XL.

(1) The word that came to Jeremiah from the Lord.--It is noticeable that this introduction is not followed by any specific utterance of prophecy until we come to Jeremiah 42:7. It is a natural conclusion that it stands as a kind of heading to the section of the collected prophecies subsequent to the capture of the city.

Had let him go from Ramah.--The town so named was in the tribe of Benjamin (Joshua 18:25), about six miles from Jerusalem, and retains its old name in the form Er-Ram. It was used on this occasion as a depot for the prisoners who were brought to it from Jerusalem, to await the orders of Nebuzaradan as to their ultimate disposal. The captain of the guard and the prophet had apparently not met before, and the latter had been brought in chains (literally, manacles, chains fastened to the wrists, Jeremiah 40:4), like the other captives.

(2?4) The Lord thy God . . .--It is significant that the Chaldaean general speaks as if recognising Jehovah as the God of Israel, and the prophet's mission from Him. Such a recognition did not, however, imply more than the belief of the polytheist, that each nation had its own guardian deity. We find language of a like kind, though spoken with a tone of sarcasm, coming even from the lips of Rab-shakeh (2Kings 18:25). As a prophet, however, Jeremiah is treated with marked respect--in part, perhaps, due to the policy he had advocated; in part, possibly, to the influence of men like Daniel and his friends at Babylon--and offered the option of going, with the promise of honourable treatment. to that city, from which, however, it is assumed, that he would not return, or remaining in Judaea, to go where he will. The prophet obviously chooses the second alternative, but before he acts on it another plan occurs to Nebuzar-adan.

Verses 1-6. - The liberation of Jeremiah. Verse 1. - The word that came to Jeremiah. The formula seems to announce a prophecy; but no prophecy follows. It is not allowable to suppose, with Keil and others, that "the word" describes the entire body of prophetic utterance in ch. 40-45. (in spite of the fact that ch. 44. and 45. have special headings). The use would be unexampled; and a prologue of forty verses (see Jeremiah 42:7) is equally contrary to prophetic analogy. Apparently the "word," or prophecy, which originally followed the heading has been lost or removed to some other place. Had let him go from Ramah. Here is an apparent discrepancy with the account in Jeremiah 39:14. The brevity of the latter seems to account for it. No doubt the more precise statement in our passage is to be followed. After the capture of the city, a number of captives, including Jeremiah, were probably conducted to Ramah (see on Jeremiah 31:15), where they had to wait for the royal decision as to their fate. Jeremiah, however, had already been in custody in the "court of the watch," and the writer of Jeremiah 29:14 simply omits the second stage of his captivity (Keil). In chains. See ver. 4, "The chains which were upon thine hand."

40:1-6 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.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 Hos. v. 8,