Jeremiah 40:11

Translation
King James Version
Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam the son of Shaphan;
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KJV (with Strong's)
Likewise when all the Jews H3064 that were in Moab H4124, and among the Ammonites H5983, and in Edom H123, and that were in all the countries H776, heard H8085 that the king H4428 of Babylon H894 had left H5414 a remnant H7611 of Judah H3063, and that he had set H6485 over them Gedaliah H1436 the son H1121 of Ahikam H296 the son H1121 of Shaphan H8227;
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Complete Jewish Bible
Likewise, when all the Judeans who were in Mo'av, in Edom, among the people of 'Amon, and in all the other countries heard that the king of Bavel had left a remnant in Y'hudah and had appointed G'dalyahu the son of Achikam, the son of Shafan, to govern them;
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Berean Standard Bible
When all the Jews in Moab, Ammon, Edom, and all the other lands heard that the king of Babylon had left a remnant in Judah and had appointed Gedaliah son of Ahikam, the son of Shaphan, over them,
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American Standard Version
Likewise when all the Jews that were in Moab, and among the children of Ammon, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan;
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World English Bible Messianic
Likewise when all the Jews who were in Moab, and among the children of Ammon, and in Edom, and who were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan;
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Geneva Bible (1599)
Likewise when all the Iewes that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the King of Babel had left a remnant of Iudah, and that he had set ouer them Gedaliah the sonne of Ahikam the sonne of Shaphan,
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Young's Literal Translation
And also all the Jews who are in Moab, and among the sons of Ammon, and in Edom, and who are in all the lands, have heard that the king of Babylon hath given a remnant to Judah, and that he hath appointed over them Gedaliah son of Ahikam, son of Shaphan,
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See also
Isaiah 16:4Ezekiel 25:12Ezekiel 5:31 Samuel 12:12Jeremiah 24:9Obadiah 1:11Obadiah 1:14
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Gedaliah and Ishmael
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In the KJVVerse 19,953 of 31,102

Study This Verse

SUMMARY

Jeremiah 40:11 captures a pivotal moment in post-exilic Judah, detailing the return of scattered Judeans from neighboring territories like Moab, Ammon, and Edom. This influx was prompted by the news that the Babylonian king, Nebuchadnezzar, had not entirely depopulated the land but had left a "remnant" of Judah, appointing Gedaliah, the son of Ahikam and grandson of Shaphan, as their governor. This verse marks a fragile, yet significant, period of potential regrouping and revitalization for the devastated nation, signifying a powerful draw back to their ancestral homeland despite its subjugation.

CONTEXT

  • Literary Context: This verse is strategically placed within Jeremiah's narrative immediately following the fall of Jerusalem and the initial deportations. Jeremiah 39 recounts the city's destruction and Jeremiah's own release from the court of the guard. Chapter 40 then shifts focus to the precarious situation of those left in the land. Jeremiah 40:1-6 describes Jeremiah's release and his decision to remain with the remnant under Gedaliah. The verses immediately preceding Jeremiah 40:11 (Jeremiah 40:7-10) introduce Gedaliah's appointment as governor by the Babylonians and his initial efforts to encourage the remaining Judeans to settle and cultivate the land. Jeremiah 40:11 then expands this picture, illustrating the wider impact of Gedaliah's appointment as it drew back those who had sought refuge abroad. This brief period of hope, however, is swiftly followed by the tragic events of Gedaliah's assassination, which shatters the nascent stability and leads to further flight and despair.
  • Historical & Cultural Context: The destruction of Jerusalem in 586 BC by Nebuchadnezzar, king of Babylon, marked a catastrophic turning point for Judah. While the majority of the elite, skilled workers, and a significant portion of the population were deported to Babylon, a deliberate policy was enacted to leave a segment of the populace, primarily the poor and those deemed less influential, to manage the devastated land. Gedaliah, appointed as governor, hailed from a highly respected Judean family. His grandfather, Shaphan, was a prominent scribe under King Josiah, and his father, Ahikam, had notably protected Jeremiah from assassination (Jeremiah 26:24). This lineage would have lent him a degree of legitimacy and trust among the remaining Judeans. Neighboring nations like Moab, Ammon, and Edom, though often hostile to Judah, served as accessible havens for refugees fleeing the Babylonian onslaught. The news of a stable, albeit foreign-appointed, administration in Judah, coupled with the promise of a "remnant" remaining, would have been a powerful incentive for these scattered Jews to return, driven by their deep ancestral and spiritual connection to the land.
  • Key Themes: Jeremiah 40:11 powerfully contributes to several overarching themes within the book of Jeremiah and the broader biblical narrative. Foremost is the theme of the remnant, underscoring God's unwavering commitment to preserve a portion of His people through judgment, ensuring the continuity of His covenant promises and the lineage leading to the Messiah. This verse also introduces a fragile glimmer of hope amidst despair, as Gedaliah's governorship offered a brief window for the land to recover and for the scattered people to regather, echoing the broader prophetic theme of future restoration found in passages like Jeremiah 29:10-14. Furthermore, it highlights the profound connection to the land that was integral to Israelite identity, demonstrating their innate desire to return to their promised inheritance, even when it was under foreign dominion. This deep longing for home, for the physical space of God's covenant, is a recurring motif throughout the prophetic literature.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Jews (Hebrew, Yᵉhûwdîy', H3064): This term (H3064) is a patronymic derivative of "Judah" (H3063), literally meaning "a Jehudite" or "Judaite." In this context, it specifically refers to the inhabitants of the southern kingdom of Judah who had been dispersed. The use of "Jews" here emphasizes their distinct ethnic, national, and religious identity, setting them apart from the surrounding Gentile nations, and highlighting their shared heritage as the covenant people of God, even in their state of dispersion and vulnerability.
  • remnant (Hebrew, shᵉʼêrîyth', H7611): This significant word (H7611) denotes "a remainder or residual (surviving, final) portion," specifically those who "had escaped" or "were left." Its presence in this verse is deeply theological, aligning with a pervasive biblical motif where God, even in His severe judgments, faithfully preserves a surviving portion of His people. This "remnant" is crucial for the continuation of God's redemptive plan, serving as the seed for future restoration and the fulfillment of His covenant promises, ensuring that His purposes for Israel would not be utterly extinguished.
  • set over (Hebrew, pâqad', H6485): The primitive root (H6485) means "to visit" (with friendly or hostile intent), but by analogy, it extends to "oversee, muster, charge, care for, miss, deposit," and, as used here, specifically "to appoint." In this verse, it describes the act of the Babylonian king appointing Gedaliah as governor. This term signifies a deliberate act of installation and delegation of authority, demonstrating that even through pagan rulers, God's sovereign hand is at work, establishing a temporary structure of governance to manage the affairs of His people and land, albeit under foreign dominion.

Verse Breakdown

  • "Likewise when all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries,": This opening clause vividly portrays the extensive dispersion of the Judean population in the wake of the Babylonian conquest. It specifically names three traditional adversarial nations (Moab, Ammon, Edom) where Judeans had sought refuge, highlighting the desperate circumstances that forced them into such unlikely and often hostile havens. The concluding phrase "and that were in all the countries" further emphasizes the widespread nature of the scattering, underscoring the profound devastation that had befallen Judah and the extent of its people's exile.
  • "heard that the king of Babylon had left a remnant of Judah,": This clause identifies the crucial piece of intelligence that served as a catalyst for the return. The "king of Babylon" (Nebuchadnezzar) is recognized as the ultimate authority behind this decision, emphasizing his imperial power. The pivotal detail is that he "had left a remnant," indicating that Judah was not entirely depopulated. This news would have been a powerful beacon of hope for the scattered exiles, signaling that their homeland was not completely desolate and that a core group of their people remained.
  • "and that he had set over them Gedaliah the son of Ahikam the son of Shaphan;": This final clause specifies the key administrative development that provided a focal point for the returning Jews: the appointment of Gedaliah as governor. His full lineage (son of Ahikam, son of Shaphan) is meticulously recorded to establish his credibility and connection to a respected Judean family known for its integrity and even its protection of the prophet Jeremiah. Gedaliah's appointment provided a legitimate, albeit foreign-imposed, authority figure, offering the returning Jews a sense of order, a point of contact, and a fragile hope for a reconstituted community in their devastated homeland.

Literary Devices

Jeremiah 40:11 primarily functions as Narrative Exposition, directly conveying historical facts and the immediate consequences of the Babylonian conquest. The explicit naming of specific geographical locations—Moab, Ammonites, and Edom—serves as Geographical Specificity, anchoring the narrative in a concrete historical setting and underscoring the vastness of the Judean diaspora. The repeated mention of "remnant" functions as a significant Motif throughout Jeremiah and the broader Old Testament, symbolizing God's enduring faithfulness to His covenant people, even in the midst of severe judgment. The fact that the Jews returned from traditional enemy territories like Moab, Ammon, and Edom can be seen as a subtle Irony, as desperation initially forced them into the lands of their adversaries, yet a glimmer of hope now drew them back from those same places to a land still under foreign dominion.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 40:11 profoundly illustrates God's sovereign preservation of His covenant people, even in the face of the most devastating judgments. Despite the seemingly utter destruction of Judah and the widespread scattering of its population, God ensures that a "remnant" remains in the land, providing a crucial seed for future restoration. This divine act of preservation underscores His unwavering faithfulness to His promises, demonstrating that His long-term plans for Israel's future, including the eventual coming of the Messiah, would not be thwarted by human sin or foreign conquest. The immediate and eager return of the scattered Jews upon hearing this news highlights their deep-seated connection to the land and their enduring identity as God's chosen people, even when their national structures had collapsed and their sovereignty was lost. It speaks to the magnetic pull of God's covenant and the hope of His continued presence.

REFLECTION AND APPLICATION

Jeremiah 40:11 offers a powerful and enduring lesson in finding hope amidst desolation. For the scattered Jews, the news of a preserved remnant and a legitimate governor in their homeland was a lifeline, a reason to believe that all was not irrevocably lost. In our own lives, when circumstances seem utterly broken, when dreams lie shattered, or when despair threatens to overwhelm, this verse reminds us that God often preserves a "remnant"—a small spark of hope, a remaining resource, a faithful few, or an unexpected opportunity—through which He intends to work. It calls us to discern where God is still active, even in the ruins of our plans or the world around us, and to respond with faith and courage, much like the Jews who returned. This passage encourages us to look beyond immediate despair to the enduring promises and faithfulness of God, trusting that He always leaves a way for restoration and new beginnings, even if temporary setbacks or further challenges arise, as they tragically did with Gedaliah's assassination. Our response should be to gather around the signs of God's continued presence and purpose, actively participating in His ongoing work of rebuilding and renewal in our lives and communities.

Questions for Reflection

  • Where in your life or in the world around you do you currently perceive a "remnant" of hope or God's work, even amidst widespread brokenness or despair?
  • How does the immediate and eager response of the scattered Jews to return inspire your own willingness to act on God's promises, even when the path ahead is uncertain or difficult?
  • In what ways might God be calling you to "return" or re-engage with a community, a purpose, or a spiritual discipline that once seemed lost or abandoned?

FAQ

What was the significance of Gedaliah's appointment?

Answer: Gedaliah's appointment by the king of Babylon was profoundly significant as it represented a temporary, albeit foreign-imposed, attempt to establish order and administration in the devastated land of Judah. As a trusted Judean official from a respected family, his governorship offered a crucial glimmer of hope for the remaining population and those who had fled. He provided a focal point for the potential rebuilding of some form of Judean life and community, serving as a sign that the land was not entirely abandoned and that a future, however precarious, might still be possible for God's people.

Why did Jews flee to countries like Moab, Ammon, and Edom?

Answer: The Jews fled to Moab, Ammon, and Edom primarily because these were neighboring territories that offered immediate and accessible refuge from the brutal Babylonian invasion and the subsequent chaos in Judah. While historically these nations were often adversaries of Israel, in times of war and political upheaval, their proximity made them logical first destinations for those desperately seeking to escape the violence, famine, and forced deportation. Their flight to such unlikely havens highlights the extreme duress and desperation under which the Judeans were living during this catastrophic period.

CHRIST-CENTERED FULFILLMENT

Jeremiah 40:11, with its profound emphasis on the "remnant" and the gathering of scattered people, finds its ultimate and glorious fulfillment in Jesus Christ and the establishment of His church. The physical remnant preserved in Judah, a small seed for future national restoration, foreshadows the spiritual remnant of true Israel—those, both Jew and Gentile, who are called by God's grace and believe in Christ, gathered from every nation and tribe. While Gedaliah's temporary governorship offered a fleeting hope that was tragically cut short by assassination (Jeremiah 41:2), Christ is the eternal and perfect Governor, the true Shepherd who gathers His sheep from every corner of the earth into one fold. The longing of the scattered Jews to return to their physical homeland points to the deeper spiritual yearning for our true home and identity found only in Christ, where we are brought into God's eternal kingdom. He is the one who truly "sets over" His people, not a temporary human leader, but the King of Kings who builds an indestructible spiritual temple composed of living stones (Ephesians 2:19-22). In Christ, the promise of a preserved remnant is fully realized, not merely for a nation confined to a land, but for a global people redeemed by His blood, united in one body, and destined for an eternal inheritance (1 Peter 2:9-10).

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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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