Jeremiah 32:5

Jer 32:5 And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper.

Ver. 5. And there shall he be until I visit him.] sc., With death; but the prophet useth a general term, that might be taken either in good part or bad for his own safety’s sake.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Till I take Zedekiah away by death: for he shall not die by the sword, as Jer. 34:4.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

visit him--in a good sense (Jer 27:22); referring to the honor paid Zedekiah at his death and burial (Jer 34:4-5). Perhaps, too, before his death he was treated by Nebuchadnezzar with some favor.

though ye fight . . . shall not prosper-- (Jer 21:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He follows the same subject, Lead, he says, will King Nebuchadnezar Zedekiah captive; and he will remain in exile until I shall visit him. Some understand this time of visiting of his death, for it is certain that he died in Babylon; and as his condition was not improved like that of Jeconiah who was taken from the filth of a prison to the table of the king, this exposition at the first view seems probable, that is, that he was worn down to death by poverty and disgrace. It, however, seems that some alleviation was promised, if indeed a certain kind of death may be deemed a favor; for he was not slain with the sword; and though he was not restored to his own country, there is yet nothing improper in this way of speaking, that he would be in exile until he was visited, for nothing particular could be hence concluded; and we shall hereafter see that when dead he was buried honorably and with mourning. It is then no wonder that God points out here a time of favor, though Zedekiah was never restored to his own Country, and we know that his eyes were plucked out by King Nebuchadnezar, after having been tried and condemned. But this favor of God, however, is not here without reason mentioned, for Nebuchadnezar at length treated him more kindly, at least as far as his burial was concerned: Lead him, then he says, shall Nebuchadnezar into Babylon, and he shall be there until I shall visit him; that is, he shall remain an exile in a filthy prison, and there he shall pine away and be destitute of all help; he shall be then as one of the lowest, and shall, in short, drag on life ignominiously until the time of my visitation.

He lastly adds, When ye fight against the Chaldeans, ye shall not succeed Here the Prophet meets those foolish notions which still filled the minds of the Jews, so that they did not submit to God nor humble themselves under his mighty hand; for there was yet a large number of men, and the city had strong fortifications. As then they saw that they were furnished with men and forces, they were still confident; and then they became hardened on account of the length of the time they had sustained the siege. When enemies make the first attack, fear fills the minds of all; but when the event disappoints them, then they who before trembled gather courage. So it was with the Jews; for when the city was first encompassed by the Chaldean army, the miserable inhabitants no doubt were greatly terrified; but when they saw their enemies stopped, and effecting nothing by their attacks, they then hardened their hearts more and more. For we must notice what I said yesterday, that they had been besieged probably six or eight months when this vision was given to Jeremiah. Hence it was that their confidence was greater. But the Prophet repels this folly by saying,

“Ye fight against the Chaldeans, but the issue will be unsuccessful; for God will lay you prostrate before your enemies, for with him ye carry on war.”

The sum of this introduction is, that Jeremiah was then shut up in prison, and that the king continued in his contumacy, though God’s hand pressed hard on him; and then the cause of this is set forth, even because he boldly threatened the king and the city, and deelard that God’s vengeance was nigh them, so that the king would be led into exile and the city taken and plundered by their enemies. It now follows, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) There shall he be until I visit him . . .—The word for “visit” is ambiguous, being used elsewhere both for “punishing” and “delivering.” Its use in Jer_29:10 is in favour of the latter meaning here. The prophet looks forward to a general deliverance, or at least mitigation of suffering, for the exiles in Babylon, and, though he does not in distinct terms predict that Zedekiah will share in it, seems to cherish the hope that he will not be altogether excluded. Of his fate after he arrived in Babylon we know nothing, but the absence of his name when Jehoiachin was released from his imprisonment (Jer. Iii. 31) by Evil-merodach suggests the conclusion that he was then dead.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. until I visit him] The words are in themselves ambiguous and they with the rest of the v. are lacking in the LXX.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he shall lead Zedekiah to Babylon,.... As he did in chains, from Riblah, where he was brought unto him after he was taken, endeavouring to make his escape, Jer 52:8;

and there shall he be until I visit him, saith the Lord; in taking him away by death; for he continued in Babylon to the time of his death, which was not violent, but natural; and, considering his circumstances, his captivity, imprisonment, and loss of sight, might be reckoned a visitation in mercy: though some understand this of God's visiting the people at the return of them from their seventy years' captivity; if Zedekiah lived till then, he must be a very old man; but of this we have no account, nor is it probable:

though ye fight with the Chaldeans, ye shall not prosper; though they should sally out upon them, in order to beat them out of their trenches, and drive them from the walls of the city, yet without success.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I visit - In the sense of punishment. See Jer 39:6-7; Jer 52:11.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Here the cause of the prophet’s imprisonment is expressed. The things were true which Jeremiah prophesied, and fulfilled, Jer 39:5-7, and Jeremiah could not forbear speaking them, because he was sent of God upon the errand, Jer 34:2,3; yet the king and court could not bear his words.

There shall he be until I visit him, saith the Lord: interpreters are divided whether the visitation here mentioned were a visitation of judgment, and the same with until he die; or of mercy: it is certain Zedekiah was not put to death, only his eyes put out, and he carried into Babylon, Jer 39:7, where some think he afterward found favour with the king of Babylon; certain it is that he died in Babylon, and had an honourable burial, but whether he met with any other favour, or no, the Scripture saith not. Some will have the words read, until I visit this people, and think that Zedekiah lived in prison in Babylon till the restoration; but he was twenty-one years old when he began to reign, and reigned eleven years, so as he was thirty-two years old when he was carried to Babylon, 2Ch 36:11, and must be then ninety-two years old when he died, which is hardly probable, considering the delicate education and life of princes, that he, having lost his eyes, and seen so much misery, should continue sixty years longer.

Though ye fight with the Chaldeans, ye shall not prosper; though ye make many sallies out upon the Chaldeans, that are now besieging you, yet you shall be beaten in all, and not be able to drive them from your walls, Hitherto hath been but the preface to the prophetical type and discourse in this chapter, which now followeth.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Until I visit him — What a fearfully pregnant meaning had this word “visit!” and how mercifully concealed from this man, who was coming to a fate darker than he could well conceive — of the murder of his sons, the putting out of his own eyes, and the sufferings and ignominy of hopeless confinement in a Babylonian prison to the day of his death. See Jer_39:6-7; Jer_52:11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Until I visit him; i.e. until I take notice of him. "To visit" is used in a good (Jer_27:22 Jer_29:10) as well as in a bad sense, (Jer_6:15 Jer_49:8) so that no definite announcement is made respecting Zedekiah"s future. There was no object to gain by extending the scope of the revelation beyond the immediate present, and Zedekiah"s offences did not require such an anticipative punishment as the clear prediction of the details of his fate. (Jer_39:6, 7 52:11)

O blessed death!

"Until I visit him." Zedekiah does not seem to have been a bad man, though he did evil. Weak rather than wicked. One like our own Charles I or Louis XVI of France. One of those men unhappily called to places of great responsibility and difficulty, without the moral strength requisite for so arduous a post. A sadder life than that of King Zedekiah, the last king of Judah and Jerusalem, cannot be conceived. It is a piteous tale. Bereaved, a captive, blinded, he was dragged to Babylon, and there died. And it is because the prophet of God recognizes that death to such a one could not but be a sweet messenger of relief, therefore he calls it "the Lord visiting him." True, the visit of the Lord often means the wrath of the Lord. He will "visit the sins of the fathers," etc. But it yet more often means the goodness of the Lord. "The Lord hath visited and redeemed his people." He visited Hannah. He visits his flock. And this gentler meaning it has here; for the sore punishment of his sins Zedekiah had already been visited. This visit, therefore, tells of God"s merciful visitation.

I DEATH NOT ALWAYS A VISIT OF MERCY. Not to those who die in their sins. It is represented often as the judgment of God. "It is a fearful thing to fall into the hands of the living God," as they who die impenitent and unbelieving fall.

II BUT DEATH IS MORE OFTEN THE LORD"S VISIT OF MERCY. It is:

1. To those whom God punishes in this life. Zedekiah was an instance. Cf. those of whom St. Paul says. (1Co_11:33) that they were judged now that they might not be condemned with the world. And probably there are many such.

2. To the sorrowful and those whose lives are a prolonged pain. We speak of death for such as being a merciful relief; and we are right.

3. To all believers in the Lord Jesus Christ. Death for them is the Lord"s visiting them Christ"s coming again, as he said he would, and receiving them unto himself, that where he is they may be also. Which kind of visitation of the Lord shall death be to us? C.

resurrection from the dead: that was the seal.

VI WITNESSES ARE COMMISSIONED TO DECLARE THE TRUTH. (Vers. 12, 13) So Christ commanded his apostles to testify of what he had done.

VII THE TWOFOLD TESTIMONY. (Ver. 14) There was that which was sealed and that which was open. So is it of the great redemption. There is a testimony that is sealed, hidden from the world, but revealed to the believer by the Spirit of God in his inward experience, the witness of God in his soul, the Spirit bearing witness with his spirit. And there is that which is open the historic evidence of the resurrection of Christ and of the truth of Christianity.

VIII THE DEPOSITARIES OF THIS TESTIMONY. The prophet put his in an earthen vessel. We, too, have this treasure in earthen vessels. Let the literal suggest the spiritual; Jeremiah, Paul.

IX THE UNDERLYING AND EFFECTUATING WILL. (Ver. 15) The Lord would have the land to be restored, the Captivity should return. So he will have all men to be saved." Have we claimed our share in this redeeming work? C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Until I visit him - Perhaps in mercy; it is certain Zedekiah was not put to death, only carried to Babylon, where some think he afterward found favour with the king of Babylon.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

until I remember him The remembrance of all mankind. That is death.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.