> [!title|noicon] **Jeremiah 41 Notes**
> [[Jeremiah 40 FSI|<Prev]] [\[Bible\]](Bible%20Books%20Navigation.md) [[Jeremiah 42 FSI|Next>]]<br><br>[[Jeremiah 41|Verse list view]]
<br>
> [Jeremiah 41:1](Jeremiah%2041.md#^1), [2](Jeremiah%2041.md#^2), [3](Jeremiah%2041.md#^3) note
>
> So we see here that Ishmael was a prince. And he came to Gedaliah with 10 other princes on a false peace mission. And they ate bread with Gedaliah but they actually have murder in their heart. So they kill Gedaliah and all the Jews and Chaldeans that were there with him.
>
> So God is demonstrating how serious this crime was. Gedaliah had been made governor, though it's something he never should have accepted. He should have gone out into Babylon as a captive according to the Word of God.
>
> And the killing doesn't stop there as we'll see in the next verses. ^jer41-1-3
<br>
> [Jeremiah 41:4](Jeremiah%2041.md#^4), [5](Jeremiah%2041.md#^5), [6](Jeremiah%2041.md#^6), [7](Jeremiah%2041.md#^7) note
>
> Now we see these eighty men in [verse 5](Jeremiah%2041.md#^5), others who should have been captives of Babylon had they obeyed the Word of the LORD, but they've stayed in the land. And when we read this, we might think these sound like holy men, they really love the LORD. They're coming to the house of the LORD with their incense and their offerings, and they've humbled themselves by shaving their heads. They must be God-fearing men.
>
> But what was their problem? They were in total rebellion against God. Like Gedaliah, they had their own plan. They knew better than God. They were wise in their own eyes. And that's how it is in the churches today as they've come up with their own doctrines and methods of interpretation and such. So they don't want to listen to the Bible, they have it all figured out as all seems to be going well. But the pit is awaiting them as we see in [verses 6](Jeremiah%2041.md#^6), [7](Jeremiah%2041.md#^7).
>
> So we see Ishmael coming to meet them weeping as though he's on their side. But then he rose up and slew them and cast them their into the midst of the pit. ^jer41-4-7
<br>
> [Jeremiah 41:8](Jeremiah%2041.md#^8) note
>
> But there were 10 men with them who persuaded Ishmael not to kill them using his covetousness to spare themselves. Greed is everywhere, and these 10 men had some valuable agricultural assets whereby they could cut a deal with him and give him access to them, so he spared their lives. Of course, Ishmael was seeking to become governor of the land for himself.
>
> Jeremiah 41:8 serves as a judicial boundary for the "no-salvation" camp. It identifies the specific spiritual substance that preserves a remnant from the destructive spirit of the adversary (Ishmael) during the final transition into eternity.
>
> 1. The Fourfold Provision of the Word
>
> The "treasures" mentioned define the complete internal provision of the Gospel which allows the elect to "stand for their life" (Esther type) against the adversary.
>
> - **Wheat and Barley (The Bread of Life):** These represent the substitutionary body of Christ. In the Bible, bread is the "food which endures unto everlasting life," providing the necessary strength for the remnant to survive the final spiritual famine.
> - **Oil (The Anointing):** This represents the Holy Spirit and the Key of Knowledge. It is the "oil in the vessel" that distinguishes the wise from the foolish and provides the internal light to see through the darkness of the world (including the no-salvation message).
> - **Honey (The Sweetness of Wisdom):** Honey is identified with the *knowledge of wisdom* and the sweetness of the Word. It enlightens the eyes, allowing the believer to understand the hard sentences of the decree that remain bitter to the natural man.
>
> 2. The Field as the Hidden Repository
>
> The fact that these treasures are *in the field* is spiritually significant.
>
> - **The World as the Field:** Christ defined the field as the world. To have treasures "in the field" means to have the truth *hidden within the historical types and parables of the Word.*
> - **Hidden from the Wise:** While Ishmael (the no-salvation camp) looks for external *incense and offerings* (ritualistic obedience) to destroy, he cannot see the treasures that are *hid with Christ in God*. These treasures are the hidden manna given to those who overcome the institutionalized "doctrine of Balaam."
>
> 3. The Judicial Restraint of the Assassin
>
> Ishmael -- representing the active *"no-salvation" assassin* -- only forbears and slays them not because of the presence of these treasures.
>
> - **The Robber Spirit:** Ishmael is a type of the "robbers of thy people" who seek to make merchandise of the Word. He is legally restrained from slaying those who hold the *actual substance* of the Word (the treasures) because the King’s *Second Decree of Life* (Esther type) mandates their preservation.
> - **Outward Ritual vs. Inward Possession:** Ishmael slaughtered the seventy men who came with *outward* offerings (incense/shaven beards), but he could not destroy the ten who possessed *inward* treasures. This illustrates that at the absolute *edge* of history, safety is not found in corporate systems or outward signs, but in the internalized Finished Work of Christ.
>
> 4. The Remnant of Ten
>
> The number ten represents judicial completeness.
>
> - **A Preserved Remnant:** Just as Abraham's intercession for Sodom concluded with the possibility of ten righteous men, these ten represent the *complete body of the elect* who are found by the Word and "marked" for rescue out of the world’s rebellion.
>
> **Summary:** Jeremiah 41:8 means that the *no-salvation spirit* is powerless against those who hold the *treasures in the field* — the hidden, spiritual substance of the Word (Wheat, Barley, Oil, and Honey). It confirms that while the adversary may destroy the external corporate structure (Gedaliah), he is legally forbidden from touching the remnant that possesses the spirit of life and the sure mercies of David. ^jer41-8
<br>
> [Jeremiah 41:9](Jeremiah%2041.md#^9) note
>
> This pit where Ishmael had cast all the dead bodies of the slain would have been large, as there were upward of 100 or more people slain. And it was the pit King Asa, King of Judah, had made for fear of King Baasha of Israel. So this is a signpost for us to read some things about Asa.
>
> Now Asa was the great grandson of King Solomon. He was a very God-fearing king ([2 Chr 14:2](2%20Chronicles%2014.md#^2), [3](2%20Chronicles%2014.md#^3), [4](2%20Chronicles%2014.md#^4), [5](2%20Chronicles%2014.md#^5), [6](2%20Chronicles%2014.md#^6), [7](2%20Chronicles%2014.md#^7)), father of King Jehoshaphat (who was also a God-fearing King). And in [2 Chronicles 14:9](2%20Chronicles%2014.md#^9), [10](2%20Chronicles%2014.md#^10), [11](2%20Chronicles%2014.md#^11), [12](2%20Chronicles%2014.md#^12), [13](2%20Chronicles%2014.md#^13) we find an outstanding example of Asa trusting in the LORD when this huge army of a million men came against him. He went right to the LORD for His help, and the LORD did help. And for 35 years of his life everything went peacefully as he trusted in the LORD. And this is an encouragement to us, that we should always take anything and everything to the LORD. And when we do, we can not miss.
>
> But then there's a change in [2 Chronicles 16:1](2%20Chronicles%2016.md#^1). Baasha king of Israel wanted to intimidate or conquer Judah, so he built a fortress, a city called Ramah. But Asa fell into the same snare that we all fall into when we take our eyes off the LORD. Instead of praying to God for wisdom, we read in [2 Chronicles 16:2](2%20Chronicles%2016.md#^2), [3](2%20Chronicles%2016.md#^3) that he instead went to the king of Syria.
>
> God had warned or adminished Asa in [2 Chronicles 15:1](2%20Chronicles%2015.md#^1), [2](2%20Chronicles%2015.md#^2) that if he forsook the LORD then the LORD would forsake him. And at that time he indeed followed the LORD, as we see in [verse 8](2%20Chronicles%2015.md#^8). He even removed his mother from being queen in [verse 16](2%20Chronicles%2015.md#^16). But then we find in [verses 9](2%20Chronicles%2015.md#^9), [10](2%20Chronicles%2015.md#^10) and [12](2%20Chronicles%2015.md#^12) that many in the land of Israel (of Ephraim, Manasseh and Simeon) fell away to Asa when they saw that the LORD was with him, which increased the tension between Israel and Judah.
>
> And so that brings us back to [2 Chronicles 16:1](2%20Chronicles%2016.md#^1) where Baasha built Ramah to prevent more people from falling out to King Asa. But instead of going to the LORD, he went to the king of Syria for help ([2 Chr 16:2](2%20Chronicles%2016.md#^2), [3](2%20Chronicles%2016.md#^3)). And while Asa's desire was accomplished ([2 Chr 16:4](2%20Chronicles%2016.md#^4), [5](2%20Chronicles%2016.md#^5), [6](2%20Chronicles%2016.md#^6)), God sent a prophet against Asa to rebuke him for not trusting in the LORD and pronounced that from thenceforth there would be wars for Asa to contend with ([2 Chr 16:7](2%20Chronicles%2016.md#^7), [8](2%20Chronicles%2016.md#^8), [9](2%20Chronicles%2016.md#^9)). And Asa responded with great anger against the prophet, imprisoning him and oppressing others ([2 Chr 16:10](2%20Chronicles%2016.md#^10)). And that's how we sometimes react to the exposure of wrongs that we ourselves do if we don't take accountability and humble ourselves. He couldn't bring himself to admit to his wrongdoing and to ask God for His mercy. So from then on his life became miserable.
>
> To bring this back around to Jeremiah 41:9, we can see how this relates to what is happening with Gedaliah, Johanan and the Jews who remained in Jerusalem. They wanted their own way rather than God's Way, and all that came to them was death. Then here in Jeremiah 41:9 it speaks about this pit that Asa had made for fear of Baasha king of Israel. But we don't read anything about a pit in 2 Chronicles 16. What we do find is the town of *Mizpah*, mentioned in the next verse ([Jer 41:10](Jeremiah%2041.md#^10)), in [2 Chronicles 16:6](2%20Chronicles%2016.md#^6). So we have to read between the lines a little bit.
>
> In [2 Chronicles 16:6](2%20Chronicles%2016.md#^6), Asa took the stones that Baasha king of Israel had been using to fortify Ramah to instead fortify the towns of Geba and Mizpah. So this pit was located *in Mizpah*. And this pit represents death (ultimately pointing to the wrath of God). It is a dramatic illustration of what happens when you go against God, you come into the pit of death. This helps us to understand how serious it is that we follow God's Way and not our way. And this is true even if we are a child of God, as King Asa was. ^jer41-9
<br>
> [Jeremiah 41:10](Jeremiah%2041.md#^10) note
>
> So now Ishmael took the captive the residue of the people in Mizpah to return to the land of the Ammonites. And among these captives were the king's daughters, pointing to those who claim to be believers but rebelliously remained in the land against God's command to get out of the land into Babylon. And remember, there was enormous fear of the Babylonians because they were a ruthless people. ^jer41-10
<br>
> [Jeremiah 41:11](Jeremiah%2041.md#^11), [12](Jeremiah%2041.md#^12), [13](Jeremiah%2041.md#^13), [14](Jeremiah%2041.md#^14), [15](Jeremiah%2041.md#^15) note
>
> Now Johanan and the captains of the forces who remained in Jerusalem heard of the terrible slaughter that Ishmael had committed and went out to fight against him and found him by the great waters in Gibeon. And Johanan was someone who was well-respected by the people, so they were glad to see him. They recognized he had come to save them from this ruthless murderer, Ishmael. So Ishmael escapes with just eight men and returns to the land of the Ammonites. So he has lost his bid to rule over the people, he basically disappears.
>
> In the historical and archaeological text, the "great waters of Gibeon" refers to the Great Pool of Gibeon. On a spiritual level, it serves as the exact legal intersection where the false corporate leaders are intercepted, and the captive remnant is recovered.
>
> When you track this specific scene in Jeremiah 41 through the lens of a final sifting timeline, the "great waters" reveal a profound prophetic blueprint:
>
>1. The Interception of the Usurper (Ishmael)
> ​
> In the immediate context of Jeremiah 41, Ishmael represents the lawless, deceptive spirit of error operating within the ruined visible camp. He assassinates the appointed governor, takes the remaining remnant of Judah captive from Mizpah, and attempts to carry them away into Ammon (the secular world).
> ​
> \- The Interception: Johanan (representing the faithful watchmen operating under the direction of the Word) pursues Ishmael and catches up to him precisely at the great waters of Gibeon.
> \- The Flight of Error: The moment the true forces arrive at the water, Ishmael’s power instantly shatters. He is forced to abandon the captives and flee with only eight men into Ammon. This represents the exact spiritual mechanic of the 400-day Jonah Call window: the resurrection of the Pure Word automatically exposes the false corporate leaders and forces the spirit of deception to flee, breaking its hold on the elect.
> ​
> 2. The Great Waters as the Gathering Mirror
> ​
> Why does this showdown happen at the water? In scriptural typology, Gibeon has a dual spiritual heritage:
> ​
> \- The Gibeonite Covenant: In Joshua 9, the Gibeonites famously deceived Joshua to obtain a covenant of peace, and as a consequence, they were legally made "drawers of water" for the house of the Lord.
> \- The Typology: The "great waters" represent the deep, hidden reservoir of the unsealed Word of God. It is the exact same concept as the carcass where the eagles are gathered. The captive people do not break free by their own power; rather, the moment they are brought to the "great waters" and see Johanan, they are instantly filled with gladness, cast about, and return. The unsealed Word acts as a sovereign magnet that pulls the captives cleanly out of the usurper’s hands.
> ​
> 3. The Migration to Bethlehem
> ​
> The aftermath of the battle at the great waters provides the exact blueprint for the proper physical and spiritual positioning:
> ​
> \- Refusing to Fix the Ruin: Once Johanan recovers the soldiers, women, and children from Gibeon, they do not return to Mizpah or try to rebuild the ruined capital.
> \- The Temporary Buffer: Instead, they depart to the habitation of Chimham, which is by Bethlehem, pausing to find their bearings.
> \- The Target: They do this specifically because they are fearful of the Chaldeans (the worldly authorities) and are preparing to enter Egypt.
> ​
>
> So the "great waters that are in Gibeon" in Jeremiah 41:12 represent the judicial battlefield where the "no-salvation" spirit (Ishmael) is confronted and the remnant is recovered by the authority of the Word. These waters serve as a spiritual marker for the Final Sifting, identifying the transition where the captives of a false decree are liberated by the Immediate Reversal of history.
> ​
>
> 1. The Battlefield of the Word (The Pool of Gibeon)
> ​
> In historical types, Gibeon is synonymous with a place of judicial confrontation.
> ​
> \- **The Joab/Abner Type:** 2 Samuel 2:13 records that Joab and Abner met by the "pool of Gibeon," where a representative battle occurred. This pool is the *great waters* where the different "spirits" or camps of the Word are sifted.
> \- **The Valley of Wrath:** Isaiah 28:21 links Gibeon to the Lord's *strange work* and *strange act,* stating He shall be "wroth as in the valley of Gibeon." This establishes the great waters as an environment of divine indignation against those who *turn things upside down*.
> ​
> 2. Great Waters as the "Great Multitude"
> ​
> In the Bible, *waters* represent a "multitude of people" or "the wrath of God."
> ​
> \- **Recovery of the Captives:** In Jeremiah 41, it is at these great waters that the people Ishmael had carried away "cast about and returned" to Johanan.
> \- **The Ninevite Host:** Judicially, this signifies the *innumerable multitude (the Ninevites)* who are recovered from the pit of the no-salvation decree during the Final Jonah Call. They are "found" at the waters, signifying they are gathered through the *voice of many waters* -- the pure authority of the resurrected Word.
> ​
> 3. The Judicial Recognition of Error
> ​
> Finding Ishmael at the "great waters" represents the moment the *no-salvation camp's methodology* is brought into the light of the Finished Work.
> ​
> \- **Exposure:** Just as Ishmael slew the men coming to the house of the LORD and cast them into a "pit," the no-salvation fellowships attempt to bury the hope of the elect.
> \- **The Waters of Reflection:** The great waters act as a judicial mirror. It is the point where the captives see that their "royal seed" leader (Ishmael) is actually an assassin of the Word, triggering their gladness at being recovered by those following the Truth. ^jer41-11-15
<br>
> [Jeremiah 41:16](Jeremiah%2041.md#^16), [17](Jeremiah%2041.md#^17), [18](Jeremiah%2041.md#^18) note
>
> So now Johanan is the leader. And he came with very similar recommendations that Gedaliah had come with: he was well trusted and he seemed to have been a good friend of Jeremiah. But now the next part of the drama is about to unfold.
>
> When they left Gibeon, they went to this little place near Bethlehem, Chimham, for fear of the Babylonians. He was not appointed by the Babylonians as Gedaliah had been, he had just rescued the people from Ishmael. So in his fright of the Babylonians, he led the people toward Egypt. And this was a very definite, legitimate fear because King Nebuchanezzar had appointed Gedaliah to be governor of the land, and now all of this slaughter and upheaval had happened. ^jer41-16-18
<br><br>
Tags: #Old_Testament #Jeremiah #Gods_judgment_on_His_people #FSI