Jeremiah 39:14

Jer 39:14 Even they sent, and took Jeremiah out of the court of the prison, and committed him unto Gedaliah the son of Ahikam the son of Shaphan, that he should carry him home: so he dwelt among the people.

Ver. 14. They sent and took Jeremiah.] But why did they not also loose him from his bonds? {Jer 40:1}

And committed him unto Gedaliah.] Who being a chieftain among the Jews, fell to the Chaldees (as it may seem) before the city was taken, according to Jeremiah’s counsel, and is now set over the land, and hath the prophet Jeremiah committed to his care.

The son of Ahikam.] Who had rescued the prophet. {Jer 26:24} {See Trapp on "Jer 26:24"}

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.

Whom the King of Babel had now appointed governor over the rest of the Jews that he left behind.

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

Gedaliah--son of Ahikam, the former supporter of Jeremiah (Jer 26:24). Gedaliah was the chief of the deserters to the Chaldeans, and was set over the remnant in Judea as one likely to remain faithful to Nebuchadnezzar. His residence was at Mizpah (Jer 40:5).

home--the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As in Jer 40:1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by MAURER to be distinct from that in Jer 40:5-6. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah.

dwelt among the people--that is, was made free.

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

Here Jeremiah completes what we began yesterday to expound, even that by the command of King Nebuchadnezzar he was delivered from prison. But we have said, that though that heathen king had regard to his own interest, yet his mind was ruled by the secret power of God, who thus designed to rescue his servant from death; for God is wont thus to work even by the ungodly, who have another thing in view. It is not always by a voluntary act that men serve God, for many execute what God has decreed when they have no intention of doing so: and he so turns and drives them here and there, that they are constrained, willing or unwilling, to obey his authority. Thus, then, it was that Nebuchadnezzar liberated Jeremiah.

And yet the Prophet fully believed that he did not owe his life to King Nebuchadnezzar, but that he had been in a wonderful manner preserved by God’s favor; and to shew this is the design of the whole narrative.

He says, that the king had sent all-the leaders of the Chaldean army to take him out of the court of the prison, and that he was then delivered to the care of Gedaliah, not that he might be watched as usual, but because the princes knew that the people had entertained hatred towards the holy Prophet, and therefore wished him to be preserved safe from all violence. This then was the reason why they committed him to the keeping of Gedaliah, who, as we shall hereafter see, was in favor with the Chaldeans and highly esteemed.

He adds in the last place, that he dwelt in the midst of the people: by which expression is set forth complete liberty, as we say in our language, aller et venir. He then says that he was in the midst of the people, because he had been before shut up in prison. 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.

(14) Out of the court of the prison.—There is a slight apparent discrepancy between this statement and that in Jer_40:1, that the prophet was set free at Ramah. It seems likely that, at first, he was sent back to the prison where he had been found, till he could be placed under the protection of Gedaliah.

Gedaliah the son of Ahikam the son of Shaphan.—The reason of the choice lies almost on the surface. Gedaliah was the representative of a house which for three generations had been true to the prophets who spoke in the name of the Lord. Shaphan had been the king’s scribe in the early years of Josiah, and had taken an active part in the restoration of the Temple (2Ki_22:3-7). He was the first to read the newly-found lost copy of the Law, which we identify with the Book of Deuteronomy (2Ki_22:8-14), and his son Ahikam acted with him. The latter protected Jeremiah in the reign of Jehoiakim (Jer_26:24). His brother Gemariah gave the prophet the use of his chamber in the Temple (Jer_36:10), and tried to turn aside the king’s wrath (Jer_36:25). And now the son of Ahikam appears as the prophet’s friend and protector.

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

14. Gedaliah] See on Jer_26:24.

home] to the house, apparently meaning to the prophet’s own dwelling.

dwelt] i.e. was no longer in confinement.

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.

Even they sent and took Jeremiah out of the court of the prison,.... Where he was, when Jerusalem was taken, Jer 38:28; and where he remained until this order came:

and committed him unto Gedaliah the son of Ahikam the son of Shaphan; the father of this person seems to be the same who saved Jeremiah from being delivered into the hand of the people, to be put to death by them, in Jehoiakim's reign, Jer 26:24; and he himself was doubtless a prince of Judah, that deserted to the Chaldeans during the siege, and was in esteem with them, and appointed a governor over those that were left in the land: now what is here recorded was not done immediately after Jeremiah was taken out of the court of the prison; for however it was, whether through the multiplicity of business, or the neglect of inferior officers, who did not attend to the charge the captain of the guard gave them concerning Jeremiah; though he was taken out of prison, he was bound in chains, and carried among the captives to Ramah; where, very probably, Nebuzaradan, looking over his prisoners, to his great surprise finds the prophet among them; when he released him, and, after some discourse with him, sent him to Gedaliah; see Jer 40:1;

that he should carry him home; or, "to the house" (o); either to the house of Gedaliah, as Kimchi; or rather to the house of Jeremiah in Anathoth:

so he dwelt among the people; that were left in the land, being at full liberty.

(o) "in domum", Schmidt; "ad domum", Pagninus, Montanus.

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

Jeremiah was to be taken out of the court of the watch, and placed in the palace close by.

He dwelt among the people - i. e., he was no longer in custody, but master of his own actions.

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

Godolias. The Jews say he had gone over to assist the Chaldeans. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The king of Babylon’s officers were very religious to their prince’s order, and take the prophet out of prison. For the latter part of the 14th verse, it seems but an anticipation of what we shall find related more fully and particularly Jer 40.; or else so ought to be translated yet, as appeareth from the first verse of the next chapter, from whence it is plain that the prophet was also bound in chains amongst them that were carried away captive, and not discharged until he came at Ramah, which probably might be in that hurry of affairs; though the princes at first freed him from prison, the under officers not so diligently observing their special charge relating to Jeremiah, the neglect of which the captain of the guard observing when he came as far as Ramah, himself took care in it, as we shall find, Jer 40; after which, upon his choice, he was committed to Gedaliah the son of Ahikam, whom the king of Babylon made governor over the country.

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

14. Out of the court of the prison — From this account we should not doubt that Jeremiah was liberated at Jerusalem, but the following chapter makes it entirely certain that Ramah was the scene of his release. The explanation is, that the first gives the matter with great brevity, while the latter gives it in detail. It would appear that at the time of the capture of the city the male inhabitants who had not borne arms were carried to Ramah, as prisoners, and Jeremiah among them. In this summary account no mention is made of this, but he is spoken of as though he were still in the court of the prison.

Carry him home — Literally, into the house. What house can only be conjectured. Hitzig says, the temple; Graf, the king’s house; Keil, the official residence of Gedaliah, the governor. This last is satisfactory, and explains why the pronoun is omitted. If it had been his private residence we should certainly expect to see the pronoun.

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

Gedaliah, whose father had already befriended the prophet on a serious occasion, (Jer_26:24) and who, according to Jer_40:5, had been appointed (though himself a Jew) Babylonian "governor over the cities of Judah," is directed to carry him (Jeremiah) home, or rather, into the house; obviously some house close by is meant either Gedaliah"s temporary dwelling or the royal palace. This statement conflicts (see introduction) with that in Jer_40:1-5, but only as to the time when Jeremiah was liberated. The latter narrative being more explicit, deserves the preference. Thus Jeremiah dwelt among the people; i.e. could go in and out at his pleasure.

"So he dwelt among the people.

In how many respects was Jeremiah a type of Christ! And just in these points was he an example to the spiritual worker and the Christian preacher.

I THE POSITION OF THE TRUE PASTOR.

1. How miserably anomalous a pastor without a flock, or living at a distance from them! There is something wrong with one or other when they remain apart. Only now and then, and for brief periods, can solitude be the place of duty.

2. The cure of souls can only be followed successfully by constant intercourse with them. The experience, sympathy, and moral influence acquired by the minister in the midst of his flock will stand him in good stead in directing him as to what to teach, and preparing for it a favourable reception.

II THE SPIRIT OF THE TRUE PASTOR.

1. Absence of ambition. The promises of the Chaldeans were much more brilliant than the future that was likely to lie before him in Palestine. It was not comfort, worldly emolument, or personal advancement that he sought. Like Moses, he chose "rather to suffer affliction with the people of God, that, to enjoy the pleasures of sin for a season". (Heb_11:25)

2. Sympathy with the miseries and spiritual needs of men. The interests of the Divine kingdom would be better served by his remaining at home. Here was work ready to his hand, and he dare not leave it. The servant of God has "to preach as a dying man to dying men.

3. True patriotism. What intense affection he had for the land of his fathers! This was at the very core of the religion of the ancient Jew. All the promises of God and realizations of his kingdom on earth seemed to be associated with the Holy Land. This sentiment has been universalized and made more personal by the Spirit of Jesus. "Our kind" must have our constant care and prayers. "The enthusiasm for humanity" must support and inspire the spiritual worker. M.

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

to Gedaliah the son of Ahikam who defected to the Chaldeans in compliance with Jeremiah’s orders, and when the city was taken, he appointed him governor over those remaining there.

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.