God’s offer of a second chance (Jer 40:1-12)

One of the common impressions that I heard my students voice over the years is that ‘the God of the Old Testament’ is an impatient tyrant who smashes resistance to His will within an instant. Even the term, ‘God of the Old Testament’ creates a distance from ‘the God of the New’ giving the impression that we are dealing with an entirely different entity. Yet, at the end of my courses, the same students gave feedback that after their more in-depth studies of the Old Testament, they recognised the same grace and love there that Jesus demonstrated. It is certainly hard to read the Book of Jeremiah and his thirty-year ministry until the exile and not be struck by God’s forbearance with a rebellious people. Even at this point, when the roof has fallen in, there is a possibility of a new beginning in the land for those who are allowed to remain.

Jeremiah’s release

Jeremiah’s release and freedom to go where he wanted (Jer 40:4) foreshadows the path available to the community left in the land – if they seek God.[1] Even in disaster, God can make a way. The Jews who refused to listen to Him and submit to Babylon will be taken into exile from Ramah, about 5 miles or 8 km north of Jerusalem that was a holding place for the captives. The Babylonians would have had their intelligence services and been aware of Jeremiah’s position, hence their treatment of the prophet. Even so, their offer is more than generous. It is ironic that a Babylonian commander interprets events theologically, but it highlights the hidden hand of God who can move even foreign powers to do His bidding without necessarily knowing it.[2] Jeremiah’s indecision about where to go (Jer 40:5) can also encourage us that God’s guidance may not always come in the form of clearly given words, even for a prophet! Sometimes circumstances move us in a particular direction, or we make choices according to our best understanding.

Gedaliah and the remnant in the land

Jeremiah then joins Gedaliah, appointed as governor by the Babylonians (Jer 40:5-6). As mentioned before, he came from a prominent scribal family. His grandfather, Shaphan, took the scroll found in the temple to King Josiah and both his father (Ahikam) and grandfather were part of the delegation sent to the prophetess afterwards (2 Kings 22:8-14), which eventually led to Josiah’s reform ridding the country of idols. Gedaliah’s father also protected Jeremiah when his life was in danger (Jer 26:24). Given their godly stance, the family would have agreed with Jeremiah that submission to Babylon was God’s will at this stage, hence his appointment by the Babylonians. Gedaliah, in fact, manages to gather around himself those left in the land, the poorest people who were not exiled, as well as the commanders and even refugees who fled to neighbouring countries and now returned (Jer 40:7-8, 11-12). He promises to represent their interest and encourages them to submit to Babylon, just as Jeremiah had done earlier (Jer 40:9-10). The result is an ingathering of a bountiful harvest (v.12), which augurs well for the future.

God’s second chance and how it works

These two episodes, Jeremiah’s personal fate and the remnant’s in the land, mirror each other. Just as the prophet was faithful and found release even in disaster, so the people are encouraged to submit to God’s will in serving Babylon and are offered the possibility of a new start. Although God is only mentioned once, and then by a Babylonian official, He is clearly working behind the scenes. Our reading teaches us once again about God’s generosity and his mercy even in judgment. It also highlights that the attitude required to obey God often involves an admission of our weakness (we cannot overcome the enemy and must rely on the Lord). In fact, it strikes at the very heart of pride (in this case, national pride – ‘we will deal with these pagan enemies’). Moreover, it underlines once again the choice between life and death. Submitting to God’s will even at this late stage could lead to flourishing, while resistance to Him is self-destructive. May we be people who choose life.

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[1] Jeremiah’s release from his imprisonment in the court of the guardhouse has already been narrated (Jer 39:14), so it comes as a surprise to find him bound in chains at Ramah (Jer 40:1). Either he was released and then accidentally arrested again (not uncommon in the chaos of war), or more likely, the first description is a contracted account, which is then explained in detail in our reading.

[2] It may surprise us to hear a Babylonian official talk about Israel’s God and interpret the exile theologically, but language about the gods was common in the ancient world and the defeat of a people group was generally understood as the weakness of their god or the god’s displeasure at their actions.

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