The Deliverance Of Jeremiah And The Temporary Restoration Of Judah (Jeremiah 40:1-6).
The passage and section opens with the now familiar ‘the word which came to Jeremiah from YHWH ---' (compare and contrast Jeremiah 44:1; Jeremiah 45:1), a phrase which always indicates the opening of a new aspect of his prophecy and is one of the crucial indicators in dividing up the Book of Jeremiah. The passage describes again the release of Jeremiah (compare Jeremiah 39:11-14) who is released into the care of Gedaliah, the newly appointed Governor of Judah.
At first sight Jeremiah 39:14 may appear to contradict the description found in Jeremiah 40:1-5, but one probable explanation is to be found in the fact that in the first aftermath of the siege when the city was taken, Jeremiah was carried off in chains to Riblah along with the many other captives, only to be released when he was recognised by Nebuzaradan who had received direct orders concerning him from Nebuchadrezzar. As a consequence he was then conveyed back in honour to the court of the guard in Jerusalem where he was housed in luxury for his own safety until it was finally safe for him to join Gedaliah the new governor in the area where the new government was being established.
For Nebuzaradan to recognise him in Jeremiah 40:1 might mean that at that stage Nebuzaradan had not yet set off for Jerusalem, although the account is too summarised to be sure. However, the fact that Nebuzaradan then knew where Jeremiah was would serve to confirm that he had had a hand in looking after his welfare, having had him conveyed back to Jerusalem to the safety of the court of the guard in the grounds of the king's palace which was no doubt being used as a headquarters by the Babylonians.
Alternatively it could be that in the turbulent days after the ending of the siege Jeremiah was released but was once again arrested by a Babylonian contingent who did not realise who he was, with the result that he had to be ‘rescued' a second time once Nebuzaradan arrived back from Jerusalem. Nebuchadrezzar having given specific orders concerning his safety, great care would have been taken to search him out and ensure it.
Another alternative is to see 39. 14 as just a very summarised explanation as to how Jeremiah was released from the court of the guard, with all the detail between his release (by being taken in chains to Ramah) and his handing over to Gedaliah being omitted. Much had been made of his being in the court of the guard (Jeremiah 32:2; Jeremiah 32:8; Jeremiah 32:12; Jeremiah 33:1; Jeremiah 37:21; Jeremiah 38:6; Jeremiah 38:13; Jeremiah 38:28; Jeremiah 39:14-15), and thus his deliverance from it with a happy ending could be seen as a necessary conclusion to the passage, the trauma in between as described in chapter 40 being ignored.
‘The word which came to Jeremiah from YHWH, after Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him there being bound in chains among all the captives of Jerusalem and Judah, who were carried away captive to Babylon.'
‘The word which came to Jeremiah from YHWH --.' As we have seen this is an important introductory phrase often indicating the commencement of a new section. Compare Jeremiah 7:1; Jeremiah 11:1; Jeremiah 14:1; Jeremiah 18:1; Jeremiah 21:1; Jeremiah 30:1; Jeremiah 32:1; Jeremiah 34:8; Jeremiah 35:1; In this case it is introductory to Chapter s 40-45, and it will be noted that no prophecy of Jeremiah immediately follows in chapter 40. The phrase therefore rather has in mind the prophecies of Jeremiah contained within the whole section, placed within an historical framework, and indicates the theological nature of what is being presented.
‘After Nebuzaradan the captain of the guard had let him go from Ramah'. Nebuzaradan, commander of Nebuchadrezzar's own bodyguard, had been given a specific charge by Nebuchadrezzar to look after Jeremiah's welfare (Jeremiah 39:11-12). We do not know at what point Nebuzaradan went to Jerusalem after the successful taking of the city, which as we saw in Jeremiah 39:3 was accomplished by others. Thus what may well have happened was that Nebuzaradan released Jeremiah from Ramah into the care of those responsible for the court of the guard in Jerusalem (Jeremiah 39:14), so as to ensure his safety during the dangerous days following the ending of the siege, both from Babylonian soldiery seeking out those who had gone into hiding, and from many angry Jews who may have been considering taking revenge on him, this occurring prior to his then being released by Nebuzaradan into the hands of Gedaliah the new governor once it was safe to do so. Here what happened is simply put in very summarised form.
‘When he had taken him there being bound in chains among all the captives of Jerusalem and Judah, who were carried away captive to Babylon.' Nebuzaradan had been given overall responsibility for dealing with the matter of carrying off the people of Jerusalem and Judah into exile (Jeremiah 39:9) and the subsequent settlement of affairs in the land (Jeremiah 39:10). He would not, however, have been directly and personally involved in the gathering of the captives, which would have been in the hands of the initial invaders, who would have shown little discrimination. The sorting out could be done at Ramah. Thus Jeremiah shared the ignominy of being taken in chains to Ramah along with all the other captives, something which he would not have fought against. He would want to be identified with his people. Whether Nebuzaradan went at this stage to Jerusalem in person we do not know. He may well have remained with Nebuchadrezzar in Ramah, his activities as described being carried out by deputies on his orders. Ramah was in the territory of Benjamin, six miles north of Jerusalem. It has been identified with modern Er-ram but the identification is not certain.
‘And the captain of the guard took Jeremiah, and said to him, YHWH your God pronounced this evil on this place,”
These verses are central to Jeremiah's theology. They explain what was otherwise totally beyond understanding, and that was as to why YHWH had allowed His own Temple to be destroyed, and His own holy city to be vandalised. It was important for all to see that rather than indicating YHWH's powerlessness, it indicated both His control over the activities of Babylon and His determination to judge His people for their wrongdoing. It will then be revealed that had they been willing He would have enabled the remnants of the people to re-establish a new Judah.
In the eyes of Nebuchadrezzar's guard commander YHWH was the local God of Judah Who had determined to punish His own people. While no doubt crediting the victory to the gods of Babylon he still had no problem with seeing the local God as also involved, and as having pronounced evil against Jerusalem (compare the words of Rabshakeh the Assyrian high official in 2 Kings 18:25). He would be well aware from Babylonian spies that Jeremiah had been declaring the same thing, the difference being that Jeremiah saw Him as God of all the earth. But to the reader the important thing was that Babylon's own representative was acknowledging that YHWH had not failed, but was rather bringing about His purposes. From an historical point of view Nebuzaradan was undoubtedly speaking to Jeremiah in a friendly way in terms which he knew from what he had learned from his own spies that Jeremiah would use.
“And YHWH has brought it, and done according to what he spoke, because you have sinned against YHWH, and have not obeyed his voice, therefore this thing is come on you.”
It is quite probable that Nebuzaradan was here in fact citing words of Jeremiah which had been reported to him by his spies, to the effect that disaster had come on Jerusalem, brought on them by their own God YHWH, because of their failure to honour Him truly and fulfil His covenant requirements. He spoke better than he knew. Here was testimony from a leading figure in Babylon to the might and power of YHWH, besides Whom, in Jeremiah's eyes, the gods of Babylon were as nothing.
“And now, behold, I loose you this day from the chains which are on your hand. If it seem good to you to come with me into Babylon, come, and I will look well to you, but if it seem ill to you to come with me into Babylon, forbear. Behold, all the land is before you. Wherever it seems good and right to you to go, there go.”
Jeremiah was here receiving the favoured treatment commanded by Nebuchadrezzar himself in Jeremiah 39:11 ff. This was probably because Jeremiah was seen, as a result of his urgings to the king of Judah to submit to Babylon, as a loyal supporter of Nebuchadrezzar. Thus on his being searched out by Nebuzaradan in fulfilment of Nebuchadrezzar's command he was released from his manacles. He was then given the choice of either going to Babylon where he would be rewarded for his supposed loyalty, or of remaining in the land and settling wherever he wished, presumably with the idea that land would be given to him there. It is clear that Jeremiah made the choice to remain in Judah.
‘Now while he was not yet gone back, (Nebuzaradan said to him) “Go back then to Gedaliah the son of Ahikam, the son of Shaphan, whom the king of Babylon has made governor over the cities of Judah, and dwell with him among the people; or go wherever it seems right to you to go.” So the captain of the guard gave him victuals and a present, and let him go.'
Chapter 39 brings out that this is a very telescoped account of the treatment of Jeremiah. There we learn that initially Jeremiah was returned to the court of the guard in Jerusalem. This would probably have been for his own safety at a time when there were still highly dangerous patriots about, and when the Babylonian soldiery were still seeking out hidden refugees in order to carry them off to Ramah, and then to Babylon. It was then from the court of the guard in the palace grounds (no doubt the Babylonian headquarters) that he was subsequently put under Gedaliah's care, a detail ignored here in Jeremiah 40:5.
Jeremiah was now given one of two alternatives, either to put himself under the protection of Gedaliah, the newly appointed governor of Judah, or alternately to settle wherever he wished, presumably with land grants. He may well have been given documents granting this permission. On release he was then provided with sufficient victuals to keep him going for the near future, and ‘a present', presumably in recognition of his supposed loyalty to the king of Babylon. In other words wealth was piled on him, and he was given his full freedom, evidence that for those who were obedient to YHWH, YHWH's influence was sufficient to ensure their provisioning.
‘Gedaliah the son of Ahikam, the son of Shaphan, whom the king of Babylon has made governor over the cities of Judah.' The description of Gedaliah as ‘Governor of the cities of Judah' emphasises that Jerusalem was no longer to be seen as having any political or theological significance. It was now Gedaliah who ruled from elsewhere, from Mizpah. He may well be the Gedaliah whose name is found on a seal discovered at Lachish speaking of ‘Gedaliah who was over the house', that is, was the king's representative there. He was thus a person of acknowledged authority, and may well have found favour with Nebuchadrezzar because of his reported friendliness towards Jeremiah. His antecedents also indicate his aristocratic background, emphasising that he was a man of recognised authority in Judah. Both Shaphan and Ahikam (Jeremiah 26:24) had been loyal servants of the kings of Judah. Gedaliah came from godly stock, his father having protected Jeremiah in earlier days as described in Jeremiah 26:24.
‘Then Jeremiah went to Gedaliah the son of Ahikam to Mizpah, and dwelt with him among the people who were left in the land.'
So Jeremiah heeded the advice of Nebuzaradan and went to the new governor at Mizpah and dwelt securely with him, alongside those who were left in the land. The following verses will give us details of some of these. He clearly recognised a pastoral responsibility for them. We must not think, however, that otherwise Judah was totally unpopulated. The poor of the land, who would be quite numerous, were settled in it by Nebuzaradan (Jeremiah 39:10) and people who had fled to the mountains during the invasion, or who had fled abroad, would now filter back into the land to reclaim at a minimum their own inheritances. However, the fact that the population had been greatly reduced comes out in that it is stated later that the harvest of summer fruit and wine would be abundantly sufficient for all now living in Judah.
‘Mizpah', which means ‘watchtower', was the name given to a number of cities in Judah and Israel. This was probably the well known Mizpah in Benjamin (Joshua 18:25-26; 1 Samuel 7:5-13; 1 Samuel 10:17-25). It was not far from Gibeah of Saul (Isaiah 10:29; Judges 19:13), but its identity is uncertain (as with so many identifications).