person only exposes us to bad behaviour and hypocrisy, as we see here. Even with the prophet of God among them, they acted deceitfully — though they pretended to value his word. To call on the Lord Himself out of a pure heart is our safety. For that purpose the Holy Spirit of God is here, to exalt Him before the eyes of our faith.

Nothing could have been more friendly than the governor's words, and nothing more sincere than his ways. He was content to do his duty to the conqueror while the land was in such distress, and at the same time to serve the people with all his power. And this had its effect.

For this poor remnant there was a break of several months. They gathered wine and summer fruits in great abundance (Jer. 40:12). It even seems that they held the worship of the Lord in honour again, at a time when the temple lay in complete ruins. At least there was a "house of the Lord" to go up to, for those who grieved over Israel's condition.

So things in the land could have settled down. That situation would have been far from bright, of course, but in no way without mercy from the Lord for the poor. But sin ruins everything, everywhere. Ambition and scheming, treachery and violence can work in a crushed Judea just as surely as in a victorious Babylon, and they hurt more there. Evil men find nothing so unbearable as what is good, and when they owe a good man much, that can make their aim even worse. Wickedness does not have to wait long for its opportunity.

The poor were left in the land, and Jeremiah stayed among them. Even this little remnant was full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Chapters 40-41 expose a mistaken idea. Being a remnant in the land — in the right place — does not by itself make anyone better qualified. It is possible to be in the right place and still not be right with the right Person. That only leaves us open to bad behaviour and shameless hypocrisy, as we see here. The prophet of God was among them, and they pretended to value his word. Still they acted deceitfully. To call upon the Lord Himself out of a pure heart is our safety.

Had they remained quietly in the land subject to the authority of the Chaldean king whom God had placed over them, they would have been preserved. But they, choosing human policy, thought it was safer to go down into Egypt, whereas it proved to be the opposite.

Jeremiah 40 to 44 shows us the lawlessness and moral disorder among the Jews left behind in the land, or near it, after most of their people had been carried off to Babylon... Now even the small group of poor people left in the land, where Jeremiah stayed, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

This Ahikam had saved Jeremiah in the days of Jehoiakim... Jeremiah went there, and so did all those from the surrounding regions who had escaped, along with the poor people who were left. They came to seek the protection of Gedaliah, this noble deputy of the king of Babylon. He calmed their fears, swearing to them that they had nothing to fear in serving the Chaldeans.

Nothing could be more conciliatory than the governor's words nor more sincere than his ways. For he was content to do his duty to the conqueror in the distressful condition of the land, but to serve the people to the utmost of his power. And this had its effect.

But sin ruins everything, everywhere. Ambition and scheming, treachery and violence, can work in a crushed Judea just as well as in a victorious Babylon — and they hurt more there. Evil men find nothing so unbearable as the good; and the debt they owe to a good man can make their plan even worse. Wickedness does not wait long for its chance, even when it has no excuse to hide its shame. A wicked Jew gives himself to the plans of a pagan neighbour, who resents any order or easing of sorrow in the land.

So God did not fail to give Gedaliah warning of the danger hanging over him, and the warning came in time and was enough. It was unwise and careless of him to brush it aside. A good man does not love to hear evil. Feeling nothing but kindness toward others, he is slow to believe there is malice in men he has only tried to serve. Still, in this case it was a fault. He held a public and responsible position. His life mattered greatly, both for the help of the poor and as a safeguard against the suspicion or displeasure of the Chaldeans. Witnesses in plenty, more than two or three, told him of the plot between the king of the Ammonites and Ishmael against his life. Gedaliah should have looked into it further and been on his guard.

It is not that Johanan was much better than Ishmael. As later events show, he had no real faith in God's word, and he hardened himself in pride and rebellion of heart. It may be that Gedaliah knew there was little to choose between the two men, and so turned down the good warning as well as Johanan's bad offer to get rid of Ishmael... But in that evil day it was not wise or right to brush aside a report, even one from a suspect source. Had Gedaliah waited on God, he would have been slower to accuse the one of lying or to clear the other.

Chapters 40-41 show up the mistake of thinking that a group left in the land — in the right place — must have something better about them. To be in the right place without being right with the right Person will only leave us open to bad behaviour and to the ungodly hypocrisy we see here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully. Calling on the Lord Himself out of a pure heart is our safety.

Johanan was not much better than Ishmael. As later events show, he had no real faith in God's word and hardened himself in pride and rebellion of heart. It is possible that Gedaliah knew there was little to choose between them, and so he rejected the good warning as well as the bad offer to get rid of Ishmael... But in that evil day it was not wise or right to despise a report just because it came from a source he had reason to suspect. And Gedaliah, had he waited on God, would have been less quick either to charge the one with lying or to clear the other.

Gedaliah, warned by Johanan, one of the captains, of the treachery being planned, refused to believe it and refused to take part in the murder of Ishmael.

God gave warning of the danger hanging over Gedaliah in good time, and the warning was enough. He was careless and unwise to despise it. But a good man does not like to hear evil. He has nothing but kindness in his own heart toward others, so he is slow to believe in the malice of people he had only tried to help. Still, in this case it was not without fault. He was in a public and responsible position. His life mattered much, both for the help of the poor and as a protection against the suspicion or anger of the Babylonians. Plenty of witnesses, more than two or three, told him of the plot against his life between the king of the Ammonites and Ishmael. Gedaliah should have looked into it further and stood on his guard. But he did not believe them, and soon paid the price of his rashness.

Gedaliah seems to have been a sincere, unsuspecting man... The presence of Ishmael, though, meant Gedaliah's overthrow. Johanan warned him of this, but he treated it as a false suspicion. It was true all the same, and Ishmael killed Gedaliah and those who were with him, and fled with the rest.

Believers are sometimes deceived by the smooth words and speeches of a deceiver, as Gedaliah was when Ishmael came to him... If Gedaliah had prayed as David did in this psalm, he might have been kept from an early death. We may excuse ourselves from responsibility on the ground that someone deceived us. But if a believer is deceived, it is his own fault, for communion with the Lord will preserve from all deception.

While we are to be watchful, we are not to be suspicious. Gracious, loving care for one another is the very opposite of a restless, prying, meddlesome spirit. We are not to suspect that evil exists without proper ground.

May we learn, though in a different way, one that suits the Christian calling, to be wise as serpents and harmless as doves!

So there might have been a state of things, far from bright certainly, but by no means without mercy from the Lord for the poor in the land. But sin ruins everything everywhere. Ambition and intrigue, treachery and violence can work in fallen Judea as surely as in victorious Babylon. There they hurt even more. Evil men find nothing so unbearable as the good.

God did not fail to give timely and sufficient warning of the danger hanging over Gedaliah... But a good man does not like to hear evil; and having no feeling but kindness toward others, he is slow to believe the malice of those he had only sought to serve. Still, in this case he was not without fault. He held a public and responsible position. His life mattered much, both to help the poor and to guard against the suspicion or displeasure of the Babylonians. Plenty of witnesses, more than two or three, told him of the plot between the king of the Ammonites and Ishmael against his life. Gedaliah should have asked further questions and been on his guard.

It is not that Johanan was much better than Ishmael... And it is possible that Gedaliah knew there was little to choose between them. So he rejected the good warning along with the bad offer — Johanan's offer to get rid of Ishmael in secret, so that no one would know. But in that evil day it was neither wise nor good to dismiss a report just because it came from a questionable source. Had Gedaliah waited on God, he would have been slower to accuse the one of lying and to clear the other. May we learn, in a way suited to the Christian calling, to be wise as serpents and harmless as doves!

Gedaliah seems to have been a sincere, unsuspecting man... Johanan warned him of this, but he treated it as a false suspicion (vv. 13-16). It was true all the same. Ishmael killed Gedaliah and those with him. He added to his guilt by killing a group of worshippers on their way to the house of the Lord, and then fled with the rest.

Sadly, believers are sometimes deceived by the smooth words and speeches of a deceiver, as Gedaliah was when Ishmael came to him... If Gedaliah had prayed as David did in this psalm, he might have been kept from an untimely end. We may excuse ourselves from responsibility on the grounds that someone deceived us. But if a believer is deceived, it is his own fault. Communion with the Lord will preserve from all deception.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must somehow have superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to hypocrisy like the kind shown here. The prophet of God was living among them, and they pretended to value his word. Still they acted deceitfully.

In Jeremiah 40 to 44 we have the anarchy and moral disorder among the Jews left behind in the land, or near it. Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper, bringing them the word of the Lord. But he finds among them the greatest unbelief… now even the little remnant, the poor left in the land among whom Jeremiah remained, were full of jealousy and full of their own plans. They were full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit adds a description to Ishmael's name and family that is not meaningless: "of the royal line." Normally, and rightly, that would have guaranteed help to a governor, and support and shelter for the people. But God was forgotten, His judgments as well as His will ignored, and human corruption runs its course where it was least fitting. The ruin of Israel was complete when the royal line sank to the lowest form of cunning, treachery and murder. And the victims were the best of their own people.

Jealousy, however, will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean soldiers that had been left there by the king of Babylon.

This was not only jealousy of the good man who fell unsuspectingly at his own table, where he had generously welcomed these agents of wickedness… This royal outlaw had tasted blood and would carry on his reckless course, not caring whom he killed or why.

Gedaliah was determined to remain in the land and to be subject to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do, for God had brought them down, and rebellion would have been rebellion against God.

Who can doubt that God was pleased to take away Gedaliah, and those who grieved over the desolations of Israel, from the evil that was coming? It was mercy to themselves. It was also a further chastening on the guilty people, high and low: their own countrymen swept away the very men who acted and felt most rightly.

Chapters 40-41 expose a mistaken idea. Being a remnant in the land — in the right place — does not by itself give anyone a superior standing. To be in the right place without being right with the right Person will only expose us to bad behaviour and false piety, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

The Lord's answer through Zechariah linked a second fast with the one they had asked about, kept in the seventh month. It seems to have been in memory of the murder of Gedaliah and others, and of the flight of the remnant left in the land into Egypt… The people marked these tragedies with fasting and tears through the seventy years of captivity.

This was not only jealousy against the good man who fell unsuspecting at his own table, where he had welcomed these messengers of evil as guests. Nor was it simply rebellion against the conquering king of Babylon, which broke out at Mizpah against the native governor and the foreign soldiers. The royal criminal had tasted blood. He would carry on his desperate course, not caring whom he killed or why.

It is not a meaningless description when the Holy Spirit adds to Ishmael's name and ancestry the words "of the royal family." Normally this would rightly have been a guarantee of support to a governor, and a strength and shelter to the people. But God was forgotten, His judgments as well as His will ignored, and human corruption runs its course where it was least fitting. Truly the ruin of Israel was complete when the royal line sank into the lowest form of cunning, treachery, and murder.

Jealousy will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean men of war left there by the king of Babylon.

This man, however, came with evil purposes, sent by Baalis, the king of the Ammonites, and driven, no doubt, by his own ambition.

God did not fail to give timely and adequate warning of the danger hanging over Gedaliah. And he was certainly careless and unwise to have brushed it aside. But a good man does not like to hear evil. His own heart holds nothing but kindness toward others. So he is slow to believe the malice of those he had only tried to help. Still, in this case it was not without fault. He held a public and responsible position. His life mattered a great deal, both for helping the poor and as a safeguard against the suspicion or anger of the Chaldeans.

Fear is evidence of unbelief just as surely as bold or treacherous rebellion, even if it is not as obvious. The prophet had warned them to submit to the king of Babylon, not to run to Egypt. What came of this disobedience, flowing out of distrust, we have yet to learn. What a blessing it is for the believer! He is free to trample on his fears and to trust the word of the Lord without anxiety.

Chapters 40-41 expose for us the mistaken idea that a remnant in the land — in the right place — automatically has some superior standing. To be in the right place, without being right with the right Person, will only leave us open to bad behaviour and hollow hypocrisy, as this account shows.

The Lord adds a fast in the seventh month, which was another fast in memory of the murder of Gedaliah by Ishmael (Jer. 41:1-2). The Lord raises a serious question. Were these fasts out of concern for His glory, or did Israel have selfish motives?

"The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah seasons of joy and gladness and cheerful feasts. Therefore love truth and peace." All the feasts named appear to belong to the siege and destruction of Jerusalem, and to what followed.

In Jeremiah 40 to Jeremiah 44, we see the anarchy and moral disorder among the Jews left behind in the land or near it. Babylon had carried most of their fellow countrymen away as captives. Jeremiah becomes their helper, bringing them the word of the Lord. But he finds among them the greatest unbelief... even this little remnant, the poor left in the land where Jeremiah stayed, were full of jealousy and full of their own plans. They were full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit adds to Ishmael's name and family the words "of the royal seed," and that description means something. Normally, and rightly, royal blood would have guaranteed help to a governor. It would have been a support and shelter to the people. But God was forgotten, and His judgments and His will were slighted. Human corruption takes its course where it was least fitting. The ruin of Israel was complete when the royal seed sank into the lowest form of cunning, treachery, and murder — and this against the best of their own people.

Jealousy, however, will spoil everything. A certain man of royal blood named Ishmael evidently thought that he should have been appointed governor. And so he kills Gedaliah along with all the Jews with him and the Chaldean men of war that had been left there by the king of Babylon.

It was not only jealousy of the good man who fell without suspicion at his own table, where he had welcomed these wicked messengers as guests. It was not simple rebellion either, though rebellion against the conquering king of Babylon did break out at Mizpah, against the native governor and the foreign soldiers. This royal criminal had tasted blood, and he would carry on his reckless course, not caring whom he killed or why.

Ishmael came with evil purposes, sent by Baalis, the king of the Ammonites, and pushed, no doubt, by his own ambition... He struck Gedaliah down like a coward, and so rebelled one last time against the king of Babylon's authority. He massacred the governor's followers and the Chaldean warriors who were there.

Gedaliah had decided to stay in the land and to submit to the king of Babylon. He took an oath to this effect before these men, and required them to serve Nebuchadnezzar too. This was the wise thing to do. God had brought them down, so rebelling against Babylon would have meant rebelling against God.

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must have some superior qualifications. Being in the right place without being right with the right Person only exposes us to bad behaviour and to the hypocrisy we see here. The prophet of God was among them, and they pretended to value his word, yet they acted deceitfully.

Fear is just as certain a proof of unbelief as bold or treacherous rebellion, even if it is not as obvious. The prophet had warned them to submit to the king of Babylon and not to flee into Egypt... How blessed for the believer that he may trample on his fears and trust the word of the Lord without anxiety!

In Jeremiah 40 to Jeremiah 44, we see the anarchy and moral disorder among the Jews who stayed in the land, or near it, after Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper and brings them the word of the Lord, but he finds among them the greatest unbelief… Even the little remnant, the poor left in the land, among whom Jeremiah stayed, were full of jealousy, full of their own plans. They were full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit does not add "of the royal family" to Ishmael's name and kin for nothing. Normally and rightly this would have been a guarantee of help to a governor, and a support and shelter to the people. But they forgot God, and slighted His judgments and His will. Human corruption takes its course where it is least fitting. The ruin of Israel was complete. Its royal line had sunk into the lowest kind of cunning, treachery, and murder — and against the best of their own people.

It was not only jealousy of the good man who fell at his own table, suspecting nothing, after welcoming these agents of evil as guests. It was not simple rebellion either against the conquering king of Babylon, which then broke out against the native governor and the foreign soldiers at Mizpah. This royal killer had tasted blood. He would carry on his reckless course, not caring whom he killed or why.

It even seems that people honoured the worship of the Lord again, at a time when the temple lay in complete ruin. At least there was a "house of the Lord" to which those who mourned over Israel's condition could go up… On the second day he killed men who had come to seek the Lord. Perhaps they were ignorant and not free from pagan practices, but their hearts were broken.

Who can doubt that God chose to take Gedaliah away from the evil to come, along with those who grieved over the ruins of Israel? It was mercy to them. It was also a further chastening on the guilty people, high and low, that the ones who acted and felt best of all should be swept away — and by their own brothers' hands.

The fast of the seventh month was kept on the anniversary of the murder of Gedaliah at Mizpah (Jeremiah 41). But why did they keep these fast days?… It was not for the honour and glory of God. Their own selfish interests were at the bottom of it. Indeed God had never asked them to fast.

Chapters 40-41 show up a mistaken idea. Being a remnant in the land — in the right place — does not by itself give anyone superior qualifications. To be in the right place without being right with the right Person is no help. It only leaves us open to bad behaviour and to ungodly hypocrisy, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

It was not only jealousy of the good man who fell at his own table, with no suspicion. There he had welcomed these wicked messengers as guests. Nor was it simple rebellion against the conquering king of Babylon that broke out at Mizpah against the native governor and the foreign soldiers. This royal outlaw had tasted blood. He would keep on his desperate course, not caring whom he killed or why.

People even seem to have honoured the worship of the Lord again, at a time when the temple lay completely destroyed and ruined. At least there was a "house of Jehovah" where those who mourned over Israel's condition could go up.

The Israelites always cultivated the beard and prized it. The law forbade them to "mar the edges" of their beards (Leviticus 19:27). A priest was not to shave off the corner of his beard as a sign of mourning (Leviticus 21:5)… Ezra was in great grief at the sin of the people. He pulled out the hair of his head and of his beard (Ezra 9:3; compare Jeremiah 41:5).

The law forbade this practice, and it forbade making any mark in the flesh. The nations around them did it. They cut themselves for the dead and tattooed their bodies in honour of their gods. The Israelites belonged to Jehovah (Leviticus 19:28; Leviticus 21:5).

On the second day he killed these men. They may have been ignorant and not free from pagan practices, but they had broken hearts, and they had come to seek the Lord.

Who can doubt that it pleased God to take away Gedaliah, and those who sorrowed over the ruins of Israel, before worse evil came? It was mercy to themselves. It was also a further chastening on the guilty people, high and low. Those who acted and felt best of all were swept away, and by the hands of their own countrymen.

Chapters 40 and 41 expose a mistaken idea. Some think that a remnant in the land—in the right place—must have some superior standing. But being in the right place is not enough. If we are not right with the right Person, it will only expose us to bad behaviour and godless hypocrisy, as we see here.

It was not only jealousy of the good man who fell without suspecting anything at his own table, where he had generously welcomed these agents of evil. Nor was it simply rebellion against the conquering king of Babylon, which broke out at Mizpah against the local governor and the foreign soldiers. This royal criminal had tasted blood and would keep on with his reckless course, not caring whom he killed or why.

It adds to the horrors of the picture too, that Ishmael was as greedy as he was violent and deceitful.

The worship of the Lord even seems to have returned to honour, at a time when the temple lay completely destroyed and ruined. At least there was a "house of Jehovah" where those who mourned over Israel's condition could go up… On the second day Ishmael killed the men who had come to seek the Lord. They were perhaps ignorant, and not free from pagan practices, but their hearts were broken.

The Holy Spirit adds the words "of the royal family" to Ishmael's name and family, and that means something. Normally, and rightly, this would have been a guarantee of support to a governor, and a protection and shelter for the people. But God was forgotten, His judgments and His will alike ignored, and human corruption runs its course where it was least fitting. The ruin of Israel was truly complete when the royal line sank to the lowest form of cunning, treachery, and murder. And its victims were the best of their own people.

Who can doubt that God was pleased to take Gedaliah, and those who grieved over the desolations of Israel, away from the evil that was coming? It was mercy to themselves. It was also a further chastening on the guilty people, high and low. Those who acted and felt most rightly were swept away — and by the hands of their own countrymen. What a disgrace! A trench dug for self-defence became the common grave of the best of the remnant, shamefully put to death like this.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to godless hypocrisy, as we see here. The prophet of God was among them, and they pretended to value his word, but they acted deceitfully.

In Jeremiah 40 to Jeremiah 44 we see the anarchy and moral disorder among the Jews left behind in the land and around it, after Babylon carried most of their brothers away as captives. Jeremiah becomes their helper and brings them the word of Jehovah, but he finds among them the greatest unbelief… Now even the little remnant, the poor people left in the land among whom Jeremiah stayed, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

The Holy Spirit adds to the name and family of Ishmael the words "of the royal family," and that description means something. By rights it should have guaranteed help to a governor, and support and shelter to the people. But God was forgotten, His judgments and His will ignored, and human corruption ran its course where it least belonged. The ruin of Israel was complete. The royal family had sunk to the lowest kind of cunning, treachery and murder, and against the best of their own people.

This was not only jealousy of the good man who fell without suspicion at his own table, where he had welcomed these agents of evil as guests. Nor was it simply rebellion against the conquering king of Babylon, which then broke out against the native governor and the foreign soldiers at Mizpah. This royal outlaw had tasted blood and would carry on his reckless course, careless whom he killed or why.

He came with evil purposes, sent by Baalis, the king of the Ammonites, and pushed, no doubt, by his own ambition… On the second day he killed the men who had come to seek the Lord. They were perhaps ignorant, and not free from pagan practices, but their hearts were broken.

Who can doubt that God was pleased to take away Gedaliah, and those who sorrowed over the desolations of Israel, from evil to come? It was mercy to them. It was also an added chastening on the guilty people, high and low, that those who acted and felt most rightly should be swept away — and swept away by the hands of their own brothers. What a disgrace! A trench dug for self-defence became the common grave of the best of the remnant, put to death in shame.

It adds to the horror of the picture too, that Ishmael was as greedy as he was violent and deceitful.

Chapters 40-41 expose a false idea: that a remnant in the land — in the right place — must therefore have better qualities. To be in the right place without being right with the right Person only exposes us to bad behaviour and godless hypocrisy, as we see here. Even with the prophet of God among them, whose word they pretended to value, they acted with deceit. To call on the Lord Himself out of a pure heart is our safety.

The next day Ishmael met eighty men who came from the north; he invited them to come to Gedaliah, who was dead in his house. When they came to the place he killed them, except ten men, who offered to reveal to him hidden stores of food.

It adds to the horrors of the picture too, that Ishmael was as greedy as he was violent and deceitful.

Ishmael came with ten men and killed Gedaliah and those who were with him, at Mizpah. This murder took place immediately after Ishmael had deceitfully eaten with Gedaliah. On the second day after this, 80 men came from Shechem, Shiloh and Samaria wanting to meet with Gedaliah. Ishmael met them, weeping, and guided them into the city, where Ishmael and his men killed them except for ten men who bribed Ishmael to let them live.

The Holy Spirit adds "of the seed royal" to Ishmael's name and family, and that description means something. Ordinarily, and rightly, that royal descent would have been a guarantee of help to a governor, and a support and shelter to the people. But God was forgotten. His judgments and His will alike were slighted. Human corruption takes its course where it was least fitting. The ruin of Israel was complete. The royal line had sunk to the lowest form of cunning, treachery, and murder — and this against the best of their own people, God's own people in the good land, now a wasteland morally as well as physically.

But how quickly evil developed in this remnant! If they had feared the Lord and thought on His name; if they had submitted to the rule of Nebuchadnezzar, who was the rod in the Lord's hand to punish Judah for her sins; if they had remembered that they were part of the guilty nation, and that all were caught up in the common ruin — all might have been well. ... But false ones got among them. In Jeremiah 41 the flesh runs wild. Conflict and confusion reign everywhere. Many fall. Some fall into bondage to the power of evil. Others, driven by the fear of man, run to Egypt for safety — the very world God had delivered them from by His own favour and mighty power. "In the fear of the Lord is strong confidence, but the fear of man brings a snare."

Chapters 40–41 expose a false idea. Being a remnant in the land — in the right place — does not by itself give anyone a higher standing. We can be in the right place and still not be right with the right Person. That only exposes us to bad behaviour and to godless hypocrisy, such as we see here. The prophet of God was among them. They pretended to value his word, and still they acted deceitfully. To call on the Lord Himself out of a pure heart is our safety, and for this the Holy Spirit of God is here: to lift Him high before the eyes of our faith.

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder among the Jews left behind in the land or nearby. Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper, ministering the word of the Lord to them, but he finds among them the greatest unbelief. Their earlier unbelief had brought the crisis of destruction upon Jerusalem. But now even the little remnant, the poor left in the land, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Who can doubt that God was pleased to take Gedaliah away, and those who grieved over the desolation of Israel, from the evil that was coming? It was mercy to themselves. It was an extra chastening on the guilty people, high and low. Those who acted and felt best were swept away — and swept away by the hands of their own countrymen. What a disgrace, that a trench dug for self-defence should become the common burial place of the best of the remnant, killed in this shameful way!

The righteous remnant among God's people may perish, but "no man lays it to heart." Yet if the godly are taken away, it is a solemn sign. Judgment is about to fall, for "the righteous is taken away from the evil to come." It has always been so in the history of the world. As someone has said: "When the Lots are taken out of Sodom, it foreshadows a shower of wrath. Methuselah was taken away a year before the flood. We may conclude that when the Noahs are brought into their arks, it signals a deluge, and that God gathers His harvest before the world's storm, and calls His labourers home before the dark night comes on."

Jeremiah 41:9 refers to a pit (or cistern) made by Asa "for fear of Baasha king of Israel." This is the last historical note about king Asa. In this passing way God would remind us where his decline began — "the fear of man, which brings a snare."

In Jeremiah 41:9, we read of a pit which he made for fear of Baasha — probably to hide there. How this shows the weakness of man! After all the evidence of the Lord's mercy and power, Asa could forsake Him like this and enter an unholy alliance with a heathen king. He got what he wanted, and Baasha had to abandon his plan. But God had been a witness of it all.

It adds to the horror of the picture that Ishmael was as greedy as he was violent and deceitful.

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must somehow be better qualified. To be in the right place without being right with the right Person only leaves us open to bad behaviour and ungodly hypocrisy. We see it here. The prophet of God was among them, and they pretended to value his word. Yet they acted deceitfully.

Carrying on, it seems, the plans made with the king of the Ammonites, Ishmael next carries away those whom he did not kill… Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty at the moment of their greatest success.

The captains of the forces that remained gathered around Gedaliah, with Ishmael the son of Nethaniah, of the royal family, at their head. But Ishmael came with evil intentions. Baalis, the king of the Ammonites, had sent him, and no doubt his own ambition pushed him on… He led captive all the rest of the people who were at Mizpah, along with the king's daughters, and took them to the Ammonites.

Jealousy, however, will spoil everything. A man of royal blood named Ishmael seems to have thought that he should have been appointed governor.

It is not a meaningless description that the Holy Spirit adds to the name and family of Ishmael, "of the royal family." Normally, and rightly, this would have promised help to a governor, and support and shelter to the people. But God was forgotten. His judgments and His will were ignored, and human corruption takes its course where it least belongs. The ruin of Israel was complete when the royal family sank into the lowest form of cunning, treachery, and murder — and this against the best of their own people…

However, Johanan and the captains of the forces with him free the captives from Ishmael, who flees to Baalis the king of the children of Ammon. Johanan and those he has delivered take refuge for a time at the inn of Chimham at Bethlehem, waiting for a chance to slip away into Egypt, because they fear the Chaldeans.

The man who freed the captives and drove off their enemy was no true friend of Israel, because he paid little attention to the word of the Lord… Fear is just as much evidence of unbelief as bold or treacherous rebellion, even if it is less blatant. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt.

But how soon evil developed in this remnant! They could have feared the Lord and thought on His name. They could have submitted to the rule of Nebuchadnezzar, who was the rod in the Lord's hand to punish Judah for her sins. Then all might have been well… In Jeremiah 41 the flesh is rampant. Conflict and confusion reign supreme. Many fall. Some end up in bondage to the power of evil. Others, driven by the fear of man, seek refuge in Egypt — that world from which God had delivered them by His sovereign favour and mighty power.

Where there is much restlessness, though a measure of deliverance is experienced, as in the case of this remnant, yet, unless time is taken to learn and act on the present mind of God, worse trouble will follow than was known before.

Son of Nethaniah, of royal descent, though we do not know which family. His craft and ferocity show that he was unworthy of a throne. He treacherously killed Gedaliah, whom the king of Babylon had made governor over the cities of Judah. He also killed all the Jews who were with him in Mizpah. He followed this crime with the cruel and treacherous murder of eighty men from Shechem, Shiloh, and Samaria. They were bringing gifts to the temple. He spared only ten. He then carried off everyone left in Mizpah as captives, and set out to go over to the Ammonites.

Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success.

It is true that Ishmael was not killed. Perhaps, for the moment, a more bitter cup for the conspirators was to return empty-handed and cheated of their prey. They had to face the king who had sent him out to destroy his own people and to plunder for the Ammonites.

Son of Kareah and captain among the Jews left in the land after the destruction of Jerusalem. He warned Gedaliah of the plot against his life. When Ishmael killed Gedaliah and carried the people away, Johanan was the means of rescuing them. He would not, however, listen to Jeremiah and stay in the land. Instead he led the remnant into Egypt, where they practised idolatry.

Sadly, the one who delivered the captives and drove their enemy off was no true friend of Israel. He paid little attention to the word of the Lord… Fear is evidence of unbelief just as surely as bold or treacherous rebellion, even if it is not as blatant. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt… What a blessing for the believer! He has every right to trample on his fears and to trust the word of the Lord without anxiety.

This remnant did know a measure of deliverance. But where there is much restlessness, worse calamity will follow than before, unless people take the time to learn the present mind of God and to act on it. These things are recorded for our learning. The active leaders caused all the mischief with this remnant of God's people and it is the same today. How important, then, that we fix our eyes and hearts on the one unfailing Leader — the Lord Himself!

Chapters 40–41 expose the mistaken idea that a remnant in the land — in the right place — necessarily has some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to the kind of hypocrisy we see here.

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that prevailed among the Jews left behind in the land or nearby. Babylon had carried most of their fellow countrymen away captive. Jeremiah becomes their helper, ministering to them the word of Jehovah, but finds among them the greatest unbelief... now even the little remnant, the poor left in the land among whom Jeremiah remained, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Gibeon is identified with a village of scattered houses on a hill. On one side of the hill is a plentiful spring, and lower down the remains of a large reservoir, which is thought to be the "pool" of Gibeon and its "great waters." 2 Samuel 2:13; Jeremiah 41:12, 16.

Son of Nethaniah, of the royal line, but of what family is not known. His craft and ferocity show that he was unworthy of a throne. He treacherously killed Gedaliah, whom the king of Babylon had made governor over the cities of Judah. He killed all the Jews who were with him in Mizpah too. He followed up this crime by the cruel and treacherous murder of eighty men from Shechem, Shiloh, and Samaria, who were bringing gifts to the temple. Only ten were spared.

Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success.

It is true that Ishmael was not killed. The king had sent him to destroy his own people and to plunder for the Ammonites. To go back to that king empty-handed, cheated of his prize, may have been for the moment a more bitter cup to the conspirators.

It is not that Johanan was much better than Ishmael. As later events show, he had no real faith in God's word, and he hardened himself in pride and rebellion of heart. Perhaps Gedaliah knew there was little to choose between them. So he rejected Johanan's good warning just as much as his bad offer to get rid of Ishmael.

Sadly, the man who delivered the captives and put their enemy to flight was no true friend of Israel. The reason was that he paid little attention to the word of Jehovah.

Chapters 40-41 expose a mistaken idea. It is not true that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to ungodly hypocrisy such as we see here. The prophet of God was among them, and they pretended to value his word. Even so, they acted deceitfully.

Where there is much restlessness, some deliverance may still come, as it did for this remnant. But unless we take time to learn and act on the present mind of God, worse trouble will follow than before... The active leaders caused all the mischief with this remnant of God's people and it is the same today. How important, then, that our eyes and hearts should look to the one unfailing Leader — to the Lord Himself!

On one side of the hill is a plentiful spring. Lower down are the remains of a large reservoir. Many think this was the "pool" of Gibeon and its "great waters." 2 Samuel 2:13; Jeremiah 41:12, 16.

Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty in the moment of their greatest success.

It is true that Ishmael was not killed. But going back empty-handed, robbed of the prey, may have been a more bitter cup for the conspirators at that moment. It meant facing the king who had sent him to destroy his own people and to plunder for the Ammonites.

Ishmael's presence meant the overthrow of Gedaliah. Johanan warned him of this, but Gedaliah treated it as a false suspicion. It was true all the same. Ishmael killed Gedaliah and those with him, and fled with the rest, after adding to his guilt by killing a company of worshippers on their way to the house of the Lord. Johanan heard what Ishmael had done, chased him, and recovered the glad and grateful remnant.

Sadly, the man who rescued the captives and drove off their enemy was no true friend of Israel. He paid little attention to the word of the Lord.

He warned Gedaliah about the plot against his life. After Ishmael killed Gedaliah and carried the people away, Johanan was the one who rescued them. But he would not listen to Jeremiah and stay in the land. Instead he led the remnant into Egypt, where they worshipped idols.

Fear shows unbelief just as certainly as bold or treacherous rebellion does, even if it is less blatant. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. … How good it is that the believer has the right to trample on his fears, and to trust the word of the Lord without anxiety!

Restless people may still know some deliverance, as this remnant did. But unless they take time to learn God's present mind and act on it, worse trouble will follow than they knew before. … The active leaders caused all the mischief with this remnant of God's people, and it is the same today. So how important it is that our eyes and hearts should turn to the one unfailing Leader — to the Lord Himself!

It seems that Ishmael is carrying forward the plans made with the king of the Ammonites. He goes on next to carry away those whom he did not kill… Yet even when God permits the severest measures of shame and suffering, He disappoints the guilty at the very moment of their greatest success.

Johanan, hearing what Ishmael had done, pursued him, and recovered the glad and grateful remnant.

It is true that Ishmael was not killed. But he had to go back with nothing, cheated of the prey, to the king who had sent him to destroy his own people and to plunder for the Ammonites. For the moment that may have been a more bitter cup to the conspirators.

Son of Nethaniah, of the 'royal seed,' though from which family is not known. His cunning and ferocity show that he was unworthy of a throne.

The man who rescued the captives and put their enemy to flight was no true friend of Israel, because he paid little attention to the word of the Lord… Fear is evidence of unbelief just as certainly as bold or treacherous rebellion is, though not as openly. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt… How blessed for the believer that he may trample on his fears, and trust the word of the Lord without anxiety!

If they had stayed quietly in the land, under the authority of the Babylonian king whom God had placed over them, they would have been kept safe. But choosing human policy, they thought it was safer to go down into Egypt, whereas it proved to be the opposite.

Where there is much restlessness, some deliverance may still come, as it did for this remnant. Yet unless we take time to learn God's present mind and act on it, worse trouble will follow than before. These things are written for our instruction. The active leaders caused all the mischief with this remnant of God's people, and it is the same today. How important, then, that we turn our eyes and hearts to the one unfailing Leader — to the Lord Himself!

Chapters 40-41 expose the mistaken idea that a remnant left in the land — in the right place — necessarily has some superior standing. To be in the right place without being right with the right Person will only expose us to bad behaviour and to the godless hypocrisy shown here. Even with God's prophet among them, whose word they pretended to value, they acted deceitfully.

The captains of the forces who were left gathered around Gedaliah, with Ishmael the son of Nethaniah, of the royal family, at their head. But this man came with evil purposes. Baalis, the king of the Ammonites, had sent him, and no doubt his own ambition drove him on... Johanan and the captains of the forces followed him. They found him near the waters of Gibeon, defeated him, and took the captives back from him. Ishmael himself escaped with eight men and went to Baalis.

"No Ammonite or Moabite may enter the assembly of the LORD. Even to the tenth generation, none of them may enter the assembly of the LORD forever"... Such is God's ordinance concerning them. Israel ought never to seek their peace nor their prosperity.

It is true that Ishmael was not killed. But he had to go back with nothing, cheated of his prey, to the king who had sent him as a destroyer of his own people and a plunderer for the Ammonites. For the moment that may have been a more bitter cup for the conspirators.

God sometimes permits the severest measures of shame and suffering. Yet even then He disappoints the guilty in the moment of their greatest success.

The man who rescued the captives and drove their enemy off was no true friend of Israel. He paid little attention to the word of Jehovah... Fear proves unbelief just as surely as bold or treacherous rebellion does, even if it is not as shocking. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt.

Chapters 40-41 show how false it is to think that a remnant in the land — in the right place — must have some superior qualifications. To be in the right place without being right with the right Person will only expose us to bad behaviour and to ungodly hypocrisy, as we see here. The prophet of God was among them, and they pretended to value his word. Even so, they acted deceitfully.

This remnant did know a measure of deliverance. Yet where people are restless, and will not take time to learn God's present mind and act on it, worse disaster follows than before. These things are recorded for our learning. The active leaders caused all the mischief with this remnant of God's people, and it is the same today. So how important it is that we turn our eyes and hearts to the one Leader who never fails — to the Lord Himself!

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that took hold among the Jews who stayed behind in the land or near it. Most of their countrymen had gone as captives to Babylon. Jeremiah becomes their helper, ministering to them the word of the Lord, but finds among them the greatest unbelief. Even the little remnant was full of jealousy. These were the poor left in the land, and Jeremiah stayed among them. They were full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

Johanan, one of the captains, warned Gedaliah that treachery was being planned. Gedaliah refused to believe it, and refused to take part in killing Ishmael. Ishmael struck him down in a cowardly way, rebelling for the last time against the king of Babylon's authority. He massacred the governor's followers and the Chaldean soldiers who were found there. On the second day he killed men who had come to seek the Lord. They may have been ignorant, and not free from pagan practices, but their hearts were broken. He led captive all the rest of the people who were at Mizpah, along with the king's daughters, to the Ammonites. Johanan and the captains of the forces followed him, found him near the waters of Gibeon, defeated him, and recovered the captives from him. Ishmael escaped with eight men and went to Baalis, the king of the Ammonites.

Even when God permits the severest measures of shame and suffering, He disappoints the guilty at the moment of their greatest success.

The one who delivered the captives and put their enemy to flight was no true friend of Israel, because he paid little attention to the word of the Lord... Fear proves unbelief just as surely as bold or treacherous rebellion does, even if less obviously. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. What came of this disobedience, flowing from distrust, we have yet to learn. How blessed for the believer that he is entitled to trample on fears, and to trust the word of the Lord without anxiety!

God had set up the power and protection of Babylon. They did not settle quietly and confidently under it. Instead they moved toward Egypt, while still staying in the land. Fear filled their hearts, not quiet confidence in God and in His will. The conflicts they had seen only increased this. There was no waiting on God... This remnant did taste some deliverance. But where there is much restlessness, worse trouble follows than before — unless people take time to learn the present mind of God and act on it.

Chapters 40-41 expose the mistaken idea that a remnant in the land — in the right place — necessarily has some superior standing. To be in the right place without being right with the right Person will only expose us to bad behaviour and to godless hypocrisy, as it does here. Even with the prophet of God among them, whose word they pretended to value, they acted deceitfully.

The active leaders caused all the mischief with this remnant of God's people, and it is the same today. How important, then, that our eyes and hearts should be turned to the one unfailing Leader — to the Lord Himself!

Johanan and the captains of the forces with him free the captives from Ishmael, who escapes to Baalis, the king of the Ammonites. Johanan and the people he has rescued take shelter for a time in the inn of Chimham at Bethlehem. They are waiting for a chance to slip away into Egypt, because they fear the Chaldeans.

But they did not settle quietly and confidently under the rule and protection of Babylon, which God had set up. Instead they moved toward Egypt, while still staying in the land. Fear filled their hearts, not quiet confidence in God and in His will.

Fear is proof of unbelief just as surely as bold or treacherous rebellion is, even if it is not as shocking. The prophet had warned them to submit to the king of Babylon and not to flee into Egypt. What came out of this disobedience, which flowed from distrust, we have yet to learn. How blessed the believer is, who may trample on his fears and trust the word of the Lord without anxiety!

We do not know for sure, but could it be that David shared his own family estate at Bethlehem with him? We know that our King shares His kingly home with those who share His rejection. ... Some think this place should be called the "Inn of Chimham". They think that later, perhaps, it was this very inn that had "no room" for the King of Kings. So in its stable, at Bethlehem, the Son greater than David came into our world, rejected — as David had been rejected, in a smaller way, before Him. We cannot know for sure about this.

This group goes down into Egypt against the word of the Lord, and there they are destroyed by sword, famine, and disease. Those at Babylon have peace and prosperity and plenty promised to them for the time being. This group takes Jeremiah with them into Egypt, even though he announces their doom. The others have Ezekiel and Daniel with them at Babylon... At the beginning God redeemed the people out of Egypt. Babylon became the place of their captivity when they had turned away from the Lord. So going back to Egypt was fatal, but from Babylon there was deliverance.

If they had stayed quietly in the land, under the authority of the Chaldean king whom God had placed over them, they would have been kept safe. But they chose human strategy instead. They thought it was safer to go down into Egypt, and the opposite proved true. Nebuchadnezzar chased the Egyptians and punished these unbelieving Jews in that land.

There was no waiting on God. They had no sense of what God's mind for them was at that moment, even though His prophet was right there. Where there is much restlessness, people may still see some deliverance, as this remnant did. But unless they take time to learn God's present mind and act on it, a worse disaster will follow than the one they knew before.

The man who rescued the captives and put their enemy to flight was no true friend of Israel, because he paid little attention to the word of the Lord... Fear is evidence of unbelief just as surely, if not as blatantly, as bold or treacherous rebellion. The prophet had warned them to submit to the king of Babylon, not to flee into Egypt. What came of this disobedience, flowing from distrust, we have yet to learn. How blessed the believer is! He has the right to trample on fears, and to trust the word of the Lord without anxiety!

Johanan and those he has delivered take refuge for a time at the inn of Chimham at Bethlehem. They are waiting for a chance to slip away into Egypt, because they fear the Chaldeans.

They did not quietly and confidently settle under the power and protection of Babylon, which God had established. Instead they moved toward Egypt, though they were still in the land. Fear filled their hearts, and not quiet confidence in God and in His will.

If at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace would have reigned in the land. These few who were left would have kept the land as their own. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in the Lord. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar. But there they fall under the sword that would have spared them in Judea, if they had stayed there in subjection to the king.

These go down into Egypt, against the word of the Lord, and sword and famine and plague will destroy them. Those at Babylon have peace and prosperity and plenty promised to them for the present... God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had turned away from the Lord. To return to Egypt, therefore, was fatal, but from Babylon there was deliverance.

In Jeremiah 41 the flesh runs wild. Conflict and confusion reign. Many fall. Evil takes some into bondage. Others, driven by the fear of man, seek refuge in Egypt — the very world God had delivered them from by His sovereign favour and mighty power. "In the fear of the LORD one has strong confidence" (Proverbs 14:26), but "the fear of man lays a snare" (Proverbs 29:25).

Chapters 40-41 expose a mistaken idea: that a remnant in the land — in the right place — must have some superior qualification. To be in the right place is not enough. Without being right with the right Person, we are open only to bad behaviour and to ungodly hypocrisy like the kind shown here.