Jeremiah 40:4

4. I will look well unto thee] See on Jer_39:12.

convenient] lit. as mg. right.

but if it seem ill … (5) Go back then, said he] The LXX have simply, “but, if not, depart, return,” and, as giving a much smoother sequence, preserve what is probably the original form. The latter part of Jer_40:4 in MT. may have been suggested by Gen_13:9, while the words “Now while … back” are also a gloss.

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.

Jer 40:4 And now, behold, I loose thee this day from the chains which [were] upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land [is] before thee: whither it seemeth good and convenient for thee to go, thither go.

Ver. 4. And now, behold, I loose thee.] I dismiss thee with all due honour, as a true prophet, however undervalued and afflicted by thine unworthy countrymen.

Come, and I will look well unto thee.] Heb., I will set mine eye upon thee, that is, I will give thee singular respect, and observe thee to the utmost.

Behold, all the land is before thee.] What could Pharaoh say more to Joseph? {Gen 47:6} or Abraham to Lot? {Gen 13:9}

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.

Hebrew, cease.

Or, at thy commandment.

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

look well unto thee--the very words of Nebuchadnezzar's charge (Jer 39:12).

all the land is before thee . . . seemeth good-- (Gen 20:15, Margin). Jeremiah alone had the option given him of staying where he pleased, when all the rest were either carried off or forced to remain there.

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

Verse 4. Come; and I will look well unto thee] Thou art now at full liberty to do as thou pleasest; either to come to Babylon or to stay in thy own land.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

And now, behold, I loose thee this day from the chains which were upon thine hands,.... Or rather are; for, when he said these words, it is highly probable they were on him, though now ordered to be taken off; these were not what were put upon him by the Jews, when in the court of the prison; for rather his legs, than his hands, would have had fetters on them there; but what were put upon him by the Chaldeans, when he fell into their hands; though inadvertently done by the inferior officers, and without the knowledge of the princes, or of this captain, who loosed them; with these he came manacled to Ramah, with the rest of the captives, but now were loosed in the sight of them:

if it seem good unto thee to come with me unto Babylon, come, and one will look well unto thee; or, "I will set mine eyes upon thee" (r); as the king of Babylon had ordered him to do, Jer 39:12; would favour him, protect him, provide for him, and use him in the most kind and generous manner:

but if it seem ill unto thee to come with me to Babylon, forbear; if it was not agreeable to him to leave his native country, and to go into Babylon, he would not urge it, but leave him to his liberty; yea, would advise him to continue where he was, and not take one step out of it:

behold, all the land is before thee; the land of Judea, which was at the disposal of the king of Babylon; and Jeremiah has a grant from him, by his officer, to settle where he pleased:

whither it seemeth good and convenient for thee to go, thither go; he left him to take his own way, and do as he thought fit; and this agrees with his master's orders to him, Jer 39:12.

(r) "ponam oculos meos super te", Schmidt; "et ponam oculum meum super te", Pagninus, Montanus.

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

Eyes, with all kindness, chap. xxxix. 12. (Haydock) --- Before thee. Thou hast liberty to choose, Genesis xiii. 9., and xx. 15., and xxiv. 51.

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).

Nebuzar-adan, like a faithful servant, remembers his master’s orders to him about the prophet, Jer 39:11, and offers Jeremiah greater favour than to any others of his prisoners; he determined others by his right of conquest to what they should do, but he giveth the prophet a liberty to choose whether he would go to Babylon, or stay at Jerusalem in his own country; he promised him that if he would go to Babylon, he would take a particular care of him.

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

Vers. 4, 5. "A strait betwixt two.

St. Paul tells how he was in such strait. He was willing to stay, but ready to depart home to his eternal rest, which would be far better. And oftentimes we are in perplexities as to choice in the common events and circumstances of our lives. It is so difficult to see what we ought to do, what it would be best to do. Here we have an instance. The patriotic prophet had a perplexing choice put before him. Consider

I THE ALTERNATIVES PROPOSED.

1. He might go to Babylon, where, no doubt, the same favour that had shown him such consideration thus far would bring him to honour there.

2. He might stay amongst his own people. Amid their poverty, their displeasure, their disgrace.

3. Or he might go anywhere he pleased to Tarshish, as Jonah tried, if so he pleased.

II THE ARGUMENTS FOR AND AGAINST EACH.

1. For Babylon. Safety, wealth, honour, help to his countrymen there.

2. For staying in Israel. There he had been called; there he was yet needed; Ezekiel and Daniel were in Babylon. Against this, he had no command of God; the peril in which he would be placed.

III THE DECISION. He resolved to stay. This come to, not because the captain (ver. 5), who saw him lingering, bade him go back, but because the hardness of the duty seemed to declare it was his duty. In such cases choose what you like least. C.

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

I have released you Heb. פתחתיך, an expression related to “And he untied (ויפתח) the camels” (Gen. 24.32). And so did Jonathan render: Behold, now I have untied you. But Menahem (p. 147) interpreted all of them as an expression of actual opening (פתיחה).

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.