Jeremiah 41:5

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) There came certain from Shechem, from Shiloh, and from Samaria.—The LXX. gives Salem instead of Shiloh, and this agrees better with the order of the names, Salem being a tower or fortress near Shechem (Genesis 33:18), while Shiloh lay further off. The eighty travellers were coming apparently on a pilgrimage of mourning to the ruins of the Temple, perhaps to keep the Feast of Tabernacles in the hope of finding at least an altar there on which they might present their oblations. Mizpah lay directly on their road from all three places. It is significant that they bring with them not burnt offerings but the mincha, or meat offering, the cakes of flour with incense. The outward signs of mourning were, perhaps, connected either with the approaching Day of Atonement, which fell in the seventh month; or with some special fast day belonging to the same season (Zechariah 7:5); or in token of their sorrow for the destruction of the Temple. In the signs themselves we note a relapse into a half-heathen custom which the Law had forbidden (Leviticus 19:27; Deuteronomy 14:1; Jeremiah 48:37).

Benson Commentary

Jeremiah 41:5. There came fourscore men, having their beards shaven, &c. — “These were tokens of great mourning, by which these persons expressed their grief for the destruction of Jerusalem and the temple. Such expressions of sorrow were forbidden to be used at funeral obsequies, Leviticus 19:27-28; but might be lawfully used upon other mournful occasions. With offerings and incense to bring them to the house of the Lord — Some understand this as if devout persons brought their oblations to the place where the altar formerly stood, which they looked upon as consecrated ground; a custom, they think, countenanced by the words of Baruch, chap. Jeremiah 1:10, where the exiles at Babylon are supposed to send money to buy offerings for the altar of the Lord, after that Jerusalem was taken and burned. Others by the house of the Lord understand an altar or place of worship erected by Gedaliah at Mizpah; in imitation of that which was formerly set up there by Samuel, which place continued to be a proseucha, or place of worship, in after times, as appears from 1Ma 3:46. There were many such sanctuaries or places of worship, both in Judea and elsewhere, among the Jewish dispersions.” — Lowth.

Matthew Henry's Concise Commentary

41:1-10 Those who hate the worshippers of God, often put on the appearance of piety, that they may the easier hurt them. As death often meets men where they least expect it, we should continually search whether we are in such a state and frame of mind, as we would wish to be found in when called to appear before our Judge. Sometimes the ransom of a man's life is his riches. But those who think to bribe death, saying, Slay us not, for we have treasures in the field, will find themselves wretchedly deceived. This melancholy history warns us, never to be secure in this world. We never can be sure of peace on this side heaven.

Barnes' Notes on the Bible

These three towns all lay in the tribe of Ephraim, and in the district planted by Salmaneser with Cuthites; but through the fact of these men having cut themselves (see Jeremiah 16:6 note), is suspicious, yet they were probably pious Israelites, going up to Jerusalem, carrying the meat offering usual at the feast of tabernacles, of which this was the season, and mourning over the destruction, not of the city, but of the temple, to the repairs of which we find the members of this tribe contributing in Josiah's time 2 Chronicles 34:9.

Jamieson-Fausset-Brown Bible Commentary

5. beards shaven, &c.—indicating their deep sorrow at the destruction of the temple and city.

cut themselves—a heathen custom, forbidden (Le 19:27, 28; De 14:1). These men were mostly from Samaria, where the ten tribes, previous to their deportation, had fallen into heathen practices.

offerings—unbloody. They do not bring sacrificial victims, but "incense," &c., to testify their piety.

house of … Lord—that is, the place where the house of the Lord had stood (2Ki 25:9). The place in which a temple had stood, even when it had been destroyed, was held sacred [Papinian]. Those "from Shiloh" would naturally seek the house of the Lord, since it was at Shiloh it originally was set up (Jos 18:1).

Matthew Poole's Commentary

Samaria was the name both of a city and a province; Shechem was a city within that province, within the limits of the tribe of Ephraim, Joshua 20:7. These places were now inhabited by a mixed people, partly Jews, partly such as the king of Assyria had upon his conquest of the ten tribes brought to inhabit there. From thence came eighty men, who possibly had not heard of the temple being burnt, at least when they came out; or if they had heard of it, yet thought, hearing some Jews were left, that they might have erected some altar for sacrifices; or it may be they brought no beasts, for the text speaks only of incense and offerings; they came with all indications of mourning used in those countries, shaven beards, clothes rent, and having cut themselves in a barbarous fashion used by the heathens, and forbidden the Jews, but yet practised by many of them.

Gill's Exposition of the Entire Bible

That there came certain from Shechem, from Shiloh, and from Samaria,.... Places in the ten tribes, and which belonged to the kingdom of Israel; so that it seems even at this distance of time, though the body of the ten tribes had been many years ago carried captive, yet there were still some religious persons sons remaining, and who had a great regard to the temple worship at Jerusalem:

even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves; as mourners for the destruction of Jerusalem, and the captivity of the people. The two first of these rites, shaving the beard, and rending of clothes, were agreeably to the law; but that of cutting themselves, their flesh with their nails, or knives, was forbidden by it, Leviticus 19:28; so that these people seemed to have retained some of the Heathenish customs of the places where they lived; for the king of Assyria had placed colonies of Heathens in Samaria, and the cities of it, 2 Kings 17:24; these came

with offerings and incense in their hands: a meat offering made of fine flour, as the word signifies; and incense, or frankincense, which used to be put upon such an offering, Leviticus 2:1;

to bring them to the house of the Lord; but the temple was now destroyed; wherefore either they thought there was a tabernacle or sanctuary erected at Mizpah for divine service and sacrifice; or they intended to offer these offerings on the spot where the temple of Jerusalem stood; and where they hoped to find an altar, if only of earth, and priests to sacrifice; though the Jewish commentators, Jarchi and Kimchi, observe, that when they first set out, they had not heard of the destruction of the temple, but heard of it in the way; and therefore came in a mourning habit; but before knew nothing of it; and therefore brought offerings with them, according to the former; but, according to the latter, they had heard before they set out of the destruction of Jerusalem, and the captivity of the people; but not of the burning of the temple, until they were on their journey.

Geneva Study Bible

That there came men from Shechem, from Shiloh, and from Samaria, even eighty men, having their beards shaven, and their clothes torn, and having cut themselves, with {d} offerings and incense in their hand, to bring them to the house of the LORD.

(d) For they thought that the temple had not been destroyed and therefore came up to the feast of tabernacles but hearing of the burning of it in the way, they showed these signs of sorrow.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. from Shechem, from Shiloh, and from Samaria] These three towns were in Ephraim, and thus the pilgrims were descendants of members of the Northern kingdom. Cp. the contributions given by Manassites, etc., in Josiah’s time for the repairs of the Temple (2 Chronicles 34:9). Shechem, now Nâblus, is beautifully situated in a valley between the mountains Gerizim and Ebal. For Shiloh see on ch. Jeremiah 7:12.

having their beards shaven and their clothes rent] in sign of mourning for the destruction of the Temple.

having cut themselves] though prohibited by the Deuteronomic law. See on ch. Jeremiah 16:6.

oblations] For reading in mg. see on Jeremiah 17:26. Animal sacrifices could no longer be offered at the ruined Temple (Deuteronomy 12:13-18), but it was still open to them to bring other offerings to the site, and this they were about to do.

Pulpit Commentary

Verse 5. - There came certain from Shechem, etc. A number of pious pilgrims, descend. ants of the old ten tribes, passed by on their way to the holy site of the temple at Jerusalem (?) (comp. 2 Chronicles 34:9; 2 Chronicles 30:11). From Shiloh. The Vatican Codex of the Septuagint has a plausible reading, "from Salem," which is apparently supported by Genesis 33:18, "And Jacob cares to Shalem, a city of Shechem," and by its improvement thus introduced into the geographical order (Shiloh is, in fact, nearer to Mizpah than Shechem, and ought to be mentioned first). But though there is now a village called Salim, to the east of Nablus (Shechem), we have no sufficient ground for assuming a city of that name in the Old Testament, The rendering of Genesis, i.e. needs correction ("came in peace to the city," etc.) Their beards shaven, etc. They had, then, all the outward signs of mourning (for the public calamities); comp, Jeremiah 16:6; Jeremiah 48:37. To bring them to the house of the Lord. Yet the temple at Jerusalem was destroyed. Hence Thenius and Gratz have conjectured that Gedaliah had erected a provisional temple at Mizpah, which was already hallowed by its association with the Prophet Samuel. This is confirmed by 1 Macc. 3:46, where it is said of the pious Jews in the Maccabean rising, that they "assembled themselves... and came to Maspha, over against Jerusalem; for in Maspha was the place where they prayed aforetime in Israel." Jeremiah 41:5

Keil and Delitzsch Biblical Commentary on the Old Testament

On the next day after the murder of Gedaliah, "when no man knew it," i.e., before the deed had become known beyond Mizpah, "there came eighty men from Shechem, Shiloh, and Samaria," having all the tokens of mourning, "with their beards shaven, their clothes rent, and with cuts and scratches on their bodies (מתגּדדים, see on Jeremiah 16:6), and a meat-offering and frankincense in their hand, to bring them into the house of Jahveh." The order in which the towns are named is not geographical; for Shiloh lay south from Shechem, and a little to the side from the straight road leading from Shechem to Jerusalem. Instead of שׁלו, the lxx (Cod. Vat.) have Σαλήμ; they use the same word as the name of a place in Genesis 33:18, although the Hebrew שׁלם is there an adjective, meaning safe, in good condition. According to Robinson (Bibl. Res. iii. 102), there is a village named Slim three miles east from Nabls (Shechem); Hitzig and Graf, on the strength of this, prefer the reading of the lxx, to preserve the order of the names in the text. But Hitzig has renounced this conjecture in the second edition of his Commentary, "because Slim in Hebrew would be שׁולם, not שׁלם." There is absolutely no foundation for the view in the lxx and in Genesis 33:18; the supposition, moreover, that the three towns are given in their topographical order, and must have stood near each other, is also unfounded. Shechem may have been named first because the greater number of these men came from that city, and other men from Shiloh and Samaria accompanied them. These men were pious descendants of the Israelites who belonged to the kingdom of Israel; they dwelt among the heathen colonists who had been settled in the country under Esarhaddon (2 Kings 17:24.), but, from the days of Hezekiah or Josiah, had continued to serve Jahveh in Jerusalem, where they used to attend the feasts (2 Chronicles 34:9, cf. Jeremiah 30:11). Nay, even after the destruction of Jerusalem, at the seasons of the sacred feasts, they were still content to bring at least unbloody offerings - meat-offerings and incense - on the still sacred spot where these things used to be offered to Jahveh; but just because this could now be done only on the ruins of what had once been the sanctuary, they appeared there with all the signs of deep sorrow for the destruction of this holy place and the cessation of sacrificial worship. In illustration of this, Grotius has adduced a passage from Papinian's instit. de rerum divis. sacrae: "Locus in quo aedes sacrae sunt aedificatae, etiam diruto aedificio, sacer adhuc manet."