Jeremiah 38:1–19

Here, 1. Jeremiah persists in his plain preaching; what he had many a time said, he still says (Jer 38:3): This city shall be given into the hand of the king of Babylon; though it hold out long, it will taken at last. Nor would he have so often repeated this unwelcome message but that he could put them in a certain way, though not to save the city, yet to save themselves; so that every man might have his own life given him for a prey if he would be advised, Jer 38:2. Let him not stay in the city, in hopes to defend that, for it will be to no purpose, but let him go forth to the Chaldeans, and throw himself upon their mercy, before things come to extremity, and then he shall live; they will not put him to the sword, but give him quarter (satis est prostrasse leoni - it suffices the lion to lay his antagonist prostrate) and he shall escape the famine and pestilence, which will be the death of multitudes within the city. Note, Those do better for themselves who patiently submit to the rebukes of Providence than those who contend with them. And, if we cannot have our liberty, we must reckon it a mercy to have our lives, and not foolishly throw them away upon a point of honour; they m ay be reserved for better times. 2. The princes persist in their malice against Jeremiah. He was faithful to his country and to his trust as a prophet, though he had suffered many a time for his faithfulness; and, though at this time he ate the king's bread, yet that did not stop his mouth. But his persecutors were still bitter against him, and complained that he abused the liberty he had of walking in the court of the prison; for, though he could not go to the temple to preach, yet he vented the same things in private conversation to those that came to visit him, and therefore (Jer 38:4) they represented him to the king as a dangerous man, disaffected to his country and to the government he lived under: He seeks not the welfare of this people, but the hurt - an unjust insinuation, for no man had laid out himself more for the good of Jerusalem than he had done. They represent his preaching as having a bad tendency. The design of it was plainly to bring men to repent and turn to God, which would have been as much as any thing a strengthening to the hands both the soldiery and of the burghers, and yet they represented it as weakening their hands and discouraging them; and, if it did this, it was their own fault. Note, It is common for wicked people to look upon God's faithful ministers as their enemies, only because they show them what enemies they are to themselves while they continue impenitent. 3. Jeremiah hereupon, by the king's permission, is put into a dungeon, with a view to his destruction there. Zedekiah, though he felt a conviction that Jeremiah was a prophet, sent of God, had not courage to own it, but yielded to the violence of his persecutors (Jer 38:5): He is in your hand; and a worse sentence he could not have passed upon him. We found in Jehoiakim's reign that the princes were better affected to the prophet than the king was (Jer 36:25); but now they were more violent against him, a sign that they were ripening apace for ruin. Had it been in a cause that concerned his own honour or profit, he would have let them know that the king is he who can do what he pleases, whether they will or no; but in the cause of God and his prophet, which he was very cool in, he basely sneaks, and truckles to them: The king is not he that can do any thing against you. Note, Those will have a great deal to answer for who, though they have a secret kindness for good people, dare not own it in a time of need, nor will do what they might do to prevent mischief designed them. The princes, having this general warrant from the king, immediately put poor Jeremiah into the dungeon of Malchiah, that was in the court of the prison (Jer 38:6), a deep dungeon, for they let him down into it with cords, and a dirty one, for there was no water in it, but mire; and he sunk in the mire, up to the neck, says Josephus. Those that put him here doubtless designed that he should die here, die for hunger, die for cold, and so die miserably, die obscurely, fearing, if they should put him to death openly, the people might be affected with what he would say and be incensed against them. Many of God's faithful witnesses have thus been privately made away, and starved to death, in prisons, whose blood will be brought to account in the day of discovery. We are not here told what Jeremiah did in this distress, but he tells us himself (Lam 3:55, Lam 3:57), I called upon thy name, O Lord! out of the low dungeon, and thou drewest near, saying, Fear not. 4. Application is made to the king by an honest courtier, Ebed-melech, one of the gentlemen of the bed-chamber, in behalf of the poor sufferer. Though the princes carried on the matter as privately as they could, yet it came to the ear of this good man, who probably sought opportunities to do good. It may be he came to the knowledge of it by hearing Jeremiah's moans out of the dungeon, for it was in the king's house, Jer 38:7. Ebed-melech was an Ethiopian, a stranger to the commonwealth of Israel, and yet had in him more humanity, and more divinity too, than native Israelites had. Christ found more faith among Gentiles than among Jews. Ebed-melech lived in a wicked court and in a very corrupt degenerate age, and yet had a great sense both of equity and piety. God has his remnant in all places, among all sorts. There were saints even in Caesar's household. The king was now sitting in the gate of Benjamin, to try causes and receive appeals and petitions, or perhaps holding a council of war there. Thither Ebed-melech went immediately to him, for the case would not admit delay; the prophet might have perished if he had trifled or put it off till he had an opportunity of speaking to the king in private. Not time must be lost when life is in danger, especially so valuable a life. He boldly asserts the Jeremiah had a great deal of wrong done him, and is not afraid to tell the king so, though they were princes that did it, though they were now present in court, and though they had the king's warrant for what they did. Whither should oppressed innocency flee for protection but to the throne, especially when great men are its oppressors? Ebed-melech appears truly brave in this matter. He does not mince the matter; though he had a place at court, which he would be in danger of losing for his plain dealing, yet he tells the king faithfully, let him take it as he will, These men have done ill in all that they have done to Jeremiah. They had dealt unjustly with him, for he had not deserved any punishment at all; and they had dealt barbarously with him, so as they used not to deal with the vilest malefactors. And they needed not to have put him to this miserable death; for, if they had let him alone where he was, he was likely to die for hunger in the place where he was, in the court of the prison to which he was confined, for there was not more bread in the city: the stores out of which he was to have his allowance (Jer 37:21) were in a manner spent. See how God can raise up friends for his people in distress where they little thought of them, and animate men for his service even beyond expectation. 5. Orders are immediately given for his release, and Ebed-melech takes care to see them executed. The king, who but now durst do nothing against the princes, had his heart wonderfully changed on a sudden, and will now have Jeremiah released in defiance of the princes, for therefore he orders no less than thirty men, and those of the lifeguard, to be employed in fetching him out of the dungeon, lest the princes should raise a party to oppose it, Jer 38:10. Let this encourage us to appear boldly for God - we may succeed better that we could have thought, for the hearts of kings are in the hand of God. Ebed-melech gained his point, and soon brought Jeremiah the good news; and it is observable how particularly the manner of his drawing him out of the dungeon is related (for God is not unrighteous to forget any work or labour of love which is shown to his people or ministers, no, nor any circumstance of it, Heb 6:10); special notice is taken of his great tenderness in providing old soft rags for Jeremiah to put under his arm-holes, to keep the cords wherewith he was to be drawn up from hurting him, his arm-holes being probably galled by the cords wherewith he was let down. Nor did he throw the rags down to him, lest they should be lost in the mire, but carefully let them down, Jer 38:11, Jer 38:12. Note, Those that are in distress should not only be relieved, but relieved with compassion and marks of respect, all which shall be placed to account and abound to a good account in the day of recompence. See what a good use even old rotten rags may be put to, which therefore should not be made waste of, any more than broken meat: even in the king's house, and under the treasury too, these were carefully preserved for the use of the poor or sick. Jeremiah is brought up out of the dungeon, and is now where he was, in the court of the prison, Jer 38:13. Perhaps Ebed-melech could have made interest with the king to get him his discharge thence also, now that he had the king's ear; but he though him safer and better provided for there than he would be any where else. God can, when he pleases, make a prison to become a refuge and hiding-place to his people in distress and danger.

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 n') 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. The Prophet now shews that he was again dragged from the court of the prison to the inner part, which was dark, filthy, and like a grave. The cause of this he states: it was because four of the princes had heard his words. It is probable that many of the people had come there for the purpose of hearing the Prophet, and that he, having received a message, delivered it to every one that came to him. Though then he was shut up in prison, yet the word of God could not be bound, as Paul says, who gloried in the fact, that though he was in chains, yet the truth spread far and wide. (2 Timothy 2:9.) Such was the case as to Jeremiah; though he was retained as a prisoner, he yet ceased not to discharge his office; and yet there is no doubt but that the purpose of the king was in this way to restrain him. The prison was, as it were, the captivity of prophetic truth. But the king and his counselors were mistaken; for Jeremiah was not less free in the court of the prison, than if he had walked through the city all the day, nay, he had many heralds. But the four princes mentioned here watched him, even Shephatiah, Gadaliah, Jucal, and Pashur. Then the four princes he names, having insidiously watched what he said, immediately made a commotion. They had, no doubt, contrived the ruin of the Prophet before they came to the king; for the unprincipled and wicked, we know, discuss matters together when intent on mischief, and their courtly arts must be taken to the account. As, then, the four were in authority, they must, doubtless, have influenced the greatest part of the king's council, and led astray easy men, or such as were not of themselves bent on evil. The matter was at length brought before the king; and therefore he adds, that they came to the king But he first explains the doctrine, on account of which these unprincipled men created so much ill-will to him, and endangered his life. Hence he says that the accusation was, that he had not only threatened with ruin all the inhabitants of Jerusalem, but that he had also pro-raised life to all that would go out to the Chaldeans: Every one who abides in the city shall die by the sword, famine, or pestilence; but every one who goeth out to the Chaldeans shall live This was the accusation. We have seen elsewhere that the Prophet had before said the same; it was not, then, a new thing, for he had thirty years before that time dearly pronounced the same in the Temple, and it was then written as a prophecy and fixed to the doors of the Temple. It was, therefore, nothing new to hear all this from the mouth of Jeremiah. But as I have already said, the king and his couriers thought that he was so subdued by evils that he could hardly open his mouth. In short, they thought that the holy man had, in a manner, lost his tongue since he had been in prison. This, then, was the reason why they now accused him so gravely to the king, and declared him worthy of death. He had deserved death many years before, if he had now committed a capital offense. But as I have already stated, they regarded the Prophet as having designedly despised the king's authority, and they were indignant because he could not be subdued, when yet he was a prisoner and might see danger at hand every hour. This, then, was the reason why they regarded as a new thing what Jeremiah said, Whosoever abides in the city shall perish, etc. As to these threatenings, we have elsewhere said, that all those who expected help from the Egyptians were willful despisers of God; for the Prophet had often exhorted them all, quietly and submissively to bear that temporary punishment which God had resolved to inflict on them. They wished in their perverseness to drive to a distance God's judgment, and then when they saw that God was their enemy, they deemed it enough to have the Egyptians as their friends. It was then no wonder that the Prophet allotted to them the sword, and famine, and pestilence. He then adds, Whosoever passeth over to the Chaldeans shall live The condition, however, was very hard; his soul, he says, shall be for a prey, as though he had said, "He who flees to the Chaldeans shall only save his life, but must suffer the loss of all his property," as when a shipwreck is dreaded, there is no one who is not ready to save his life at the loss of all his goods; and, therefore, in extreme danger the merchants are wont to cast into the sea all that they have, for they prefer to escape to the harbor empty and destitute of everything, than to perish together with their riches. It was, then, a hard condition; but the Prophet shews that they could not otherwise escape; they were to give up their own country, and all other things, and could only preserve their life. For this reason he says, that their life would be for a prey to them, as when anything is snatched from the fire, or as when one is exposed to plunder, he were content to take something away by stealth, for otherwise, if he sought to take away many things, he would have to contend with many enemies. The Prophet then intimates that the Jews could not save themselves from death in any other way than by casting away all they had, and by being solicitous only to save life. He again repeats, he shall live. By this repetition he more pressingly urged them, and with more earnestness exhorted them to save their life. Then follows a confirmation, Given up shall be this city into the hand of the army of the king of Babylon, and they shall take it The Prophet shews the reason why he exhorted the Jews to flee, because the city would at length be taken. This is substantially what he says. Now the princes add, Die let this man, because in this manner, or therefore, that is, on account of his bad counsel, he weakens the hands of the men of war, etc. Here hand is to be taken for valor, for deeds are mainly performed by the hands. Hence to loosen or weaken the hands means the same as to render men inert, or so idle as not to move a finger. Then the princes accused Jeremiah on this account, that he terrified the men of war and thus rendered them listless. It was a specious charge; but the slander had nothing to support it; for Jeremiah could not have been condemned as a public enemy to his country, when he earnestly exhorted them to flee and gave no hope to the people, in order they might all, despairing of deliverance, willingly surrender themselves to their enemies. A question may be raised here, whether it is lawful for a private individual to persuade subjects to violate their oath of allegiance to their king or prince. I now call Prophets private persons; for I have in view civil order. Jeremiah, indeed, sustained a public character, for he was God's Prophet; but as to the government of the city he was a private individual, one of the people. It seems, then, that the Prophet had passed over the limits of what is right, when he persuaded the people to revolt, for that could not have been done without forfeiting allegiance to the king. To this I answer, that the Prophet was invested with a special command, and that, therefore, he did nothing presumptuously or rashly. Though, then, the people had pledged to the end their faith to the king, yet as God had now delivered the city to the Chaldeans, the obligation of the oath ceased; for when governments are changed, whatever the subjects had promised is no longer binding. As, for example, when any country has a prince, he binds the whole people to himself by an oath, so that they may all abide in their allegiance. When any one invades that country, the subjects incur the charge of perfidy if they come not forward and assist their prince, as they had promised; but when a foreign enemy takes possession of the whole land, the obligation of the oath ceases; for it is not in the power of the people to set up princes, because it belongs to God to change governments as he pleases. Since, then, this power belongs to God alone, while a prince rules, the people ought resolutely to continue obedient to him, as their legitimate prince, set over them by God. But this was not at that time the case with the Jews; for though the Chaldeans had not yet entered the city, yet God had declared that they were its masters. The people, then, were not to wait until the Chaldeans broke in into the city, burnt its houses, and killed all they met with; but it ought to have been sufficient for them that the prediction of the Prophet was the decree or sentence of God, by which they were given up to the Chaldeans. The question as to Jeremiah and all others in similar circumstances, is now answered: for when any one sees only some danger at hand, he ought not, on that account, to persuade the people to forsake their prince; but every one who seeks to be God's faithful servant, will risk his own life in the defense of his king. When called to his council, he will advise what is useful and right; but he will not stir up commotions and tumults: on the contrary, he would rather die a hundred times than cause the people to revolt either by his counsels or by his influence. But the case of Jeremiah, as it has been said, was peculiar; for God had made known his purpose as to the Chaldeans. Hence Jeremiah did not only prudently persuade the people to do what he deemed necessary, but he also discharged faithfully his office as a Prophet: nor did he give any other counsel than what he had been commanded to give: nay, he commanded them, by authority, to pass over to the Chaldeans, for it was according to God's will. The princes, however, brought this charge against him, that he weakened the hands, etc.; and added, In this manner he seeks not the good of the people, when he thus speaks, (peace here is to be taken for what is good or useful,) but he seeks evil This they slanderously added, for Jeremiah, as far as he could, consulted the public good, he wished the city to continue safe; had it been in his power, he would have put to flight all the Chaldeans; but he could not carry on war with God, under whose banner the Chaldeans fought. Jeremiah then sought the good of the people, but he could not resist God, and therefore he gave way to the divine decree: he saw no other remedy than this, that the Jews should undergo a temporary punishment, and be chastis…

Jeremiah 38:5 5. Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you. 5. Et dixit rex Zedechias, Ecce ipsc in manibus vestris; quia rex non potest erga vos quicquam. Zedekiah doubtless knew that wrong was done to the holy Prophet; for though he wished him to remain as he was, yet he knew that the Prophet had not threatened the people from ill-will or a hostile mind; and he was thus conscious that he had to do with God rather than with a mortal man. However this may have been, he knew that Jeremiah was not an enemy to the public safety according to the charge brought by the princes. He might then have wished to deliver the Prophet from their hands, but he submitted to their fury; for he was divested of all regal power, and was become, as it were, a slave to his own counselors, on whom depended the government of the kingdom. They wrongly explain this verse, who think that the king spoke honorably of his counselors, as though he had said, that such was their prudence and dignity, that nothing could be denied them. They pervert the meaning of the Prophet; for the king, on the contrary, acknowledges here, that he was reduced to such a condition, as though he were a private individual, he, in short, confessed that he was the servant of servants; "Now I see," he says, "that I am no king, but that ye so rule, that, willing or unwilling, I am forced to yield to you, even in the best cause." There is then no doubt but that it was the bitter complaint of the king when he said, The king can do nothing against you. [110] But Zedekiah deserved this degradation: for he ought to have been from the beginning more teachable, and to submit to God. But in the first place, as we have seen, he had despised prophetic doctrine, and hearkened not to the voice of God; and in the second place, he revolted perfidiously from the Chaldean king, and became thus guilty of ingratitude, for when his nephew was dethroned, that is, Jeconiah or Coniah, he obtained the regal power through the favor of the king of Babylon. He had therefore been ungrateful in denying tribute to him. But his impiety was the main cause of all evils. As then he had been such a rebel against God, he deserved that the princes should prove rebels to him. He then degraded himself, and deprived himself of royal authority, when he refused submission to the word of God, and also when he denied tribute to the king of Babylon. It was no wonder, then, that God made him subject to the princes and counselors, who were yet his servants. As to these couriers, their arrogance was inexcusable in daring to condemn Jeremiah; for this was to take away from the king his own right; Die let this man, for he is worthy of death. Why was it that they were not content with accusing him, without assuming also to be his sole judges? As, then, they treated the king so disrespectfully, there is no doubt but they were despisers of God, when they deemed as nothing the royal dignity. But as to the king, he reaped, as I have said, the fruit of his own impiety, for he had not given to God his due honor in embracing the truth taught by the Prophet. It was therefore necessary, that he should be unworthily and contumeliously treated, so that he dared not to say even one word in behalf of a just and good cause. This was the reason why he said, He is in your hands, for the king can do nothing against you Footnotes: [110] "The king," observes Blayney, "evidently speaks this in disgust with the princes, for endeavoring to frustrate his clemency." -- Ed. PRAYER Grant, Almighty God, that since thou invitest us daily to thyself with so much kindness, and givest us also time to repent, and then offerest to us the hope of mercy and salvation, if we return to thee, -- O grant, that we may not pass by such benevolent warnings with deaf ears, but in due time attend to thee, and with true and sincere acknowledgment of all our sins so surrender up ourselves to thee, that we may find thee to be merciful; and that when we return to thee we may so continue in obedience to thee, that we may be capable of receiving thy constant kindness, until the full fruition of it shall be given us in thy celestial kingdom, through Christ our Lord. -- Amen.

Jeremiah 38:6 6. Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire. 6. Et tulerunt Jeremiam, et demiserunt eum in puteum Malchiae filii Hammalech (in lacum, proprie,) qui erat in atrio custodiae; et (itaque) demiserunt Jeremiam funibus; et in lacu non erat aqua, sed coenum; et demersus fuit Jeremias in coeno. HERE is narrated the extreme presumption as well as cruelty of the princes; for they cast the holy Prophet into a pit, where he sank in the mire. It was a proof of hardened impiety not to spare so excellent a servant of God; and it was also a savage cruelty, when they had no cause of being so filled with rage, except that Jeremiah had obeyed God, and faithfully performed the office committed to him. Let us at the same time learn from this example, whenever it pleases the Lord to try our patience, to bear with resignation what we see to have been borne by the holy Prophet. If, then, we shudder at any time at the horrors of the cross, so that it may seem hard to us to bear persecution, let us remember this example of the Prophet. In a word, there is here, on the one hand, shewn to us, as in a picture, the wickedness of the world; and on the other, the wonderful constancy and also the singular meekness of God's servant shine forth gloriously. Jeremiah then says, that he was taken by the princes and cast into a pit, which was in the court of the prison; and in that part, where one of the counselors dwelt, even Malchiah the son of Hamelech And at the same time he describes the state of the place, that it was a miry pit, so that he sank down in the mud. He does not mean that he was covered with mud, but that he was fixed in it, as the Hebrew word intimates; and we may thus rightly render the words, "He lay fixed in the mud." It now follows --

Jeremiah 38:7-9 7. Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin; 7. Audivit autem Ebedmelech Aethiops vir eunuchus (vel, unus ex numero procerum, mysrs enim ut alibi dictum fuit, non tanturn eunuchos vocant, sed etiam proceres et consiliarios regis) ipsc autem erat in domo regis (per parenthesin hoc legendum est, audivit ergo) quod posuissent Jeremiam in lacum; rex autera sedebat in porta Benjamin: 8. Ebedmelech went forth out of the king's house, and spake to the king, saying, 8. Et egressus est Ebedmelech e domo (vel, palatio) regis, et loquutus est ad regem, dicendo, 9. My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for there is no more bread in the city. 9. Domine, mi Rex, perverse egerunt viri isti in onmibus quae fecerunt Jeremiae Prophetae, quando eum demiserunt in foveam (vel, lacum,) uti subtus se morietur a fame (hoc est, prae fame,) quia nullus panis amplius est in urbe. Jeremiah relates here how he was delivered from death; for he could not have lived long in the mire; partly, because he must have died through want; and partly, he must have been starved through cold and suffocated with the filth of the dungeon. But God rescued him in a wonderful manner through the aid of Ebedmelech, an Ethiopian. He was an alien, and this is expressly said, that we may know, that among the king's counselors there was no one who resisted so great a wickedness. But there was one found, an Ethiopian, who came to the aid of God's Prophet. There is then implied here a comparison between an Ethiopian, an alien, and all the Jews, who professed themselves to be the holy seed of Abraham, who had been circumcised, and boasted loudly of God's law and covenant; and yet there was not one among them, who would stretch forth his hand to the holy servant of God! It may be there were some who pitied him, but courage was wanting; so that no one dared to open his mouth, for it was a reproach to patronize the holy man. They, then, preferred the favor of the ungodly to their own duty. But there was an Ethiopian so courageous, that he dared to accuse all the king's couriers and the other princes. There is, then, no doubt but that the Spirit by the mouth of the Ethiopian brought a perpetual disgrace on the king's princes, who passed themselves as the children of Abraham, and boasted in high terms of God's covenant. A similar case is represented by Christ in a parable, when he says that a Levite and a priest passed by a wounded man and disregarded him, but that help was brought to him by a Samaritan. (Luke 10:30-35.) His purpose, no doubt, was to condemn the Jews, even the Levites and the priests, for their barbarity in caring nothing for the life of a miserable man in his extremity. So also, in this place, the Ethiopian is set forth to us as an example, for he alone had the feeling of kindness and humanity, so as to bring help to the holy Prophet, and to rescue him, as it were, from immediate death and the grave: but we see all the king's couriers either wholly torpid or influenced by the same spirit of rage and cruelty, as to be mortal enemies to the holy man, because he freely and openly declared to them the command of God. And Jeremiah says that Ebed-melech heard, etc. We may hence conclude, that he was anxious about the safety of the holy Prophet, and that he had his friends who watched the proceedings. It is then added, that he was in the palace, but that the king was sitting in the gate of Benjamin; for kings were wont to administer justice in the gates, and to have there their tribunal; and it was there that the people held their regular assemblies. The king, then, was sitting in the gate of Benjamin But, in the meantime, his palace was a place of execution and the den of robbers. We hence see that the sloth of the king is here denoted, for he apparently performed the proper office of a king, but neglected the principal part of it, for he suffered a holy man to be east into a pit. As, then, he thus exposed the Prophet's life to the will of the princes, it is evident that he was but an empty shadow, though he stood there as the judge of the people, and had there a sacred tribunal. It now follows, that Ebed-melech went forth from the palace and came to the king's tribunal, that he might there plead the cause of the Prophet. It is right to notice this circumstance as well as the former. For if Ebedmelech had met the king accidentally, he might have spoken to him in passing; but as he went forth from the palace, it is clear that he had been meditating on what he was going to do, and that he had not felt only a sudden impulse of compassion: but that when he might have rested quietly in the palace, he came of his own accord to the king to make known his complaint. And further, he did not address the king in a room or in some private corner of the palace, but he spoke to him in the gate, that is, in a public assembly. We hence see that the previous circumstance commends to us the perseverance of this man, for he was not only suddenly moved, but persevered in his holy purpose; and the second circumstance commends to us his magnanimity, for he did not shun ill-will, but openly and boldly spoke for Jeremiah before the people; and he amplified the excellency of the Prophet by bringing an accusation against the princes. He no doubt knew that he was bringing himself into danger, but he exposed his own life that he might aid the Prophet. He then said, that the king's counselors had done wickedly in all the things which they had done against Jeremiah the Prophet, because they had cast him into the well: and he added, There he will die under himself, or as some render it, and rightly, "in his own place." But the expression is striking, but cannot be fully expressed in our language: for Ebedmelech meant that Jeremiah would die, though no one molested him, though no evil or harm were done to him by another. He will, then, die in his own place, that is, he will die, if left where he is; because he lay, as it has appeared, sunk in mire. And then he said, He will die through famine; for he had been cast into the pit as into a grave. And as scarcity prevailed among the whole people, Jeremiah could not have hoped for any aid; and bread, as we shall hereafter see, could not have been thrown to him. Then Ebedmelech says here first, that Jeremiah had been unworthily treated, because he was God's Prophet; for he honors him with this title, that he might expose the impiety of the princes; and secondly, he shews how miserably he lay in the pit, because no one could supply him with food, and there was no more bread in the city. It now follows --

Jeremiah 38:10 10. Then the king commanded Ebedmelech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die. 10. Et praecepit rex ipsi Ebed-melech Aethiopi, Sume ad manum tuam hinc triginta viros, et educas Jeremiam Prophetam e fovea antequam moriatur. We here see, what I have already said, that; the Prophet's deliverance was wholly from above. The king, smitten with fear, had lately given over the holy Prophet to the cruelty of his princes; and had confessed that he had no longer any authority: "for it is not the king," he said, "who now governs you." As, then, the king had not dared resolutely to contend against his princes:, how was it, that he now ventured to extricate Jeremiah from the pit? We hence see that the king's mind had been changed; because he was lately so stunned with fear, that he dared not to plead the cause of the holy man; but now he commands the Ethiopian to take him out from the pit It then appears that this was over-ruled by a divine power. But let us hence learn to be courageous, when necessity requires, though there may not be a hope of a favorable issue. Ebedmelech might have thought within himself that his attempt would be in vain, however strenuously he might have pleaded for Jeremiah. He might, then, have thus relinquished that purpose which he had so boldly undertaken; for thus they who are over-wise are often led, as it were, into inertness: "What can you effect? thou art but one, and they are many; and then the thing is done. If the king himself has been forced to yield to their fury, and thou being a private individual, with what. confidence can you resist them? and further, a tumult will be raised, and thou wilt perish in it; and in the meantime they will perhaps stone with stones that unhappy man, whom thou seekest to help." All these things might have occurred to Ebedmelech, and thus he might have desisted. But we see that he rested in confidence on God's favor. Let us, then, remembering his example, hope beyond hope, when God requires us to do a thing, that is, when faith, the obligation of duty, demands anything from us, and which may be done, if we close our eyes to all obstacles and go on in our work; for events are in God's hands alone, and they will be such as he pleases. In the meantime it is simply our duty to proceed in our course, though we may think that our labors will be in vain and without any fruit. Ebedmelech happily succeeded, and how? because he performed the part of a pious and upright man. Thus God will extend his hand to us; whatever difficulties may meet us, we shall overcome them all by his power and aid. Then the king commanded Ebedmelech the Ethiopian, Take hence thirty men with thee and extricate Jeremiah from the well Ebedmelech might even then have relinquished his undertaking; for he might not have been able with thirty men to overcome so great a power; for all the king's counselors had united together, and no doubt they had enlisted many others. We thus see that Ebedmelech did not rely on human aid, but that being strengthened by invincible confidence he undertook this office, so that he dared to draw Jeremiah out of the pit. It hence follows --

Jeremiah 38:11 11. So Ebedmelech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah. 11. Et sumpsit Ebedmelech homines illos in manum suam (hoc est, sub sua potestate,) et venit in domum regis, nempe in locum sub thesauris; et sumpsit illinc veteramenta tractorum, et veteramenta (ad verbum) corruptorum, et demisit ad Jeremiam in lacum per funes. Here Jeremiah goes on with the history of his deliverance. The courage of Ebedmelech ought ever to be noticed by us, for he went immediately to the holy Prophet. And it is said, that he took from some hidden place old tatters, De vieux haillons, as we call them. It is properly a noun substantive. But if its harshness be displeasing, we may give this rendering, "old tatters which had been dragged, and old tatters which were rotten." Yet some render the words thus, "Worn out clothes and rotten clothes." But the former is more properly the meaning; for schv, sacheb, means to drag, and it may be rendered in French, Vieux haillons trainez, ou, qui avoyent traine Then we have slchym, salechim, corrupted or marred, usez; for slch, salech, means to salt; but it is a verb in Hophal, and in that form it means to corrupt. They were torn or rotten garments, des vieux haillons a demi pourris It is said then that Ebedmelech took these old, torn, and rotten garments, and which had been used. This ought to be carefully noticed; for it appears that Ebed-melech was afraid of the violence of the princes, not so much on his own account, but lest he should be hindered in effecting his purpose. For if he had provided other things, he might have been apprehended; report might have been brought to the princes, who would have immediately assembled and put a stop to his efforts. There is then no doubt but that Ebedmelech, being very confident, prudently considered what might prevent him in his attempt of bringing help to the holy Prophet. Hence it was, that he stealthily took from a hidden place these worn-out and marred garments. This is one thing. Then we see the miserable state of the holy Prophet; he lay half buried in mud, and he was to be drawn out by ropes or cords, and to have these torn and worn-out garments under his arms. And we are afterwards expressly told for what purpose these clothes were sent down to him.

Jeremiah 38:12 12. And Ebedmelech the Ethiopian said unto Jeremiah, Put now these old cast clouts and rotten rags under thine arm holes under the cords. And Jeremiah did so. 12. Et dixit Ebedmelech Aethiops Jeremiae, Pone nunc veteramenta tractorum et corruptorum sub axillis manuum tuarum subtus funes: et fecit Jeremias sic. We find the same words here as before, Put now the old tatters, dragged or torn and rotten, [111] under the pits of thy hands underneath the cords. This is an improper mode of speaking in Latin, but not in Hebrew. Then it is, "Put them under thine armpits underneath the cords." This was to be done, lest the Prophet should receive any hurt; for he was to be drawn up by the cords, and he was fixed in the mud: and this could not have been done without lacerating his skin and injuring his armpits, for that part, we know, is tender. Then Ebedmelech ordered the Prophet to take these old tatters and to put them under the cords, so that he might be drawn up by the men with the least injury. This was the advice of Ebedmeleeh, and Jeremiah did as he was bidden. God thus delivered his Prophet in a wonderful manner from death: but we hence see how miserable was his condition; for the Prophet could not have otherwise escaped than by using these worn-out and rotten tatters and by being drawn up by cords. There is no doubt but that he had thought of the difficulty; for he had been there now some time; and he was not so strong that he could trust to his own arms, and he knew that his hands were not strong enough to hold fast the cords. But he doubtless east all his cares on God and his providence. Though then he does but briefly tell us that he did as he was bidden, he yet has left us to consider how much confidence he had, when he immediately obeyed, and did not decline what he might have justly feared, that he was feeble and weak; nor did he know whether his hands were strong enough to hold the cords, nor how the cords were to be applied to his shoulders. He therefore did what Ebedmelech had told him, for he knew that the advice came from God. It afterwards follows -- Footnotes: [111] Blayney gives a better version, "torn rags and worn-out rags." The literal rendering is, "Rags of the torn, and rags of the rotten." -- Ed.

Jeremiah 38:13 13. So they drew up Jeremiah with cords, and took him up out of the dungeon: and Jeremiah remained in the court of the prison. 13. Et extraxerunt Jeremiam funibus, et extulerunt ipsum e fovea (vel, lacu;) et habitavit Jeremias in atrio custodiae. We here see that the Prophet was rescued from death, not however that he might be set at liberty, and sent home, for that would not have been for his benefit, as he would have been taken again by the king's counselors. Ebedmelech could not, therefore, save his life otherwise than by having him confined in another part of the prison. He could have wished, no doubt, to have him as a guest in his own house: he doubtless wished to do for him more than he did. But his prudence deserves to be commended, that he placed the Prophet again in prison; for otherwise the fury and cruelty of the princes could not have been mitigated. Then Jeremiah dwelt in the court of the prison. He was evidently led there by Ebedmelech. If one were to object and say that this was a proof of too much timidity; to this the answer is, that Ebedmelech was not fearful on his own account, but because he saw that he had to do with wild beasts; and he saw that their rage could not otherwise be calmed than by having Jeremiah confined in the prison. Indeed, the whole city was then like a prison, as it is well known; for they were oppressed everywhere with want, and no one could hardly go out of his house. This state of things was then wisely considered by Ebedmelech, for he had not only his own business to attend to, but he also labored to preserve God's Prophet. When God at any time relieves our miseries, and yet does not wholly free us from them at once, let us bear them patiently, and call to mind this example of Jeremiah. God, indeed, manifested his power in delivering him, and yet it was his will that he should continue in prison: even thus he effects his work by degrees. If then the full splendor of God's grace does not shine on us, or if our deliverance is not as yet fully granted, let us allow God to proceed by little and little; and the least alleviation ought to be sufficient for comfort, resignation, and patience. It now follows, --

Jeremiah 38:14 14. Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me. 14. Et misit rex Zedechias et tulit (hoc est, accersivit) Jeremiam Prophetam ad se ad ingressum tertium, qui erat in domo Jehovae (hoc est, in ipso Templo,) et dixit rex ad Jeremiam, Ego interrogo to verbum, ne celes a me verbum (hoc est, Ego rem unam abs to quaero, ne quicquam celes.) Here is added another narrative, -- that King Zedekiah again sent for Jeremiah to come to him in the Temple, that is, in the court of the Temple; for it was not lawful for the king to enter into the Sanctuary, and the court is often called the Temple. But there were, as it is well known, many entrances. The largest gate was towards the east, but there were gates on the other sides. The court also had several parts, separated from each other. Then Zedekiah, that he might speak privately to Jeremiah, came to the third entrance of the court, and there he asked the Prophet faithfully to explain to him what he had received from God. There is no doubt but that Zedekiah in course of time entertained a higher regard for Jeremiah as God's faithful servant. Yet he was not, as we have said, really attentive to the teaching of the Prophet. Hence the mind of the king was in a dubious state, like those hypocrites, who, having some seed of God's fear remaining in them, fluctuate and continually change, and have nothing solid and fixed. They dare not, indeed, to despise either God or his servants; nay, they acknowledge that they are under God's authority, and that his word is not evanescent; and yet they make evasions as much as they can, and seek to change, as it were, the nature of God. Such was the character of Zedekiah. For he was not one of those who grossly and openly despise God, as we see at this day, the world being full of Epicureans, who regard religion as a fable. Such, then, was not Zedekiah, but he retained some fear of God; nay, he even shewed regard for the Prophet; and yet he was unwilling to submit to God, and to follow the counsels of the Prophet. He was, therefore, suspended, as it were, between two opinions. But it is probable that he entertained some hope, because he had saved the life of Jeremiah. he might, then, have thought that God was pacified, or that he would remit in some degree his severity, as hypocrites always flatter themselves. For if they do the least thing, they think that they merit some favor, I know not what, at God's hand. Hence Zedekiah, when he had relieved the holy Prophet, and fed him during the greatest scarcity, thought that this service was acceptable to God; and it was in part acceptable; but he was mistaken in thinking this to be a kind of expiation. Hence then it was that he sent for the Prophet; he expected some favorable answer, even that God's wrath was pacified, or at least mitigated. But we must defer the rest till to-morrow. PRAYER Grant, omnipotent God, that since the life of thy servants ought to be deemed precious by us, each of us, according to his ability may strive to do his part in this respect, and, in the meantime, so cultivate mutual love as to assist one another in time of necessity, and that we may also be so solicitous respecting thy servants, as to consecrate all our efforts, all our labors, and all our services to thee, and strive thus to please thee, so that all our doings may be directed to this end, until, having at length finished the course of our present warfare, we shall come to that rest in thy celestial kingdom, which has been procured for us by the blood of thine only-begotten Son. -- Amen.

Jeremiah 38:15 15. Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me? 15. Et dixit Jeremias ad Zedechiam, Si annuntiavero tibi, an non interficiendo interficies me? et si consilium dedero tibi, non auscultabis mihi (non audies ad me, ad verbum.) THE Prophet seems here to have acted not very discreetly; for when he ought of his own accord to have announced to the king the destruction of the city, being asked he refused to answer, or at least he took care of his life, and secured himself from danger before he littered a word. And the Prophets, we know, disregarding their own life, ought to have preferred to it the commands of God, as we find was often the case with Jeremiah, who frequently at the risk of his life proclaimed prophecies calculated to rouse the hatred of all the people, and to create the greatest danger to himself. It seems, then, that he had made no good progress, since he now fails, as it were, in this hazardous act of his vocation, and dares not to expose himself to danger. But it ought to be observed, that the Prophets had not always an express command to speak. For had God bidden Jeremiah to declare what we shall hereafter meet with, he would not have evaded the question; for he had been so trained up for a long time, that he feared not for himself so as to turn aside from the straight course of his office. That he now, then, seems to draw back, this he did because God had not as yet commanded him to explain to the king what we shall presently see. For he would have done this without benefit: and he had often admonished the king, and had seen that his counsel was despised. No wonder, then, that he was unwilling to endanger his life without any prospect of doing good. If any one brings this objection, that it is then lawful for us to do the same; to this I answer, that we are not thoughtlessly to cast pearls before swine; but until we try every means, we ought to hope for the best, and therefore to act confidently. But Jeremiah had fully performed his duty: for the king could not have pleaded mistake or ignorance, since the Prophet had so often testified that there was no other remedy for the evil but to pass over to the Chaldeans. As then the Prophet had so often warned the king, he might now be silent, and thus excuse himself, "Thou wilt kill me, and at the same time thou wilt not believe me, or, thou wilt not obey, if I give thee counsel." These two clauses ought to be read together; for if Jeremiah had seen that there was a prospect of doing good, he would doubtless have offered his life a sacrifice. But as he saw that his doe-trine would be useless, and that his life was in danger, he did not think it right rashly to expose his life, when he could hope for no benefit. The Prophet then did not regard only his own danger, but was also unwilling to expose heavenly truth to scorn, for it had often been already despised. He then did not answer the king's question, because he was convinced that he would be disobedient, as he had ever been up to that very time. It follows --

Jeremiah 38:16 16. So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life. 16. Et juravit rex Zedechias Jeremiae in secreto, dicens, Vivit Jehova, qui fecit nobis animam hanc, si interfecero te, et si tradidero te in manum istorum qui quaerunt animam tuam. The king, desirous of having a new revelation, promised safety to the Prophet by an oath. He then swore that he would not take revenge, though he might be displeased with the Prophet's answer he might indeed have conjectured, though Jeremiah had not expressly said anything, that the answer would be unfavorable, and by no means agreeable to his wishes. For if some pleasant and joyful oracle had been given to the Prophet, he would not have made a preface respecting his own danger, and the wrath of the king, and also respecting his obstinacy. Zedekiah then could have concluded, that nothing but what was sad could be expected. For this reason he made an oath, that whatever might be the answer, he would not be so offended as to cause any harm to the Prophet. He said, I will not kill thee, nor deliver thee into the hand of those who seek thy life, that is, who are enemies to thy life: for to seek life is the same thing as to pursue man to death. It is a way of speaking that often occurs, especially in the Psalms. (Psalm 38:12; Psalm 40:14, 15.) Then he refers to the mortal enemies of Jeremiah: and he promises at the same time that he would, with undisturbed mind, receive whatever he might hear from the Prophet. Let us notice the form of the oath, Live does Jehovah, who made for us this soul He first made an oath by the life of God, that is, by the immortal God. The word chy, chi, when applied to God, denotes a life different from what is in men or in brute animals; for men live by the will of another, that is, while God gives them life. It belongs then to God alone to live, for we do not live, nor move, nor have any being but in him, as Paul says, in Acts 17:28; and hence he teaches us in another place, that God alone is immortal. (1 Timothy 6:16) At the same time comprehended in this word is everything that peculiarly belongs to God; for God does not live to enjoy ease and indulge in idleness, but to govern the universe, to exercise his power throughout heaven and earth, to judge men, to render to every one his own just reward. Then life in God is not an idle life, as ungodly men imagine, but includes his infinite power, justice, wisdom, and all that peculiarly belongs to him. Whenever then we speak of the life of God, let us know that we do not live but through him, and also that he does not sit idly and carelessly in heaven, but that he governs the whole world, and is the judge of men. According to this meaning, then, Zedekiah said, Live does Jehovah, and then he added, who made for us this soul. He expresses more clearly what I have already stated, and it is the same as though he had offered his own life before God as a pledge. He then prayed for the punishment of perjury on himself; for when he made an oath by God, the giver of life, it was the same as though he had said, "Let my life be forfeited, if I deceive thee, or turn false." We hence see what is the end of an oath, even that God's sacred name may be for us a pledge, that our word may be relied on. It hence follows, that God's name, whenever we swear, cannot be taken with impunity: for we expose our life to his judgement, that he may revenge the wrong done to him; for his name, as it is sufficiently known, is profaned by perjuries. It now follows --

Jeremiah 38:17 17. Then said Jeremiah unto Zedekiah, Thus saith the LORD, the God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house: 17. Tunc dixit Jeremias ad Zedechiam, Sic dicit Jehova, Deus exercituum, Deus Israel, Si egrediendo egressus fueris ad proceres regis Babylonis, vivet anima tua, et urbs ista non consumetur (non incendetur) igni, sed vives tu et domus tua. A question may be raised here, Whether God had again bidden his Prophet to repeat what he had so often spoken in vain? To this we cannot say anything certain, except that the probability is, that the Prophet did not open his mouth without being guided by the Holy Spirit. For though he had not received any new command, yet the Spirit of God influenced him, and ruled his tongue as well as his heart. We shall indeed presently find, that what was nigh at hand had been revealed to him; not what he had before, but it was added as a new confirmation of former doctrine. But this is only a probable conjecture; let then every one take his own view of the question. That he might now gain credit to his answer, he prefaced it by saying, that he did not speak except from God's mouth. He had often declared this, having testified that what he said was made known to him by God. But it is not now known whether he had been bidden to repeat the same things; though it is certain that he did not make a wrong use of God's name, nor did he, without authority, assert that it was God's word. The Spirit, therefore, as I have said, was his guide and ruler, though we may grant that he did not receive any divine command. He calls God, the God of hosts, and the God of Israel. By the first title he denotes the omnipotence of God; and by the second, the covenant which he had made with the Jews. He then did set forth the immeasurable power of God, that he might make Zedekiah to fear; for hypocrites, though they are constrained to dread God's name, yet afterwards do, in a manner, become hardened: it is therefore necessary to rouse them, as the Prophet did here. He then touched on the impiety of Zedekiah; for he not only professed himself to be one of God's elect people, but he was also the king and head; he ruled over the heritage of the Lord. And yet he did not believe any of the prophecies. There is therefore implied a reprobation, when the Prophet says, the God of Israel A mitigation of punishment is added, provided Zedekiah willingly put his neck under the yoke. And it was no common mercy from God, that he could yet escape extreme punishment; for he was unworthy to be regarded by God, since for some years he had not attended to what he had heard from the mouth of Jeremiah, that he was to surrender himself, his people, and the city to the Chaldeans. he had refused, nay, he had been refractory and obstinate against God. We hence see, that he was unworthy of any alleviation; and yet God was still ready to forgive him, as to his life, provided he passed over, of his own accord, to the Chal-deans. And thus he was made more inexcusable, inasmuch as when he heard that God would be propitious if he submitted to due punishment, he was still unwilling to obey, as afterwards we shall see. And thus we see that Jeremiah had not said without reason, "If I give thee counsel, thou wilt not hear nor obey me;" for the event proved this. This is one thing. Then he said, Thou shalt live; and in the first place, he said, Thy soul shall live; and then, This city shall not be burned, and thou shalt live; and he repeated the words, Thou shalt live, thou and thy house Now follows the threatening --

Jeremiah 38:18 18. But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand. 18. Si vero non egressus fucris ad proceres regis Babylonis, tradetur urbs ista in manum Chaldaeorum, et exurent eam igni, et tu non evades e manu ipsorum. The Prophet gave to the king the hope of pardon; not that he promised impunity, but that the king might at least hope that God would be merciful to him, if he anticipated his extreme vengeance. But as hypocrites are not easily moved when God allures them by the sweetness of his promises, hence a threatening is added, "Except thou deliverest thyself up," says the Prophet, "to the. Chaldeans, thou shalt not escape, and the city shall be taken and burnt by the Chaldeans." Zedekiah might have had hope in part, and thus have found the mercy which God offered to him. As he had profited nothing in this respect, it was necessary, in another way, to arouse him, by setting before him the destruction of the city, and his own death. But he was not prevailed upon either by fear or by hope, to obey the advice of the Prophet. We hence see, that though he did not avowedly despise God, he was yet neither cold nor hot, but wished to be wholly spared. Hence then it was, that he rejected the favor offered to him by the Prophet. However his excuse follows --

Jeremiah 38:19 19. And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me. 19. Et dixit rex Zedechias ad Jeremiam, Ego metuo (vel, crucior) ob Judaeos qui defecerunt ad Chaldaeos (vel, solitus sum, vel, timeo, et metuo Judaeos ipsos,) ne forte tradant me in manum ipsorum, et contumelia me afficiant (alii vertunt, illudant mihi.) Zedekiah seems, here to have had a good reason why he should not immediately obey the Prophet. And often the best of the faithful openly set forth their anxieties, and we have seen that even the Prophet, when any apprehension of danger was entertained, sometimes mentioned it. It was not then a thing to be blamed, that Zedekiah ingenuously confessed that he was prevented by the fear of those who had revolted to the Chaldeans. For we know that subjects, having once cast off the yoke, and violated their pledged faith, conduct themselves in an insolent way; for they know that those to whom they have not performed their duty would be implacable to them. Zedekiah then was justly anxious, and his simplicity in explaining to the Prophet his fear, seemed worthy of an excuse, for he seemed to give some sign of obedience. But the event at length will shew us, that he was so bound by fear, that he refused the counsel of God and the Prophet. It often happens, as I have just said, that the faithful also fear, and thus vacillate or stand still, when God commands them anything hard and difficult, and they would willingly withdraw from the contest, but they at length obey God, and surrender their own thoughts, and submit in obedience to God. But Zedekiah so feared, [112] that he could not partake of God's goodness promised to him. We hence see what the faithful have in common with the reprobate, and also how they differ from one another. At first the faithful fear as well as the unbelieving; they are anxious, they vacillate, and make known their perplexities: the unbelieving at the same time indulge themselves, and become hardened in their perverse purposes; but the faithful fight with themselves, and subject their thoughts to the will of God, and thus overcome fear by faith; they also crucify the flesh, and give themselves up wholly to God. We have seen the same thing before in the Prophet. But we shall now see the obstinacy of King Zedekiah, to which we have referred. Then Zedekiah feared lest the Jews, who had revolted to the Chaldeans, should treat him with insolence. The Prophet thus answered him -- Footnotes: [112] The verb means trouble of mind or anxiety rather than fear, "I am disturbed with regard to the Jews," etc. The Vulgate is, "I am solicitous," and the Targum., "I am anxious. Our version, "I am afraid of," is the Syriac. The king seems to have been too proud to own that he had fear. The last clause in the verse may be thus rendered, "And they exult over me." The verb means to raise up or elevate one's self, and then the preposition v means over, or against. The king was disturbed in his mind, being apprehensive of the taunts and insults of those already gone to the Chaldeans. -- Ed

life . . . a prey--He shall escape with his life; though losing all else in a shipwreck, he shall carry off his life as his gain, saved by his going over to the Chaldeans. (See on Jer 21:9).

Had Jeremiah not had a divine commission, he might justly have been accused of treason; but having one, which made the result of the siege certain, he acted humanely as interpreter of God's will under the theocracy, in advising surrender (compare Jer 26:11).

the king is not he--Zedekiah was a weak prince, and now in his straits afraid to oppose his princes. He hides his dislike of their overweening power, which prevented him shielding Jeremiah as he would have wished, under complimentary speeches. "It is not right that the king should deny aught to such faithful and wise statesmen"; the king is not such a one as to deny you your wishes [JEROME].

dungeon--literally, the "cistern." It was not a subterranean prison as that in Jonathan's house (Jer 37:15), but a pit or cistern, which had been full of water, but was emptied of it during the siege, so that only "mire" remained. Such empty cisterns were often used as prisons (Zac 9:11); the depth forbade hope of escape. Hammelech-- (Jer 36:26). His son followed in the father's steps, a ready tool for evil. sunk in the mire--Jeremiah herein was a type of Messiah (Psa 69:2, Psa 69:14). "I sink in deep mire," &c.

Ebed-melech--The Hebrew designation given this Ethiopian, meaning "king's servant." Already, even at this early time, God wished to show what good reason there was for calling the Gentiles to salvation. An Ethiopian stranger saves the prophet whom his own countrymen, the Jews, tried to destroy. So the Gentiles believed in Christ whom the Jews crucified, and Ethiopians were among the earliest converts (Act 2:10, Act 2:41; Act 8:27-39). Ebed-melech probably was keeper of the royal harem, and so had private access to the king. The eunuchs over harems in the present day are mostly from Nubia or Abyssinia.

die for hunger in the place where he is; for . . . no . . . bread in . . . city--(Compare Jer 37:21). He had heretofore got a piece of bread supplied to him. "Seeing that there is the utmost want of bread in the city, so that even if he were at large, there could no more be regularly supplied to him, much less now in a place where none remember or pity him, so that he is likely to die for hunger." "No more bread," that is, no more left of the public store in the city (Jer 37:21); or, all but no bread left anywhere [MAURER].

with thee--Hebrew, "in thine hand," that is, at "thy disposal" (Sa1 16:2). "From hence," that is, from the gate of Benjamin where the king was sitting (Jer 38:7). thirty men--not merely to draw up Jeremiah, but to guard Ebed-melech against any opposition on the part of the princes (Jer 38:1-4), in executing the king's command. Ebed-melech was rewarded for his faith, love, and courage, exhibited at a time when he might well fear the wrath of the princes, to which even the king had to yield (Jer 39:16-18).

cast clouts--"torn clothes" [HENDERSON]. rotten rags--"worn-out garments." God can make the meanest things His instruments of goodness to His people (Co1 1:27-29). under . . . armholes--"under the joints of thine hands," that is, where the fingers join the hand, the clothes being in order that the hands should not be cut by the cords [MAURER].

third entry--The Hebrews in determining the position of places faced the east, which they termed "that which is in front"; the south was thus called "that which is on the right hand"; the north, "that which is on the left hand"; the west, "that which is behind." So beginning with the east they might term it the first or principal entry; the south the second entry; the north the "third entry" of the outer or inner court [MAURER]. The third gate of the temple facing the palace; for through it the entrance lay from the palace into the temple (Kg1 10:5, Kg1 10:12). It was westward (Ch1 26:16, Ch1 26:18; Ch2 9:11) [GROTIUS]. But in the future temple it is eastward (Eze 46:1-2, Eze 46:8).

wilt thou not hearken unto me--Zedekiah does not answer this last query; the former one he replies to in Jer 38:16. Rather translate, "Thou wilt not hearken to me." Jeremiah judges so from the past conduct of the king. Compare Jer 38:17 with Jer 38:19.

princes-- (Jer 39:3). He does not say "to the king himself," for he was at Riblah, in Hamath (Jer 39:5; Kg2 25:6). "If thou go forth" (namely, to surrender; Kg2 24:12; Isa 36:16), God foreknows future conditional contingencies, and ordains not only the end, but also the means to the end.

Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur,.... Of these two persons we nowhere else read. Some think that Pashur, whose son Gedaliah was, is the same as is mentioned Jeremiah 20:1; which is not likely, since he was a priest, and this son a prince: and Jucal the son of Shelemiah, and Pashur the son of Malchiah; these had been sent by the king to Jeremiah, to inquire of the Lord, and to pray for him and his people, Jeremiah 21:1; all four were princes, prime ministers of state, of great power and authority, and to whom the king could deny nothing, or withstand, Jeremiah 38:4; these heard the words that Jeremiah had spoken to all the people; that is, to as many of them as came to the court of the prison to visit him; some out of good will, and some out of ill will; and others out of curiosity; being desirous to know by the prophet how things would go with them; and by which means what he said was spread all over the city, and came to the ears of the above princes; and no doubt there were persons enough officious enough to carry these things to them: saying; as follows:

Thus saith the Lord, he that remaineth in this city,.... Of Jerusalem; that does not go out of it, and surrender himself to the Chaldeans; but continues in it fighting against them: shall die by the sword, by the famine, and by the pestilence; that is, by one or other of these: but he that goeth forth to the Chaldeans shall live: that goes out of the city, throws down his arms, delivers up himself to the Chaldean army, and submits to their mercy, shall have quarters given him, and his life shall be spared: for he shall have his life for a prey, and shall live; or, "his soul, and it shall live" (n); comfortably and in safety; he shall escape with his life, and that shall be preserved from the sword, famine, and pestilence; and whereas it was, as it were, lost, it shall be recovered out of the jaws of death, out of the above calamities it was exposed to; and so be like a prey taken out of the hands of the mighty, and be quite safe. (n) "et erit illi anima ejus in praedam et vivet", Junius & Tremellius, Piscator, Cocceius, Schmidt.

Thus saith the Lord, this city shall surely be given into the hand of the king of Babylon's army,.... When those found in it should be put to the sword, or carried captive: this the prophet declares with the greatest certainty; and what he had often affirmed for twenty years past, and now stands to it, having had fresh assurances from the Lord that so it would be; and which he faithfully published; though he had received some favours from the court, had his liberty enlarged, and was now eating the king's bread, he was not to be bribed by these things to hold his peace; but the nearer the ruin of the city was, the more confident was he of its destruction: which shall take it; or, "that it may take it" (o); being delivered into its hands by the Lord, without whose permission the Chaldean army could never have taken it: or "and he shall take it" (p); that is, the king of Babylon. (o) "ut capiat eam", Schmidt. (p) "Et capiet illam", Cocceius; "et capiet eam", V. L. Pagninus, Montanus.

Therefore the princes said unto the king,.... The four princes mentioned in Jeremiah 38:1, having heard what Jeremiah said to the people, laid the case before the king, and addressed him upon it in the following manner: we beseech thee, let this man be put to death; or, "let this man now be put to death,'' as the Targum. They speak very disrespectfully of the prophet, him "this man"; and with great authority to the and not in a submissive supplicating way, as we render it; the king, being in distress, was in their hands; he stood in fear of them, and could do nothing against their will and pleasure; and they urge that he might die instantly; they were for taking away his life at once. The reason they give follows: 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 to them; dispirited the soldiers who were set for the defence of the city, such of them as were left, who were not taken off by the sword, famine, or pestilence; since, if what Jeremiah said was true, all attempts to defend it must be in vain; and the people be without any hope of being delivered out of the hands of the enemy: for this man seeketh not the welfare of this people, but the hurt; than which nothing was more false; for the prophet foreseeing that their lives were in danger, through the sword, famine, or pestilence, by continuing in the city, advised them to go out of it, and surrender to the Chaldeans, whereby they would be preserved.

Then Zedekiah the king said, behold, he is in your hand,.... In your power, to do with him as you please. This is either a grant of the king, allowing them to do as they thought fit; or a declaration of their power, supposing them to be the princes of the sanhedrim, as Grotius thinks, to judge of a false prophet, and condemn him; but that they were such does not appear; nor does their charge of the prophet, or their procedure against him, confirm it. The former sense seems best: for the king is not he that can do any thing against you; which is said either in a flattering way, that such was their interest in him, and so great his regard for them, that he could not deny them any thing. So it is in the old translations, "for the king may deny you nothing"; and, "the king can deny you nothing": or else in a complaining way, suggesting that, he was a king, and no king; that he had no power to oppose them; they would do as they pleased; and therefore it signified nothing applying to him; he should not say any thing against it; he would have no concern in it; they might do as they pleased, since he knew they would.

Then took they Jeremiah,.... Having the king's leave, or at least no prohibition from him; they went with proper attendants to the court of the prison, and took the prophet from thence: and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison; this was a dungeon that belonged to the prison which Malchiah had the care of, or which belonged to his house, which was contiguous to the court of the prison. The Targum renders it, Malchiah the son of the king; and so the Septuagint and Arabic versions; but it is not likely that Zedekiah should have a son that was set over his dungeon, or to whom one belonged, or should be called by his name: here the princes cast the prophet, in order that he should perish, either with famine or suffocation, or the noisomeness of the place; not caring with their own hands to take away the life of a prophet, and for fear of the people; and this being a more slow and private way of dispatching him, they chose it; for they designed no doubt nothing less than death: and they let down Jeremiah with cords; there being no steps or stairs to go down into it; so that nobody could come to him when in it, or relieve him: and in the dungeon there was no water, but mire; so Jeremiah sunk in the mire; up to the neck, as Josephus (q) says. Some think that it was at this time, and in this place, that Jeremiah put up the petitions to the Lord, and which he heard, recorded in Lamentations 3:55; and that that whole chapter was composed by him in this time of his distress. (q) Antiqu. l. 10. c. 7. sect. 5.

Now when Ebedmelech the Ethiopian,.... The Targum renders it, "a servant of King Zedekiah;'' which Jarchi, and other writers, following, make Zedekiah to be the Ethiopian; so called, because as an Ethiopian differs in his skin, so Zedekiah differed in his righteousness, from the rest of his generation; and this his servant, he, with others (r), takes to be Baruch the son of Neriah, but without any foundation; but, as Kimchi observes, with whom Abarbinel and Ben Melech agree, had this word "Ebedmelech" been an appellation, the usual article would have been prefixed before the word "king", as in the next clause; and somewhere or other his name would have been given; but it is a proper name, as Ahimelech, and Abimelech. A servant of the king he might be, and doubtless he was; and perhaps had this name given him when he became a proselyte; for such he seems to be, and a good man; who had a great regard to the prophet, because he was one; and had more piety and humanity in him, though an Ethiopian, than those who were Israelites by birth: one of the eunuchs which was in the king's house; an officer at court; one of the gentlemen of the bedchamber. Josephus (s) says he was in great honour; so the Targum renders it, "a great man;'' a man in high office, of great authority; taking it to be a name of office, as it sometimes is; though it may be understood, in a proper sense, of a castrated person; for such there were very commonly in kings' palaces, employed in one office or another, and especially in the bedchamber: now this man heard that they had put Jeremiah in the dungeon; for though the princes did it with all possible secrecy, it was known at court, and came to the ears of this good man; and indeed the dungeon was not far from the court; and some have thought he might have heard the groans of Jeremiah in it; however, he came to the hearing of it, and was affected with the relation of his case, and determined to save him, if possible: the king then sitting in the gate of Benjamin; the same in which the prophet was taken, Jeremiah 37:13; here he sat to hear and try causes, courts of judicature being held in gates of cities; or to receive petitions; or rather it may be to consult about the present state of affairs, what was best to be done in defence of the city, and to annoy the besiegers; and it may be to have a view of the enemy's camp, and to sally out upon them; for that he was here in order to make his escape is not likely. (r) Pirke Eliezer, c. 53. Shalshelet Hakabala, fol. 13. 1.((s) Antiqu. l. 10. c. 7. sect. 5.

And Ebedmelech went forth out of the king's house,.... As soon as he heard of the prophet's distress, he immediately went out from his apartments in the king's palace, where he performed his office, and his business chiefly lay, or where he dwelt, to the gate of Benjamin, where the king was; and if he was here for the administration of justice, it was a proper time and place for Ebedmelech to lay the case of Jeremiah before him: and spake to the king; freely, boldly, and intrepidly, in the presence of his nobles: saying; as follows:

My lord the king,.... He addresses him as a courtier, with great reverence and submission, and yet with great boldness: these men have done evil in all that they have done to Jeremiah the prophet; meaning the princes, who might be present, and whom he pointed at, and mentioned by name; which showed great courage and faithfulness, as well as great zeal for, and attachment to, the prophet; to charge after this manner persons of such great authority so publicly, and to the king, whom the king himself stood in fear of: he first brings a general charge against them, that they had done wrong in everything they had done to the prophet; in their angry words to him; in smiting him, and putting him in prison in Jonathan's house; and particularly in their last instance of ill will to him: whom they have cast into the dungeon; he does not say where, or describe the dungeon, because well known to the king, and what a miserable place it was; and tacitly suggests the cruelty and inhumanity of the princes: and he is like to die for hunger in the place where he is, for there is no more bread in the city; or very little; there was none to be had but with great difficulty, as Kimchi observes; and therefore though the king had ordered a piece of bread to be given him daily, as long as there was any in the city; yet it being almost all consumed, and the prophet being out or sight, and so out of mind, and altogether disregarded, must be in perishing circumstances, and near death; and must inevitably perish, unless some immediate care be taken of him. It may be rendered, "he will die" (t), &c. or the sense is, bread being exceeding scarce in the city, notwithstanding the king's order, very little was given to Jeremiah, while he was in the court of the prison; so that he was half starved, and was a mere skeleton then, and would have died for hunger there; wherefore it was barbarous in the princes to cast such a man into a dungeon. It may be rendered, "he would have died for hunger in the place where he was, seeing there was no more bread in the city" (u); wherefore, if the princes had let him alone where he was, he would have died through famine; and therefore acted a very wicked part in hastening his death, by throwing him into a dungeon; this is Jarchi's sense, with which Abarbinel agrees. (t) "morietur enim", Schmidt. (u) "Qui moriturus fuerat in loco suo propter famem", Junius & Tremellius, Piscator.

Then the king commanded Ebedmelech the Ethiopian,.... Being affected with the case of the prophet; and repenting of the leave he had given the princes to do with him as they pleased, gave orders as follows: saying, take from hence thirty men with thee; from the place where the king was, the gate of Benjamin; where very probably at this time was a garrison of soldiers, thirty of which were ordered to be taken; or these were to be taken out of the king's bodyguard, he had here with him. Josephus (w) calls them thirty of the king's servants, such as were about the king's person, or belonged to his household; and so the Syriac version of Jeremiah 38:11 says that Ebedmelech took with him men of the king's household; but why thirty of them, when three or four might be thought sufficient to take up a single man out of a dungeon? Abarbinel thinks the dungeon was very deep, and Jeremiah, ah old man, could not be got out but with great labour and difficulty. Jarchi and Kimchi say, the men were so weakened with the famine, that so many were necessary to draw out one man; but the true reason seems rather to be, that should the princes, whom the king might suspect, or any other, attempt to hinder this order being put in execution, there might be a sufficient force to assist in it, and repel those that might oppose it: and take up Jeremiah the prophet out of the dungeon before he die; the king speaks honourably of Jeremiah, giving him his title as a prophet, and expresses great concern for him; and orders them to hasten the taking him up, lest he should die before, which he suggests would give him great concern. (w) Antiqu. l. 10. c. 7. sect. 5.

So Ebedmelech took the men with him,.... The thirty men, as the king ordered: as soon as ever he had got the grant, he immediately set about the work, and lost no time to save the prophet's life: and went unto the house of the king under the treasury; from the gate of Benjamin he went to the king's palace, and to a particular place under the treasury; by which "treasury" may be meant the treasury of garments, or the royal wardrobe, under which was a place, where clothes worn out, or cast off, were put: the Septuagint represent it as underground, a cellar under the wardrobe: and took thence old cast clouts, and old rotten rags: the Syriac version has it, such as cattle were wiped and cleaned with: and let them down by cords into the dungeon to Jeremiah; for it was so deep, that men could not reach to put them into the hands of the prophet; and, had they been thrown in, they might have been scattered about and be out of his reach, who stuck in the mire; or they would have been in all likelihood greatly bedaubed with the mire.

And Ebedmelech the Ethiopian said unto Jeremiah,.... Being come to the dungeon, and at the mouth of it, he addressed him in a very humane and friendly manner, and directed him how to make use of the rags he let down for his ease and benefit: put now these old cast clouts and rotten rags under thine arm holes under the cords; the cords were first put under his arm holes to draw him up with, and then these clouts and rags were put under the cords; lest they should cut into his flesh, at least hurt him, and give him pain, the whole weight of his body resting on them; and perhaps these parts had received some hurt when he was let down into the dungeon with cords, when they were not so careful of him; and therefore needed some soft rags the more to be put under them at this time; all which shows what an affection this man had for the prophet and holy tender he was of him: and Jeremiah did so; he put the rags between the cords and his arm holes.

So they drew up Jeremiah with cords,.... The men that were with Ebedmelech, as many as were necessary; he overlooking, directing, and encouraging: and he took him out of the dungeon; alive, according to the king's orders and design, and in spite of the prophet's enemies: the thing succeeded according to wish; the Lord ordering and prospering every step: and Jeremiah remained in the court of the prison; from whence he had been taken, and where he was replaced; Ebedmelech having no warrant to set him at entire liberty; nor would it have been prudent to have solicited that, which might too much have exasperated the princes; and besides, here, according to the king's order, bread was to be given him, as long as there was any in the city; so that it was the most fit and proper place for him to remain in; wherefore what Josephus (x) says, that he dismissed him, and set him free, is not true. (x) Ut supra. (Antiqu. l. 10. c. 7. sect. 5.)

Then Zedekiah the king sent and took Jeremiah the prophet unto him,.... When the prophet was taken out of the dungeon, and brought to the court of the prison, of which the king had knowledge, he sent some person or persons to bring him to him, to have some private conversation with him: into the third entry that is in the house of the Lord; what place is meant Jarchi confesses his ignorance of, but conjectures it was the court of the Israelites; the outward court, and the court of the women, being before it. Kimchi rightly takes it to be a place through which they went from the king's house to the house of the Lord; no doubt the same that is called the king's ascent, by which he went up thither, shown to, and admired by, the queen of Sheba, 1 Kings 10:5; in which there were three gates or entrances, as Dr. Lightfoot observes (y); the first, the gate of the foundation; the second, the gate behind the guard; and the third, the gate Coponius; and here the king and the prophet had their interview: and the king said to Jeremiah, I will ask thee a thing, or "a word"; a word of prophecy; or whether there was a word of prophecy from the Lord, concerning him, his people, and city, and what it was; and what would be the event of the present siege, whether it would issue well or ill: hide nothing from me; be it what it will, whether grateful or not; he had been told again and again how things would be; but still he was in hopes that something more favourable and consolatory would come from the Lord to him. (y) Temple-Service, c. 33. p. 2028.

Then Jeremiah said unto Zedekiah,.... Here follows the prophets answer, in which he tacitly desires to be excused saying any thing upon this head, since it might be attended with danger to himself, and be of no service to the king; and therefore prudently thought fit to come into some agreement with the king, to secure himself, if he insisted upon it: if I declare it unto thee, wilt thou not surely put me to death? this he might fear, from past experience of the king's conduct; for, though he might not slay him with his own hands, or give orders to others to do it; yet he might deliver him up to the will and mercy of his princes, as he had done before; not that the prophet was afraid to die, or was deterred through fear of death from delivering the word of the Lord, and doing his work; but he thought it proper to make use of prudent means to preserve his life; besides, he had no express order from the Lord to say anything concerning this matter at this time: and if give thee counsel, wilt thou not hearken to me? or, "thou wilt not hearken to me" (z); so the Targum, Syriac, and Vulgate Latin versions; and therefore it was to no purpose to give him any advice; from all this the king might easily understand the prophet had nothing to say that would be agreeable to him; however, he was very desirous to know what it was, and therefore promises indemnity and security, as follows: (z) "non audies me", V. L. Schmidt; "non audies ad me", Montanus; "non auscultabis mihi", Piscator.

So Zedekiah the king swore secretly unto Jeremiah,.... The king not only gave the prophet his word, but also annexed to it his oath, that his life should be in no danger, either from him or his princes; this oath was made secretly, both for the honour of the king, he swearing to a subject, and that it might not be known by the princes, and for fear of them: saying, as the Lord liveth, that made us this soul; or "these souls", as the Targum: here a superfluous word, is used; which, as the Jews observe, is one of the eight words which are written, but not read: he swears by the living God, by whom only men should swear, whenever it is necessary; this is the proper form of an oath; the appeal is to be made to the eternal God, that knows all things, the Father of spirits, the Maker of souls, and giver of the lives of all men, and who can take them away when he pleases. The sense is, may the living God, who has made my soul and yours, and given life to us both, may he take away my soul, my life, from me, if ever I make any attempt upon yours; I will not put thee to death, neither will I give thee into the hand of those that seek thy life; he not only promises and swears to it, that he would not take awake his life with his own hands, or give orders to take it away; but he would not deliver him into the hands of his princes, who he knew were implacable enemies, and sought all opportunities and advantages against him; but then he makes no promise that he will take any counsel or advice that should be given him; as to this, he would lay himself under no obligation to observe, resolving to take his own way; if he liked it, to follow it; if not, to reject it; he would not be bound by it.

Then said Jeremiah unto Zedekiah,.... Being thus indemnified and secured by the king's word and oath, he proceeds freely to lay before the king the whole matter as from the Lord: thus saith the Lord, the God of hosts, the God of Israel; the prophet does not give the following advice in his own name, but in the name of the eternal Jehovah, the Lord of armies above and below, and who had a special regard to the people of Israel, and their welfare; and therefore it became the king to show the more regard unto it: if thou wilt assuredly go forth unto the king of Babylon's princes; the generals of his army, whose names are mentioned, Jeremiah 39:3; the king not being with his army at this time, but at Riblah, Jeremiah 39:5; the meaning is, if he would open the gates of Jerusalem, and go forth from thence to the Chaldean army, and surrender himself and the city into the hands of the princes in it, and general officers of it: then thy soul shall live; in thy body, and not be separated from it; or live comfortably, in peace and safety, though not in so much splendour and glory as he had done: and this city shall not be burned with fire; as had been threatened; and as the Chaldeans would be provoked to do, should it hold out to the last extremity; but should preserve it upon a surrender: and thou shall live, and thine house; not only himself, but his wives and children, and servants.

But if thou wilt not go forth to the king of Babylon's princes,.... And surrender to them: then shall this city be given into the hands of the Chaldeans; if not willingly delivered up by the king of Judah, it shall be forcibly taken by the king of Babylon's army, through the permission of God; with respect to whom it is said to be given unto them, even by him who has the disposing of cities and kingdoms: and they shall burn it with fire; as it had been often foretold it should, and as it accordingly was, Jeremiah 39:8; and thou shalt not escape out of their hand; though he might hope he should, and would attempt to do it, yet should be taken; and though he should not be slain, yet should never regain his liberty, or get out of their hands, when once in them; see Jeremiah 52:7.

And Zedekiah the king said unto Jeremiah,.... In answer to this advice he gave him, persuading him to give up himself and the city into the hands of the Chaldeans: I am afraid of the Jews that are fallen to the Chaldeans; who did go out of the city, and surrendered to the Chaldeans, whom Zedekiah had cruelly used, or severely threatened: lest they deliver me into their hands, and they mock me; that is, lest the Chaldeans should deliver him into the hands of the Jews, and they should jeer and scoff at him, for doing the same thing he had forbidden them on the severest penalty; or lest they should put him to death in the most revengeful and contemptuous manner, as Kimchi's note is: but all this was either a mere excuse, or showed great weakness and pusillanimity, and was fearing where no fear was; for, on the one hand, it was not reasonable to think that the Chaldeans, when they had got such a prize as the king of the Jews, that they should easily part with him, and especially deliver him up into the hands of his own people; and, on the other hand, it is not likely, that, should he be delivered into their hands, they would ever have treated him in so scornful and cruel a manner, who was their prince, and a partner with them in their captivity.

went forth . . . and spake--not privately, but in public; a proof of fearless magnanimity.

court of . . . prison--Ebed-melech prudently put him there to be out of the way of his enemies.

Lord . . . made us this soul-- (Isa 57:16). Implying, "may my life (soul) be forfeited if I deceive thee" [CALVIN].

afraid of the Jews--more than of God (Pro 29:25; Joh 9:22; Joh 12:43). mock me--treat me injuriously (Sa1 31:4).

In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jer 38:5) he had given him up into the hands of his enemies; such a struggle there was in the breast of this unhappy prince between his convictions and his corruptions. Observe, I. The honour that Zedekiah did to the prophet. When he was newly fetched out of the dungeon he sent for him to advise with him privately. He met him in the third entry, or (as the margin reads it) the principal entry, that is in, or leads towards, or adjoins to, the house of the Lord, Jer 38:14. In appointing this place of interview with the prophet perhaps he intended to show a respect and reverence for the house of God, which was proper enough now that he was desiring to hear the word of God. Zedekiah would ask Jeremiah a thing; it should rather be rendered, a word. "I am here asking thee for a word of prediction, of counsel, of comfort, a word from the Lord, Jer 37:17. Whatever word thou has for me hide it not from me; let me know the worst." He had been told plainly what things would come to in the foregoing chapter, but, like Balaam, he asks again, in hopes to get a more pleasing answer, as if God, who is in one mind, were altogether such a one as himself, who was in many minds. II. The bargain that Jeremiah made with him before he would give him his advice, Jer 38:15. He would stipulate, 1. For his own safety. Zedekiah would have him deal faithfully with him: "And if I do," says Jeremiah, "wilt thou not put me to death? I am afraid thou wilt" (so some take it); "what else can I expect when thou art led blindfold by the princes?" Not that Jeremiah was backward to seal the doctrine he preached with his blood, when he was called to do so; but, in doing our duty, we ought to use all lawful means for our own preservation; even the apostles of Christ did so. 2. He would answer for the success of his advice, being no less concerned for Zedekiah's welfare than for his own. He is willing to give him wholesome advice, and does not upbraid him with his unkindness in suffering him to be put into the dungeon, nor bid him go and consult with his princes, whose judgments he had such a value for. Ministers must with meekness instruct even those that oppose themselves, and render good for evil. He is desirous that he should hear counsel and receive instruction: "Wilt thou not hearken unto me? Surely thou wilt; I am in hopes to find thee pliable at last, and now in this thy day willing to know the things that belong to thy peace." Note, Then, and then only, there is hope of sinners, when they are willing to hearken to good counsel. Some read it as spoken despairingly: "If I give thee counsel, thou wilt not hearken unto me; I have reason to fear thou wilt not, and then I might as well keep my counsel to myself." Note, Ministers have little heart to speak to those who have long and often turned a deaf ear to them. Now, as to this latter concern of Jeremiah's, Zedekiah makes him no answer, will not promise to hearken to his advice: though he desires to know what is the mind of God, yet he will reserve himself a liberty, when he does know it, to do as he things fit; as if it were the prerogative of a prince not to have his ruin prevented by good counsel. But, as to the prophet's safety, he promises him, upon the word of a king, and confirms his promise with an oath, that, whatever he should say to him, no advantage should be taken against him for it: I will neither put thee to death nor deliver thee into the hands of those that will, Jer 38:16. This, he thought, was a mighty favour, and yet Nebuchadnezzar and Belshazzar, when Daniel read their doom, not only protected him, but preferred and rewarded him, Dan 2:48; Dan 2:29. Zedekiah's oath on this occasion is solemn, and very observable: "As the Lord liveth, who made us this soul, who gave me my life and thee thine, I dare not take away thy life unjustly, knowing that then I should forfeit my own to him that is the Lord of life." Note, God is the Father of spirits; souls are his workmanship, and they are more fearfully and wonderfully made than bodies are. The soul both of the greatest prince and of the poorest prisoner is of God's making. He fashioneth their hearts alike easily. In all our appeals to God, and in all our dealings both with ourselves and others, we ought to consider this, that the living God made us these souls. III. The good advice that Jeremiah gave him, with good reasons why he should take it, not from any prudence or politics of his own, but in the name of the Lord, the God of hosts and God of Israel. Not as a statesman, but as a prophet, he advises him by all means to surrender himself and his city to the king of Babylon's princes: "Go forth to them, and make the best terms thou canst with them," Jer 38:17. This was the advice he had given to the people (Jer 38:2, and before, Jer 21:9), to submit to divine judgments, and not think of contending with them. Note, In dealing with God, that which is good counsel to the meanest is so to the greatest, for there is no respect of persons with him. To persuade him to take this counsel, he sets before him good and evil, life and death. 1. If he will tamely yield, he shall save his children from the sword and Jerusalem from the flames. The white flag is yet hung out; if he will be acknowledge God's justice, he shall experience his mercy: The city shall not be burnt, and thou shalt live and thy house. But, 2. If he will obstinately stand it out, it will be the ruin both of his house and Jerusalem (Jer 38:18); for when God judges he will overcome. This is the case of sinners with God; let them humbly submit to his grace and government and they shall live; let them take hold on his strength, that they may make peace, and they shall make peace; but, if they harden their hearts against his proposals, it will certainly be to their destruction: they must either bend or break. IV. The objection which Zedekiah made against the prophet's advice, Jer 38:19. Jeremiah spoke to him by prophecy, in the name of God, and therefore if he had had a due regard to the divine authority, wisdom, and goodness, as soon as he understood what the mind of God was he would immediately have acquiesced in it and resolved to observe it, without disputing; but, as if it had been the dictate only of Jeremiah's prudence, he advances against it some prudential considerations of his own: but human wisdom is folly when it contradicts the divine counsel. All he suggests is, "I am afraid, not of the Chaldeans; their princes are men of honour, but of the Jews, that have already gone over to the Chaldeans; when they see me follow them, and who had so much opposed their going, they will laugh at me, and say, Hast thou also become weak as water?" Isa 14:10. Now, 1. It was not at all likely that he should be thus exposed and ridiculed, that the Chaldeans should so far gratify the Jews, or trample upon him, as to deliver him into their hands; nor that the Jews, who were themselves captives, should be in such a gay humour as to make a jest of the misery of their prince. Note, We often frighten ourselves from our duty by foolish, causeless, groundless, fears, that are merely the creatures of our own fancy and imagination. 2. If he should be taunted at a little by the Jews, could he not despise it and make light of it? What harm would it do him? Note, Those have very weak and fretful spirits indeed that cannot bear to be laughed at for that which is both their duty and their interest. 3. Though it had been really the greatest personal mischief that he could imagine it to be, yet he ought to have ventured it, in obedience to God, and for the preservation of his family and city. He thought it would be looked upon as a piece of cowardice to surrender; whereas it would be really an instance of true courage cheerfully to bear a less evil, the mocking of the Jews, for the avoiding of a greater, the ruin of his family and kingdom. V. The pressing importunity with which Jeremiah followed the advice he had given the king. He assures him that, if he would comply with the will of God herein, the thing he feared should not come upon him (Jer 38:20): They shall not deliver thee up, but treat thee as becomes thy character. He begs of him, after all the foolish games he had played, to manage wisely the last stake, and now at length to do well for himself: Obey, I beseech thee, the voice of the Lord, because it is his voice, so it shall be well unto thee. But he tells him what would be the consequence if he would not obey. 1. He himself would fall into the hands of the Chaldeans, as implacable enemies, whom he might now make his friends by throwing himself into their hands. if he must fall, he should contrive how to fall easily: "Thou shalt not escape, as thou hopest to do," Jer 38:23. 2. He would himself be chargeable with the destruction of Jerusalem, which he pretended a concern for the preservation of: "Thou shalt cause this city to be burnt with fire, for by a little submission and self-denial thou mightest have prevented it." Thus subjects often suffer for the pride and wilfulness of their rulers, who should be their protectors, but prove their destroyers. 3. Whereas he causelessly feared an unjust reproach for surrendering, he should certainly fall under a just reproach for standing it out, and that from women too, Jer 38:22. The court ladies who were left when Jehoiakim and Jeconiah were carried away will now at length fall into the hands of the enemy, and they shall say, "The men of thy peace, whom thou didst consult with and confide in, and who promised thee peace if thou wouldst be ruled by them, have set thee on, have encouraged thee to be bold and brace and hold out to the last extremity; and see what comes of it? They, by prevailing upon thee, have prevailed against thee, and thou findest those thy real enemies that would be thought thy only friends. Now thy feet are sunk in the mire, thou art embarrassed, and hast noway to help thyself; thy feet cannot get forward, but are turned away back." Thus will Zedekiah be bantered by the women, when all his wives and children shall be made a prey to the conquerors, Jer 38:23. Note, What we seek to avoid by sin will be justly brought upon us by the righteousness of God. And those that decline the way of duty for fear of reproach will certainly meet with much greater reproach in the way of disobedience. The fear of the wicked, it shall come upon him, Pro 10:24. VI. The care which Zedekiah took to keep this conference private (Jer 38:24): Let no man know of these words. he does not at all incline to take God's counsel, nor so much as promise to consider of it; for so obstinate has he been to the calls of God, and so wilful in the ways of sin, that though he has good counsel given him he seems to be given up to walk in his own counsels. He has nothing to object against Jeremiah's advice, and yet he will not follow it. Many hear God's words, but will not do them. 1. Jeremiah is charged to let no man know of what had passed between the king and him. Zedekiah is concerned to keep it private, not so much for Jeremiah's safety (for he knew the princes could do him no hurt without his permission), but for his own reputation. Note, Many have really a better affection to good men and good things than they are willing to own. God's prophets are manifest in their consciences (Co2 5:11), but they care not for manifesting that to the world; they would rather do them a kindness than have it known that they do: such, it is to be feared, love the praise of men more than the praise of God. 2. He is instructed what to say to the princes if they should examine him about it. He must tell them that he was petitioning the king not to remand him back to the house of Jonathan the scribe (Jer 38:25, Jer 38:26), and he did tell them so (Jer 38:27), and no doubt it was true: he would not let slip so fair an opportunity of engaging the king…