Jeremiah 41:5

KJV

That there came certain from Shechem, from Shiloh, and from Samaria, [even] fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring [them] to the house of the LORD.

KJV (with Strong's)

That there came {H935} certain {H582} from Shechem {H7927}, from Shiloh {H7887}, and from Samaria {H8111}, even fourscore {H8084} men {H376}, having their beards {H2206} shaven {H1548}, and their clothes {H899} rent {H7167}, and having cut {H1413} themselves, with offerings {H4503} and incense {H3828} in their hand {H3027}, to bring {H935} them to the house {H1004} of the LORD {H3068}.

Complete Jewish Bible

eighty men from Sh'khem, Shiloh and Shomron came with beards shaved off, clothes torn and gashes on their bodies; they had grain offerings and frankincense with them to present in the house of ADONAI.

Berean Standard Bible

eighty men who had shaved off their beards, torn their garments, and cut themselves came from Shechem, Shiloh, and Samaria, carrying grain offerings and frankincense for the house of the LORD.

American Standard Version

that there came men from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven and their clothes rent, and having cut themselves, with meal-offerings and frankincense in their hand, to bring them to the house of Jehovah.

Commentary

### SUMMARY
Jeremiah 41:5 presents a poignant and complex scene following the destruction of Jerusalem and the assassination of Gedaliah. It describes eighty men from the former northern kingdom cities of Shechem, Shiloh, and Samaria, approaching the ruined Temple site in Jerusalem. Their appearance—shaven beards, torn clothes, and self-inflicted cuts—signifies profound grief and lamentation. Yet, they also carry traditional offerings and incense, indicating a persistent, albeit mixed and partially misguided, devotion to the "house of the LORD" even in its desolate state, highlighting the spiritual confusion and enduring attachment to sacred tradition amidst national catastrophe.

### CONTEXT
* **Literary Context:** This verse immediately follows the brutal assassination of Gedaliah, the Babylonian-appointed governor over the Jewish remnant, by Ishmael (as detailed in [Jeremiah 41:1-3](/jeremiah/41-1 "Jeremiah 41:1-3 - Ishmael's Treachery")). The arrival of these eighty men, seemingly oblivious to the recent massacre, creates a stark and unsettling juxtaposition. Their journey to the ruined Temple site underscores a continuity of spiritual longing that contrasts sharply with the political chaos and violence unfolding around them. This brief interlude of devotion precedes Ishmael's subsequent abduction of the remaining people and their eventual flight towards Egypt, which is detailed in the chapters that follow, particularly [Jeremiah 42](/jeremiah/42 "Jeremiah 42 - The Remnant Seeks Jeremiah's Counsel"). The verse thus serves as a powerful illustration of the deep spiritual and emotional turmoil experienced by the people of Judah in the immediate aftermath of the exile and the destruction of their sacred institutions.
* **Historical & Cultural Context:** The backdrop for Jeremiah 41:5 is the devastating period after the fall of Jerusalem to Babylon in 586 BC and the subsequent [Babylonian exile](/jeremiah/52 "Jeremiah 52 - The Fall of Jerusalem and Exile"). The glorious Temple, the spiritual heart of Israel, lay in ruins. The men mentioned hail from Shechem, Shiloh, and Samaria—cities historically significant to the northern kingdom of Israel, which had fallen to Assyria centuries earlier. Their pilgrimage to Jerusalem, despite the city's devastation and the recent political upheaval, speaks to an enduring, pan-Israelite spiritual attachment to the "house of the LORD." Their physical actions—shaven beards and rent clothes—were universally recognized signs of extreme grief and mourning in the ancient Near East, lamenting national tragedy and desolation. However, the act of "cutting themselves" was explicitly forbidden by Mosaic Law (as seen in [Deuteronomy 14:1](/deuteronomy/14-1 "Deuteronomy 14:1 - Prohibition of Self-Mutilation") and [Leviticus 19:28](/leviticus/19-28 "Leviticus 19:28 - Forbidden Mourning Practices")), indicating a blend of genuine sorrow with potentially syncretistic or misguided religious practices, perhaps born out of desperation or ignorance during a time of immense national trauma and spiritual disarray.
* **Key Themes:** Jeremiah 41:5 powerfully illustrates several key themes prevalent in the book of Jeremiah and this period of Israelite history. Firstly, it highlights **Profound Mourning and Lament** for the destruction of Jerusalem and the Temple, visible in the men's physical expressions of grief. Secondly, it demonstrates an **Enduring Spiritual Connection** to the sacred site, as individuals from distant regions still felt compelled to bring offerings and incense to the ruined "house of the LORD," signifying the persistent significance of Jerusalem. Thirdly, the verse reveals the presence of **Religious Syncretism or Compromise**, as the men engage in forbidden self-mutilation alongside legitimate acts of worship, underscoring the spiritual confusion and the erosion of pure Mosaic practices during a time of national crisis. Finally, these men represent a **Persistent Remnant**—a segment of the population not exiled—who, despite their imperfections, maintained some form of spiritual connection to the covenant and the traditions of their forefathers, even if imperfectly understood or practiced.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Gâdad (Hebrew, _gâdad_):** This primitive root, translated as "having cut themselves," carries the meaning "to crowd" or "to gash (as if by pressing into)." In this context, it refers to the self-inflicted gashes or incisions made on the body as a sign of extreme grief or religious fervor. This practice was explicitly forbidden in Mosaic Law, marking it as a pagan mourning ritual often associated with Baal worship (cf. [1 Kings 18:28](/1_kings/18-28 "1 Kings 18:28 - Baal Prophets Cutting Themselves")). Its inclusion here highlights the spiritual compromise or desperation prevalent among some Israelites during this period of national trauma.
* **Minchâh (Hebrew, _minchâh_):** Translated as "offerings," this term denotes a "donation," "tribute," or specifically a "sacrificial offering (usually bloodless and voluntary)." It refers to grain offerings, meal offerings, or gifts brought to God. The fact that these men carried *minchâh* alongside incense indicates their intent to perform acts of worship and devotion, even though the Temple was destroyed. This juxtaposition of legitimate offerings with forbidden mourning practices underscores the complex spiritual state of the people.
* **Bayith (Hebrew, _bayith_):** Meaning "house," this versatile word is used here in the phrase "the house of the LORD." While it can refer to a physical dwelling, it most prominently denotes the Temple in Jerusalem. Even though the Temple lay in ruins, the site itself retained immense spiritual significance for these pilgrims, symbolizing the enduring presence of God and the center of Israelite worship, despite its physical desolation.

#### Verse Breakdown
* **"That there came certain from Shechem, from Shiloh, and from Samaria, [even] fourscore men":** This clause identifies the origin and number of the pilgrims. Their provenance from the historically northern cities indicates a broader Israelite spiritual connection to Jerusalem, transcending the political and geographical divisions that had existed for centuries. The "fourscore men" (eighty men) represent a significant group, underscoring the collective nature of their pilgrimage.
* **"having their beards shaven, and their clothes rent, and having cut themselves":** This describes the physical state and actions of the men, which are potent visual cues of extreme lamentation. Shaving beards and tearing clothes were traditional and acceptable signs of deep mourning and distress in ancient Israel. However, the phrase "having cut themselves" points to self-mutilation, a practice explicitly forbidden by God's law as it was associated with pagan mourning rites and idolatry. This detail reveals a troubling blend of genuine grief with practices that deviated from covenantal purity.
* **"with offerings and incense in their hand, to bring [them] to the house of the LORD":** This final clause clarifies the purpose of their journey. Despite their outward signs of distress and their engagement in forbidden rituals, their ultimate intention was to bring legitimate "offerings" (bloodless sacrifices) and "incense"—elements central to Israelite worship—to the sacred site of the Temple in Jerusalem. This demonstrates a persistent, if imperfect, desire to connect with God and observe ancient traditions, even in the face of utter devastation.

#### Literary Devices
Jeremiah 41:5 employs several powerful literary devices to convey its complex message. **Juxtaposition** is prominent, as the scene of these devout, albeit misguided, pilgrims arriving in deep mourning immediately follows the brutal and treacherous assassination of Gedaliah and his men. This stark contrast highlights the chaos and spiritual fragmentation of the time, where acts of profound violence and sincere, yet flawed, devotion exist side-by-side. **Symbolism** is richly used through the men's physical appearance: their shaven beards and rent clothes are universal symbols of extreme grief and national humiliation, while their self-inflicted cuts symbolize a desperate, syncretistic form of lament that violates divine law. The offerings and incense, conversely, symbolize a tenacious, if imperfect, spiritual longing and adherence to ancient worship traditions. The overall effect evokes **pathos**, drawing the reader into the profound sorrow and spiritual confusion of a people grappling with the utter desolation of their sacred institutions and national identity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 41:5 offers a profound theological insight into the human response to divine judgment and national catastrophe. It reveals a people deeply wounded and in mourning, yet still driven by an innate spiritual longing to connect with God at His designated dwelling place, even when that place lies in ruins. The paradox lies in their sincere devotion being mixed with practices explicitly forbidden by the very God they sought to honor. This highlights the dangers of syncretism and the erosion of pure worship when a people are under immense duress and lack clear spiritual leadership. Their actions underscore that outward displays of piety, even those born of deep emotion, do not automatically equate to worship that is pleasing to God if it deviates from His revealed will. The verse serves as a sober reminder that true worship requires not only heartfelt devotion but also obedience and adherence to God's commands, especially regarding the purity of spiritual practices.

* [Deuteronomy 14:1](/deuteronomy/14-1 "Deuteronomy 14:1 - Prohibition of Self-Mutilation")
* [Leviticus 19:28](/leviticus/19-28 "Leviticus 19:28 - Forbidden Mourning Practices")
* [Isaiah 1:11-15](/isaiah/1-11 "Isaiah 1:11-15 - God Rejects Empty Rituals")

### REFLECTION AND APPLICATION
Jeremiah 41:5 provides a powerful mirror for contemporary believers, inviting us to reflect on the nature of our own devotion and worship, especially in times of personal or collective distress. The men from Shechem, Shiloh, and Samaria demonstrate an undeniable spiritual hunger and a deep attachment to sacred tradition, even when the physical manifestation of their faith (the Temple) is destroyed. This speaks to the enduring human need for God, for sacred spaces, and for communal expressions of faith. However, their inclusion of forbidden practices serves as a crucial warning: genuine emotion and sincere intent are not sufficient if our worship deviates from God's revealed truth. In our own lives, we must guard against blending our faith with cultural norms or personal preferences that contradict biblical principles, even when driven by profound grief or desperation. This verse challenges us to examine whether our worship is truly "in spirit and in truth," aligning with God's Word rather than merely human tradition or emotional impulse. It also encourages perseverance in faith, reminding us that even amidst desolation, the longing for God's presence can persist and guide us to seek Him.

#### Questions for Reflection
* **How do we respond to profound loss, personal tragedy, or societal upheaval in ways that truly honor God and align with His Word?**
* **In what areas of our lives might we be tempted to blend genuine faith or spiritual longing with practices or beliefs that are not aligned with biblical truth?**
* **What does it mean to "bring offerings and incense to the house of the LORD" in a contemporary Christian context, and how can we ensure our worship is both heartfelt and biblically sound?**

### FAQ

**Why were these men from northern cities coming to Jerusalem, especially after its destruction?**

Answer: Despite the political division between the northern kingdom of Israel and the southern kingdom of Judah, and even after Jerusalem's destruction by Babylon, the city and its Temple site retained immense spiritual significance for many Israelites. Jerusalem was the designated place where God's name dwelt, the center of Israelite worship, and the location of the most significant festivals. Their pilgrimage demonstrates a deep-seated, enduring attachment to the covenant and the sacred traditions associated with the "house of the LORD," even in its ruined state. It shows that spiritual devotion could transcend political boundaries and physical devastation, reflecting a persistent hope or a profound lament for what was lost.

**Why did they engage in forbidden practices like cutting themselves?**

Answer: The practice of self-mutilation (cutting oneself) was a common mourning ritual in the ancient Near East, often associated with pagan deities and their cults (e.g., the prophets of Baal in [1 Kings 18:28](/1_kings/18-28 "1 Kings 18:28 - The Prophets of Baal Cut Themselves")). While it was explicitly forbidden by Mosaic Law for Israelites (as stated in [Deuteronomy 14:1](/deuteronomy/14-1 "Deuteronomy 14:1 - Prohibition of Self-Mutilation") and [Leviticus 19:28](/leviticus/19-28 "Leviticus 19:28 - Forbidden Mourning Practices")), it likely persisted among some segments of the population, especially during times of immense national trauma and spiritual confusion. This detail highlights a blend of genuine grief and a lapse in adherence to the Law, perhaps due to desperation, ignorance, or the pervasive influence of surrounding pagan cultures. It underscores the spiritual challenges and syncretism present in Judah during this dark period.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 41:5, with its depiction of a people mourning a destroyed physical temple yet seeking to offer worship, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The ruined "house of the LORD" foreshadows the shift from a physical dwelling place for God to a spiritual one. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body ([John 2:19-21](/john/2-19 "John 2:19 - Jesus Predicts His Resurrection")). He is the true Temple, the ultimate meeting place between God and humanity, rendering all physical structures and their associated rituals secondary. The offerings and incense carried by the men, though well-intentioned, point to Christ's perfect and once-for-all sacrifice, which completely fulfills and supersedes the need for animal offerings and incense ([Hebrews 10:1-10](/hebrews/10-1 "Hebrews 10:1 - Christ's Perfect Sacrifice")). Furthermore, the shift from localized worship to worship "in spirit and truth" ([John 4:21-24](/john/4-21 "John 4:21 - Worship in Spirit and Truth")) means that believers no longer need to journey to a physical site, ruined or otherwise, to encounter God. Instead, through Christ, we have direct access to the Father, with Jesus serving as our great High Priest and intercessor ([Hebrews 4:14-16](/hebrews/4-14 "Hebrews 4:14 - Jesus Our Great High Priest")). The deep mourning for a lost physical center ultimately finds its redemption in the spiritual lament for sin, which Christ, the Lamb of God, alone can take away ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Thus, the mixed devotion of these pilgrims gives way to the perfect devotion of Christ, who establishes a new covenant where true worship is centered on Him and His finished work.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Kings 16:24

And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria.

Deuteronomy 14:1

¶ Ye [are] the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

Joshua 18:1

¶ And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.

2 Kings 25:9

And he burnt the house of the LORD, and the king's house, and all the houses of Jerusalem, and every great [man's] house burnt he with fire.

Judges 9:1

¶ And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

1 Kings 12:1

¶ And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.

Genesis 33:18

And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.