What number verse is Jeremiah 40:7 in the Bible?

Jeremiah 40:7 is the 19,949th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Jeremiah 40:7 sits at position 19,949.

40:640:6

Jeremiah 40:7

Q: What does "the poor of the land" signify in this context?

"The poor of the land" (Hebrew: *dallâh*) refers to the economically disadvantaged, representing the lowest social class in Judah. When Nebuchadnezzar carried out his deportations of the Judean population to Babylon, he primarily took the king, the royal family, nobles, skilled craftsmen, and influential citizens (see 2 Kings 24:14-16). Those who were left behind were largely the impoverished, the vulnerable, and those deemed less valuable or threatening to Babylonian control. These individuals were essential to maintain agricultural production and basic societal functions in the desolated land. Their presence signifies the complete social upheaval and the profoundly diminished state of Judah after the exile, highlighting that the "remnant" was not necessarily the powerful or privileged, but often the most vulnerable.

40:840:8

Translation

King James Version

¶ Now when all the captains of the forces which were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;

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KJV (with Strong's)

Now when all the captains ^H8269 of the forces ^H2428 which were in the fields ^H7704, even they and their men ^H582, heard ^H8085 that the king ^H4428 of Babylon ^H894 had made Gedaliah ^H1436 the son ^H1121 of Ahikam ^H296 governor ^H6485 in the land ^H776, and had committed ^H6485 unto him men ^H582, and women ^H802, and children ^H2945, and of the poor ^H1803 of the land ^H776, of them that were not carried away captive ^H1540 to Babylon ^H894;

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Complete Jewish Bible

Now when all the field force commanders and their men heard that the king of Bavel had made G'dalyahu the son of Achikam governor in the land and had committed to his care men, women, children and some of the poorest people in the land of those who had not been carried captive to Bavel;

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Berean Standard Bible

When all the commanders and men of the armies in the field heard that the king of Babylon had appointed Gedaliah son of Ahikam over the land and that he had put him in charge of the men, women, and children who were the poorest of the land and had not been exiled to Babylon,

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American Standard Version

Now when all the captains of the forces that were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poorest of the land, of them that were not carried away captive to Babylon;

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World English Bible Messianic

Now when all the captains of the forces who were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, and women, and children, and of the poorest of the land, of those who were not carried away captive to Babylon;

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Geneva Bible (1599)

Nowe when all the captaines of the hoste, which were in the fieldes, euen they and their men heard, that the King of Babel had made Gedaliah the sonne of Ahikam gouernour in the land, and that he had committed vnto him, men, and women, and children, and of the poore of the lande, that were not caried away captiue to Babel,

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Young's Literal Translation

And all the heads of the forces that are in the field hear, they and their men, that the king of Babylon hath appointed Gedaliah son of Ahikam over the land, and that he hath charged him with men, and women, and infants, and of the poor of the land, of those who have not been removed to Babylon;

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Study This Verse

SUMMARY

Jeremiah 40:7 serves as a pivotal narrative bridge, detailing the significant moment when scattered Judean military leaders and their remaining forces learned of King Nebuchadnezzar of Babylon's strategic appointment of Gedaliah, the son of Ahikam, as governor over the desolate land of Judah. This newly established administrative authority was entrusted with the care of the diverse remnant population, including men, women, children, and specifically the impoverished, who had been spared from the mass deportations to Babylon, thereby inaugurating a new, foreign-imposed order in the aftermath of Jerusalem's catastrophic fall.

CONTEXT

Literary Context: This verse immediately follows the devastating account of Jerusalem's destruction and the initial stages of the Babylonian exile, as chronicled in Jeremiah 39. Specifically, Jeremiah 39:11-14 details Nebuchadnezzar's instructions to protect Jeremiah, and Jeremiah 40:1-6 elaborates on Jeremiah's release from captivity and his decision to remain with the remnant under Gedaliah's governorship. Jeremiah 40:7 thus sets the stage for the brief and ultimately tragic period of Gedaliah's rule, which is further developed in Jeremiah 40:8-16 and culminates in his assassination and the subsequent flight to Egypt in Jeremiah 41. The verse marks a crucial transition from a besieged and fallen capital to a conquered province, establishing the new, grim political reality for the surviving Judeans.
Historical & Cultural Context: The destruction of Jerusalem in 586 BC by Nebuchadnezzar's forces marked the end of the Kingdom of Judah. Babylon's policy for conquered territories often involved deporting the elite, skilled artisans, and influential figures to prevent rebellion and integrate them into the imperial system, while leaving behind the less threatening, often impoverished, population to sustain the agricultural economy. The appointment of a local governor, such as Gedaliah, was a common Neo-Babylonian administrative strategy to exert indirect control and maintain order in client states or provinces. Gedaliah's father, Ahikam, was a respected figure who had previously protected Jeremiah from assassination attempts (as recorded in Jeremiah 26:24), which likely provided Gedaliah with a degree of legitimacy and trust among the remaining Judeans, despite his appointment by the foreign power. The "captains of the forces" were likely Judean military leaders who had escaped the final siege and were operating as scattered remnants or hiding in the rural areas, potentially contemplating continued resistance.
Key Themes: Jeremiah 40:7 introduces and reinforces several profound themes central to the book of Jeremiah and the broader prophetic corpus. The concept of the remnant is paramount, highlighting God's faithfulness in preserving a portion of His people even amidst devastating judgment, a theme powerfully echoed in passages like Isaiah 10:20-22. The verse also underscores the absolute sovereignty and dominion of Babylon, demonstrating the fulfillment of God's prophetic warnings concerning Judah's subjugation and the impending seventy years of captivity (e.g., Jeremiah 25:11). Furthermore, it introduces the theme of new beginnings amidst ruin, as Gedaliah's appointment offered a fragile hope for stability, order, and reconstruction for those who remained in the land. This dramatic shift in leadership and governance from the Davidic monarchy to a foreign-appointed governor signals a new, challenging, and ultimately tragic era for the Jewish people in their ancestral homeland.

EXPOSITION AND ANALYSIS

Key Word Analysis

Captains (Hebrew, sar', H8269): This term (H8269) denotes "a head person (of any rank or class); captain (that had rule), chief (captain), general, governor, keeper, lord,(-task-)master, prince(-ipal), ruler, steward." In this immediate context, it refers specifically to the Judean military commanders who had survived the fall of Jerusalem and were now scattered in the countryside. Their act of "hearing" about Gedaliah's appointment signifies a crucial moment of recognition and potential realignment with the new, foreign-imposed authority structure.
Governor (Hebrew, pâqad', H6485): The verb (H6485) translated as "had made... governor" and "had committed" carries the meaning "to visit (with friendly or hostile intent); by analogy, to oversee, muster, charge, care for, miss, deposit, etc.; appoint." It powerfully conveys the act of formal appointment and the delegation of significant authority by the King of Babylon to Gedaliah, entrusting him with the weighty responsibility of overseeing and caring for both the remaining population and the devastated land. This highlights the conquering power's direct and decisive control over Judah's internal affairs.
Poor (Hebrew, dallâh', H1803): This word (H1803) literally translates to "something dangling, i.e. a loose thread or hair," and figuratively refers to the "indigent; hair, pining sickness, poor(-est sort)." It specifically identifies the lowest economic and social stratum of Judean society, representing the most vulnerable and least influential segment. These individuals were deemed by Nebuchadnezzar to pose no significant threat and were likely left behind to serve as agricultural labor, thereby being spared from deportation. Their explicit mention underscores the complete social upheaval and the dramatic demographic shift within the land.

Verse Breakdown

"Now when all the captains of the forces which [were] in the fields, [even] they and their men, heard": This opening clause establishes the primary subjects of the verse: the surviving Judean military commanders who, along with their troops, had dispersed into the rural areas following Jerusalem's fall. Their act of "hearing" the news is pivotal, indicating the widespread dissemination of information and a growing awareness among those who might otherwise continue to resist Babylonian authority, setting the stage for their subsequent actions.
"that the king of Babylon had made Gedaliah the son of Ahikam governor in the land": This is the central piece of information being conveyed. It clearly identifies the new administrative head, Gedaliah, and explicitly attributes his appointment to the conquering monarch, Nebuchadnezzar. The phrase "in the land" refers to the devastated territory of Judah, now reduced to a province under direct Babylonian control. Gedaliah's lineage, "son of Ahikam," is significant, as Ahikam was a respected figure known for his support of Jeremiah and his wise counsel during previous crises, potentially lending Gedaliah a crucial degree of credibility and acceptance among the remaining Judeans.
"and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;": This concluding clause precisely defines the population over whom Gedaliah was appointed governor. It emphasizes that the remaining inhabitants constituted a diverse group, including entire families ("men, and women, and children"), but pointedly highlights "the poor of the land." This detail underscores the stark demographic reality post-exile: the influential, wealthy, and skilled segments of society had been deported, leaving behind primarily the most vulnerable and economically disadvantaged. This group collectively represents the "remnant" who would now live under the authority of a foreign-appointed local ruler.

Literary Devices

Jeremiah 40:7 masterfully employs several literary devices to convey its profound message and advance the narrative. The verse functions as a crucial Transition, marking the definitive shift from the direct, cataclysmic narrative of Jerusalem's destruction to the new, albeit fragile, administrative reality of the land and the remnant. There is a palpable element of Contrast between Judah's former status as an independent kingdom under a Davidic monarch and its new, subjugated state where a foreign king dictates local leadership, powerfully highlighting Judah's diminished sovereignty. The specific mention of "the poor of the land" (Hebrew: dallat ha'aretz) serves as a form of Synecdoche, where a part (the most vulnerable economic class) stands for the whole of the remaining population, emphasizing their collective diminished and dependent state. Furthermore, the narrative emphasis on the news being "heard" by the scattered captains illustrates the Dissemination of Information, a narrative technique that propels the plot forward by showing how crucial developments reach key players, thereby setting the stage for their subsequent actions and reactions in the unfolding drama of the post-exilic period.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 40:7 carries profound theological weight, revealing God's unwavering sovereign hand even amidst national catastrophe and foreign domination. While Judah experienced the promised judgment for its persistent unfaithfulness and rebellion, God did not utterly abandon His covenant people. The preservation of a remnant, even if primarily "the poor of the land," demonstrates divine grace, the enduring nature of God's covenant promises to Abraham, and His commitment to ensuring a continuity of His people in the land. The appointment of Gedaliah, though orchestrated by a pagan king, can be understood as an instrument of God's providence, designed to establish a measure of order and provide a fragile hope for those who remained, preventing complete anarchy and allowing for a potential future restoration. This moment underscores the profound truth that God works through various human agents and political powers, even those seemingly hostile to His people, to accomplish His ultimate, redemptive purposes in history.

REFLECTION AND APPLICATION

Jeremiah 40:7 offers profound lessons for contemporary believers navigating times of upheaval, profound loss, or significant transition. It serves as a powerful reminder that even when our personal worlds or societal structures feel utterly shattered—whether through personal tragedy, communal disruption, or global crises—God often preserves a "remnant" and provides new, albeit unexpected, avenues for life, resilience, and rebuilding. This verse challenges us to diligently seek and recognize God's sovereign hand in the most unlikely of places, even in circumstances orchestrated by seemingly hostile or chaotic forces, affirming His ultimate control over all earthly powers and events. It encourages a spirit of unwavering resilience and enduring hope, demonstrating that the definitive end of one era does not signify the absolute end of God's overarching plan. We are called to discern and respond faithfully to the new realities God permits, seeking to live out His divine purposes even amidst the ruins, trusting implicitly that His boundless grace can miraculously bring order out of chaos and new beginnings out of the deepest devastation.

Questions for Reflection

How do I typically respond when familiar structures, leadership, or circumstances are irrevocably removed, and new, perhaps unexpected, authorities or situations are put in their place?
In what tangible ways can I identify and embrace the "remnant" principle in my own life or within my community, finding renewed hope and purpose even after experiencing significant loss, judgment, or profound disappointment?
How does the absolute sovereignty of God, so powerfully demonstrated in this verse, encourage and strengthen my trust in His perfect plan, particularly when circumstances appear bleak, chaotic, or utterly beyond human control?

FAQ

Who was Gedaliah and why was he appointed?

Answer: Gedaliah was the son of Ahikam, a prominent and respected Judean official who had previously protected the prophet Jeremiah from those who sought his life, as recorded in Jeremiah 26:24. Nebuchadnezzar, the King of Babylon, appointed Gedaliah as governor over the remaining population in Judah after Jerusalem's destruction and the main deportation of its elite to Babylon. This appointment was a strategic part of Babylon's imperial policy to establish indirect control over conquered territories, utilizing a local figure who might possess some credibility and trust among the Judeans, thereby facilitating administration and preventing further unrest.

What happened to the "captains of the forces" mentioned in this verse?

Answer: The "captains of the forces" were Judean military commanders who had managed to escape the final siege of Jerusalem and were scattered "in the fields," likely hiding or engaging in fragmented resistance. Upon hearing of Gedaliah's appointment and his commitment to ensuring peace and prosperity for those who remained, many of them, along with their men, came to Gedaliah at Mizpah. They pledged their allegiance and sought to live peacefully under his governorship, as detailed in Jeremiah 40:8-10. Tragically, this period of fragile peace was short-lived, as Gedaliah was soon assassinated, leading to further chaos and the subsequent flight of a significant portion of the remaining Judeans to Egypt.

What does "the poor of the land" signify in this context?

Answer: "The poor of the land" (Hebrew: dallâh) refers to the economically disadvantaged, representing the lowest social class in Judah. When Nebuchadnezzar carried out his deportations of the Judean population to Babylon, he primarily took the king, the royal family, nobles, skilled craftsmen, and influential citizens (see 2 Kings 24:14-16). Those who were left behind were largely the impoverished, the vulnerable, and those deemed less valuable or threatening to Babylonian control. These individuals were essential to maintain agricultural production and basic societal functions in the desolated land. Their presence signifies the complete social upheaval and the profoundly diminished state of Judah after the exile, highlighting that the "remnant" was not necessarily the powerful or privileged, but often the most vulnerable.

CHRIST-CENTERED FULFILLMENT

Jeremiah 40:7, though depicting a moment of profound national defeat and foreign subjugation, subtly but powerfully points forward to the ultimate and true "governor" appointed by God: Jesus Christ. Just as Gedaliah was appointed over a scattered remnant in a devastated land, Christ is divinely established as the head over a spiritual remnant—His church—gathered from every nation, tribe, people, and tongue. The "poor of the land" left behind in Judah poignantly foreshadow the spiritual poverty, brokenness, and utter destitution that humanity experiences apart from God, a condition that Christ came uniquely to redeem. He is the one through whom God establishes a new and eternal order, not under the fleeting dominion of an earthly empire, but under the everlasting, righteous reign of God's kingdom. The temporary and ultimately tragic governorship of Gedaliah highlights the inherent insufficiency of human leadership, even well-intentioned, to bring lasting peace, stability, and true restoration. In stark contrast, Christ, the true Son of David and the promised Prince of Peace, inaugurates a new covenant where God's people are truly gathered, governed, and transformed by His perfect will (as profoundly promised in Jeremiah 31:31-34). Through His atoning sacrifice and glorious resurrection, Jesus became the ultimate leader who not only oversees but also redeems, sanctifies, and eternally transforms His people, building an eternal spiritual temple (as beautifully depicted in Ephesians 2:19-22) from those who were once scattered, spiritually impoverished, and alienated, making them a chosen race, a royal priesthood, a holy nation, a people for God's own possession.

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Commentary on Jeremiah 40 verses 7–16

7 ¶ Now when all the captains of the forces which were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;

8 Then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of a Maachathite, they and their men.

9 And Gedaliah the son of Ahikam the son of Shaphan sware unto them and to their men, saying, Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you.

10 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.

11 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;

12 Even all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much.

13 Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah,

14 And said unto him, Dost thou certainly know that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not.

15 Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant in Judah perish?

16 But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael.

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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Cross-References

Jeremiah 39:10
But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time.
Ezekiel 33:24
Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance.
Ezekiel 33:29
Then shall they know that I am the LORD, when I have laid the land most desolate because of all their abominations which they have committed.
Jeremiah 39:4
And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate betwixt the two walls: and he went out the way of the plain.
Ezekiel 45:16
All the people of the land shall give this oblation for the prince in Israel.
2 Kings 25:22
¶ And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.
2 Kings 25:26
And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees.