1 The word which came to Jeremiah from Yahweh, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah, who were carried away captive to Babylon.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Here Jeremiah pursues more at large what he had briefly touched upon before; for the Hebrews were wont, in a few words, to state the substance of the whole, and then to explain more diffusely what, they had briefly said. Jeremiah had before told us that some of the Babylonian generals had been sent to release him from prison; and he added that he had been committed to the care of Gedaliah, who had been set over the poor of the land. He now tells us, that he, as yet bound with chains, had been brought forth to Ramah in that miserable condition. These things appear inconsistent, but, as I have said, we must bear in mind, that there is an omission in that summary, which we have noticed. For, in the first instance, Jeremiah only said, that he had been freed from his chains; but he now states the manner more distinctly, and, as it were, the different parts of the transaction. Then this order ought to be especially noticed. Moreover, this chapter so begins, that he seems throughout the chapter to have forgotten the introduction. He says, that a word came to him; he afterwards declares historically, how he had been brought to Ramah, and then that he had been released there, and also that Gedaliah was set over the remainder of the people: in short, there is not in this long' passage any mention made of any prophecy; but there is inserted a whole historical narrative before the Prophet expresses what God had committed to him, after the city was taken, and after he had been restored to his former liberty. When, therefore, he says here, that a word came to him, we must wait until he has completed what we find in this chapter; for he will then return to this prophecy. Let us now consider the words. After Nebuzaradan, he says, dismissed him from Ramah, etc.; into which place he had been brought by the guards, when he was as yet bound with chains. There is then no doubt but that the leaders of the army had ordered Jeremiah to be brought there, after he was taken out of the court of the prison, and that he was brought there in the presence of all the people; for it is probable also that all the Jews, who were to be led into exile, were brought there too, and that they were there mustered, that none might escape, for they would have slipped off here and there, had they not been delivered to guards. When, therefore, all the captives were there, Nebuzaradan ordered Jeremiah to be brought forth, not for the sake of degrading him, for, as we have seen, the king had been solicitous about his life; and no doubt this coutier wished to gratify his king in every way: but it was, on the contrary, for the purpose of an indirect reproof to all the people, as though he would honor the servant of God, who had so faithfully warned them, and for so long a time, even above forty years, and would set before them their wickedness, and also their ingratitude, for having so cruelly treated God's servant. This then was the reason why Nebuzaradan wished Jeremiah to come bound with chains, and to be released in the presence of all the people; it was that the Jews might at length be ashamed of their pride and impiety against God, and of their ingratitude towards the holy Prophet. Nebu-zaradan then did not treat Jeremiah reproachfully; but he brought him forth in chains, that he might publicly expose the wickedness of the whole nation. He says, that an option was given him by Nebuzaradan; so that if he wished, he might remain in his own country, and choose the best place for himself, and the situation which was most agreeable to him; but if he chose rather to go to Babylon, there he might go. This, certainly, was a liberal offer. The Prophet was not only freed from prison and loosed from His chains; but liberty was so given him, that he alone was free, while the whole nation was reduced to bondage. For they who remained had no liberty to go elsewhere. But Nebuzaradan gave here a free option to Jere-mime, so that he was at liberty either to live in Chaldea, or to remain in any place he wished, or in any part of the earth. But before he says this, he administers reproof to the people, and says, Jehovah thy God hath spoken evil on this city; and he hath brought it, and made it to come. Here Nebuzar-adan undertook the prophetic office, and spoke in high terms of God's righteous vengeance on the people. There is no doubt but that God had raised up such a teacher to the Jews; for they had for forty years and more obstinately rejected celestial truth. God had not ceased kindly to invite them to repentance, and to promise them pardon and salvation, provided they repented. As then God had not ceased for so long a time, and continually to address them according to his paternal goodness, and at the same time had spoken to the deaf, they deserved to hear such a preacher as Nebuzaradan, who now contumeliously upbraided them, that they had brought this evil on themselves, because they had been disobedient and rebellious against God, as they had not obeyed his word. There is here a remarkable example set before us, so that we may learn, that when God addresses us by his servants, we ought immediately to render obedience to him; let us learn to fear when he threatens us, and learn to entertain hope when he offers his favor to us. For if we reject the Prophets when they are sent to us, other teachers will arise, who will deride us, and though they may be themselves ungodly, they will yet upbraid us with our impiety. This then is the doctrine we ought to gather from this passage, in which we see that Nebuzaradan, as though gifted with the prophetic spirit, severely rebuked the people. He, indeed, addressed Jeremiah, and seems to have included him with the people, when he said, Thy God hath spoken -- because ye have sinned and have been rebellious. But Nebuzaradan, no doubt, thus highly commended the faithfulness of Jeremiah, because he had been true and faithful in his vocation and office, he then did not make him as one of the people, nor did he mean that he had sinned with others, or had been rebellious against God. But, in the first, place, he addressed Jeremiah, Thy God, he said; and this was expressed by way of honor, even that God was the God of Jeremiah; for though the people boasted that they were holy, yet Nebuzaradan here indirectly condemned their foolish boastings, since he inti-mated that Jeremiah alone was worthy of being deemed one of God's servants, as though he had said, that the Jews were unworthy of the honor of glorying in God's name, or of professing it: Thy God then hath spoken The rest tomorrow.
As what follows is mainly a historical narrative, it seems that the title "The word" was appropriate not merely to a prediction of the future, but to an account of the past, if written by a prophet. The Jews regarded history as inspired if written by a seer, and thus their historical books are called "the early prophets."
Ramah - Probably all the prisoners of note were collected at Ramah indiscriminately, and examined there.
Bound in chains - The prisoners were probably fastened together in couples by one hand, and a rope passed down the center to bind them in a long line, and prevent attempts at escape.
The word that came to Jeremiah - This and the four following chapters contain a particular account of what passed in the land of Judea from the taking of the city to the retreat of the people into Egypt, and the prophecies of Jeremiah concerning them there.
Had let him go from Ramah - This has embarrassed most of the commentators. Dr. Blayney has thrown much light upon it by his translation and note: -
"The word that came to Jeremiah from Jehovah, after that Nebu-Zaradan captain of the guards had taken him, and let him go from Ramah: for he had been bound with chains among all the captives of Jerusalem and Judah, who were carried away captive to Babylon."
"Had Taken Him, and Let Him Go. - Most interpreters have understood בקחתו אתו bekachto otho of Nebuchadnezzar's having first taken Jeremiah as a captive unto Ramah. But if the order of the sentence be well observed, as well as the more common use of the verb לקח lakach, it will, I think, rather appear that those words relate to his taking or having him brought to him, in order to give him his discharge."
The word which came to Jeremiah from the Lord,.... The word of prophecy, as the Targum; but there being no prophecy in this and the following chapter, only a narration of facts, this is generally referred to what came ten days after, and which begins Jeremiah 42:7; so Jarchi and Kimchi; all between being included in a parenthesis, or a relation of facts preparatory, to lead on to it; though Abarbinel takes it to be a general title to all histories and prophecies in this book, from henceforward to the end of it. Jarchi and Kimchi make mention of a Midrash, which refers it to the special word of the Lord to Jeremiah to go to Gedaliah, Jeremiah 40:5; interpreting that passage as the words of the Lord, and not of Nebuzaradan; but Abarbinel's sense seems best. The time of this prophecy was
after that Nebuzaradan the captain of the guard had let him go from Ramah; which was a city in the land of Benjamin near Gibeon, seven miles from Jerusalem, as Jerom (q) says; here Nebuzaradan had his rendezvous, whither he brought his captives as they fell into his hands, among whom were Jeremiah:
when he had taken him; out of the court of the prison, and out of Jerusalem, and brought him to Ramah:
being bound in chains among all them that were carried away captive of Jerusalem and Judah, that were carried away captive unto Babylon; how it came to pass is not certain, but so it was; that, though by the orders of Nebuzaradan and the princes, agreeably to the command of the king of Babylon, Jeremiah was taken out of the court of the prison, yet was not set free; but without the knowledge of Nebuzaradan, and through the inadvertency of inferior officers, he was taken and bound, and with other prisoners brought to Ramah, in order to be transported to Babylon, which lay in the way to it; for Ramah was to the north of Jerusalem, as Babylon was: these chains were for the hands, or what we call handcuffs, as Kimchi, Abarbinel, and Ben Melech observe, and as appears from Jeremiah 40:4.
(q) Comment in Hosea. v. 8,
The captain of the guard seems to glory that he had been God's instrument to fulfil, what Jeremiah had been God's messenger to foretell. Many can see God's justice and truth with regard to others, who are heedless and blind as to themselves and their own sins. But, sooner or later, all men shall be made sensible that their sin is the cause of all their miseries. Jeremiah has leave to dispose of himself; but is advised to go to Gedaliah, governor of the land under the king of Babylon. It is doubtful whether Jeremiah acted right in this decision. But those who desire the salvation of sinners, and the good of the church, are apt to expect better times from slight appearances, and they will prefer the hope of being useful, to the most secure situations without it.
JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jeremiah. 40:1-16)
word that came--the heading of a new part of the book (the forty-first through forty-fourth chapters), namely, the prophecies to the Jews in Judea and Egypt after the taking of the city, blended with history. The prophecy does not begin till Jeremiah 42:7, and the previous history is introductory to it.
bound in chains--Though released from the court of the prison (see on Jeremiah 39:14), in the confusion at the burning of the city he seems to have been led away in chains with the other captives, and not till he reached Ramah to have gained full liberty. Nebuzara-dan had his quarters at Ramah, in Benjamin; and there he collected the captives previous to their removal to Babylon (Jeremiah 31:15). He in releasing Jeremiah obeyed the king's commands (Jeremiah 39:11). Jeremiah's "chains" for a time were due to the negligence of those to whom he had been committed; or else to Nebuzara-dan's wish to upbraid the people with their perverse ingratitude in imprisoning Jeremiah [CALVIN]; hence he addresses the people (ye . . . you) as much as Jeremiah (Jeremiah 40:2-3).
The liberation of Jeremiah by Nebuzaradan, the chief of the body-guards. - The superscription, "The word which came to Jeremiah from the Lord, after that Nebuzaradan, the captain of the body-guard, had let him go from Ramah," does not seem to be appropriate; for in what follows there is no word of God declared by Jeremiah, but first, Jeremiah 1:2-6, we are told that Jeremiah was liberated and given in charge to Gedaliah; then is told, Jeremiah 40:7-41:18, the story of the murder of Gedaliah the governor by Ishmael, together with its consequences; and not till Jeremiah 42:7. is there communicated a word of God, which Jeremiah uttered regarding the Jews who wished to flee to Egypt, and had besought him for some revelation from God (Jeremiah 42:1-6). The heading of our verse cannot refer to this prophecy, not merely for the reason that it is too far removed, but still more because it has a historical notice introducing it, Jeremiah 42:1-6. Our superscription rather refers to Jeremiah 1:1-3; and דּבר here, as well as there, means, not a single prophecy, but a number of prophecies. Just as דבר in Jeremiah 1:2 forms the heading for all the prophecies uttered by Jeremiah from the thirteenth year of Josiah till the destruction of Jerusalem and the carrying away of the people in the eleventh year of Zedekiah, so the words 'הדּבר אשׁר וגו of this verse form the superscription for the prophecies which Jeremiah uttered after the destruction of Jerusalem, i.e., to the section formed by Jeremiah 40-45, although Jeremiah 44; Jeremiah 45:1-5 have headings of their own; these, however, are subordinate to the heading of this chapter, in the same way as the titles in Jeremiah 7:1; Jeremiah 11:11; Jeremiah 14:1, etc. fall under the general title given in Jeremiah 1:2-3. - Regarding Nebuzaradan and the discharge of Jeremiah at Ramah (i.e., er Rm, see on Jeremiah 31:15), cf. the explanations given on Jeremiah 39:13 (p. 335 of this volume). In what follows, from בּקחתּו onwards, further details are given regarding Jeremiah's liberation. "When he (Nebuzaradan) sent for him, he (Jeremiah), bound with fetters, was among all the captives of Jerusalem and Judah who were being carried away to Babylon." Those who were to be carried away had been gathered together to Ramah, which lies about five miles north from Jerusalem; thence they were to set out for Babylon. אזקּים (= זקּים, Job 36:8; Isaiah 45:14), "fetters," - here, according to Jeremiah 40:4, "manacles," by which, perhaps, two or more prisoners were fastened to one another.
Ramah - Ramah was a city in the tribe of Benjamin near Gibeon. Babylon - Jeremiah was by mistake and expressly contrary to the king's orders carried amongst the other prisoners; probably the captain of the guard at that place called over his prisoners, and among them found the prophet contrary to his expectation.
*More commentary available at chapter level.