Jeremiah Chapter 41  PDF  MSWord

Go to Chapter:
|01 |02 |03 |04 |05 |06 |07 |08 |09 |10 |11 |12 |13 |14 |15 |16 |17 |18 |19 |20 |21 |22 |23 |24 |25 |26 |27 |28 |29 |30 |31 |32 |33 |34 |35 |36 |37 |38 |39 |40 |41 |42 |43 |44 |45 |46 |47 |48 |49 |50 |51 |52 |

Go to verse:
|01 |02 |03 |04 |05 |06 |07 |08 |09 |10 |11 |12 |13 |14 |15 |16 |17 |18 |

Go to Bible: Jeremiah 41
Jer 41:1

”royal seed.” The royal family.

Jer 41:2(top)
Jer 41:3

“all the Jews who were with him.” That is, all the Jews at that meal, not all the Jews remaining in Jerusalem, as we learn by reading further.

“who happened to be there.” The Hebrew is more literally, “who were found there,” but in this case the meaning is “who happened to be there.” The text is not saying that Ishamael and his people went looking for Babylonians to kill.

Jer 41:4

“the second day.” The day after the murders.

Jer 41:5

“from Shechem, from Shiloh, and from Samaria.” In the same way that there had been Jews who fled Judah and went east to Moab, Ammon, etc., (cp. Jer. 40:11), there were Judeans (and Israelites) who lived in the cities of the northern kingdom of Israel that had been conquered by Assyria. Men from these cities were apparently going south to Jerusalem with offerings for the Feast of Tabernacles, which was in the seventh month. It is unclear how much they knew about the destruction of Jerusalem, although they came mourning.

“having their beards shaved.” Easterners were very proud and protective of their beards, and shaving them off was a demonstration of great commitment, in this case showing the great sorrow they had. In 2 Samuel 10:4-5, the king of Ammon took the emissaries that had come from David and shaved off half their beards, and the men were so embarrassed that David advised them to stay away from Jerusalem until their beards had grown back.

A similar sign of mourning to shaving the beard was shaving the head. Verses that mention shaving the head in mourning for the dead include Isaiah 15:2; 22:12; Jeremiah 16:6; 48:37; Ezekiel 7:18; and Micah 1:16. Other signs of mourning include putting on sackcloth (cp. Jer. 48:37), having a time of silence (Jer. 47:5), and cutting oneself. It was also customary for people to bring food and have a mourning feast (Jer. 16:5-8).

“having cut themselves.” God made humans in His own image, and we are “fearfully and wonderfully made” (or “remarkably and wonderfully made” HCSB; Ps. 139:14). Nevertheless, the Devil has been successful in getting people to cut and burn themselves for a number of different reasons. Here in Jeremiah, Israelites have slashed themselves as part of their mourning for the dead. Cutting oneself was a pagan custom that was done as part of mourning for the dead. It became a practice of some Israelites as they began to follow some of the pagan customs from the culture around them, particularly as they were influenced by demons (Jer. 16:6; 41:5; 47:5; 48:37), but God never wanted people to mourn that way and forbade it in the Law of Moses: “do not cut yourselves…for the dead” (Deut. 14:1). In that culture, cutting oneself not only needlessly harmed the person, and from the Devil’s point of view defaced God’s wonderful creation, but it was a genuine danger because the people had no effective way to fight infection if the wound should become infected. Thus every cut was a very real danger to the person. Of course, the pain and suffering of the cut was supposed to show how deeply the person cared for the one who had died, but that is a false and demonic display of sincerity. God never wants or requires it of people.

The fact that the Jews would cut themselves for the dead in spite of it being prohibited by the Law shows how deeply the pagan religions had penetrated the culture in Judah at this time. Jeremiah 2:8 gives a pretty graphic picture of the state of things in Judah: the priests had stopped asking about Yahweh’s involvement, the rulers broke the Law, and the prophets prophesied by Baal, and followed idols. [For more on cutting and self-mutilation, see commentary on 1 Kings 18:28. For the custom of shaving the head for the dead and some other customs associated with death, see commentary on Jer. 47:5].

Jer 41:6(top)
Jer 41:7(top)
Jer 41:8

“brothers.” Here the word is used of companions, not blood relatives.

Jer 41:9

“was the one that Asa the king had made.” Asa king of Judah was concerned about Baasha king of Israel and so he fortified Mizpeh (2 Chron. 16:6; 1 Kings 15:22). Although it does not specifically say in Kings and Chronicles that Asa had cisterns dug as part of his fortification efforts, this verse in Jeremiah makes it plain that Asa did that.

Jer 41:10

“the king’s daughters.” It is highly unlikely that this refers to the daughters of Zedekiah, the last king of Judah, because Nebuchadnezzar would have taken those very important women captive to Babylon. This almost certainly refers to other women who, although they were in some way related to the royal family, were the daughters of less prominent men in the kingdom.

Jer 41:11(top)
Jer 41:12

“the great pool.” The Hebrew is more literally, “the great water” (or “the great waters;” the word “water” in Hebrew is always plural). There was a huge pool of water in Gibeon (cp. 2 Sam. 2:13).

“and found him by the great pool that is in Gibeon.” It is unclear why Ishmael would have gone to Gibeon. It is southwest of Mizpah, and Ishmael wanted to go to Ammon, which is east. It is possible that he went west to get the foods that the ten men he spared said were hidden in the field. Or it is possible but less likely that a scribe miscopied and wrote Gibeon when he meant to write “Gibeah,” which would have been generally in the direction Ishmael wanted to go.

Jer 41:13(top)
Jer 41:14(top)
Jer 41:15(top)
Jer 41:16

Johanan took the men of war, and.” Johanan rescued the people that Ishmael had taken captive and they returned to Mizpeh. Then Johanan took all those people and traveled south, intending to go to Egypt (Jer. 41:17).

Jer 41:17(top)
Jer 41:18(top)

prev   top   next