Jeremiah 41:11
But when Johanan the son of Kareah, and all the captains of the forces that were with him, heard of all the evil that Ishmael the son of Nethaniah had done,
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41:11-18 The success of villany must be short, and none can prosper who harden their hearts against God. And those justly lose comfort in real fears, who excuse themselves in sin by pretended fears. The removal of a prudent and peaceable ruler, and the succession of another who is rash and ambitious, affects the welfare of many. Only those are happy and steady who fear the Lord and walk in his ways.Because of Gedaliah - By the side "of Gedaliah." Ishmael now cast beside Gedaliah's body those of the pilgrims. 11. Johanan—the friend of Gedaliah who had warned him of Ishmael's treachery, but in vain (Jer 40:8, 13). No text from Poole on this verse. But when Johanan the son of Kareah,.... The same that is mentioned Jeremiah 40:8; and who had informed Gedaliah of Ishmael's designs against him, but he would not believe him:

and all the captains of the forces that were with him; his brother Jonathan, Seraiah, the sons of Ephai, and Jezaniah, Jeremiah 40:8;

heard of all the evil that Ishmael the son of Nethaniah had done; in murdering Gedaliah, and those that were with him, destroying seventy other persons he had decoyed, and carrying captive the rest of the people at Mizpah; for though Ishmael kept all this a secret as much as he could, for fear of these forces, and that he might get off clear to Ammon; yet, by some means or another, these captains came to hear of it, who, probably, were not at a great distance from Mizpah.

But when Johanan the son of Kareah, and all the {g} captains of the forces that were with him, heard of all the evil that Ishmael the son of Nethaniah had done,

(g) Who had been captains under Zedekiah.

11–18. See introd. summary to the section.Verses 11-18. - Rescue of the captives from Ishmael, and plan for taking flight to Egypt. On the next day after the murder of Gedaliah, "when no man knew it," i.e., before the deed had become known beyond Mizpah, "there came eighty men from Shechem, Shiloh, and Samaria," having all the tokens of mourning, "with their beards shaven, their clothes rent, and with cuts and scratches on their bodies (מתגּדדים, see on Jeremiah 16:6), and a meat-offering and frankincense in their hand, to bring them into the house of Jahveh." The order in which the towns are named is not geographical; for Shiloh lay south from Shechem, and a little to the side from the straight road leading from Shechem to Jerusalem. Instead of שׁלו, the lxx (Cod. Vat.) have Σαλήμ; they use the same word as the name of a place in Genesis 33:18, although the Hebrew שׁלם is there an adjective, meaning safe, in good condition. According to Robinson (Bibl. Res. iii. 102), there is a village named Slim three miles east from Nabls (Shechem); Hitzig and Graf, on the strength of this, prefer the reading of the lxx, to preserve the order of the names in the text. But Hitzig has renounced this conjecture in the second edition of his Commentary, "because Slim in Hebrew would be שׁולם, not שׁלם." There is absolutely no foundation for the view in the lxx and in Genesis 33:18; the supposition, moreover, that the three towns are given in their topographical order, and must have stood near each other, is also unfounded. Shechem may have been named first because the greater number of these men came from that city, and other men from Shiloh and Samaria accompanied them. These men were pious descendants of the Israelites who belonged to the kingdom of Israel; they dwelt among the heathen colonists who had been settled in the country under Esarhaddon (2 Kings 17:24.), but, from the days of Hezekiah or Josiah, had continued to serve Jahveh in Jerusalem, where they used to attend the feasts (2 Chronicles 34:9, cf. Jeremiah 30:11). Nay, even after the destruction of Jerusalem, at the seasons of the sacred feasts, they were still content to bring at least unbloody offerings - meat-offerings and incense - on the still sacred spot where these things used to be offered to Jahveh; but just because this could now be done only on the ruins of what had once been the sanctuary, they appeared there with all the signs of deep sorrow for the destruction of this holy place and the cessation of sacrificial worship. In illustration of this, Grotius has adduced a passage from Papinian's instit. de rerum divis. sacrae: "Locus in quo aedes sacrae sunt aedificatae, etiam diruto aedificio, sacer adhuc manet."
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