Jeremiah 40:10

Translation
King James Version
As for me, behold, I will dwell at Mizpah to serve the Chaldeans, which will come unto us: but ye, gather ye wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken.
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KJV (with Strong's)
As for me, behold, I will dwell H3427 at Mizpah H4709 to serve H5975 H6440 the Chaldeans H3778, which will come H935 unto us: but ye, gather H622 ye wine H3196, and summer fruits H7019, and oil H8081, and put H7760 them in your vessels H3627, and dwell H3427 in your cities H5892 that ye have taken H8610.
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Complete Jewish Bible
As for me, I will live in Mitzpah and be responsible to the Kasdim who come to us. But you - harvest wine, summer fruits and olive oil; put them in your containers; and live in your cities that you have taken over."
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Berean Standard Bible
As for me, I will stay in Mizpah to represent you before the Chaldeans who come to us. As for you, gather wine grapes, summer fruit, and oil, place them in your storage jars, and live in the cities you have taken.”
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American Standard Version
As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans that shall come unto us: but ye, gather ye wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that ye have taken.
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World English Bible Messianic
As for me, behold, I will dwell at Mizpah, to stand before the Kasdim who shall come to us: but you, gather wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.
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Geneva Bible (1599)
As for me, Beholde, I will dwell at Mizpah to serue the Caldeans, which will come vnto vs: but you, gather you wine, and sommer fruites, and oyle, and put them in your vessels, and dwell in your cities, that ye haue taken.
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Young's Literal Translation
and I, lo, I am dwelling in Mizpah, to stand before the Chaldeans who are come in unto us, and ye, gather ye wine, and summer fruit, and oil, and put in your vessels, and dwell in your cities that ye have taken.'
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See also
Jeremiah 40:12Deuteronomy 1:38Jeremiah 35:192 Samuel 16:1Jeremiah 39:10Isaiah 16:9Jeremiah 48:32
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Gedaliah and Ishmael
Gedaliah and Ishmael View full PDF

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In the KJVVerse 19,952 of 31,102

Study This Verse

SUMMARY

Jeremiah 40:10 captures a pivotal moment in Judah's post-exilic history, as Gedaliah, appointed governor by the Babylonians, issues instructions to the remaining Jewish population. Following the devastating fall of Jerusalem and the initial deportations, Gedaliah seeks to establish order and encourage a return to normalcy. He declares his intention to remain at Mizpah to facilitate relations with the Chaldeans, while simultaneously urging the people to gather the land's abundant produce—wine, summer fruits, and oil—and to resettle in their reclaimed cities, fostering a fragile hope for continuity and survival amidst the ruins of their nation.

CONTEXT

  • Literary Context: Jeremiah 40 marks a significant transition in the book, moving from the prophecies of judgment and the account of Jerusalem's fall in Jeremiah 39 to the immediate aftermath and the fate of the remnant left in the land. Specifically, Jeremiah 40:1-6 details Jeremiah's release from captivity and his choice to remain with Gedaliah. Verses Jeremiah 40:7-9 introduce Gedaliah's appointment as governor and his initial assurances to the scattered Jewish military leaders and people who had fled. Jeremiah 40:10, therefore, serves as Gedaliah's practical directive, building upon his promise of peace and security, outlining the path forward for the survivors. This verse sets the stage for the brief, tragic period of Gedaliah's governorship, which is abruptly ended by assassination in Jeremiah 41.
  • Historical & Cultural Context: The year is 586 BC, immediately after the Babylonian destruction of Jerusalem and the Temple, and the exile of much of Judah's elite. Nebuchadnezzar, the Babylonian king, appointed Gedaliah, a trusted figure from a prominent family (son of Ahikam, who had protected Jeremiah in Jeremiah 26:24), as governor over the remaining populace. This remnant consisted primarily of the poor, those who had surrendered, and scattered military personnel. Mizpah, a town north of Jerusalem, became the new administrative center, as Jerusalem lay in ruins. Gedaliah's role was to stabilize the region for Babylonian interests, ensuring tribute and preventing further rebellion. The land, though ravaged by war, was still agriculturally viable, and the collection of staple crops like wine, summer fruits, and oil was essential for the survival and re-establishment of any semblance of life.
  • Key Themes: This verse contributes to several key themes within Jeremiah and the broader Old Testament narrative. Firstly, it highlights the theme of Remnant and Survival, demonstrating God's preservation of a portion of His people even through severe judgment and exile. Despite national devastation, a community is called to rebuild and live. Secondly, it underscores Divine Sovereignty and Submission to Authority, as Gedaliah's pragmatic acceptance of Babylonian rule aligns with Jeremiah's consistent prophetic message that submission to Babylon was God's will for the nation (e.g., Jeremiah 27:8). Thirdly, the call to cultivate the land and gather its produce emphasizes Hope and Practical Living in the face of despair. It is an invitation to move beyond trauma, engage in productive labor, and find a measure of stability, even under foreign dominion, echoing the counsel given to exiles in Jeremiah 29:5-7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • dwell (Hebrew, yâshab', H3427): This primitive root properly means "to sit down," but broadly implies "to dwell, to remain." In Gedaliah's declaration, "I will dwell at Mizpah," it signifies his intention to reside permanently and establish his administration there. For the people, "dwell in your cities" means to resettle, to inhabit, and to re-establish life in the places they had taken or reclaimed. It speaks to a commitment to stability and continuity in a time of profound disruption.
  • serve (Hebrew, ʻâmad', H5975): This root primarily means "to stand," but in various relations, including "to be employed" or "to serve." When Gedaliah states he will "serve the Chaldeans," it denotes his commitment to stand in their presence, to be at their disposal, and to carry out their directives as governor. This is a pragmatic acknowledgment of the new political reality and his role as an appointed official under Babylonian authority, not necessarily a willing allegiance but a necessary function to maintain order and peace for the remnant.
  • vessels (Hebrew, kᵉlîy', H3627): This term refers to "something prepared," encompassing any apparatus, implement, utensil, or vessel. In the context of "put them in your vessels," it refers to containers for storing the gathered agricultural produce (wine, summer fruits, and oil). This highlights the practical, domestic aspect of Gedaliah's instructions, emphasizing the need for proper storage and preservation of the harvest for sustenance and future use, signifying a return to basic economic and household functions.

Verse Breakdown

  • "As for me, behold, I will dwell at Mizpah to serve the Chaldeans, which will come unto us:" This clause presents Gedaliah's personal commitment and strategy. He declares his intention to reside at Mizpah, establishing it as the administrative center for the remaining Jewish population. His purpose in dwelling there is explicitly "to serve the Chaldeans," signifying his acceptance of Babylonian authority and his role as their appointed governor. The phrase "which will come unto us" indicates an ongoing expectation of interaction and oversight from the Chaldean (Babylonian) overlords, underscoring the reality of their subjugated status.
  • "but ye, gather ye wine, and summer fruits, and oil, and put [them] in your vessels," This is Gedaliah's direct command to the people. The conjunction "but ye" contrasts their role with his. He instructs them to actively engage in agricultural labor: "gather ye wine, and summer fruits, and oil." These three items represent the staple agricultural products of the land, emphasizing a return to basic sustenance and economic activity. The command to "put [them] in your vessels" highlights the practical necessity of storing these provisions for future use, implying a long-term perspective on survival and stability.
  • "and dwell in your cities that ye have taken." This final clause provides the directive for resettlement. The people are encouraged to "dwell" (reside, settle) in the "cities that ye have taken," which likely refers to towns and villages they had reoccupied or found refuge in after the initial scattering and destruction. This instruction reinforces the call to re-establish community life, cultivate the land, and build a fragile future within the remnants of their homeland, under the new political reality.

Literary Devices

Jeremiah 40:10 employs Direct Speech to convey Gedaliah's authoritative instructions, lending immediacy and weight to his words. The verse also utilizes Contrast between Gedaliah's role ("As for me, behold, I will dwell at Mizpah to serve the Chaldeans") and the people's responsibility ("but ye, gather ye wine... and dwell in your cities"), clearly delineating the division of labor and authority in the new order. Furthermore, the listing of "wine, and summer fruits, and oil" serves as Metonymy or Synecdoche, representing the entire agricultural bounty and the return to a productive, settled life. This specific enumeration of staple goods also functions as Realism, grounding the instructions in the practicalities of survival in an agrarian society.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 40:10 offers a profound theological insight into God's providence and the nature of hope, even in the midst of national catastrophe. Despite the devastating judgment that had befallen Judah, God, through the pragmatic leadership of Gedaliah, provided a means for a remnant to survive and begin the process of rebuilding. This verse illustrates that divine judgment does not always equate to utter annihilation; rather, it can include provisions for a future, albeit one lived under new, challenging circumstances. The call to gather produce and resettle is an implicit invitation to trust in God's continued sustenance and to embrace responsible living, even when political autonomy has been lost. It speaks to the resilience of faith and the human spirit, guided by a divine hand that preserves a people for future purposes.

REFLECTION AND APPLICATION

Jeremiah 40:10 presents a powerful model for navigating times of profound disruption and loss. It reminds us that even when our world has been shattered, and familiar structures have collapsed, there is still a call to engage with life, to cultivate what remains, and to find a path forward under new realities. Gedaliah's directive is not a call to despair or inaction, but to pragmatic hope and diligent work. For us today, this translates into finding purpose and productivity even in challenging circumstances, whether personal, communal, or global. It encourages us to identify what resources (spiritual, relational, material) God has preserved for us and to steward them wisely, contributing to stability and well-being wherever we are placed. It also highlights the importance of leadership that prioritizes the practical needs and welfare of the people, fostering an environment where life can continue and even flourish, even if under duress.

Questions for Reflection

  • How do I respond when my "cities" (my plans, my security, my expectations) have been "taken" or shattered by unforeseen circumstances?
  • What "wine, summer fruits, and oil" (resources, opportunities, relationships) has God preserved for me, even in times of loss, that I am called to "gather" and steward?
  • In what ways am I called to "dwell" and "serve" in my current context, even if it involves submitting to realities I did not choose?

FAQ

What was the significance of Mizpah becoming the administrative center?

Answer: Mizpah (H4709, Mitspâh) was a strategically important town located north of Jerusalem, likely chosen by the Babylonians because Jerusalem was in ruins and Mizpah offered a defensible and accessible location. Its significance lay in its role as the temporary capital for the Jewish remnant left in Judah, serving as the seat of Gedaliah's governorship. This marked a symbolic shift of power and a new, albeit temporary, center for Jewish life in the land after the fall of Jerusalem, providing a place for the scattered people to gather and receive directives.

Why did Gedaliah instruct the people to gather "wine, summer fruits, and oil"?

Answer: Gedaliah's instruction to gather "wine (H3196, yayin), and summer fruits (H7019, qayits), and oil (H8081, shemen)" was a pragmatic command aimed at ensuring the survival and re-establishment of the community. These were the staple agricultural products of ancient Israel, essential for sustenance, trade, and daily life. By encouraging the people to collect and store these provisions in their "vessels (H3627, kᵉlîy)," Gedaliah was promoting self-sufficiency, economic stability, and a return to normal, productive living. It was a call to move beyond the trauma of war and engage in the practical work necessary for continuity in the land.

CHRIST-CENTERED FULFILLMENT

Jeremiah 40:10, though set in a moment of national devastation and political subjugation, subtly foreshadows the ultimate provision and hope found in Christ. Gedaliah's role as a governor appointed by an external power, seeking to bring order and provide for a remnant, can be seen as a faint echo of God's sovereign plan for humanity. Just as Gedaliah instructed the people to "gather ye wine, and summer fruits, and oil" for their sustenance and to "dwell in your cities," Christ, the true King and ultimate Governor, calls His people to gather spiritual provisions and dwell in Him. He is the ultimate source of life and sustenance, the "bread of life" John 6:35 and the "true vine" John 15:1, providing spiritual nourishment that truly satisfies. The fragile hope offered by Gedaliah in a devastated land finds its complete and enduring fulfillment in the new creation inaugurated by Christ's death and resurrection. Through His sacrifice, believers are enabled to "dwell" not merely in earthly cities, but in the spiritual "city of God" Hebrews 12:22 and to "serve" the Lord not out of pragmatic necessity, but out of grateful love and willing obedience, as citizens of His eternal kingdom Revelation 22:3.

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Commentary on Jeremiah 40 verses 7–16

I. II. Main points1. 2. Sub-points

We have in these verses,

I. A bright sky opening upon the remnant of the Jews that were left in their own land, and a comfortable prospect given them of some peace and quietness after the many years of trouble and terror with which they had been afflicted. Jeremiah indeed had never in his prophecies spoken of any such good days reserved for the Jews immediately after the captivity; but Providence seemed to raise and encourage such an expectation, and it would be to that miserable people as life from the dead. Observe the particulars.

1.Gedaliah, one of themselves, is made governor in the land, by the king of Babylon, Jer 40:7. To show that he designed to make and keep them easy he did not give this commission to one of the princes of Babylon, but to one of their brethren, who, they might be sure, would seek their peace. He was the son of Ahikam, the son of Shaphan, one of the princes. We read of his father (Jer 26:24) that he took Jeremiah's part against the people. He seems to have been a man of great wisdom and a mild temper, and under whose government the few that were left might have been very happy. The king of Babylon had a good opinion of him and reposed a confidence in him, for to him he committed all that were left behind.

2.There is great resort to him from all parts, and all those that were now the Jews of the dispersion came and put themselves under his government and protection. (1.) The great men that had escaped the Chaldeans by force came and quietly submitted to Gedaliah, for their own safety and common preservation. Several are here named, Jer 40:8. They came with their men, their servants, their soldiers, and so strengthened one another; and the king of Babylon had such a good opinion of Gedaliah his delegate that he was not at all jealous of the increase of their numbers, but rather pleased with it. (2.) The poor men that had escaped by flight into the neighbouring countries of Moab, Ammon, and Edom, were induced by the love they bore to their own land to return to it again as soon as they heard that Gedaliah was in authority there, Jer 40:11, Jer 40:12. Canaan itself would be an unsafe unpleasant country if there were no government nor governors there, and those that loved it dearly would not come back to it till they heard there were. It would be a great reviving to those that were dispersed to come together again, to those that were dispersed into foreign countries to come together in their own country, to those that were under strange kings to be under a governor of their own nation. See here in wrath God remembered mercy, and yet admitted some of them upon a further trial of their obedience.

3.The model of this new government is drawn up and settled by an original contract, which Gedaliah confirmed with an oath, a solemn oath (Jer 40:9): He swore to them and to their men, it is probably according to the warrant and instructions he had received from the king of Babylon, who empowered him to give them these assurances. (1.) They must own the property of their lands to be in the Chaldeans. "Come" (says Gedaliah), "fear not to serve the Chaldeans. Fear not the sin of it." Though the divine law had forbidden them to make leagues with the heathen, yet the divine sentence had obliged them to yield to the king of Babylon. "Fear not the reproach of it, and the disparagement it will be to your nation; it is what God has brought you to, has bound you to, and it is no disgrace to any to comply with him. Fear not the consequences of it, as if it would certainly make you and yours miserable; no, you will find the king of Babylon not so hard a landlord as you apprehend him to be; if you will but live peaceably, peaceably you shall live; disturb not the government, and it will not disturb you. Serve the king of Babylon and it shall be well with you." If they should make any difficulty of doing personal homage, or should be apprehensive of danger when the Chaldeans should come among them, Gedaliah, probably by instruction from the king of Babylon, undertakes upon all occasions to act for them, and make their application acceptable to the king (Jer 40:10): "As for me, behold, I will dwell at Mizpah, to serve the Chaldeans, to do homage to them in the name of the whole body if there be occasion, to receive orders, and to pay them their tribute when the come to us." All that passes between them and the Chaldeans shall pass through his hand; and, if the Chaldeans put such a confidence in him, surely his own countrymen may venture to do it. Gedaliah is willing thus to give them the assurance of an oath that he will do his part in protecting them, but, being apt to err (as many good men are) on the charitable side, he did not require an oath from them that they would be faithful to him, else the following mischief might have been prevented. However, protection draws allegiance though it be not sworn, and by joining in with Gedaliah they did, in effect, consent to the terms of government, that they should serve the king of Babylon. But, (2.) Though they own the property of their lands to be in the Chaldeans, yet, upon that condition, they shall have the free enjoyment of them and all the profits of them (Jer 40:10): "Gather you wine and summer fruits, and take them for your own use; put them in your vessels, to be laid up for winter-store, as those do that live in a land of peace and hope to eat the labour of your hand, nay, the labour of other people's hands, for you reap what they sowed." Or perhaps they were the spontaneous products of that fertile soil, for which none had laboured. And accordingly we find (Jer 40:12) that they gathered wine and summer fruits very much, such as were at present upon the ground, for their corn-harvest was over some time before Jerusalem was taken. While Gedaliah was in care for the public safety he left them to enjoy the advantages of the public plenty, and, for aught that appears, demanded no tribute from them; for he sought not his own profit, but the profit of many.

II. Here is a dark cloud gathering over this infant state, and threatening a dreadful storm. How soon is this hopeful prospect blasted! For when God begins in judgment he will make an end. It is here intimated to us, 1. That Baalis the king of the Ammonites had a particular spite at Gedaliah, and was contriving to take him off, either out of malice to the nation of the Jews, whose welfare he hated the thought of, or a personal pique against Gedaliah, Jer 40:14. Some make Baalis to signify the queen-mother of the king of the Ammonites, or queen-dowager, as if she were the first mover of the bloody and treacherous design. One would have thought this little remnant might be safe when the great king of Babylon protected it; and ye it is ruined by the artifices of this petty prince or princess. happy are those that have the King of kings of their side, who can take the wise in their own craftiness; for the greatest earthly king cannot with all his power secure us against fraud and treachery. 2. That he employed Ishmael, the son of Nethaniah, as the instrument of his malice, instigated him to murder Gedaliah, and, that he might have a fair opportunity to do it, directed him to go and enrol himself among his subjects and promise him fealty. Nothing could be more barbarous than the design itself, nor more base than the method of compassing it. How wretchedly is human nature corrupted and degenerated (even in those that pretend to the best blood) when it is capable of admitting the thought of such abominable wickedness! Ishmael was of the seed royal, and would therefore be easily tempted to envy and hate one that set up for a governor in Judah, who was not, as he was, of David's line, though he had ever so much of David's spirit. 3. That Johanan, a brisk and active man, having got scent of this plot, informed Gedaliah of it, yet taking it for granted he could not but know of it before, the proofs of the matter being so very plain: Dost thou certainly know? surely thou dost, Jer 40:14. He gave him private intelligence of it (Jer 40:15), hoping he would then take the more notice of it. He proffered his service to prevent it, by taking off Ishmael, whose very name was ominous to all the seed of Isaac: I will slay him. Wherefore should he slay thee? Herein he showed more courage and zeal than sense of justice; for, if it be lawful to kill for prevention, who then can be safe, since malice always suspects the worst? 4. That Gedaliah, being a man of sincerity himself, would by no means give credit to the information given him of Ishmael's treachery. He said, Thou speakest falsely of Ishmael. Herein he discovered more good humour than discretion, more of the innocency of the dove than the wisdom of the serpent. Princes become uneasy to themselves and all about them when they are jealous. Queen Elizabeth said that she would believe no more evil of her people than a mother would believe of her own children; yet many have been ruined by being over-confident of the fidelity of those about them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–16. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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