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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 39:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
We were told, in the close of the foregoing chapter, that Jeremiah abode patiently in the court of the prison, until the day that Jerusalem was taken. He gave the princes no further disturbance by his prophesying, nor they him by their persecutions; for he had no more to say than what he had said, and, the siege being carried on briskly, God found them other work to do. See here what it came to.
I.The city is at length taken by storm; for how could it hold out when God himself fought against it? Nebuchadnezzar's army sat down before it in the ninth year of Zedekiah, in the tenth month (Jer 39:1), in the depth of winter. Nebuchadnezzar himself soon after retired to take his pleasure, and left his generals to carry on the siege: they intermitted it awhile, but soon renewed it with redoubled force and vigour. At length, in the eleventh year, in the fourth month, about midsummer, they entered the city, the soldiers being so weakened by famine, and all their provisions being now spent, that they were not able to make any resistance, Jer 39:2. Jerusalem was so strong a place that nobody would have believed the enemy could ever enter its gates, Lam 4:12. But sin had provoked God to withdraw his protection, and then, like Samson when his hair was cut, it was weak as other cities.
II.The princes of the king of Babylon take possession of the middle gate, Jer 39:3.
Some think that this was the same with that which is called the second gate (Zep 1:10), which is supposed to be in the middle wall that divided between one part of the city and the other. Here they cautiously made a half, and durst not go forward into so large a city, among men that perhaps would sell their lives as dearly as they could, until they had given directions for the searching of all places, that they might not be surprised by any ambush. They sat in the middle gate, thence to take a view of the city and give orders. The princes are here named, rough and uncouth names they are, to intimate what a sad change sin had made; there, where Eliakim and Hilkiah, who bore the name of the God of Israel, used to sit, now sit Nergal-sharezer, and Samgar-nebo, etc., who bore the names of the heathen gods. Rab-saris and Rab-mag are supposed to be not the names of distinct persons, but the titles of those whose names go before. Sarsechim was Rab-saris, that is, captain of the guard; and Nergal-sharezer, to distinguish him from the other of the same name that is put first, is called Ram-mag - camp-master, either muster-master or quarter-master: these and the other great generals sat in the gate. And now was fulfilled what Jeremiah prophesied long since (Jer 1:15), that the families of the kingdoms of the north should set every one his throne at the entering of the gates of Jerusalem. Justly do the princes of the heathen set up themselves there, where the gods of the heathen had been so often set up.
III.Zedekiah, having in disguise perhaps seen the princes of the king of Babylon take possession of one of the gates of the city, thought it high time to shift for his own safety, and, loaded with guilt and fear, he went out of the city, under no other protection but that of the night (Jer 39:4), which soon failed him, for he was discovered, pursued, and overtaken. Though he made the best of his way, he could make nothing of it, could not get forward, but in the plains of Jericho fell into the hands of the pursuers, Jer 39:5. Thence he was brought prisoner to Riblah, where the king of Babylon passed sentence upon him as a rebel, not sentence of death, but, one many almost say, a worse thing. For,
1.He slew his sons before his eyes, and they must all be little, some of them infants, for Zedekiah himself was now but thirty-two years of age. The death of these sweet babes must needs be so many deaths to himself, especially when he considered that his own obstinacy was the cause of it, for he was particularly told of this thing: They shall bring forth thy wives and children to the Chaldeans, Jer 38:23.
2.He slew all the nobles of Judah (Jer 39:6), probably not those princes of Jerusalem who had advised him to this desperate course (it would be a satisfaction to him to see them cut off), but the great men of the country, who were innocent of the matter.
3.He ordered Zedekiah to have his eyes put out (Jer 39:7), so condemning him to darkness for life who had shut his eyes against the clear light of God's word, and was of those princes who will not understand, but walk on in darkness, Psa 82:5.
4.He bound him with two brazen chains or fetters (so the margin reads it), to carry him away to Babylon, there to spend the rest of his days in misery. All this sad story we had before, Kg2 25:4, etc.
IV.Some time afterwards the city was burnt, temple and palace and all, and the wall of it broken down, Jer 39:8.
"O Jerusalem, Jerusalem! this comes of killing the prophets, and stoning those that were sent to thee. O Zedekiah, Zedekiah! this thou mightest have prevented if thou wouldst but have taken God's counsel, and yielded in time."
V.The people that were left were all carried away captives to Babylon, Jer 39:9.
Now they must bid a final farewell to the land of their nativity, that pleasant land, and to all their possessions and enjoyments in it, must be driven some hundreds of miles, like beasts, before the conquerors, that were now their cruel masters, must lie at their mercy in a strange land, and be servants to those who would be sure to rule them with rigour. The word tyrant is originally a Chaldee word, and is often used for lords by the Chaldee paraphrast, as if the Chaldeans, when they were lords, tyrannized more than any other: we have reason to think that the poor Jews had reason to say so. Some few were left behind, but they were the poor of the people, that had nothing to lose, and therefore never made any resistance. And they not only had their liberty, and were left to tarry at home, but the captain of the guard gave them vineyards and fields at the same time, such as they were never masters of before, Jer 39:10. Observe here,
1.The wonderful changes of Providence. Some are abased, others advanced, Sa1 2:5. The hungry are filled with good things, and the rich sent empty away. The ruin of some proves the rise of others. Let us therefore in our abundance rejoice as though we rejoiced not, and in our distresses weep as though we wept not.
2.The just retributions or Providence. The rich had been proud oppressors, and now they were justly punished for their injustice; the poor had been patient sufferers, and now they were graciously rewarded for their patience and amends made them for all their losses; for verily there is a God that judges in the earth, even in this world, much more in the other.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
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Summary
Jeremiah 39:10 details a surprising act of mercy and strategic policy by Nebuzaradan, the Babylonian captain of the guard, following the devastating fall of Jerusalem. While the city was burned and its elite deported, Nebuzaradan deliberately left behind the most impoverished and destitute citizens in the land of Judah, providing them with vineyards and fields. This action, seemingly a pragmatic administrative decision by the conquering power, simultaneously served to maintain agricultural productivity in the conquered territory and, from a theological perspective, ensured the preservation of a remnant in the promised land, setting the stage for future divine purposes.
Context
Literary Context
This verse immediately follows the climactic and tragic account of Jerusalem's fall in Jeremiah 39:1-9. The preceding verses describe the breaching of the city walls, the flight and capture of King Zedekiah, the execution of his sons, the blinding of Zedekiah, and the systematic destruction of the temple and the city. Most significantly, they detail the mass deportation of the remaining population—the nobles, soldiers, and skilled craftsmen—to Babylon. Against this backdrop of utter devastation and exile, Jeremiah 39:10 introduces a contrasting and unexpected act: the preservation and provision for a specific segment of the population. This deliberate distinction highlights a nuanced aspect of Babylonian policy and, more profoundly, underscores God's sovereign hand in preserving a presence in the land, even amidst severe judgment.
Historical & Cultural Context
The Babylonian conquest under Nebuchadnezzar was characterized by a specific strategy for managing conquered territories. Rather than leaving a land completely desolate, which would diminish its value and potential for tribute, the Babylonians often deported the influential, wealthy, and skilled populations to prevent rebellion and utilize their talents in Babylon. Conversely, leaving the poorest and least influential behind, as described in this verse, served several practical purposes. These individuals posed no significant threat of insurrection, and by providing them with agricultural means ("vineyards and fields"), the Babylonians ensured continued food production and economic stability in the newly subjugated province of Judah. This policy allowed for a controlled administration, maintaining order with minimal military presence and setting the stage for the subsequent period of Babylonian provincial rule, often under a governor like Gedaliah (as seen in Jeremiah 40:5).
Key Themes
Jeremiah 39:10 is rich with significant theological and narrative themes. Foremost among them is the theme of the remnant. Despite the overwhelming judgment and mass deportation, God, through the actions of a pagan king, ensures that a portion of His people remains in the land. This echoes a recurring biblical pattern where, even after severe discipline or catastrophe, a faithful or preserved remnant is maintained for future purposes and eventual restoration, as seen from Noah's family in Genesis 6:8 to the exiles returning in Ezra 1. Another crucial theme is divine sovereignty amidst judgment. Even in the midst of national catastrophe and foreign oppression, the hand of God is profoundly evident. The decision to leave the poorest behind, while a pragmatic choice by the Babylonians, can be understood as an outworking of God's overarching plan to maintain a presence in the land of Judah, fulfilling His covenant promises despite His people's disobedience. Finally, the verse highlights mercy and provision for the destitute. The specific focus on "the poor of the people, which had nothing" underscores God's enduring concern for the marginalized and vulnerable, even in the direst circumstances. The provision of "vineyards and fields" speaks to a divine act of sustenance and a foundation for a new, albeit humble, beginning.
Exposition and Analysis
Key Word Analysis
Of foreign origin, this name identifies a specific Babylonian general, the captain of the guard. His role as "captain of the guard" (Hebrew, _rab _ṭabbâch'__) indicates his high military rank and authority, specifically as the chief executioner or commander of the king's personal guard. His presence signifies the direct and authoritative implementation of Nebuchadnezzar's policies in the conquered territory, making his actions in this verse particularly significant as official Babylonian decree rather than an arbitrary choice.
From a root meaning "to dangle" or "to be weak/thin," this term describes those who are properly "dangling," i.e., weak, thin, lean, needy, or impoverished. It emphasizes their utter destitution, lack of resources, and social standing. By specifying "the poor of the people, which had nothing" (Hebrew, mᵉʼûwmâh'), the text underscores their complete lack of possessions or influence, making them the least threatening and most manageable segment of the population from the Babylonian perspective, yet paradoxically, the chosen recipients of divine provision.
From an unused root of uncertain meaning, this term refers to a garden or vineyard. In an agrarian society like ancient Judah, vineyards, along with fields, were primary sources of sustenance, wealth, and livelihood. The act of giving these to the poor was not merely a gesture of charity but a strategic provision that enabled immediate self-sufficiency and the continued agricultural productivity of the land, thus serving both the needs of the remnant and the economic interests of the Babylonian empire.
Verse Breakdown
"But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah"
This clause introduces the key actor, Nebuzaradan, highlighting his authority as the "captain of the guard," a high-ranking official responsible for carrying out Nebuchadnezzar's commands. The crucial action is "left," indicating a deliberate decision to allow a specific group to remain in the land. The group identified is "the poor of the people, which had nothing," emphasizing their extreme poverty, lack of possessions, and social vulnerability. This detail underscores their non-threatening status to the conquering Babylonians, making them suitable candidates to be left behind, as they lacked the means or influence to incite rebellion. The location, "in the land of Judah," specifies that a presence was maintained in the very territory that had just suffered immense devastation and deportation.
"and gave them vineyards and fields at the same time"
This second clause describes the active provision made for the remaining poor. Nebuzaradan "gave them vineyards and fields," which were the essential means of livelihood and sustenance in an agrarian society. This was not merely an act of leaving them but of empowering them to survive and be productive. The phrase "at the same time" (Hebrew, yôwm' - day/time) implies that this provision was immediate and concurrent with the other actions of conquest and deportation, demonstrating a clear and calculated policy to ensure the land remained productive and inhabited, albeit by a humbled and dependent population.
Literary Devices
Jeremiah 39:10 employs several literary devices to convey its profound message. Contrast is prominent, juxtaposing the widespread destruction and mass deportation described in the preceding verses with the surprising act of preservation and provision for the poor. This stark difference highlights the nuanced nature of the Babylonian conquest and, more importantly, God's selective mercy. There is also an element of Irony, as a pagan military commander, Nebuzaradan, becomes an unwitting instrument of God's sovereign plan to preserve a remnant in the land, fulfilling divine promises despite Israel's disobedience. Furthermore, the "vineyards and fields" can be seen as Symbolism for sustenance, new beginnings, and the enduring promise of the land, even when stripped of its former glory. This provision, though humble, symbolizes the seed of hope and the potential for future restoration that God maintains even in the darkest hours of judgment.
Theological and Thematic Connections
Jeremiah 39:10 stands as a powerful testament to God's unwavering faithfulness and sovereign control, even amidst the most severe judgments. Despite the catastrophic fall of Jerusalem and the exile of the vast majority of its inhabitants, God, through the actions of a foreign king, ensures the preservation of a "remnant" in the land. This act underscores that God's covenant promises are not entirely abrogated by human sin; rather, His purposes endure, often through unexpected means and agents. The focus on the "poor" also highlights God's consistent concern for the marginalized and vulnerable, demonstrating that His provision often extends to those whom the world might overlook or deem insignificant. This divine care ensures that a physical link to the promised land remains, serving as a tangible sign of future restoration and the eventual fulfillment of God's plans for His people.
Reflection and Application
Jeremiah 39:10 offers profound insights for contemporary believers, reminding us that even in seasons of profound loss, judgment, or apparent abandonment, God's underlying purposes are continually at work. The preservation of a small, vulnerable remnant in Judah illustrates God's faithfulness to His covenant promises, even when His people are disobedient and face the consequences of their sin. It teaches us that God can use unexpected agents—even foreign conquerors or adverse circumstances—to fulfill His overarching plans. For us today, this verse can offer immense comfort and hope: even in the midst of personal devastation, collective crises, or the apparent triumph of evil, God often preserves a way forward, a "seed" of hope, and a foundation for future restoration. It encourages us to look for God's hidden hand in seemingly secular or difficult situations, trusting that He is always working, often behind the scenes, to bring about His good and perfect will. Furthermore, it subtly underscores the biblical value of caring for the poor and marginalized, recognizing that they are often the ones left behind or overlooked by society, yet can be crucial to God's ongoing work and recipients of His special favor.
Questions for Reflection
FAQ
Why did Nebuzaradan, a Babylonian general, choose to leave the poor behind and provide for them?
Nebuzaradan's actions were likely a calculated strategic move by the Babylonian Empire. After deporting the powerful, wealthy, and skilled populations who might pose a threat or be valuable assets elsewhere, leaving the land completely desolate would have been counterproductive. By settling the poorest, who lacked resources and influence, and providing them with "vineyards and fields" (Jeremiah 39:10), the Babylonians ensured continued agricultural output and maintained a semblance of order with minimal overhead. This prevented the land from becoming completely wild and uninhabited, which would have made future control more difficult and diminished its economic value. It was a pragmatic administrative decision to establish a stable, albeit subjugated, provincial rule.
What is the theological significance of "the poor of the people, which had nothing" being left in the land?
Theologically, the focus on "the poor of the people, which had nothing" is highly significant. It highlights God's consistent concern for the marginalized and vulnerable, even in the midst of national judgment. While the elite and powerful were exiled, the most humble and destitute were preserved in the land. This can be seen as an act of divine mercy, ensuring that a "remnant" remained in Judah, fulfilling God's covenant promises that a people would always dwell in the land, despite their sin. This also foreshadows a broader biblical theme where God often chooses the weak and lowly to accomplish His purposes, as seen in passages like 1 Corinthians 1:27-29.
How does Jeremiah 39:10 relate to the broader themes of judgment and restoration in the book of Jeremiah?
Jeremiah is largely a book of judgment against Judah for its persistent idolatry and disobedience, culminating in the destruction of Jerusalem and the Babylonian exile. However, interwoven with these pronouncements of judgment are threads of hope and promises of future restoration. Jeremiah 39:10 serves as a crucial bridge between these two themes. While it is part of the narrative of judgment's fulfillment, the act of leaving a remnant in the land and providing for them is the first glimmer of restoration. It signifies that God's judgment, though severe, is not absolute annihilation. It preserves a seed for future rebuilding and the eventual return from exile, as prophesied throughout Jeremiah, particularly in chapters like Jeremiah 30 and Jeremiah 31.
Christ-Centered Fulfillment
Jeremiah 39:10, though set in a moment of profound national devastation, points forward to the ultimate work of Christ in several profound ways. The preservation of a "remnant" in the land, specifically the "poor of the people, which had nothing," foreshadows God's redemptive strategy through Jesus. Christ himself came not for the self-sufficient or the powerful, but declared, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3). He identified with the marginalized, the sick, and the outcast, bringing good news to the poor and setting the captives free (Luke 4:18). Just as the impoverished remnant in Judah was given "vineyards and fields" for sustenance and a new beginning, Christ offers a spiritual inheritance that is far richer—the kingdom of God, eternal life, and true spiritual nourishment. He is the true "Lamb of God who takes away the sin of the world" (John 1:29), making possible a new covenant (Hebrews 8:6) that transcends physical land, establishing a spiritual "land" where all who believe, regardless of their earthly status, are given an inheritance and a dwelling place with God (Revelation 21:3-4). Thus, the humble provision in Jeremiah 39:10 ultimately points to the abundant life and eternal inheritance secured by Christ for all who are spiritually poor and dependent on Him.