Jeremiah 37 commentary

Numbers witness the fatal effects of other men's sins, yet heedlessly step into their places, and follow the same destructive course. When in distress, we ought to desire the prayers of ministers and Christian friends. And it is common for those to desire to be prayed for, who will not be advised; yet sinners are often hardened by a pause in judgments. But if God help us not, no creature can. Whatever instruments God has determined to use, they shall do the work, though they seem unlikely.

There are times when it is the wisdom of good men to retire, to enter into their chambers, and to shut the doors, 20. Jeremiah was seized as a deserter, and committed to prison. But it is no new thing for the best friends of the church to be belied, as in the interests of her worst enemies. When thus falsely accused, we may deny the charge, and commit our cause to Him who judges righteously. Jeremiah obtained mercy of the Lord to be faithful, and would not, to obtain mercy of man, be unfaithful to God or to his prince; he tells the king the whole truth. When Jeremiah delivered God's message, he spake with boldness; but when he made his own request, he spake submissively. A lion in God's cause must be a lamb in his own. And God gave Jeremiah favour in the eyes of the king. The Lord God can make even the cells of a prison become pastures to his people, and will raise up friends to provide for them, so that in the days of famine they shall be satisfied.

The Prophet tells us here, that after Jeconiah the king had been led into exile, the Jews had not on that account repented, though God had as it were forced them to return to him; for it was so severe a chastisement, that to become worse was an evidence of monstrous stupidity. Jeremiah, however, says that they were not reformed by that punishment; for Zedekiah, who had succeeded Jeconiah, rejected sound doctrine, and did not obey the counsel of the Prophet.

But we must bear in mind the history of that time, that we may understand the meaning of the Prophet: the Jews made Jeconiah king in the place of his father, but in the third month the army of the king of Babylon came. Then Jeconiah surrendered himself to them of his own accord. Now the Prophet had said, that there would be no legitimate successor to Jehoiakim; and this was fulfilled, though his son was set on the throne, for a three months’ reign was so unimportant that it was deemed as nothing. And when Nebuchadnezzar saw that the people could hardly be kept in order without a king, he made Mattaniah king, whom he called Zedekiah. And he immediately revolted to the Egyptians and made a treaty with them, in order that he might shake off the yoke of the king of Babylon. Hence the Prophet says, that though Zedekiah had been taught by the example of Jehoiakim and of his nephew Jeconiah, he yet became nothing the better, he does not shnply blame his ingratitude: it is indeed certain that he had been severely reproved by the Prophet for having acted perfidiously towards the King Nebuchadnezzar, for he ought to have kept faith with him to the last. He feigned a reason of his own for revolting from him; no new cause had occurred; but it was only that he might be exempt from tribute, and also lest the malevolent should object to him that he reigned by permission, and that. he was the slave of another king. As, then, he saw that his reign would be exposed to many reproaches, except he revolted from the king of Babylon, he made a treaty with the Egyptians. This deserved reproof: but the Prophet speaks here generally of his obstinate wickedness, and also of that of the whole people.

King Zedekiah, he says, the son of Josiah, reigned instead of Coniah Here the word, Jeconiah, is curtailed, as it is probable, for the sake of degrading him; and we have seen that this has been the common opinion. He is then called Coniah by way of reproach, when yet his full name was Jeconiah. He says that Zedekiah was made king by Nebuchadnezzar: hence his perfidy and ingratitude became manifest. It is added, that he hearkened not to the word of Jehovah, nor his servants, nor his people I have said that Zedekiah was condemned, not simply because he obeyed not the Prophet by keeping faith with the King Nebuchadnezzar, but also because he retained the superstitions of his fathers, and corrupted the true worship of God, and would not be called back to the doctrine of the Law.

The disobedience then, mentioned here, extended to the whole Law of God, or to the two tables; for the Jews had then become degenerate together with their king; they did not purely worship God, but polluted themselves and the Temple by impious and filthy superstitious, and they were also libidinous, avaricious, cruel, violent, and dishonest, and had thus cast off the whole teaching of the Law. And this was a proof of strange blindness, as they had before their eyes the calamities of the city and the reproach to which their king had been subjected; for as we have already said, his sons had been slain in his presence, his own eyes had been pulled out, and he was bound with chains, after having been judged guilty of a capital offense. Such an example ought surely to have terrified Zedekiah and all the rest, so as to make thenl at length wise, and to seek reconciliation with God. But the Prophet says, that they did not hearken to the word of Jehovah

He mentions the king, then his counsellors, and in the third place, the whole people; as though he had said, that this madness was found not only in the king, but also in his counsellors and in the whole community, so that no one was excusable. He then begins with the head, even the king himself, and shews also that his counsellots were nothing better, and afterwards adds the common people, in whom the fault seems to have been less; for we know that the lower orders go astray through want of wisdom and ignorance. But the Prophet here shews that even the lowest of the people were disobedient to God.

We ought to notice especially the words, that they hearkened not to the word of Jehovah which he had spoken by Jeremiah For he intimates, that though God did not appear from heaven, it was sufficient to condemn the unbelieving, that he spoke by his Prophets. There was, then, no reason why the wicked should make evasions and say, that it was not their purpose to reject God and his doctrine, but that they only refused deference to mortals, and would not regard the words of men as heavenly oracles. This evasion availed them nothing, for God would have them to hearken to his servants. Though he did not shew himself from heaven, nor addressed them in a visible form, it was yet enough that he had once for all testified, that after the promulgation of the Law, there would always be Prophets among the people, and had commanded them to be reverently attended to. Nor could the Jews avail themselves of that evasion, which the ungodly commonly resorted to, that they could not distinguish between true and false Prophets; for if they had examined the doctrine of Jeremiah, they would have found that it had certain marks by which they could have easily seen that it was altogether consistent with the Law. That they then rejected the Prophet and his heavenly doctrine, was a proof of their obstinacy and contempt, but not through ignorance. It follows, —

Jeremiah 37:3-8

3. And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest, to the prophet Jeremiah, saying, Pray now unto the LORD our God for us.

3. Et misit rex Zedechias Jucal filium Selemiae, et Zephaniam filium Maassiae sacerdotem (vel, sacerdotis) ad Jeremiam Prophetam, dicendo, Ora agedum pro nobis Jehovam Deum nostrum.

4. Now Jeremiah came in and went out among the people: for they had not put him into prison.

4. Et Jeremias (autem) ibat et egrediebatur in medio populi; necdum posuerant eum in domum clausurae (vel, carceris)

5. Then Pharaoh’s army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.

5. Et exercitus Pharaonis egressus erat ex Egypto, et audierant Chaldmi qui oppugnabant Jerusalem famam de illis, et ascenderant a Jerusalem.

6. Then came the word of the LORD unto the prophet Jeremiah, saying,

6. Et fuit sermo Jehovae ad Jeremiam Prophetam, dicendo,

7. Thus saith the LORD, the God of Israel, Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh’s army, which is come forth to help you, shall return to Egypt into their own land.

7. Sic dicit Jehova, Deus Israel, Ita dicetis regi Jehudab, qui misit vos ad me ut me interrogaretis, Ecce exercitus Pharaonis, qui egressus est vobis in auxilium, reversus est (revertatur, potius) in terram Egypti;

8. And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire.

8. Et redibunt Chaldaei et oppugnabunt hanc urbem (proeliabuntur contra urbem hanc) et capient eam et comburent eam igni.

Jeremiah had briefly explained what was the state of the city and the land, that though they had been already severely chastised by God’s scourges, they yet remained obstinate in their wickedness. He now adds, that messengers were sent to him by King Zedekiah, when danger arose from the Chaldeans; and it is probable that this message came to Jeremiah when the siege was raised, or if the siege still continued, it was at a time when the Jews, no doubt, flattered themselves with the hope of receiving some aid, while yet they saw that the power of the king of Babylon was very great. For though they hoped for some help from the Egyptians, they were yet perplexed, and fear constrained the king to send messengers to the Prophet Jeremiah. But it appears from the answer that the Egyptians were already in arms, and had also come out for the purpose of raising the siege, and driving the Chaldeans from Judea. We hence see that the king was, in a measure, elated with vain confidence, seeing that the Egyptians were coming with a strong army to assist him, and yet he was full of anxiety, as the ungodly must ever be: while they seek to confirm themselves in a state of security, they are still tossed here and there, for God’s judgment is upon them. They are fearful, though they try to shake off fear. Hence Zedekiah, though he thought that he should soon be freed from all danger, yet could not wholly divest himself of anxiety, and therefore sent to Jeremiah: for the ungodly are wont to seek God, but not in earnest; they wish to discharge the outward duty, but they bring neither faith nor repentance, by which alone access to God is opened.

But Jeremiah tells us that he was then at liberty, coming in and going out among the people It may be that he had been in prison, but that after the rage of the king and of the people had cooled, he might have been set free. It is hence said that he was among the people, that is set at liberty, and at his own disposal, so that he could safely walk through the city; for to come and to go implies that he was free to follow his own business. He is said to come and to go who undertakes this or that concern as he pleases; for men, we know, are not engaged always in the same thing, but do various things as necessity requires. Such, then, was the condition of Jeremiah; he enjoyed common liberty. It is then added, that he was not as yet cast into prison, as it happened soon after. It is further said, that the army of Pharaoh was come out from Egypt to give aid to the Jews, and that thus the siege was raised, for the Chaldeans went forth to meet the Egyptians. At this time, then, Jeremiah received an answer from God. It seems not, therefore, probable that the messengers were sent, when the report spread through the city of the coming of the enemy, but rather when the city was relieved, for the condition of the people was still doubtful, as the liberty of the city and the land depended on the uncertain issue of the war. The Chaldeans had not yet come unto an engagement with the Egyptians. A victory gained by Pharaoh would have given the prospect of peace and safety to Zedekiah and the whole people; but if the Chaldeans gained the day, they saw that the greatest danger was at hand, for they would then be deprived of every assistance.

It was in this state of things that Zedekiah sent messengers to Jeremiah, to solicit his prayers. Thus we see that hypocrites are driven by the fear of God, whom yet they proudly despise, to seek his aid when forced to do so; nor is this done, that they may appear to do so before men, but because God brings them to such straits, that they cannot but feel that they stand in need of his help. They wish, indeed, as I have said, to obliterate every recollection of God, and were they also able to do so, they would rob him of all power and authority; but as they are forced, willing or unwilling, to know that God so reigns in heaven that the whole world is subject to his power, necessity constrains them formally to pray, and, in a manner, to conciliate his favor, or, at least, to try to do so. But as I have already said, they ought to begin with repentance and faith. Hypocrites withdraw themselves as far as they can, both from the promises of God and from the duty of repentance. They so seek God that they at the same time shun him.

We must also observe, that Zedekiah felt himself so guilty, that he could not pray himself. As, then, he was conscious of his own unworthiness, he put the Prophet, as it were, between himself and God, that he might suppliantly intercede for him. This also is what the faithful often do, for they seek aid here and there that they may be more readily heard by God; and this they do according to God’s command. But there is a great difference between the godly and hypocrites. The true worshippers of God, as I have said, are not content with their own prayers, but ask others to join them, while, at the same time, they pray God themselves. But hypocrites, what do they do? As they think that an access is forbidden them, and know that they are unworthy of being heard by God, they substitute others in their place to pray for them. Thus they do not seek themselves to know whether God will be propitious to them; and though they wish the whole world to pray for them, they do not yet pray themselves. Such, then, was the sottishhess of Zedekiah, who asked the holy Prophet to pray for him to God, while he himself was lying torpid in his own dregs; for he did not acknowledge that he was suffering a just punishment, nor had he recourse to the true remedy, that is, to return to God’s favor, to embrace his mercy and the promises of salvation. All these principal things he omitted, and only attended to what is, as they say, accessory.

Now as to the time, we ought carefully to notice that it was when the Egyptians came to raise the siege. Thus God for a time permitted hypocrites to be deceived by a fortunate event; for the Jews then began to praise their own prudence in forming a league with the Egyptians, for that kingdom, as it is well known, was powerful, and at the same time populous, so that a large army could be raised. As, then, they saw that their treaty turned out beneficially to them, they, no doubt, assumed to themselves great credit, and thus their boldness increased. But God, however, so touched their liearts, that they continued in suspense, and, by turns, greatly feared: for Zedekiah would not have sent to Jeremiah, except, constrained by some great necessity; and yet, as it has been said, success might have inebriated him; but God rendered him anxious, so as to feel that the prayer of the Prophet was needed.

Now follows the answer: Jeremiah says that the word of Jehovah came to him, and that he was to tell the messengers of Zedekiah, that the Chaldeans would shortly return. He then says, Behold the army of Pharaoh, which has come forth to deliver you, shall return to their own land; that is, being compelled to do so, the Egyptians being either conquered in battle or smitten with fear, and returning of their own accord to secure themselves in their own cities. The Prophet says, that no advantage could be expected from the Egyptians, for the soldiers of Pharaoh would return to their own land; and then he adds, and the Chaldeans shall return and fight against this city, until they take and burn it This was a hard answer, and Zedekiah was, no doubt, greatly exasperated at hearing the message, and also very angry with the Prophet, who thus dared plainly to threaten the city and the people with final ruin. But here the Prophet disregarded the pride of the king, for it was necessary for him to obey God’s command, he therefore boldly performed his office; and, at the same time, he touched the king Zedekiah to the quick, say to the king who sent you to inquire of me, etc

The word דרש daresh, means indeed to ask in general, but the Prophet means here that he was to inquire; and yet this was not said before; for he only told us that messengers had been sent to ask him to pray for the safety of the king and the people. But Scripture, we know, often omits one of the two things that are included; and we may easily conclude, that the king had not only sent to Jeremiah to pray, but also to bring some favorable prophecy from the Lord. For why did he apply to him rather than to the chief priest or some others, except that he knew him to be the true Prophet of God? Then Zedekiah requested Jeremiah to pray, but he tried also to draw from him some favorable prophecy, by which he might be relieved. Hence Jeremiah indirectly reproved him, because he feignedly sent to him as though he was ready to hear whatever God might declare by the mouth of his servant, — “He sent you to inquire of me; he is mistaken, for he will not get what he seeks; for thus saith God, ‘The Egyptians shall avail you nothing, and the Chaldeans shall return and take and burn the city.’”

We now perceive that when hypocrites pretend in a circuitous way to seek God, they do not obtain what they wish; for God justly disappoints them, inasmuch as they do not come to him with sincere hearts and desires; for they wish to transform God into their own nature and character, and they bend not themselves to his service nor submit to his word. Thus it comes that God will not answer their prayers; but the faithful, who seek God sincerely and from the heart, always find him propitious; and though he may not hear them immediately, yet he really shews that he cares for their safety. But hypocrites, whose confidence God regards with disdain, deserve that it should be empty and vain. This, then, is the reason why the Prophet gave such a severe answer to Zedekiah and his messengers. It now follows, —

Jeremiah 37:9-10

9. Thus saith the LORD; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart.

9. Sic dicit Jehova, Ne efferatis animas vestras (vel, cum puncto diverso, Ne decipiatis, quia duoe sunt lectiones,] תשאו aut, תשיאוNe ergo efferatis vos, vel, Ne decipiatis animus vestras) dicendo, Proficisicendo proficisicentur Chaldaei, quia non proficisicentur:

10. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.

10. Quia si percusscritis totum exercitum Chaldaeorum, qui praeliantur vobiscam (vol, qui vos oppugnant) et residui, fuerint ex illis viri transfixi (hoc est, vulnerati) quisque e tabernaculo suo consurgent (hoc est, singuli ex tabernacalo suo) et exurent hanc urbem igni.

The Prophet confirms the former verse, and it was indeed necessary that this should be added, for though Zedekiah might not have divested himself of all anxiety and fear, he must yet have been moved by that prophecy, and thus he might have become more hardened in his obduracy, as it is the case with hypocrites; who, when they find that they can gain nothing, become furious against God, and run on headlong in their course. This might then have been the case with Zedekiah and also the Jews; hence Jeremiah adds, by way of confirmation, Elate not your hearts, or, Deceive not yourselves; that is, on account of the report respecting the Egyptian army. Thus he told the Jews that they had no reason to expect any alleviation. And the reason is added, For if, he says, ye had smitten, the Chaldeans so that few remained, yet they would rise up every one from his tent, and burn this city

The Prophet shews how foolishly and absurdly the Jews acted, in casting their eyes on fortunate events, and thus forming their opinions. He therefore exhorts them to cease to rely on such a confidence as would deceive them; for he says, that though they gained many battles, and the war turned on their side, yet they could not escape final ruin, for they had to do with God. It was hence the same thing, as though he had said, that they were not to judge by their state at that time, as to what it would be, because God was at war with them; and therefore if God had resolved to destroy them, though there were no enemy, yet he could by one breath slay them all. And for the same reason he concludes that he could employ the Chaldeans, Though few in number remained, and even wounded, yet riley would rise up from their tents, and set the buildings of Jerusalem on fire. This city, therefore, shall be burnt; ask not by whom or when: God will in this work employ the Chaldeans, for he hath so determined.

We may hence conclude, that the Jews had been for a time victorious, at least had successfully repelled their enemies in their attacks on the city; for the Prophet would not have said this, had he not seen that the Jews entertained hope of deliverance on account of some success they had in the war. He therefore says, that all this was of no importance, for their city was to perish by fire. But the principle which I have mentioned must be borne in mind, for Jeremiah took it as granted that the destruction of the city Jerusalem was not to be effected by the forces of the King Nebuchadnezzar, neither by the power or number of his army, nor by the valor of his soldiers, but by the judgment of God. Since it is so, he says, though few remained, and they wounded, even lying as half dead, yet they will rise up every one from his tent, that is, not together, nor in a regular order, nor under a banner, as soldiers are wont to do, but each one, though no comrade were near, though scattered here and there, would yet rise up from his tent. He intimates, in short, that though the contest were only with shadows, they yet could not escape that extreme vengeance which God had threatened. Hence he says, they shall rise up every one from his tent, and burn this city

Now he says not that the Chaldeans would take possession of the city, he speaks not of the assault, but only of the burning, he hence intimates, that though the Chaldeans might have in themselves no power to hurt them, yet it was sufficient that they were armed by God, for the purpose of setting fire to the houses, like women and children, who often burn whole cities and villages; for in this case there is no need of valor or of any great skill. So then God declares, that though the Chaldeans might not be prepared to fight, yet they were strong enough, yea, even though they were lying down and half-dead after having been wounded. This is the meaning.

PRAYER

Grant, omnipotent God, that as thou hast been pleased kindly to invite us to thyself, and settest before us the reconciliation which is through thine only-begotten Son, — O grant, that we may not proceed in our wickedness so as to provoke thee more and more against us, and to kindle the fire of thy vengeance on our own heads, but that we may so suhmit ourselves to thee, as to flee in sincere repentance and true faith to thy mercy, that we may find thee to be propitious to us, and that thou mayest thus afford us reason to give glory to thy name, having shewn mercy to us, through the same, thine only-begotten Son. — Amen.

Lecture One Hundred and Forty-Sixth

Jeremiah 37:11-14

11. And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh’s army,

11. Et aceidit postquam ascenderat exercitus Chaeldmorum ab Jerosolyma propter exercitum Pharaonis;

12. Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people.

12. Tunc egressus est Jeremias Jerosolyma, ut proficisceretur in terram Benjamin, ut divideret illinc in medio populi.

13. And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans.

13. Quum esset in porta Benjamin, illic erat magister custodiae, cujus nomen liria, filius Selemiae, filii Chananiae, qui apprehendit Jeremiam Prophetam, dicendo, Ad Chaldaeos tu cadis (aut, dilaberis, hoc enim significat verbum לפנ)

14. Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes.

14. Et dixit Jeremias, Mendacium, non dilabor ad Chaldaeos; sed non audivit eum, et apprehendit Iiria Jeremiam, et deduxit eum ad principes.

Here Jeremiah tells us how, and on what occaision, he was cast into prison. He had said shortly before, that he was in the middle of the people, or among them; but now he gives an account of the cruelty of the princes, that they not only cast him into prison, but even into a grave, for they put him, as we shall see, in a dungeon, so that it was a miracle that he did not die there; and this was not done only once; but we shall hereafter see, before the end of the chapter, that he was unhumanly treated, so that he was afraid to return to the same place, lest it should prove fatal to him. He mentions the time when this was done, that is, when the Chaldean army went forth to meet the Egyptians. He was then free to leave the city: no one before could have gone out, because the gates were closed, and the city was also surrounded by enemies. It was then, he says, that he went out, that he might go to the land of Benjamin, where, as it has elsewhere appeared, he was born.

But he then adds, that he was intercepted by the prefect of the ward in the gate of Benjamin That gate had its name from its situation, for a part of Jerusalem belonged to the tribe of Benjamin; and hence it was not strange that the gate which led to the heritage of the tribe of Benjamin was so called. There then was Jeremiah intercepted by Irijah, the prefect of the ward, and not without a grievous charge, that he was escaping to the Chaldeans. The Prophet attempted to clear himself, but with no effect; for an opinion had prevailed, that he was already in league with the enemies. He thus gained nothing by defending himself, but was taken to the princes, the king’s counsellors.

This passage teaches us that God’s servants cannot escape without being exposed to many calumnies and false suspicions. Jeremiah might at the beginning have evaded this, and according to the perception of the flesh, his exemption or immunity might have been viewed as lawful, for there was now before his eyes the danger, not only of losing his life, but also of his name and reputation, which, to ingenuous and wise men, is of much more value. Had Jeremiah then chosen to evade, he might have made this pretense, — “I am indeed ready to offer my life as a sacrifice a hundred times, but what will it avail me, if I am to be regarded as a revolter?” For he must have thus exposed the very name of God to many blasphemies: they might have said,” This is the Prophet who boasted that he had been sent from above, but he is now become perfidious and a traitor to his own countw, and has tried to deliver up the city into the hands of enemies.” Jeremiah then might have shaken off this burden laid on him; but it was nccessary for him to bear this reproach, with which he was falsely charged. Faithful teachers ought indeed to remove, as far as they can, all calumnies, and to check the wicked and malicious, so that they may not have the occasion to speak evil; but when they have done all, they will not yet exempt themselves from calumny; for their words and their deeds will be misconstrued. Thus Jeremiah was loaded with false charges; for all had persuaded themselves, that as he had so much extolled the power of King Nebuchadnezzar, he had been hired by him for the purpose of depressing the people by fear; and it may be that the violent among them did wilfully and knowingly make his case to appear worse to the ignorant, even by false reports. As then this conviction respecting him prevailed everywhere, he was apprehended as a revolter, as he was going out of the city.

But he says, that he intended to go into the land of Benjamin, so as to separate himself. The verb חלק, chelak, means to divide, to scatter, to dissipate; and hence some have given this meaning, that he went into the land of Benjamin in order to divide his heritage; but this seems harsh and forced. They add, “In the midst of the people,” as though Jeremiah wished to make his land common, and to give it to the people: but in this explanation there is nothing probable or suitable. I therefore doubt not but that Jeremiah sought this as a quiet place, as it is understood by most interpreters, he then went forth towards the land of Benjamin, that he might separate himself; that is, that he might be secluded there in the midst of his people. It is, indeed, a brief mode of speaking, but the meaning is not ambiguous, — that he might be there, where he might separate himself from the people, as the places were distant from one another. The idea of trafficking or buying is given by the Sept., “to buy thence in the midst of the people.” The Vulg. is, “that he might divide there his possession in the sight of the citizens;” and materially the same meaning is given by the Syr. and the Targ. The literal rendering is, “For a portion from thence (or, there) among the people;” which seems to mean, that he intended to go to the land of Benjanmin, that he might get his portion or share from the inheritance he had among his people. So that Blayney’s version appears to be right, “to receive a portion thereof among the people.” The Chaldeans had deprived him of his patrimony in the land of Benjamin: when they retreated he purposed to go there, “with the view,” as Blayney observes, “of coming in for a share of the produce of the land with the rest of his neighbors.” — Ed. For he was tired with the city, because he saw that he spent his labor in vain. Some think that he was afraid of being cast into prison, because he had just announced a command greatly disliked; but it is more probable that, he was worn out with weariness, because he saw that he made no impression on men so hard and refractory. Hence then it was, that he wished to withdraw from the presence of the whole people.

Then follows what we have already mentioned, that he was taken in the gate by the keeper Irijah, as though he were revolting to the Chaldeans. We have stated how this suspicion arose, even because he had faithfillly proclaimed the commands of God. We hence see how God tried his servant, when he thus constrained him to speak, so that his words became suspected. And hence also we may gather how thoroughly fixed in the minds of men was that false opinion, for Jeremiah was not heard in his own defense. He indeed said openly that he was not fleeing away, nay, that this was a false charge. It is a lie, he says, I am not fleeing to the Chaldeans

I have already reminded you that the verb נפל nuphal, found here, means properly to fall, but it is to be taken here metaphorically, as signifying to fall away, or to incline to another side. Thou then fallest away or inclinest to the Chaldeans, which was the same thing as to revolt. We see that the Prophet was not charged with a common offense, for it would have been the highest to forsake his own country and to pass over to the enemies: it would have been better for him to die a hundred deaths. But, as I have already said, the servants of God ought to be so courageous as to despise the slanders of the unprincipled, and, when it so pleases God, to prepare themselves for patience whenever any reproach is to be undergone, only let their conscience be always clear before God and angels; and let also their integrity confute all slanders, and let them disprove them too, provided there be those who can bear to hear them: but if a defense be not always admitted, let them patiently bear this indignity. And this also we ought to notice, that God’s servants, though ready to clear themselves of crimes ascribed to them, and to defend their innocence at the peril of life, are yet often repelled and condemned unheard. This is, indeed, a great indignity; but yet as Jeremiah met with such a treatment, it ought not at this day to appear to us unendurable or new. It now follows —

Jeremiah 37:15

15. Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison.

15. Et ebullierunt (iracundia) principes (nam קצף; hoc significat, vel, efferbuerunt principes) contra Jeremiam, et percusserunt eum (alii vetunt transitive, percutere fecerunt, sed proprie est percutere, vel verberare, percusserunt ergo eun) et posuerunt ipsum in domum carceris, in domum Jonathan scribae, quia ipsam fecerant (id est, constituerant) in domum carceris.

Here Jeremiah pursues the same narrative, and shews how unjustly he was treated, for he found no equity at the hands of the princes any more than in the keeper of the ward. He was no doubt prepared to defend himself before them, and sufficient proof was ready at hand, only he would have had to speak to the deaf. But here he shews by one word that the liberty of speaking was precluded, for a furious madness seized them that they would not hear him. And here we may notice how much opposed is wrath to just and peaceable decisions; for if we wish to be right and equitable judges, self-government is especially necessary. When, therefore, our minds are inflamed with anger or wrath, it is impossible that any rectitude or humanity should prevail. So Jeremiah complains that he was oppressed, because the princes boiled with rage, so that they suffered him not to give the explanation which he had prepared.

He then adds, that they smote him They no doubt ordered their servants to smite him; for it would have been more than strange, had the princes themselves risen up to strike the Prophet with their fists, or to smite him with their hands. It is then probable that he was smitten by their orders and at their bidding. This is the reason, if I mistake not, why some have given this rendering, “They caused him to be smitten.” But he is often said to have killed a man, who has ordered him to be killed, while he himself had not touched him with his finger. Even so Jeremiah was smitten by the princes, because they had commanded him to be smitten. And this passage shews also, as in a glass, how miserable would be the condition of God’s servants, were he not to sustain them by the power of his Spirit. For here is a holy Prophet overwhelmed with unjust accusations and also reproaches, and the princes abstained not from stripes, and at last he was cast into a pit. Whenever, then, such, a thing happens to us, let us cast our eyes on Jeremiah, and let it not be grievous to us to follow the steps of the holy Prophet; nor let us think it hard to endure the trials with which God was pleased to exercise him. They put him, he says, in the house, and then the word is changed, the prison, האסור easur, but; the same thing is meant. It now follows what sort of prison it was —

Jeremiah 37:16

16. When Jeremiah was entered into the dungeon, and into the cabins, and jeremiah had remained there many days;

16. Et quo venit Jeremias in domum lacus, et ad mansiones, et sedit ibi Jeremias diebus multis.

The particle כי, ki, is to be taken here as an adverb of time, as I think, though interpreters have not observed this, When Jeremiah, he says, came into the house of the pit or dungeon, or of the prison. The word בור means also sometimes the grave, but is to be taken here for a pit or a deep place: he means that it was a dark and filthy prison. And he adds, and to the dwellings I know not why some have rendered it, “victualling houses;” for the word החניות, echeniot, means narrow prisons, which we call at this day cachots: The versions and the Targ. render the word differently; its meaning was not evidently understood. Blaney gives the best explanation, who renders it “cells.” “The dungeon,” he says, was a deep pit like a well, and near the bottom were scooped niches, or cells, for the lodgement of the prisoners. The word comes from, הנה, to fix, to settle, to lodge; hence the plural noun here means places for prisoners to settle or lodge on, where they could fix themselves, without sinking in the mire at the bottom of the pit, as the case was with Jeremiah on another occasion. See Jeremiah 38:6. That pit, it seems, had no cells. — Ed he was therefore cast into a dungeon, where there were narrow places, that, the holy man had no space either freely to rise or to stand or to sit down, or to he down. Then the Prophet shews that he was so confined by the straitness of the place, that he could hardly sit or lay down or stand erect.; and he says that he was there many days. This paragraph is intermingled in the original with the text; but it has been thought better to introduce it separately. — Ed.

We must notice the circumstances of the case: It was a thing cruel enough in itself, that an innocent man, after having been beaten, should be thrust into prison: but when a dark and deep prison was chosen, and when he was confined to a narrow place, as though he was in fetters, it was a great addition to the indignity offered to him. Since then the holy Prophet was so atrociously treated, let us not think it strange, when the same thing at this day is endured by God’s children, and for the same cause, even for bearing testimony to celestial truth. When the length of time is added, it increased the evil; for he was not retained in prison for a few days or for a month, but until the city was taken; not indeed in that prison, for the king, as we shall presently see, removed him into the ccurt of the prison. He was, however, the second time cast into a filthy prison, as though he was destined to die; thence he was afterwards removed also by the order of the king. But the Prophet says, that he was in that dungeon many days. It now follows —

Jeremiah 37:17

17. Then Zedekiah the king sent, and tookhim out: and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon.

17. Et misit rex Zedechias et sustulit cum; et interrogavit eum rex domi suae secreto loco (hoc est, seorsum) et dixit, Estne sermo a Jehova? Tunc dixit Jeremias, Est; et cixit, In manum regis Babylonis traderis.

From these words we learn, that King Zedekiah, though he had not obeyed good and wise counsels, nor even God and his truth, was not yet one of the worst, for of his own self he called the Prophet to him, and wished to find out whether he could in any way appease God. There is here, in short, a description given of the character of Zedekiah: he was unwilling to submit to God and his word, and yet he was not so cruel as to become enraged against the Prophet; nor had he wholly cast away all fear of God, all concern for religion, and all regard for prophetic teaching. For he no doubt sent for Jeremiah as God’s true servant, and in some degree honored him, and wished God to be propitious to himself. But this is usually the case with hypocrites: they would willingly be reconciled with God, but at the same time they wish to remain free, that is, to retain their own sinful dispositions; in short, they wish so to live as that God should give place to them, and allow them to sin as they please. Such was Zedekiah, and yet he had not reached to the highest pitch of impiety, for as yet he had some regard for the Prophet; nor was he so savage and cruel as his counsellors. He then called him to himself and asked him privately, that he might not depart, as we shall see in another place, in any measure from his royal dignity: for he simply asked the Prophet not to speak openly, because he would thus lose his own authority.

He then asked him in secret, because he had been perplexed. He wished indeed for some favorable answer, but he hardly dared to hope for it; and therefore he led the Prophet to a secret place, and asked him without any being a witness, Is there, he said, a word from God? Some explain this, as though Zedekiah had asked whether the prophecies of Jeremiah were true, as though he had said, “What thou hast hitherto spoken, has it come from God?” but this is no suitable explanation; on the contrary, he asked, Whether the Prophet had lately received any word from God? He wished then for some new message, and to hear something respecting the future deliverance of the city: for he was no doubt persuaded that Jeremiah had been hitherto discharging the office of a Prophet, as it became him; for he did not ask him as a common man, nor did he regard him as an impostor, but inquired whether there was a word from God. True is what I before stated, that hypocrites always seek God’s favor in a foolish way; for they would have God to gratify their sinful lusts, but God cannot deny himself. Hence Zedekiah, though he shewed apparently some regard for religion, yet foolishly asked, Whether there was a word from Jehovah? that is, Whether any message had been lately made known to Jeremiah? He answered, There is, even this, Thou shalt be delivered into the hand of the Chaldeans

Here we may notice the boldness of the Prophet; he had not been broken down by all the evils he had met with, but ever faithfully performed the office committed to him. He therefore answered the king honestly, though not without danger, Thou shalt be delivered, he said, into the hands of the Chaldeans: for he had hardly come out of prison, where he had been buried as in a grave, and we shall see that the prison had been to him like death; and the Prophet was not divested of infirmity and fear, as he will presently shew; yet fear did not prevent him from faithfully performing the office committed to him. Though the Prophet dreaded the sufferings of the prison, though he also feared death, he yet overcame all these feelings, and presented his life as a sacrifice, when he openly and boldly answered the king, that the Chaldeans would shortly be conquerors, and make him a captive. Then follows the expostulation which the Prophet made to the king —

Jeremiah 37:18

18. Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?

18. Et dixit Jeremias regi Zedechiae: Quid peccavi tibi et servis tuis? (hoc est, quid sceleris in to admisi et in servos tuos) et populum hunc, quod tradidistis me in domum carceris.

Though the Prophet had spoken what was displeasing to the king, he yet complains that wrong had been done to him, as he had been cast into prison; and thus he shews that he had been unjustly condemned for having threatened ruin to the city and destruction to the kingdom, because he was constrained to do this by the obligations of his office. Hence the Prophet shews that he had not sinned in this — that he had proclaimed God’s commands, however bitter they were to the king and to the people.

This passage deserves special notice: earthly princes are so proud, that as soon as they order anything, they wish every dispute about their authority to be suspended; for they will have their own ordinances to be counted laws, and their own decrees to be sacred and authoritative; and yet we know, that by following their own wills, they decree often what is wholly unjust and inconsistent with everything that is reasonable. This passage then, as I have said, deserves special notice; for Jeremiah boldly declares that he had not sinned, because he had threatened the king, displeased his counsellors, inveighed against the impiety of the people, and denounced utter ruin on the city and the Temple. He then denies that in all this he had done anything wrong. So also Daniel said,

“Against God and the king have I not sinned,” (Daniel 6:22)

and yet he had disregarded the king’s decree, and firmly refused by an impious flattery to put the king in the place of God: he however denied that he had done anything wrong against the king, because his decree was unjust and wicked. Let us then bear in mind, that though princes may in bear their decrees to be disregarded by us, they are yet not absolved before God and his angels, and also that we can boldly, openly, and with a full mouth, as they say, assert our innocence, when religion constrains us, and when it is not lawful to obey the impious and unjust edicts of kings. He afterwards adds —

Jeremiah 37:19

19. Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?

19. Et ubi prophertae vestri, qui prophetarunt vobis, dicendo, Non veniet rex Babylonis contra vos et contra hanc terram?

Here Jeremiah, taking confidence, advances to a higher ground; for he reprobates the folly of Zedekiah, because he had given ear to the false prophets and their flatteries. But this he did, that he might more fully confirm his own innocence, as though he had said, “I indeed am grievously blamed, because I threatened ruin to the city and the Temple; but what if the Lord had constrained me to do so? and it is evident that I was commissioned by God, and that I alleged nothing without authority; for I have always declared what has happened, and events have proved that I was sent from above, when I announced to you what was to be. But where are your prophets? for they have been always flattering you; and it has happened through their falsehoods, that ye have not returned to the right way. It was yet in your power to be reconciled to God, when I at first warned you; and all my labor and endeavors were for this end, that you might anticipate God’s wrath by a willing repentance. Since then your prophets have deceived you, and the event now clearly proves this, know, O king, that I have been sent from above.”

We thus see that Jeremiah was not so anxious about his life, but that he always remained stedfast to his purpose; and thus he turned not aside from making an honest profession of the truth, so as to provide for his own safety, as they do, who are fearful and think that they act prudently, when they are compliant and try to please men opposed to them at the expense of truth. This was not done by Jeremiah. He had indeed a regard for his life, as we shall now see; but he went on in the discharge of his office, and valued the truth communicated to him from above more than hundred lives. It is then with reference to this that he says, Where are your prophets? as though he had said, “You see that you have all been deceived by their false prophecies.” It follows —

Jeremiah 37:20

20. Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there.

20. Et tu audi obsecro (vel, nunc, vel agedum) domine mi Rex; cadat precatio mea coram facie tua, ut ne (ad verbum, et non sed, potius, ut ne) remittas me (v.el, redire me facias) in domum Jonathan scribae, neque moriar lilic.

This verse shews that Jeremiah was not destitute of human feelings, for he, as other men, dreaded death. But yet he could so control himself, that no fear made him to turn aside from his duty. Fear, then, did not dishearten him, as the boldness which we have noticed was a manifest proof of his constancy. The Prophet therefore overcame, as to his work, every anxiety and the fear of death; and yet he did not disregard his life, but sought, as far as he could, deliverance from his evils. He asked for some alleviation from the king. We hence see that the Prophets were not logs of wood, nor had iron hearts; but though subject to human feelings, yet they elevated themselves to an invincible courage as to their work, so as to fulfill their office.

As to the words, Let my prayer fall before thee, they mean a humble supplication; it is a mode of expression derived, as we have before seen, from what was done by men in prostrating themselves in prayer, and is transferred here from God to mortals. The Prophet then humbly asked, that he might not be cast again into that horrid prison where he had been confined — and why? that he might not die We see that he shunned death, for this was natural; and yet he was prepared to die, whenever necessary, rather than to turn aside in the least from discharging the duty imposed on him by God.

PRAYER

Grant, Almighty God, that as we must in various ways carry on a warfare on earth, we may be animated by the power of thy Spirit, so as to go on through fire and water, and be ever so subject to thee, that relying on thine aid, we may never hesitate to face all perils of death, all troubles, all reproaches, and all the terrors of men, until having at length gained the final victory, we shall come to that blessed rest, which thine only-begotten Son hath procured for us by his own blood. — Amen.

Lecture One Hundred and forty-Seventh

Jeremiah 37:21

21. Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers’ street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison.

21. Et praecepit rex Zedechias, et posuerunt Jeremiam in atrio custodiae, et dederunt ei frustum panis quotidie e platea pistorum, usque dum consumptus esset totus panis ex urbe; et habitavit Jeremias in atrio custodiae.

The Prophet tells us, that God regarded the miseries to which he had been unjustly exposed: and the king no doubt became humane towards Jeremiah, because God turned his heart towards what was just and right. We said, indeed, yesterday, that the king was not in disposition cruel or sanguinary; yet he would not have been so easily eritreated by the Prophet, had he not been influenced by the hidden working of God’s Spirit. We hence see how God favors his servants and has regard for their infirmity when necessary. We yet see also that the Prophet was not so kindly dealt with as to be allowed to return free to his own house, but that he was removed to another prison, where his condition was more tolerable. He was then in the court of the prison

He says, that a crust of bread was given to him daily, or every day. The word ככר, kekar, is by some rendered “mass,” or lump, and means sometimes a large loaf; but it is probable, that during so much scarcity the Prophet had but a scanty living. He had then a crust or piece of bread every day We see how mean was his food; but God often tries his servants in this way, withholding from them all the delicacies of this world. It is added, from the street of the bakers; by these words is meant, I think, that it was coarse bread, not made of fine flour, such as rich men did eat, for their mouths could not endure what was rough and course. Then God’s holy Prophet was content with the common bread. The king and his counsellors had their own bakers; but it is said that bread was brought to the Prophet from a common place, the street of the bakers And the bread then sold during such a scarcity was no doubt black bread. We hence see what kind of bread it was, because it was sold for the common use of the people.

Thus the Prophet shews, that though some relaxation was allowed him, he was still confined in prison, and also that no meat nor any delicacies were given him, but a crust of bread only. He however commemorates the favor of God, inasmuch as in so great a scarcity he was not without bread. He had, then, his daily bread until all provisions failed.

And hence we learn, that God often so provides for his servants, that he appears to have forsaken them; and yet he then especially takes care of them and supplies them with what is needful for their support. Had Jeremiah been at home, he might have been at any time stoned by the people; for there were not wanting those disposed to stir up famished men against him. He might then have been every moment in danger of his life at home. But now in prison, he was safe, and no one could do him any harm. Besides, had he been at home, many might have robbed him, so as to leave him nothing to preserve life; but in prison he had his daily allowance. Thus, then, God often conducts his servants in a manner that is wonderful and beyond what we can conceive, and in the meantime acts as the head of a family, in supplying their wants. In short, the Prophet here intimates that he was cared for by God, so that during the famine and scarcity among the whole people, his bread was yet given to him, when he could not have begged it. When he could not have procured bread for himself either by labor, or by industry, or by begging, or by money, he shews that God took care of him so as to feed him during that distress.

He however adds, that he was in the court of the prison, in order to shew that God tried his patience, for a prison was a place of degradation. The Prophet was exposed to the reproaches of all; and then the princes might have often threatened him with danger, and might have also transferred him to another place, as we shall hereafter see. Therefore, in a measure only did God bring aid to his Prophet, for it was not his pleasure wholly to deliver him, and yet he suffered him not to be reduced to extremities. Now follows —

CHAPTER 38

Jeremiah 38:1-4

1. Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying,

1. Et audivit Saphatias fillus Matthew tam, et Guadalias filius Passhur, et Juchal filius Selemiae et Passhur filius Malchiae, sermones quos Jere-mias loquutus fuerat ad toturm popu-lum, dicendo,

2. Thus saith the LORD, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live.

2. Sic dicit Jehova, Qui manebit in urbe hac morietur gladio, fame et peste; qui autem egressus fuerit ad Chaldaeos, rivet et erit ei anima sua in spolium et vivet.

3. Thus saith the LORD, This city shall surely be given into the hand of the king of Babylon’s army, which shall take it.

3. Sic dicit Jehova, Ecce tradendo tradetur haec urbs in manum exer-citus regis Babylonis, et capiet eam.

4. Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.

4. Et dixeunt principes ad regem, Moriatur nunc (vel, agedum, est hor-tantis particula נא) vir iste, quoni-am propterea (vel, hoc modo) solvit manus virorum bellicosorum, qui residui sunt in urbe hac, et manus totius populi, loquendo ad ipsos se-cundum istos sermones; quoniam hic vir non quaerit pacem (hoc est, non spectat ad pacem) populo huic (populi hujus) quin potius ad malum.

CHAPTER 37

Jr 37:1-21. Historical Sections, Thirty-seventh through Forty-fourth Chapters. The Chaldeans Raise the Siege to Go and Meet Pharaoh-hophra. Zedekiah Sends to Jeremiah to Pray to God in Behalf of the Jews: in Vain, Jeremiah Tries to Escape to His Native Place, but Is Arrested. Zedekiah Abates the Rigor of His Imprisonment.

1. Coniah--curtailed from Jeconiah by way of reproach.

whom--referring to Zedekiah, not to Coniah (2Ki 24:17).

2. Amazing stupidity, that they were not admonished by the punishment of Jeconiah [Calvin], (2Ch 36:12, 14)!

3. Zedekiah ... sent--fearing lest, in the event of the Chaldeans overcoming Pharaoh-hophra, they should return to besiege Jerusalem. See on Jr 21:1; that chapter chronologically comes in between the thirty-seventh and thirty-eighth chapter. The message of the king to Jeremiah here in the thirty-seventh chapter is, however, somewhat earlier than that in the twenty-first chapter; here it is while the issue between the Chaldeans and Pharaoh was undecided; there it is when, after the repulse of Pharaoh, the Chaldeans were again advancing against Jerusalem; hence, while Zephaniah is named in both embassies, Jehucal accompanies him here, Pashur there. But, as Pashur and Jehucal are both mentioned in Jr 38:1, 2, as hearing Jeremiah's reply, which is identical with that in Jr 21:9, it is probable the two messages followed one another at a short interval; that in this Jr 37:3, and the answer, Jr 37:7-10, being the earlier of the two.

Zephaniah--an abettor of rebellion against God (Jr 29:25), though less virulent than many (Jr 29:29), punished accordingly (Jr 52:24-27).

4. Jeremiah ... not put ... into prison--He was no longer in the prison court, as he had been (Jr 32:2; 33:1), which passages refer to the beginning of the siege, not to the time when the Chaldeans renewed the siege, after having withdrawn for a time to meet Pharaoh.

5. After this temporary diversion, caused by Pharaoh in favor of Jerusalem, the Egyptians returned no more to its help (2Ki 24:7). Judea had the misfortune to lie between the two great contending powers, Babylon and Egypt, and so was exposed to the alternate inroads of the one or the other. Josiah, taking side with Assyria, fell in battle with Pharaoh-necho at Megiddo (2Ki 23:29). Zedekiah, seeking the Egyptian alliance in violation of his oath, was now about to be taken by Nebuchadnezzar (2Ch 36:13; Eze 17:15, 17).

7. shall return--without accomplishing any deliverance for you.

8. (Jr 34:22).

9. yourselves--Hebrew, "souls."

10. yet ... they--Even a few wounded men would suffice for your destruction.

11. broken up--"gone up."

12. Benjamin--to his own town, Anathoth.

to separate himself--Margin translates, "to slip away," from a Hebrew root, "to be smooth," so, to slip away as a slippery thing that cannot be held. But it is not likely the prophet of God would flee in a dishonorable way; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. Rather, it means, to separate himself, or to divide his place of residence, so as to live partly here, partly there, without fixed habitation, going to and fro among the people [Ludovicus De Dieu]. Maurer translates, "to take his portion thence," to realize the produce of his property in Anathoth [Henderson], or to take possession of the land which he bought from Hanameel [Maurer].

13. ward--that is, the "guard," or "watch."

Hananiah--whose death Jeremiah predicted (Jr 28:16). The grandson in revenge takes Jeremiah into custody on the charge of deserting ("thou fallest away," Jr 38:19; 52:15; 1Sa 29:3) to the enemy. His prophecies gave color to the charge (Jr 21:9; 38:4).

15. scribe--one of the court secretaries; often in the East part of the private house of a public officer serves as a prison.

16. dungeon ... cabins--The prison consisted of a pit (the "dungeon") with vaulted cells round the sides of it. The "cabins," from a root, "to bend one's self."

17. secretly--Zedekiah was ashamed to be seen by his courtiers consulting Jeremiah (Joh 12:43; 5:44; 19:38).

thou shalt be delivered--Had Jeremiah consulted his earthly interests, he would have answered very differently. Contrast Jr 6:14; Is 30:10; Eze 13:10.

18. What--In what respect have I offended?

19. Where are now your prophets--The event has showed them to be liars; and, as surely as the king of Babylon has come already, notwithstanding their prophecy, so surely shall he return.

20. be accepted--rather, "Let my supplication be humbly presented" (see on Jr 36:7), [Henderson].

lest I die there--in the subterranean dungeon (Jr 37:16), from want of proper sustenance (Jr 37:21). The prophet naturally shrank from death, which makes his spiritual firmness the more remarkable; he was ready to die rather than swerve from his duty [Calvin].

21. court of the prison--(Jr 32:2; 38:13, 28).

bakers' street--Persons in the same business in cities in the East commonly reside in the same street.

all the bread ... spent--Jeremiah had bread supplied to him until he was thrown into the dungeon of Malchiah, at which time the bread in the city was spent. Compare this verse with Jr 38:9; that time must have been very shortly before the capture of the city (Jr 52:6). God saith of His children, "In the days of famine they shall be satisfied" (Psa 37:19; Is 33:16). Honest reproof (Jr 37:17), in the end often gains more favor than flattery (Pr 28:23).

And king Zedekiah the son of Josiah - Of the siege and taking of Jerusalem referred to here, and the making of Zedekiah king instead of Jeconiah, see 2Kgs 24:1 (note), etc., and the notes there.

Zedekiah - to the prophet Jeremiah - He was willing to hear a message from the Lord, provided it were according to his own mind. He did not fully trust in his own prophets.

Now Jeremiah came in and went out - After the siege was raised, he had a measure of liberty; he was not closely confined, as he afterwards was. See Jer 37:16.

Then Pharaoh's army - This was Pharaoh-hophra or Apries, who then reigned in Egypt in place of his father Necho. See Eze 29:6, etc. Nebuchadnezzar, hearing that the Egyptian army, on which the Jews so much depended, was on their march to relieve the city, suddenly raised the siege, and went to meet them. In the interim Zedekiah sent to Jeremiah to inquire of the Lord to know whether they might consider themselves in safety.

Pharaoh's army - shall return to Egypt - They were defeated by the Chaldeans; and, not being hearty in the cause, returned immediately to Egypt, leaving Nebuchadnezzar unmolested to recommence the siege.

For though ye had smitten the whole army - Strong words; but they show how fully God was determined to give up this city to fire and sword, and how fully he had instructed his prophet on this point.

Jeremiah went forth - At the time that Nebuchadnezzar had raised the siege, and gone to meet the Egyptian army.

Go into the land of Benjamin - To Anathoth, his native city.

To separate himself thence - "To receive a portion thereof among the people;" - Blayney: who supposes that Jeremiah went to receive a portion of the proceeds of his patrimony at Anathoth, which had, previously to the siege, been in the hands of the Chaldeans. The siege being now raised, he thought of looking thus after his own affairs. The Chaldee is to the same sense. "He went that he might divide the inheritance which he had there among the people." Dahler translates, 'He went to withdraw himself from the siege, as many others of the inhabitants." I believe he went to withdraw himself from a city devoted to destruction, and in which he could no longer do any good.

Thou fallest away to the Chaldeans - Thou art a deserter, and a traitor to thy country. As he had always declared that the Chaldeans should take the city, etc., his enemies took occasion from this to say he was in the interest of the Chaldeans, and that he wished now to go to them, and betray the place.

And smote him - Without any proof of the alleged treachery, without any form of justice.

In prison to the house of Jonathan - In Asiatic countries there is an apartment in the houses of the officers of the law, to confine all the accused that are brought before them. Jonathan was a scribe or secretary, and had a prison of this kind in his house.

Entered into the dungeon, and into the cabins - The dungeon was probably a deep pit; and the cabins or cells, niches in the sides, where different malefactors were confined. See Blayney.

Is there any word from the Lord? - Is there any farther revelation?

There is: - thou shalt be delivered - What bold faithfulness! And to a king, in whose hands his life now lay.

Where are now your prophets - They told you that the Chaldeans should not come; I told you they would. According to my word the Chaldeans are come, and are departed only for a short time.

Cause me not to return to the house of Jonathan - He had been ill used in this man's custody, so as to endanger his life, the place being cold, and probably unhealthy.

Then Zedekiah - the court of the prison - Was contiguous to the king's house, where the prisoners could readily see their friends.

Give him daily a piece of bread out of the bakers' street - From the public stores; which he received till all the provisions were spent.

And burn it - When God is resolved upon an effect, the instruments are little to be regarded. It is not the arm of flesh, but the power of God which is in that case to be considered.

Went forth - Jeremiah knowing the city would suddenly be taken, and that he could be no farther useful to the people, taking advantage of the withdrawing of the Chaldean army, resolves to go to his own country, to Anathoth, in the crowd of people that were going out.

Of Benjamin - The gate that looked toward the inheritance of that tribe.

The dungeon - The Hebrew words signify some pit, or deep hole, where were some cells or apartments, in which they were wont to keep those whom they judged great malefactors.

Is there - Hath God revealed any thing to thee, concerning the issue of the return of the Chaldean army.

1 AND king * Zedekiah the son of the Josiah , reigned in stead of Coniah the son of Jehojakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah .

The History of this Succession we have 2 Kings 24.1[illegible: 1 letter]. 2 Chron. 36.10. Zedekiah's name was Mattaniah, the King of Babylon changed his name to Zedekiah.

He reigned in stead of Iehojachin, the son of Iehojachim who reigned but 3 moneths, 2 Kings 24.8. his name was Ieconiah, 1 Chron. 3.16. and in a way of derision, or contempt is here called Coniah,

The King of Babylon made this Zedekiah King, who is here called the son of Iosiah, and 2 Kings 24.17. Iehojakim's Fathers Brother, to distinguish him from another Zedekiah son of Iehojachim, as appears from 1 Chron. 3.16.

2 But neither he, nor his servants, nor the people of the land, did hearken to the words of the LORD which he spake by the prophet Jeremiah .

This Zedekiah was little better than Iehojakim, he seemeth by his story to be of a little better temper, not so cruel, and bloody, but he no more regarded God's word by his Prophet than Iehojachim had done.

Marginal references: Heb. by the hand of the Prophet.

3 And Zedekiah the king sent Jehucal, the son of Shelemiah, and Zephaniah the son of Maaseiah the priest, to the prophet Jeremiah, saying, Pray now unto the LORD our God for us .

This was apparently in the time of the siege for v. 5. we read of Pharaoh's Army being come to relieve the besieged, whether it was before the Babylonians were departed, or no, is uncertain, but it is plain if they were departed, the King was afraid they would come back again. That which is most observable for us from hence is this, That wicked men of all ranks are desirous of the Prayers of those Ministers in their distresses, whose Councels and Admonitions they never regard, while they are in a time of prosperity, which is an evidence of their acting contrary to the convictions of their Consciences, in obedience to their lusts, in their contempt of their instructions and admonitions. When Affliction hath cooled their Lusts, then their consciences can be heard in dictating their duty to them.

Marginal references: chap. 29.25. and 52.24.

4 Now Jeremiah came in, and went out amongst the people, for they had not put him into prison .

We shall read afterward, ver. 15. that he was imprisoned, and we have heard, chap. 32, of two Revelations he had while he was in Prison, but as yet he walked at liberty.

5 Then Pharaoh's army was come forth out of Egypt, and when the Chaldeans that besieged Jerusalem, heard tidings of them, they departed from Jerusalem .

Zedekiah was set up by the King of Babylon, instead of Iehoiachin, whom the King of Babylon had carried into Babylon, Zedekiah (as is usual in those cases, and as it appeareth, Ezek. 17.16.) had taken an Oath of Allegia[illegible: 1 letter]ce to the King of Babylon, but brake it, and the Covenant which he made with him, ver. 16. and ver 15. reb[illegible: 1 letter]lled against him, and sent his Embassador into Egypt for Horses, and much people. Now the King of Egypt came in person no more after the great overthrow given him, in Carchemish by the River Euphrates, of which we read chap. 46.2. which was 13 or 14 years before this, yet he sent an Army at Zedekiah's request to relieve him, at this time besieged by the Armies of the King of Babylon. The Chaldaeans that were in the siege of Jerusalem hearing of it, raised the siege for a time, during which time (probably) it was that Zedekiah sent to the Prophet to pray for them.

Marginal references: chap. 34.21.

7 Thus saith the LORD, the God of Israel, Thus shall ye say to the king of Judah that sent you unto me, to inquire of me, Behold Pharaohs army which is come forth to help you, shall return to Egypt, into their own land .

The word inquire lets us know that Zedekiah did not send to the Prophet only to pray for him, but to enquire of God what the issue would be of this future contingency, it may be more desirous to know that; then that Ieremiah should interceed with God for them.

The Prophet tells them from God that the King of Egypts Army should do them no service, it is expounded, Ezek. 17.17. He should not make for him in the war, by casting up [illegible: 3 letters]nts and building sorts, to cut off many persons Probably the Egyptian Army upon the sight of the strength of the Cha[illegible: 1 letter]deans, and the weak and impotent state of the Iews, were discouraged, and would not adventure to fight them, but by and by returned to their own land.

10 For though ye had smitten the whole army of the Chaldeans, that fight against you, and there remained but wounded men among them: yet should they rise up every man in his tent, and burn this city with fire .

The substance of the answer returned by the Prophet to the King is this. That whereas they pleased themselves with fancies that the Babylonian Army now withdrawn to meet with the Army of the Egyptians would return no more to the siege; it was a dream, he assures them from God, they should return, besiege the City, and take it, and burn it, and therefore they did but deceive themselves, to think otherwise; though they were gone, yet it was but for a very short time. He further assures them, that the potency or impotency of the Chaldeans was inconsiderable, for if their whole Army were made up of wounded men, or if they could prevail so far as to wound all their souldiers, or thrust them through (as the word is translated, chap. 51.4.) yet they should do the work. When God is resolved upon an effect, the instruments are very little to be regarded. It is not the arm of flesh, but the power of God which is in that case alone to be considered.

Marginal references: Heb. thrust through.

12 Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people .

[non-Latin text not transcribed] The word we translate separate signifieth to divide[illegible: 1 letter] soften or make slippery, which hath made interpreters vary in the exposition of it. But the general use of it especially in Pih[illegible: 1 letter]l, (the conjuga[illegible: 1 letter]ion in which it is here used) being to signifie a dividing or separating, and the latter signification being secondary, it seemeth most reasonably here translated to separate, or to withdraw: Jeremiah had no further revelation from God, which he was under an obligation to communicate, and knowing the City would suddenly be taken, and that he could be no further useful to the people, taking advantage of the withdrawing of the Chaldean Army, resolves to provide for himself, designing to go to his own Country, to Anathoth, which was in the land of Benjamin, and because he was a noted person, who might probably be stopt (as he was) if known, he attempts to slip out in the croud of people that were going out, this seemeth to me the most probable sense.

Marginal references: Or, to slip away from thence in the midst of the people.

13 And when he was in the gate of Benjamin , a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah , and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans.

The gate of Benjamin was some gate that looked toward the inheritance of that Tribe: Or where those used to go out who went that way, we read of it, chap. 38.7.

This man was a Captain of the guard that was set to watch at the gates, to keep people from going out, or at least some persons, for it should seem by Jeremiahs indeavour to go out in the croud; they suffered many to go out, as is usual in sieges, when victuals grow scarce; and though the Chaldeans were at present gone, yet they were not out of fear of their coming back. This Captain apprehends Ieremiah, as one who was about to desert the City, and fall off to the Chaldeans. That Hananiah the Grandfather of this Irijah, was the false Prophet we read of, chap. 28. who dyed, according to Ieremiahs Prophesie, and this his grandchild apprehended Ieremiah in some revenge of his Grandfather, is but incertainly guessed. But Ieremiahs so frequent prophesying that the Chaldeans should take the City, exposed him to this suspicion probably.

14 Then said Jeremiah, It is false, I fall not away to the Chaldeans , But he hearkned not unto him, so Irijah took Jeremiah, and brought him to the princes.

Though Ieremiah, as the Lords Prophet, faithfully revealed the will of God, that the Chaldeans should take the City, to warn the people (if possible) to prevent it by solemn addresses unto God, or at least to prevent what mischief might be prevented by a timely surrender to the King of Babylon, yet he had no design to fly to them, he was so far [illegible: 1 letter]rom del[illegible: 1 letter]ghting in their company, that when the City was taken, and the Captain of the guard offered him either to go along with him to Babylon, promising to look well to him, chap. 40.4, 5. or to go back to Gedalia[illegible: 1 letter], whom the King of Babylon had left as Deputy-Governour in Iudea, he chose rather to go and dwell under Gedaliah's Government in a poor condition, then to mend his commons in an Idolatrous Country, But the Captain would not believe him but carrieth him before the Princes.

Marginal references: Heb▪ [illegible: 1 word] or a ly[illegible: 1 letter].

15 Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison, in the house of Jonathan the scribe; for they had made that the prison .

These Princes seem more fierce against the Prophet then those that were in the time of Iehoiachim, but they proceed here upon the Captains information, cause the Prophet to be beaten, and send him to Prison, a Prison within the compass of the Court, bad enough, as appeareth by Ieremiahs complaint of his condition there to the King, verse 20. and by what followeth in the next verse.

16 ¶ When Jeremiah was entred into the dungeon, and into the cabins, and Jeremiah had remained there many dayes .

The Hebrew words which we Translate dungeon, signifie the house of the lake; they certainly signifie some pit, or deep hole, or place in the prison, where were some cells or apartments, in which they were wont to keep those whom they judged great Malefactors, or against whom they had some special anger, how many dayes the Prophet was forced to abide in this miserable place it is not said, but it should seem by verse 19. that it was until the Chaldean Army was returned to the siege.

Marginal references: Or, cel[illegible: 2 letters].

17 Then Zedekiah the king sent, and took him out, and the king asked him secretly in his house, and said, Is there any word from the LORD , and Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon .

That is, hath God revealed any thing to thee, concerning what will be the issue of the return of the Chaldean Army to the siege of the City? what needed Zedekiah to have asked this, to whom God by this Prophet had so often revealed his will in this case? wicked men are alwayes more curious to know, then careful to believe, observe, and obey the will of God.

But God seldom or never speaketh good unto them; Ieremiah tells him there was, but it was a sad word, viz. That God would certainly deliver him into the hand or power of the King of Babylon.

18 Moreover, Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison ?

That is, what have I done worthy of bonds, I have faithfully heretofore revealed to you the mind and will of God, if this hath offended you, I am not to be blamed, I could not but execute Gods commands.

19 Where are now your prophets, which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land .

You now see what kind of Prophets they are, who fed you with hopes, that the King of Babylons Army should return no more to the siege of the City. I told you they would return you had other Prophets that told you they should not, judge, now who were the true Prophets. The Devil in all Ages had some that contradicted the true Prophets of the Lord: Three Hundred false Prophets contradicted one Micaiah, as to Ahabs going up to Ramoth Gil[illegible: 1 letter]ad, and prospering in that expedition. There were many that contradicted Isaiah and Ieremiah, and other true Prophets, as to the King of Babylons coming to besiege Hierusalem, and his return again to the siege when he had risen up from it, to meet the Egyptian Army; and as to the length of time in which the Iews should be in captivity; yet to let us see mens madness upon their lusts, as there still have risen up other generations of false teachers, and flatterers, so they have alwayes found more favour then those that have dealt more faithfully in revealing Gods will.

20 Therefore hear now I pray thee, O my lord the king , let my supplication, I pray thee be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I dye there .

Though Ieremiah had dealt very faithfully with the King and Princes, and they had dealt very hardly and cruelly with him, casting him for no just cause into a nasty prison, and Ieremiah knew well enough, that Zedekiah was very soon to be disarmed of his power, yet (to learn us our duty) he speaks with all due respect and reverence to his Soveraign, though a very bad man, and one who had dealt very ill with him.

This petition of Ieremiah, speaks the prison he was in a very inconvenient place, where he was in danger of his life.

Marginal references: Heb. Let my supplication fall.

21 Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison , and that they should give him daily a piece of bread out of the bakers street, until all the bread in the city were spent . Thus Jeremiah remained in the court of the prison .

So as he was a prisoner still, but in a freer air, where he did not suffer those inconveniencies which he indured in the hole or dungeon.

It is of no great moment to know whether the portion of bread allowed the Prophet by the King, were a loaf (as some think) or a piece of a loaf; it was such a proportion as could be allowed according to the proportion which others had, and the straits which the City was in, and so much as served to keep him alive.

Ieremiah remained here till upon the suggestion of the Princes, he was removed to a worse place, as we shall read in the sixth verse of the next Chapter; where he staid not long, but was again removed to the Court of the Prison, as we shall read there, verse 13 where (as it followeth there verse 28.) he continued until the City was taken.

Marginal references: chap. 32.2.

Jer 37:1-5

The account of what befell Jeremiah and what he did during the last siege of Jerusalem by the Chaldeans, until the taking of the city, is introduced, Jer 37:1 and Jer 37:2, with the general remark that Zedekiah - whom Nebuchadnezzar the king of Babylon had made king in the land of Judah in place of Coniah (on which name see on Jer 22:24) - when he became king, did not listen to the words of the Lord through Jeremiah, neither himself, nor his servants (officers), nor the people of the land (the population of Judah). Then follows, Jer 37:3-10, a declaration of the prophet regarding the issue of the siege, which he sent to the king by the messengers who were to beseech him for his intercession with the Lord. Jer 37:3-5. The occasion of this declaration was the following: Zedekiah sent to Jeremiah two of his chief officers, Jehucal the son of Shelemiah (see on Jer 38:1), and Zephaniah the son of Maaseiah, the priest (see Jer 21:1 and Jer 29:25), with this charge: "Pray now for us to Jahveh our God." This message was sent to Jeremiah while he still went in and out among the people, and had not yet been put in prison (כּליא, Jer 37:4 and Jer 52:31, an unusual form for כּלא, Jer 37:15 and Jer 37:18, for which the Qeri would have us in both instances read כּלוּא); the army of Pharaoh (Hophra, Jer 44:30), too, had marched out of Egypt to oppose the Chaldeans; and the latter, when they heard the report of them (שׁמעם, the news of their approach), had withdrawn from Jerusalem (עלה מעל, see on Jer 21:2), viz., in order to repulse the Egyptians. Both of these circumstances are mentioned for the purpose of giving a clear view of the state of things: (a) Jeremiah’s freedom to go in and out, not to prepare us for his imprisonment afterwards, but to explain the reason why the king sent two chief officers of the realm to him, whereas, after his imprisonment, he caused him to be brought (cf. Jer 37:17 with Jer 38:14); and (b) the approach of the Egyptians joined with the raising of the siege, because this event seemed to afford some hope that the city would be saved. - This occurrence, consequently, falls within a later period than that mentioned in Jer 21:1-14.

Jer 37:6-10

Then came the word of the Lord to this effect: Jer 37:7. "Thus saith Jahveh, the God of Israel: Thus shall ye say to the king of Judah who hath sent you to me to ask at me, Behold, the army of Pharaoh, which marched out to your help, will return to Egypt, their own land. Jer 37:8. And the Chaldeans shall return and fight against this city, and take it, and burn it with fire. Jer 37:9. Thus saith Jahveh: Do not deceive yourselves by thinking, The Chaldeans will quite withdraw from us; for they will not withdraw. Jer 37:10. For, even though he had beaten the whole army of the Chaldeans who are fighting with you, and there remained of them only some who had been pierced through and through, yet they would rise up, every man in his tent, and burn this city with fire." In order to cut off every hope, the prophet announces that the Egyptians will bring no help, but withdraw to their own land before the Chaldeans who went out to meet them, without having accomplished their object; but then the Chaldeans will return, continue the siege, take the city and burn it. To assure them of this, he adds: "Ye must not deceive yourselves with the vain hope that the Chaldeans may possibly be defeated and driven back by the Egyptians. The destruction of Jerusalem is so certain that, even supposing you were actually to defeat and repulse the Chaldeans, and only some few grievously wounded ones remained in the tents, these would rise up and burn the city." In הלוך ילכוּ the inf. abs. is to be observed, as strengthening the idea contained in the verb: "to depart wholly or completely;" הלך is here to "depart, withdraw." אנשׁים in contrast with חיל are separate individuals. מדקּר, pierced through by sword or lance, i.e., grievously, mortally wounded.

Jer 37:11-12 The imprisonment of Jeremiah. - During the time when the Chaldeans, on account of the advancing army of pharaoh, had withdrawn from Jerusalem and raised the siege, "Jeremiah went out of the city to go to the land of Benjamin, in order to bring thence his portion among the people." והיה, in accordance with later usage, for ויהי, as in Jer 3:9; cf. Ewald, §345, b. לחלק  is explained in various ways. לחלק for להחליק can scarcely have any other meaning than to share, receive a share; and in connection with משּׁם, "to receive a portion thence," not, to receive an inheritance (Syr., Chald., Vulg.), for משּׁם does not suit this meaning. The lxx render τοῦ ἀγοράσαι ἐκεῖθεν, which Theodoret explains by πρίασθαι ἄρτους. All other explanations have still less in their favour. We must connect בּתוך העם with 'ללכת וגו, since it is unsuitable for לחלק משּׁם.

Jer 37:13

When he was entering the gate of Benjamin, where Jeriah the son of Shelemiah kept watch, the latter seized him, saying, "Thou desirest to go over to the Chaldeans" (נפל אל־, see on Jer 21:9). The gate of Benjamin (Jer 38:7; Jer 14:10) was the north gate of the city, through which ran the road to Benjamin and Ephraim; hence it was also called the gate of Ephraim, 2Ki 14:13; Neh 8:16. בּעל, "holder of the oversight," he who kept the watch, or commander of the watch at the gate. "The accusation was founded on the well-known views and opinions of Jeremiah (Jer 21:9); but it was mere sophistry, for the simple reason that the Chaldeans were no longer lying before the city" (Hitzig).

Jer 37:14-15

Jeremiah replied: "A lie [= not true; cf. 2Ki 9:12]; I am not going over to the Chaldeans. But he gave no heed to him; so Jeriah seized Jeremiah, and brought him to the princes. Jer 37:15. And the princes were angry against Jeremiah, and smote him, and put him in prison, in the house of Jonathan the scribe; for they had made it the prison," - probably because it contained apartments suitable for the purpose. From Jer 37:16 we perceive that they were subterranean prisons and vaults into which the prisoners were thrust; and from v. 28 and Jer 38:26, it is clear that Jeremiah was in a confinement much more severe and dangerous to his life. There he sat many days, i.e., a pretty long time.

Jer 37:16-21

Examination of the prophet by the king, and alleviation of his confinement. - Jer 37:16. "When Jeremiah had got into the dungeon and into the vaults, and had sat there many days, then Zedekiah the king sent and fetched him, and questioned him in his own house (palace) secretly," etc. Jer 37:16 is by most interpreters joined with the foregoing, but the words כּי בּא do not properly permit of this. For if we take the verse as a further confirmation of ויּקצפוּ השׂרים, "the princes vented their wrath on Jeremiah, beat him," etc., "for Jeremiah came...," then it must be acknowledged that the account would be very long and lumbering. כּי בּא is too widely separated from יקצפוּ. But the passages, 1Sa 2:21, where כּי פּקד is supposed to stand for ויּפקד, and Isa 39:1, where ויּשׁמע is thought to have arisen out of כּי, 2Ki 20:12, are not very strong proofs, since there, as here, no error in writing is marked. The Vulgate has itaque ingressus; many therefore would change כּי into כּן; but this also is quite arbitrary. Accordingly, with Rosenmüller, we connect Jer 37:16 with the following, and take כּי as a temporal particle; in this, the most we miss is ו copulative, or ויהי. In the preceding sentence the prison of the prophet is somewhat minutely described, in order to prepare us for the request that follows in Jer 37:20. Jeremiah was in a בּית־בּור, "house of a pit," cf. Exo 12:29, i.e., a subterranean prison, and in החניּות. This word only occurs here; but in the kindred dialects it means vaults, stalls, shops; hence it possibly signifies here subterranean prison-cells, so that אל־החניּות more exactly determines what בּית־הבּור is. This meaning of the word is, at any rate, more certain than that given by Eb. Scheid in Rosenmüller, who renders חניות by flexa, curvata; then, supplying ligna, he thinks of the stocks to which the prisoners were fastened. - The king questioned him בּסּתר, "in secret," namely, through fear of his ministers and court-officers, who were prejudiced against the prophet, perhaps also in the hope of receiving in a private interview a message from God of more favourable import. To the question of the king, "Is there any word from Jahveh?" Jeremiah replies in the affirmative; but the word of God is this, "Thou shalt be given into the hand of the king of Babylon," just as Jeremiah had previously announced to him; cf. Jer 32:4; Jer 34:3. - Jeremiah took this opportunity of complaining about his imprisonment, saying, Jer 37:18, "In what have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison? Jer 37:19. And where are your prophets, who prophesied to you, The king of Babylon shall not come against you, nor against this land?" Jeremiah appeals to his perfect innocence (Jer 37:18), and to the confirmation of his prediction by its event. The interview with the king took place when the Chaldeans, after driving the Egyptians out of the country, had recommenced the siege of Jerusalem, and, as is evident from Jer 37:21, were pressing the city very hard. The Kethib איו is to be read איּו, formed from איּה with the suffix וׁ; the idea of the suffix has gradually become obscured, so that it stands here before a noun in the plural. The Qeri requires איּה. The question, Where are your prophets? means, Let these prophets come forward and vindicate their lying prophecies. Not what these men had prophesied, but what Jeremiah had declared had come to pass; his imprisonment, accordingly, was unjust. - Besides thus appealing to his innocence, Jeremiah, Jer 37:20, entreats the king, "Let my supplication come before thee, and do not send me back into the house of Jonathan the scribe, that I may not die there." For 'תּפּל־נא ת see on Jer 36:7. The king granted this request. "He commanded, and they put Jeremiah into the court of the watch [of the royal palace, see on Jer 32:2], and gave him a loaf of bread daily out of the bakers’ street, till all the bread in the city was consumed;" cf. Jer 52:6. The king did not give him his liberty, because Jeremiah held to his views, that were so distasteful to the king (see on Jer 32:3). "So Jeremiah remained in the court of the guard."   In this chapter two events are mentioned which took place in the last period of the siege of Jerusalem, shortly before the capture of the city by the Chaldeans. According to Jer 38:4, the number of fighting men had now very much decreased; and according to Jer 38:19, the number of deserters to the Chaldeans had become large. Moreover, according to Jer 38:9, famine had already begun to prevail; this hastened the fall of the city.

Zedekiah's Wicked Reign; Sign of Jerusalem. (b. c. 589.)

1 And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah. 2 But neither he, nor his servants, nor the people of the land, did hearken unto the words of the Lord , which he spake by the prophet Jeremiah.   3 And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the Lord our God for us. 4 Now Jeremiah came in and went out among the people: for they had not put him into prison. 5 Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem. 6 Then came the word of the Lord unto the prophet Jeremiah, saying, 7 Thus saith the Lord , the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. 8 And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire. 9 Thus saith the Lord ; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart. 10 For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.

Here is, 1. Jeremiah's preaching slighted, v. 1, 2. Zedekiah succeeded Coniah, or Jeconiah, and, though he saw in his predecessor the fatal consequences of contemning the word of God, yet he did not take warning, nor give any more regard to it than others had done before him. Neither he, nor his courtiers, nor the people of the land, hearkened unto the words of the Lord, though they already began to be fulfilled. Note, Those have hearts wretchedly hard indeed that see God's judgments on others, and feel them on themselves, and yet will not be humbled and brought to heed what he says. These had proof sufficient that it was the Lord who spoke by Jeremiah the prophet, and yet they would not hearken to him. 2. Jeremiah's prayers desired. Zedekiah sent messengers to him, saying, Pray now unto the Lord our God for us. He did so before (ch. xxi. 1, 2), and one of the messengers, Zephaniah, is the same there and here. Zedekiah is to be commended for his, and it shows that he had some good in him, some sense of his need of God's favour and of his own unworthiness to ask it for himself, and some value for good people and good ministers, who had an interest in Heaven. Note, When we are in distress we ought to desire the prayers of our ministers and Christian friends, for thereby we put an honour upon prayer, and an esteem upon our brethren. Kings themselves should look upon their praying people as the strength of the nation, Zech. xii. 5, 10. And yet this does but help to condemn Zedekiah out of his own mouth. If indeed he looked upon Jeremiah as a prophet, whose prayers might avail much both for him and his people, why did he not then believe him, and hearken to the words of the Lord which he spoke by him? He desired his good prayers, but would not take his good counsel, nor be ruled by him, though he spoke in God's name, and it appears by this that Zedekiah knew he did. Note, It is common for those to desire to be prayed for who will not be advised; but herein they put a cheat upon themselves, for how can we expect that God should hear others speaking to him for us if we will not hear them speaking to us from him and for him? Many who despise prayer when they are in prosperity will be glad of it when they are in adversity. Now give us of your oil. When Zedekiah sent to the prophet to pray for him, he had better have sent for the prophet to pray with him; but he thought that below him: and how can those expect the comforts of religion who will not stoop to the services of it? 3. Jerusalem flattered by the retreat of the Chaldean army from it. Jeremiah was now at liberty (v. 4); he went in and out among the people, might freely speak to them and be spoken to by them. Jerusalem also, for the present, was at liberty, v. 5 Zedekiah, though a tributary to the king of Babylon, had entered into a private league with Pharaoh king of Egypt (Ezek. xvii. 15), pursuant to which, when the king of Babylon came to chastise him for his treachery, the king of Egypt, though he came no more in person after that great defeat which Nebuchadnezzar gave him in the reign of Jehoiakim (2 Kings xxiv. 7), yet sent some forces to relieve Jerusalem when it was besieged, upon notice of the approach of which the Chaldeans raised the siege, probably not for fear of them but in policy, to fight them at a distance, before any of the Jewish forces could join them. From this they encouraged themselves to hope that Jerusalem was delivered for good and all out of the hands of its enemies and that the storm was quite blown over. Note, Sinners are commonly hardened in their security by the intermissions of judgments and the slow proceedings of them; and those who will not be awakened by the word of God may justly be lulled asleep by the providence of God. 4. Jerusalem threatened with the return of the Chaldean army and with ruin by it. Zedekiah sent to Jeremiah to desire him to pray for them, that the Chaldean army might not return; but Jeremiah sends him word back that the decree had gone forth, and that it was but a folly for them to expect peace, for God had begun a controversy with them, which he would make an end of: Thus saith the Lord, Deceive not yourselves, v. 9. Note, Satan himself, though he is the great deceiver, could not deceive us if we did not deceive ourselves; and thus sinners are their own destroyers by being their own deceivers, of which this is an aggravation that they are so frequently warned of it and cautioned not to deceive themselves, and they have the word of God, the great design of which is to undeceive them. Jeremiah uses no dark metaphors, but tells them plainly, (1.) That the Egyptians shall retreat, and either give back or be forced back, into their own land (Ezek. xvii. 17), which was said of old (Isa. xxx. 7), and is here said again, v. 7. The Egyptians shall help in vain; they shall not dare to face the Chaldean army, but shall retire with precipitation. Note, If God help us not, no creature can. As no power can prevail against God, so none can avail without God nor countervail his departures from us. (2.) That the Chaldeans shall return, and shall renew the siege and prosecute it with more vigour than ever: They shall not depart for good and all (v. 9); they shall come again (v. 8); they shall fight against the city. Note, God has the sovereign command of all the hosts of men, even of those that know him not, that own him not, and they are all made to serve his purposes. He directs their marches, their counter-marches, their retreats, their returns, as it pleases him; and furious armies, like stormy winds, in all their motions are fulfilling his word. (3.) That Jerusalem shall certainly be delivered into the hand of the Chaldeans: They shall take it, and burn it with fire, v. 8. The sentence passed upon it shall be executed, and they shall be the executioners. "O but" (say they) "the Chaldeans have withdrawn; they have quitted the enterprise as impracticable." "And though they have," says the prophet, "nay, though you had smitten their army, so that many were slain and all the rest wounded, yet those wounded men should rise up and burn this city," v. 10. This is designed to denote that the doom passed upon Jerusalem is irrevocable, and its destruction inevitable; it must be laid in ruins, and these Chaldeans are the men that must destroy it, and it is now in vain to think of evading the stroke or contending with it. Note, Whatever instruments God has determined to make use of in any service for him, whether or mercy or judgment, they shall accomplish that for which they are designed, whatever incapacity or disability they may lie under or be reduced to. Those by whom God has resolved to save or to destroy, saviours they shall be and destroyers they shall be, yea, though there were all wounded; for as when God has work to do he will not want instruments to do it with, though they may seem far to seek, so when he has chosen his instruments they shall do the work, though they may seem very unlikely to accomplish it.

Jeremiah Attempts to Quit Jerusalem; Jeremiah Imprisoned; Jeremiah Favoured by the King. (b. c.  589.)

11 And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army, 12 Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people. 13 And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans. 14 Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes. 15 Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison. 16 When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days; 17 Then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the Lord ? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon. 18 Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison? 19 Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land? 20 Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there. 21 Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison.

We have here a further account concerning Jeremiah, who relates more passages concerning himself than any other of the prophets; for the histories of the lives and sufferings of God's ministers have been very serviceable to the church, as well as their preaching and writing.

I. We are here told that Jeremiah, when he had an opportunity for it, attempted to retire out of Jerusalem into the country (v. 11, 12): When the Chaldeans had broken up from Jerusalem because of Pharaoh's army, upon the notice of their advancing towards them, Jeremiah determined to go into the country, and (as the margin reads it) to slip away from Jerusalem in the midst of the people, who, in that interval of the siege, went out into the country to look after their affairs there. He endeavoured to steal away in the crowd; for, though he was a man of great eminence, he could well reconcile himself to obscurity, though he was one of a thousand, he was content to be lost in the multitude and buried alive in a corner, in a cottage. Whether he designed for Anathoth or no does not appear; his concerns might call him thither, but his neighbours there were such as (unless they had mended since ch. xi. 21) might discourage him from coming among them; or he might intend to hide himself somewhere where he was not known, and fulfil his own wish (ch. ix. 2), Oh that I had in the wilderness a lodging-place! Jeremiah found he could do no good in Jerusalem; he laboured in vain among them, and therefore determined to leave them. Note, there are times when it is the wisdom of good men to retire into privacy, to enter into the chamber and shut the doors about them, Isa. xxvi. 20.

II. That in this attempt he was seized as a deserter and committed to prison (v. 13-15): He was in the gate of Benjamin, so far he had gained his point, when a captain of the ward, who probably had the charge of that gate, discovered him and took him into custody. He was the grandson of Hananiah, who, the Jews say, was Hananiah the false prophet, who contested with Jeremiah (ch. xxviii. 10), and they add that this young captain had a spite to Jeremiah upon that account. He could not arrest him without some pretence, and that which he charges upon his is, Thou fallest away to the Chaldeans—an unlikely story, for the Chaldeans had now gone off, Jeremiah could not reach them; or, if he could, who would go over to a baffled army? Jeremiah therefore with good reason, and with both the confidence and the mildness of an innocent man, denies the charge: "It is false; I fall not away to the Chaldeans; I am going upon my own lawful occasions." Note, it is no new thing for the church's best friends to be represented as in the interest of her worst enemies. Thus have the blackest characters been put upon the fairest purest minds, and, in such a malicious world as this is, innocency, nay, excellency itself, is no fence against the basest calumny. When at any time we are thus falsely accused we may do as Jeremiah did, boldly deny the charge and then commit our cause to him that judges righteously. Jeremiah's protestation of his integrity, though he is a prophet, a man of God, a man of honour and sincerity, though he is a priest, and is ready to say it in verbo sacerdotis—on the word of a priest, is not regarded; but he is brought before the privy-council, who without examining him and the proofs against him, but upon the base malicious insinuation of the captain, fell into a passion with him: they were wroth; and what justice could be expected from men who, being in anger, would hear no reason? They beat him, without any regard had to his coat and character, and then put him in prison, in the worst prison they had, that in the house of Jonathan the scribe; either it had been his house, and he had quitted it for the inconveniences of it, but it was thought good enough for a prison, or it was now his house, and perhaps he was a rigid severe man, that made it a house of cruel bondage to his prisoners. Into this prison Jeremiah was thrust, into the dungeon, which was dark and cold, damp and dirty, the most uncomfortable unhealthy place in it; in the cells, or cabins, there he must lodge, among which there is no choice, for they are all alike miserable lodging-places. There Jeremiah remained many days, and for aught that appears, nobody came near him or enquired after him. See what a world this is. The wicked princes, who are in rebellion against God, lie at ease, lie in state in their palaces, while godly Jeremiah, who is in the service of God, lies in pain, in a loathsome dungeon. It is well that there is a world to come.

III. That Zedekiah at length sent for him, and showed him some favour; but probably not till the Chaldean army had returned and had laid fresh siege to the city. When their vain hopes, with which they fed themselves (an in confidence of which they had re-enslaved their servants, ch. xxxiv. 11), had all vanished, then they were in a greater confusion and consternation then ever. "O then" (says Zedekiah) "send in all haste for the prophet; let me have some talk with him." When the Chaldeans had withdrawn, he only sent to the prophet to pray for him; but now that they had again invested the city, he sent for him to consult him. Thus gracious will men be when pangs come upon them. 1. The king sent for him to give him private audience as an ambassador from God. He asked him secretly in his house, being ashamed to be seen in his company, "Is there any word from the Lord? (v. 17)—any word of comfort? Canst thou give us any hopes that the Chaldeans shall again retire?" Note, Those that will not hearken to God's admonitions when they are in prosperity would be glad of his consolations when they are in adversity and expect that his ministers should then speak words of peace to them; but how can they expect it? What have they to do with peace? Jeremiah's life and comfort are in Zedekiah's hand, and he has now a petition to present to him for his favour, and yet, having this opportunity, he tells him plainly that there is a word from the Lord, but no word of comfort for him or his people: Thou shalt be delivered into the hand of the king of Babylon. If Jeremiah had consulted with flesh and blood, he would have given him a plausible answer, and, though he would not have told him a lie, yet he might have chosen whether he would tell him the worst at this time; what occasion was there for it, when he had so often told it him before? But Jeremiah was one that had obtained mercy of the Lord to be faithful, and would not, to obtain mercy of man, be unfaithful either to God or to his prince; he therefore tells him the truth, the whole truth. And, since there was no remedy, it would be a kindness to the king to know his doom, that, being no surprise to him, it might be the less a terror, and he might provide to make the best of bad. Jeremiah takes this occasion to upbraid him and his people with the credit they gave to the false prophets, who told them that the king of Babylon should not come at all, or, when he had withdrawn, should not come again against them, v. 19. "Where are now your prophets, who told you that you should have peace?" Note, Those who deceive themselves with groundless hopes of mercy will justly be upbraided with their folly when the event has undeceived them. 2. He improved this opportunity for the presenting of a private petition, as a poor prisoner, v. 18, 20. It was not in Jeremiah's power to reverse the sentence God had passed upon Zedekiah, but it was in Zedekiah's power to reverse the sentence which the princes had given against him; and therefore, since he thought him fit to be used as a prophet, he would not think him fit to be abused as the worst of malefactors. He humbly expostulates with the king: "What have I offended against thee, or thy servants, or this people, what law have I broken, what injury have I done to the common welfare, that you have put me in prison?" And many a one that has been very hardly dealt with has been able to make the same appeal and to make it good. He likewise earnestly begs, and very pathetically (v. 20), Cause me to return to yonder noisome gaol, to the house of Jonathan the scribe, lest I die there. This was the language of innocent nature, sensible of its own grievances and solicitous for its own preservation. Though he was not at all unwilling to die God's martyr, yet, having so fair an opportunity to get relief, he would not let it slip, lest he should die his own murderer. When Jeremiah delivered God's message he spoke as one having authority, with the greatest boldness; but, when he presented his own request, he spoke as one under authority, with the greatest submissiveness: Near me, I pray thee, O my Lord the king! let my supplication, I pray thee, be accepted before thee. Here is not a word of complaint of the princes that unjustly committed him, no offer to bring an action of false imprisonment against them, but all in a way of modest supplication to the king, to teach us that even when we act with the courage that becomes the faithful servants of God, yet we must conduct ourselves with the humility and modesty that become dutiful subjects to the government God hath set over us. A lion in God's cause must be a lamb in his own. And we find that God gave Jeremiah favour in the eyes of the king. (1.) He gave him his request, took care that he should not die in the dungeon, but ordered that he should have the liberty of the court of the prison, where he might have a pleasant walk and breathe a free air. (2.) He gave him more than his request, took care that he should not die for want, as many did that had their liberty, by reason of the straitness of the siege; he ordered him his daily bread out of the public stock (for the prison was within the verge of the court), till all the bread was spent. Zedekiah ought to have released him, to have made him a privy-counsellor, as Joseph was taken from prison to be the second man in the kingdom. But he had not courage to do that; it was well he did as he did, and it is an instance of the care God takes of his suffering servants that are faithful to him. He can make even their confinement turn to their advantage and the court of the of their prison to become as green pastures to them, and raise up such friends to provide for them that in the days of famine they shall be satisfied. At destruction and famine thou shalt laugh.

CHAP. XXXVII.

Ver. 1. ANd King Zedekiah the ſon of Joſiah] This alſo and the next Chapter are, as the former, hiſtorical, and ſo eaſy to be underſtood, that to ſet long notes upon them were,A Lap. ſaith One, rather to obſcure them, then to explain them.

Ver. 2. But neither he nor his ſervants—did harken] And this was theis undoing, ſc. that they humbed not themſelves before this holy Prophet, ſpeaking unto them from the mouth of the Lord, 2 Chron. 36.12.

Ver, 3. Pray now unto the Lord our God for us] This King would ſeem to have ſome more goodneſſe in him then his brother and predeceſſour Jehojakim: but he played the hypocrite exceedingly, as in other things, ſo in this, that he obeyed the Prophets prayers, but would not obey his preaching. The like did Pharaoh, Saul, Simon Magus, &c. Hez[illegible: 1 letter]kiah, ſent to the Prophet I ſay for prayers, but withal he humbled himſelf, and lived holily, which Zedekiah did not.

Ver. 4. Jeremiah came in and went out] He was yet at liberty: as the Saints have ſome Halcyons, yet are never unexerciſed, as we ſee in the Apoſtles, but eſpecially in Paul. Acts 5.13.

For they had not put him in priſon] Not yet they had. It was in our late wars a like difficult thing to find a wicked man in the enemies priſons, or a godly man out of them.

Ver. 5. Then Pharaoh's Army was come out of Egypt] This then ſeemeth to be the occaſion that moved Zedekiak to ſend to the Prophet for his prayers, viz, that God would be pleaſed to proſper the Egyptians coming to raiſe the ſeige: and to keep off the Chaldeans from returning to Jeruſalem. But God had before ſignified his will to the contrary: and the Jews, truſting to humane helps, took not a right courſe for their own preſevation: See chap. 34.

Ver. 6. Then came the Word of the Lord] In anſwer to the meſſengers that came to requeſt prayers.

Ver. 7. To enquire of me] Or, to ſeek to me, to ſet me a work for you at the Throne of grace.

Behold Pharaoh's army, &c.] The Talmudiſts tale here of what frighted back the Egyptians, is not worth the telling It may be read in Corn, à Lapide upon ver. 6.

Ver. 8. And the Chaldeans ſhall return] See cha. 32.12, 29.

Ver. 9. Deceive not your ſelves] As too too many do, qui praeſumendo ſperant, & ſperando pereunt.

For they ſhall not depart] ſc. For altogether; not for any ſpace of time, or to any purpoſe. Like hereunto is that Mat. 9.24. the damoſel is not dead.

Ver. 10. For though ye had ſmitten] Pro Anxeſi ad icit Hyperbolen, he uſeth an Hyperbolical ſuppoſition for illuſtration.

And there remained but wounded men amongſt them] God cannot be without a ſtaff to beat a rebel. Virum malum vel mus mordet, ſaith the Proverb, A mouſe will bite a bad man. Milez Cobelitz, a Chriſtian ſouldier, ſore wounded, and all bloody, ſeeing Amurath the great Turk viewing the dead bodies after a victory, roſe up out of a heap of ſlain men,Turk. Hiſt. 200. and making toward the Conquerour, as if he would have craved his life of him, ſuddenly ſtabbed him in the bottom of his belly, with a ſhort dagger which he had under his coat, and ſo ſlew him.

Yet ſhould they riſe every man in his Tent] It is God who ſtrengtheneth or weakeneth the arm of either party, Ezek. 30.24. Thoſe that fight againſt ſpiritual wickedneſſes in their own ſtrength, are ſure to be foiled: and although the unclean ſpirit may ſeem to be caſt out, yet he will return to his old houſe, and bring ſeven worſe with him, Matth. 12.

Ver. 11. For fear of Pharaoh's army] Or rather, becauſe of Pharaoh's army, whom now they drew off to encounter.

Ver. 12. Then Jeremiah went forth out of Jeruſalem] Where he ſaw there was ſo little good to be done by his Miniſtry. This, ſome think, was an infirmity in him. Mr. Greenham, upon ſuch a ground as this, was perſwaded to leave his charge at dry-Draiton in Cambridgeſhire, and to go to live at London, where he dyed of the plague: and as ſome reported, repented on his death-bed of having ſo done.

To go into the Land of Benjamin] To Anathoth his own home: and if he went thither for his one ſafety or conveniency ſake, why might he not?

To ſeparate himſelf thence in the middeſt of the people] Ʋt lubricificaret exinde in medio populi, that he might ſlide or ſlip away thence in the throng, undiſcerned.Pagnin. Vatab.

Ver. 13. Irijah, the ſon of Shelemiah, the ſon of Hananiah] Of that Hananiah, ſay the Rabbines, whoſe death Jeremy foretold, chap. 28.16, 17. This Irijah ferox adoleſcens, as Joſephus calleth him, a fierce young man, bearing Jeremiah a gradge, layeth hold on him in the gate, and layeth treachery to his charge:Tac[illegible: 1 letter]tus. unicum crimen eorum qui crimine vacabant.

Saying, Thou falleſt away to the Chaldaeans] Jeremy had ſpoken much of the Chaldaeans power, and foretold their victory. Hence he is here falſely accuſed of falling away to them, and being falſe to his Countrey. Indeed if the Chaldees could have fetcht off Jeremy, as the French King Lewis did Philip de Comines from the Duke of Burgundy (whoſe affaires thereupon declined immediately) they might have made very good advantage of him. But he was far enough from any ſuch compliance with them: and could better have ſaid then ever Tully did, Ne immortalitatem contra Remp. acciperem, I would not be falſe to my Countrey, for more then all this worlds good.

Ver. 14. Then ſaid Jeremy, Luther. It is falſe] Satanae pectus mendaciis foecundſſimum est. It is no news for innocency to be belyed, and to go with a ſcratcht face.

But he harkened not unto him] Right or wrong, he muſt afore the Princes: who do alſo handle the good Prophet very courſely.

Ver. 15. Wherefore the Princes were wroth with Jeremiah] Upon the Captains falſe ſuggeſtion, which they ſhould better have ſifted into firſt, before they had believed it: for Pellucet mendacium, nec per omnia quadrat, a lye is oft ſo thin, that it may be ſeen through, and ſoon found out.

And ſmot him] Perhaps with their own hands; as bloody Bonner buffeted ſome of the Martyrs pulling off part of their beards.

And put him in priſon] Cauſâ nondum cognitâ, before they had heard his defence. Theſe Princes were worſe then Jehojakims, chap. 36.19. or, if the ſame men, they were now grown worſe: and here was, as Bernard hath it, ſedes prima, & vita ima; De Conſider. lib. 2. Act. & Mon. ingens authoritas, & nutans ſtabilitas.

In the houſe of Jonathan the Scribe] As bad as Lollards Tower to our Martyrs, or the Biſhop of Londons Cole-houſe, which Mr. Philpot thought to be the worſt priſon about London.

Ver. 16. When Jeremiah was entered into the dungeon] Heb. into a place or houſe of the pit or hole; where the Prophet could neither walk, nor handſomly lye down,In domum eiſternae. when worſe men a great deal had what liberty they lifted.

And into the cabins] Or cells where they ſcarce put any but traitours, and like foul offenders. Such they had at Athens called Barathrum, at Rome Tullianum, or Profundum maris, &c. into which whoſoever was put, could hardly be put to more miſery.

And Jeremiah had remained there many dayes] Till the return of the Chaldees likely. Canes lingunt ulcera Lazari.

Ver. 17. Then Zedekiah the King] Being now in diſtreſſe becauſe of the Chaldees come again, and willing to hear from the Prophet ſome word of comfort; which yet might not be, unleſſe he had been better. If comfort be applyed to a graceleſſe perſon, the truth of God is falſified.

Is there any word from the Lord?] Any new Oracle, and different from that of deſtruction, which thou haſt ſo often rung in our ears, ad ravim & nauſeam uſque?

And Jeremy ſaid There is] ſc. A word from the Lord; but the ſame as before: for thou muſt mend, ere the matter will mend with thee.

Ver. 18. What have I offended againſt thee] As I know mine owne innocency, ſo I would thou ſhouldeſt know that I am no Stoick, or ſtock indolent, or inſenſible of my grievous ſufferings, through the cruelty of thy Princes, who have committed me to this ugly priſon.

Ver. 19. Where are now your Prophets?] Let them appear now if you pleaſe, and upon trial made, let truth take place. To this moſt equal motion when the King ſaid nothing, the Prophet proceedeth to move again for himſelf, that he might be removed at leaſt to a more convenient place, unleſſe they meant an end of him.

Ver. 20. Therefore hear now I pray thee, O my Lord the King] As ſtout as he was and impartial in delivering Gods meſſage, in ſupplicating for himſelf he is very ſubmiſſe, and humble to his Sovereign, not daring to ſpeak evil of dignities, though he had wrongfully ſuffered much from them.

Ver. 21. Then Zedekiah the King commanded] For this curteſy of his to the Prophet, God granted him a natural death, and an honourable burial in Babylon.

That they ſhould commit Jeremiah into the Court of the Priſon] Where he might have more liberty and better accommodations: and where his friends cum adire & audire poſſent, might come and hear him. See chap. 22.2.

And that they ſhould give him daily a piece of bread] And a piece of a cake, we ſay, is better then no bread. I read of a gracious woman who ſaid that ſhe had made many a meals meat upon the promiſes, when ſhe wanted bread. But Jeremy (beſides the promiſes, chap. 1. and elſewhere) was here by a ſweet providence, ſuſtained in the priſon, during that extream famine in the City (whereof we read in the Lamentations) when it was no ſmal mercy to have a morſel of bread to keep him alive. Sic amara interdum dulceſcunt. Who would not truſt ſo good a God?