Jeremiah 38:20–39:10

Jeremiah 38:20-22 20. But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live. 20. Tunc dixit Jeremias, Non tradent te, audi agedum vocem Jehovae quam tibi profero (quam ego loquar ad te,) et tibi erit bene (tibi bene cedat,) et vivet anima tua: 21. But if thou refuse to go forth, this is the word that the LORD hath shewed me: 21. Quod si tu abnueris ad egrediendum (hoc est, recusaveris egredi,) hic est sermo quem ostendit mihi Jehova; 22. And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee: thy feet are sunk in the mire, and they are turned away back. 22. Et ecce omnes mulieres, quae relictae fuerint in domo regis Jehudah egrediuntur ad proceres regis Babylonis, et ecce ipsae dicent, Suaserunt tibi (alii, deceperunt te, vel, subduxerunt) et praevaluerunt tibi viri pacis tuae; defixi sunt in luto pedes tui, conversi sunt retrorsum. Here again Jeremiah strengthens Zedekiah, that he might not hesitate to make the trial, since God would yet give him pardon, so that at least his chastisement would be paternal and light He then promised to Zedekiah that he would be safe from all the insults about which he was anxious. They will not deliver thee, he says; as though he had said, "Leave this to God's providence, resign thyself to God, and doubt not but that he will keep thee safe." God, in his kindness, as I have said, allows the faithful to cast their cares into his bosom: but at the same time, if any disobey, when he confirms them, it is a sign of deliberate wickedness, and such perverseness extinguishes all the light of grace. Such was the stupidity of Zedekiah, that he did not accept of this second promise. He might indeed have confessed his fear, but he ought also to have received the remedy. The Prophet assured him that his life would be safe in God's hand; what more could he have wished? But this was said to no purpose, because fear fully occupied his mind, so that there was no entrance for the promise. Now this ought to be carefully noticed; for there are none of us whom many cares do not disturb, and many fears do not perplex; but a place ought to be given to a remedy. God succors us when he sees us distressed by anxious thoughts; but if fear so prevails, that all the promises by which God raises us up avail nothing, it is a sign of hopeless unbelief. It afterwards follows, Hear the voice of Jehovah, which I utter to you, that it may be well with thee, and that thy soul, may live The promise is again added, to lead Zedekiah to submit more willingly to God. For though we know that we cannot escape his power, it will yet be dreaded by us, except he favors us with the promises of grace. In this way, then, the Prophet endeavored to lead Zedekiah to render obedience to God: Hear, he says, the voice of Jehovah, that it may be well with thee He shewed that it was yet in the power of Zedekiah to provide for his own safety, if only he obeyed the word of God. And this passage teaches us, that the Prophet had not spoken thoughtlessly and in vain, but under the guidance and teaching of God's Spirit For though it may not have been, that he had received a new command, he yet knew that it was God's will, that he should confirm and reassert the previous oracles; for he did not falsely assume God's name, when he bade Zedekiah to hear God's voice which he had made known. Now, though this discourse was especially directed to Zedekiah, we may yet conclude, that it is always for our good to embrace whatever God declares to us, though it may apparently be hard and unpleasant, as it was to Zedekiah; for it was by no means an agreeable thing to him to deliver up himself to his enemies, to be deprived of his regal power, to be drawn into exile, and from a king to become a slave; and yet nothing was better for him, in order to save his life, than to obey God. Though, then, the words of God contain what is contrary and grievous to our flesh, yet let us feel persuaded that God always speaks what is good for our salvation. It would then have been well for Zedekiah, had he obeyed the counsel of the Prophet; for he would have found in captivity that God would be propitious to him, and this would have been an invaluable comfort; and then he might have been brought back from exile, at least he would have preserved the city and the Temple: but by his obstinacy he betrayed the city to his enemies, and hence it was also that the Temple was burnt. He then adds, If thou refuse to go forth, this is the word which God hath shewed to me Jeremiah again declares that Zedekiah resisted in vain, because he kicked, as it is said, against the goad, for he could not possibly escape from coming into the hand of his enemies; which, when done, then neither the city nor the Temple would be spared. But the Prophet repeats again, that it had been shewn to him what to speak, he then spoke not in his own name, but by God's command; which, it may be, was not then given him: but the Prophet knew that God's decree, of which he had been the herald, could not be abolished. He then says, that this word had been shewed to him by God, even what follows -- Behold, the women who as yet remain in the palace of the king, shall go forth to the princes of the king of Babylon, that is, having left the city they will betray thee to thine enemies; and they shall say, The men of thy peace have deceived thee, or persuaded thee, and have prevailed; thus fixed in the mire are thy feet, and they have turned backward There is here a part stated for the whole, for under one thing is included the whole calamity of the city. We indeed know that the female sex do not stand in the ranks to fight, and that when a city is taken, women are commonly spared. When, therefore, the Prophet says, Go forth shall women who are yet remaining in the king's palace, it is the same thing as if he had said, "Even the women shall be compelled to go forth to the enemies, and give themselves up into their power; what then will become of the men, when such shall be the hard condition of the women?" We now perceive the meaning of the Prophet: Go forth then shall women, that is, when the city is taken, the women in the palace shall be drawn forth from their hiding-places, and be constrained to appear before their enemies. And then he adds, and, behold, they shall say, etc. He used the particle hnh, ene, twice, in order to lead Zedekiah into the very scene itself; for it is necessary thus to rouse those who are torpid in their apathy. And, behold, he says, they will say Here Jeremiah declares that women would be witnesses to bear testimony to the folly of the king, and also to the wickedness and obstinacy of the princes, as though he had said, "Thou wilt not obey me to-day, and thy counsel-lors also pertinaciously resist; God has already pronounced judgment on you: ye despise, and regard it as nothing: God will at length rouse up women, who will openly proclaim thy folly, O king, and the perverseness of thy counselors, for having despised all the prophecies." PRAYER Grant, Almighty God, that since thou daily invitest us to repentance by constant exhortations, we may seriously reflect on thy goodness, and in due time return to thee and submit to thy will, and never refuse to undergo the punishment thou layest on us; and that we may not in the meantime so provoke thy extreme vengeance, as to find thee a rigorous judge, but ever experience, even under punishment, thy paternal mercy, until we shall at length come to the fullness of that joy which is laid up in heaven for us in Christ Jesus our Lord. -- Amen.

women--The very evil which Zedekiah wished to escape by disobeying the command to go forth shall befall him in its worst form thereby. Not merely the Jewish deserters shall "mock" him (Jer 38:19), but the very "women" of his own palace and harem, to gratify their new lords, will taunt him. A noble king in sooth, to suffer thyself to be so imposed on! Thy friends--Hebrew, "men of thy peace" (see Jer 20:10; Psa 41:9, Margin). The king's ministers and the false prophets who misled him. sunk in . . . mire--proverbial for, Thou art involved by "thy friends'" counsels in inextricable difficulties. The phrase perhaps alludes to Jer 38:6; a just retribution for the treatment of Jeremiah, who literally "sank in the mire." they are turned . . . back--Having involved thee in the calamity, they themselves shall provide for their own safety by deserting to the Chaldeans (Jer 38:19).

Jeremiah 38:23 23. So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire. 23. Et omnes uxores tuas et filios tuos deducent ad Chaldaeos, et tu non evades e manu eorum, quia in manu regis Babylonis comprehenderis, et urbem hanc combures igni. Jeremiah pursues the same subject; but he sets forth at large the calamity, that the king being at least frightened with horror, might submit to a right counsel; for when we hear that death is at hand, this indeed fills us with horror; and when many evils are mentioned, we must necessarily be roused; and this, no doubt, was what the Prophet looked for. Then he says that Zedekiah would come into the hands of his enemies, hut he adds other indignities, which would bring greater bitterness, They shall draw out, he says, all thy wives and thy children, etc. Had Zedekiah been right-minded, he would have preferred to die a hundred times, and thus to have died for them all, than to have been the cause of so many evils. For we know that many have boldly exposed themselves to danger in defending the chastity of their wives; and doubtless such a reproach is far harder to be endured by ingenuous minds than a hundred deaths. We hence see what was the design of the Prophet; for he saw that Zedekiah could not be sufficiently roused by merely setting his own death before him, hence he added other circumstances, calculated to affect him still more, They shall draw out, he says, thy wives and thy children We hence learn how conjugal fidelity was then with impunity violated. It was, we know, an ancient evil, but it had now passed into general practice, so that it was, as it were, the common law: and yet what God had once established continued unchanged, even that every man should have only his own wife. As, then, polygamy had so prevailed and had become so licentious among the Jews, we see that the fear of God was in fact extinguished and all regard to purity. More liberty was indeed allowed to kings, but they were not on that account to be excused, because their life ought to have been an example to others, a mirror of uprightness and chastity. When, therefore, they married a number of wives, it became an intolerable evil. And now when mention is made of all the wives, we conclude that the king had not only three or four wives or concubines, but a large number, that he might gratify his lust. hence then we learn how great was the corruption of that age. It is also a wonder that the king was thus given to his lusts, and not brought back to some degree of moderation when necessity itself constrained him. We hence see that he must have been extremely insensible in retaining so many concubines, when his only city was hardly safe, and the whole country in the possession of enemies. But thus perverse men despise God and his scourges. For though all confess, according to the common proverb, that necessity is a mistress whom all are forced to obey, yet the greater part struggle with necessity itself, as we see was the case with Zedekiah, who refused to bend or turn, though very poor and miserable, and who suffered nothing of his royal pomp and splendor to be diminished. Hence it was that he had a large number of wives or concubines, as mentioned here. It then follows, This city shalt thou burn with fire It is certain that the torch was not applied by Zedekiah, nor was he the agent in the burning. But the Prophet reminded him that the cause of all the evils might justly be attributed to his obstinacy; as though he had said, that the Chaldeans would indeed be the authors of the burning, as they would with their own hands set the houses on fire, and yet that the first and the chief fault would be in Zedekiah himself, because he obstinately resisted God. [114] But as to the women, this brief notice must be added: other kings, indeed, had been very dissolute; but God now applied the remedy when the court was purged from all its old filth. For with Jeconiah, we know, the royal dignity ceased; and the city was exposed to plunder; and yet some concubines remained; and these passed as by hereditary right to other kings, as they succeeded to the wives as to the kingdom. But when wickedness became incorrigible, all the concubines were taken away also. It was then a sign of final destruction. It follows -- Footnotes: [114] And this city shall be burnt with fire," is the rendering of the Sept., the Syriac., and the Targum. The Vulg. is, "and he (the king of Babylon) will burn this city with fire." The first, no doubt, is the true version of the Hebrew, except the verb he in Hiphil, according to our version, and also that of Blayney; but what corresponds best with the passage is the former rendering. -- Ed.

Jeremiah 38:24 24. Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die. 24. Et dixit Zedechias ad Jeremias, Vir nesciat (hoc est, nemo sciat) de sermonibus istis, et non morieris (hoc est, ne moriaris.) Here is seen the miserable condition of the king. Had he no faith in the answer of Jeremiah, he would not have thus feared. But he acknowledged that what he had heard from the mouth of the Prophet was true. In the meanwhile he delayed and extended time as far as he could, and chose rather to spend his life in trembling than to be immediately freed from all care and anxiety. This was by no means to act like a king; for had he any courage, he would not have waited to the last hour. We indeed know that men of courage boldly meet death, when they see no hope of honor remaining. Zedekiah had lost his authority; he held indeed the title of a king, but he was without power; for he was compelled servilely to obey his counselors; and now he feared his own shadow, and yet protracted time, as I have said, as much as he could; and on this account he requested the Prophet, that this conversation might remain as buried. By saying, thou shalt not die, he did not threaten the Prophet, but intimated that silence would not be less a benefit to Jeremiah than to himself: "Thou wilt rouse the fury of all against thyself, if thou speakest of this interview, for no one can bear to hear anything of the ruin of the city: if then thou consultest thine own benefit, say not a word of this, and let it not come to the people nor to my counselors." Under the color of an advice then he said to Jeremiah, "See lest thou die [115] He therefore did not speak threateningly. Footnotes: [115] The words literally are, "Let no man know of these words, and thou shalt not die." Such is the rendering of the Sept., the Vulg., and the Targum.; the Syriac. is, "lest thou die;" which suggests the view taken by Calvin. -- Ed.

Jeremiah 38:25-26 25. But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee: 25. Et si audierint proceres quod loquutus fuerim tecum, et venerint ad te, et dixerint tibi, Expone (vel, narra) nunc nobis quod loquutus fueris ad regem, ne celes a nobis (hoc est, ne celes nos quicquam,) et non occidemus te, et quid locutus sit tecum rex: 26. Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there. 26. Et tunc, (copula enim resolvi debet in adverbium temporis, tunc) dices illis, Prostravi ego preces meas coram facie regis (hoc est, suppliciter deprecatus sum regem,) ne reduceret me in domum Jonathan, ut morerer illic. Here again Zedekiah shews his anxiety, lest Jeremiah should be apprehended, were the princes unexpectedly to assail him; for he might in this respect have stumbled, though admonished. Then the king intimated to him what to answer, in case the counselors came to him and made inquiry respecting their intercourse. He then advised him simply to say, that he entreated him not to send him back to the filthy pit, where he almost perished. The miserable servitude of the king appears now still evident; for he feared his own counselors, lest they should revolt from him. he might easily have made a spontaneous surrender of himself, but he dared not, lest he should be killed by them in a tumult; and yet, on the other hand, he feared lest the princes should despise him, and so redeem themselves by the sacrifice of his life. We see in what straits he was, but God rendered to him a just recompense for his obstinacy. It was indeed a miserable thing to hear that the king' was thus oppressed on every side, but the cause of all this ought ever to be borne in mind; which was, that he had despised God and his Prophet. He then deserved to be in this state of anxiety, to fear death on every side, and not to be able to extricate himself from those cares and perplexities which tormented him. Let us then learn to cast all our cares on God, so that our life may be safe, and that we may have calm and tranquil minds: otherwise what is written in the Law must necessarily happen to us, "Our life will hang on a thread, so that we shall say in the morning, Who will give us to see the evening? and in the evening, How can we live to the morning?" (Deuteronomy 28:66, 67) Lest then the same thing happen to us as to this miserable king, let us learn to re-cumb on God, for this is the only way to obtain peace. For though Zedekiah set before Jeremiah the danger which he might bring on himself, if he confessed what took place between them, he yet had a regard no doubt to his own safety, for his care for the Prophet was not very great. If, then, he says, the princes will hear that I have spoken to him, etc. We see here, that as kings very curiously inquire into the sayings and actions of all, so they in their turn are exposed to innumerable spies, who observe all their secret proceedings. Zedekiah, as we have already seen, left his palace, sought some secret place, and at the third entrance called to him Jeremiah. This place might be deemed in some measure secret, yet he knew that he was observed even by his own servants. Thus kings, while they seek immoderate splendor, renounce the main good, which ought to be preferred to all other things. For it is commonly said that liberty is an invaluable gift, and it is very true: but were we to seek for liberty among mankind, we should by no means find it in courts; for all there are slaves, and slavery begins with the most elevated. Kings, then, while they thus seek from their height to look down on all mankind, are placed, as it were, in a theater, and the eyes of all turn to them, so that no liberty remains for them; and they who hang on their favor are also in constant fear. This, then, ought to be noticed by us; for there is no one who does not seek splendor; but yet we know how anxious is the life of princes. Their external appearance is indeed very flattering; but we do not see what inward torments harass them. When, therefore, it is said of Zedekiah, that he could not have a secret conference, it hence appears that kings are by no means free. He says, "Though they promise thee impunity, trust them not." Zedekiah feared lest the Prophet should be too credulous, and should freely relate to the counselors what he had said. But he no doubt had reflected on the fact, that the Prophet had already announced the destruction of the city. He then could have hardly hoped for the silence which he required. Hence then it was, that he so earnestly bid him to be careful; and though the counselors should promise that there would be no danger to him, he yet bade him to be silent. Say to them, he said, I humbly prayed the king not to send me back to the house of Jonathan, that I might not die there It was not indeed a falsehood, but this evasion cannot be wholly excused. The Prophet justly feared, and, as we have before seen, he was perplexed and anxious, for that prison was horrible, and it would have been better at once to die than to have been thus buried alive in the earth. But it is certain that he did not come to the king for this purpose, for he had been sent for. Though, then, the Prophet did not expressly or in so many words say what was false, yet it was a kind of falsehood; and what follows, in reference to himself, cannot be excused.

Jeremiah 38:27 27. Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived. 27. Et venerunt cuncti proceres ad Jeremiam, et interrogarunt ipsum; et annuntiavit illis (hoc est, narravit illis) secundum sermones istos, quemadmodum praeceperat rex, et siluerunt ab eo, quia sermo non fuit auditus. Here, indeed, the Prophet confesses that he did as the king had commanded him; but he does not commend what he had done. There is no doubt but that on the one hand he placed before his eyes the timidity of the king, who, being forgetful of plain dealing, slavishly feared his own counselors; and that., on the other hand, he manifested that he was not sufficiently discreet, for when the princes came, even if he wished not to deceive them, he yet concealed the main thing, and said that he went to the king to pray for his own life, which was not true. Though then what he said was in part true, that he prayed not. to be sent back to prison, yet he could not by this evasion be wholly exempted from blame. In short, we see that even God's servants have sometimes spoken evasively, when oppressed with extreme fear; and thus we are reminded to seek of God magnanimity of mind and resolute firmness; for he alone can strengthen and sustain us when we are terrified by any fear of danger. He says, that he did as the king had commanded him; but he ought rather to have hearkened to God's word, in which simplicity is enjoined. It is also said, that the princes were silent, that is, departed in silence; for no one had been a witness to the conference, and the matter had not spread farther; for the king was silent through fear, and the Prophet also had not made known the secret interview. Hence it was that the princes departed, and thought that the matter was as represented. In short, Jeremiah intimates that they were deceived by this pretext. It follows at last, --

Jeremiah 38:28 28. So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken. 28. Et habitavit Jeremias in atrio custodiae, usque ad diem quo capta fuit Jerusalem; et accidit secundum quod capta fuit Jerusalem. Some render the last words simply thus, "And it happened that Jerusalem was taken;" and others, "It happened accordingly that Jerusalem was taken;" but this seems unnatural. Others take the relative as a demonstrative pronoun, and of this I approve, "For it happened that according to this Jerusalem was taken." He first says that he dwelt in the court of the prison. It hence appears that he was not even then at liberty; for though the king wished him to be free, yet he dared not to release him. This is one thing. Then he says, that he was there until the day the city was taken We shall hereafter see that he was saved by the king's command, and was brought out of prison. He was, then, until that day in the court of the prison, as though he had said, that he was a prisoner until the king was taken prisoner, together with his counselors, and also until the day the whole city was taken. And here we may see, as in a vivid form, the wonderful judgment of God. As long as the Jews boasted that they offered sacrifices to God, they kept Jeremiah shut up in prison, so that he was not a free man until the king was taken, the city perished, and almost all were driven into exile. I have no doubt but that he added the following by way of explanation, And it happened that according to this Jerusalem was taken; that is, he reminds readers in these words, that he had not been a false Prophet, but a true and faithful witness as to God's judgment, for all his prophecies were verified by the event. [116] He then says that the city was taken, not by chance, but because God had so declared. He now begins to narrate historically the destruction and the burning of the city. He therefore says, -- Footnotes: [116] These words are left out in the Sept. and the Syriac. The Vulgate, and the Targum. give this version, "And it came to pass that Jerusalem was taken;" which seems not in this connection to have any meaning. Some connect them with the following chapter, but improperly. Our version, followed by Blayney, gives the best sense, "And he was there (that is, in the court of the prison) when Jerusalem was taken:" He was there not only to the day or time of its capture, but during that time. This was added to shew that he was not released by the Jews, but by those who took the city. -- Ed.

presented--literally, "made my supplication to fall"; implying supplication with humble prostration (see on Jer 36:7). Jonathan's house-- (Jer 37:15), different from Malchiah's dungeon (Jer 38:6). This statement was true, though not the whole truth; the princes had no right to the information; no sanction is given by Scripture here to Jeremiah's representation of this being the cause of his having come to the king. Fear drove him to it. Compare Gen 20:2, Gen 20:12; on the other hand, Sa1 16:2, Sa1 16:5. left off speaking with--Hebrew, "were silent from him," that is, withdrawing from him they left him quiet (Sa1 7:8, Margin).

he was there when Jerusalem was taken--These words are made the beginning of the thirty-ninth chapter by many; but the accents and sense support English Version. This chapter consists of two parts: the first describes the capture of Jerusalem, the removal of the people to Babylon, and the fate of Zedekiah, and that of Jeremiah. The second tells of the assurance of safety to Ebed-melech. Next: Jeremiah Chapter 39

But Jeremiah said, they shall not deliver thee,.... To take off the above excuse, or remove that objection, the prophet assures the king that the Chaldeans would never deliver him into the hands of the Jews; he might depend upon it, it would never be done: obey, I beseech thee, the voice of the Lord, which I speak unto thee; the counsel he had given him, to surrender to the Chaldeans, was not from himself, but from the Lord: and though he had no express order to give it at that time, yet it was what was agreeable to the will of God, and what he had exhorted the people to in the beginning of this chapter; and therefore, since it came from the Lord, as it ought to be attended to, so he might be assured of the divine protection, should he act according to it: so it shall be well with thee, and thy soul shall live; that is, it would not only be much better with him than he feared, but than it would be with him should he obstinately stand out to the last; he should have more respect and honour from the king of Babylon; and not only have his life spared, but enjoy more of the comforts of life; particularly the sight of his eyes, which he lost when taken.

But if thou refuse to go forth,.... Out of Jerusalem, to the Chaldean army, and submit to them: this is the word that the Lord hath showed me, or the thing which should certainly come to pass; the word of prophecy the Lord had showed to the prophet, and which he now declares to the king; who asked of him a word, was desirous to know whether there was a word from the Lord, and what it was; and this it is which follows, in case he continued impenitent, obstinate, and disobedient.

And, behold, all the women that are left in the king of Judah's house,.... That were left in the royal palace when Jehoiakim and Jeconiah were carried captives; or which were left of the famine and pestilence in, Zedekiah's house; or would be left there when he should flee and make his escape; meaning his concubines, or maids of honour, and court ladies; shall be brought forth to the king of Babylon's princes: who shall use them as they think fit, and dispose of them at pleasure: and those women shall say, thy friends have set thee on, and have prevailed against thee: or, "the men of thy peace" (a); the false prophets, and the princes that hearkened to them, and promised and flattered him with peace and prosperity, these deceived him; they set him on to hold out against the Chaldeans, and not believe the Prophet Jeremiah; and they prevailed with him to do so, though it was against himself, and his own interest: thy feet are sunk in the mire; not literally, as some Jewish writers suppose, that he got into a quagmire when he fled; though there may be a hint in the expression to the miry dungeon in which he suffered the prophet to be cast; and was now got into one himself, in a figurative sense, being involved in difficulties, out of which he could not extricate himself: and they are turned away back; meaning either his feet, which were distorted, and had turned aside from the right way; or now could go on no further against the enemy, but were obliged to turn back and flee; or else the men of his peace, the false prophets and princes, who had fed him with vain hopes of safety, now left him, and every man shifted for himself. This would be said by the women, either in a mournful manner, by way of complaint; or as scoffing at the king, as a silly foolish man, to hearken to such persons; and so he that was afraid of being mocked by the Jews is jeered at by the women of his house. (a) "viri pacis tuae", Pagninus, Montanus, Vatablus, Schmidt.

So they shall bring out all thy wives and thy children to the Chaldeans,.... Not the citizens of Jerusalem; but, as Kimchi observes, the Chaldeans that should enter the city shall bring them out to the Chaldeans without: or it may be rendered impersonally, "they shall be brought out": not only the ladies at court, that waited on him and his queen, as before; but all his wives and concubines, and his children, or his sons rather; for at the taking of the city no mention is made of daughters, only of sons, who were slain before his eyes, Jeremiah 39:6; and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon; not by him personally, for he was not present at the taking of him, but by his army, who having taken him, brought him to him, and delivered him into his hand, Jeremiah 39:5; and thou shalt cause this city to be burnt with fire; or, "thou shall burn this city with fire" (b); be the moral cause of it; through his sin and obstinacy, impenitence and unbelief, the burning of the city might be laid to his charge; his sin was the cause of it; and it was all one as if he had burnt it with his own hands. All this is said to work upon him to hearken to the advice given; but all was in vain. (b) "combures igne", Vatablus, Schmidt; "cremabis in igne", Montanus.

Then said Zedekiah to Jeremiah,.... Not a word signifying his approbation of the counsel given him, or that he intended to take it; his silence showed the reverse: let no man know of these words: that had passed between them; of the conference and conversation they had had together, at least not the particulars of it; the thing itself was known, as appears by what follows, that the king and prophet had been discoursing together; but what they talked of, he desires might be concealed, pretending the prophet's good, though it was his own honour and safety he sought: and thou shall not die; as he had promised he should not, and had sworn to it; but suggests by this, that if he disclosed the conversation, he should took upon himself free from his word and oath; so that this carried something menacing in it: or it may be rendered "that thou die not" (c); intimating, that if the princes should come to the knowledge of what he had said, of the advice he had given, they would surely put him to death; and therefore, for his own safety, he desires the whole may be kept a secret. (c) "ne moriaris", Gataker, Schmidt; "ut non moriaris", Piscator.

But if the princes hear that I have talked to thee,.... Which the king suspected they would; and could hardly think but somebody or other would see him and the prophet talking together; who would be officious enough to go and acquaint the princes with it, though he had endeavoured to be as private as possible; however, to provide against the worst, he instructs Jeremiah what to say to them, should they hear of their being together: and they come unto thee: as he did not doubt but they would, as soon as ever they had notice of it: and say unto thee, declare unto us now what thou hast said unto the king; hide it not from us, and we will not put thee to death; also what the king said unto thee: the king knew how inquisitive they would be, and sift the prophet to the bottom, to know both what the prophet said to the king, about the state of affairs respecting the Chaldeans, and the surrender of the city to them, which they supposed to be the subject of the discourse; and what were the king's thoughts about it, and his determinations concerning it; and in order to make the prophet easy, and more free and open to tell the whole matter, he suggests they would promise him his life should not be taken away.

Then thou shalt say unto them,.... Here the king puts words into the prophet's mouth, what he should say to the princes, to put them off from inquiring further, and so keep the matter a secret: I presented my supplication before the king; or "caused it to fall" (d); delivered it in an humble and submissive manner: that he would not cause me to return to Jonathan's house, to die there; this he had entreated of the king before, Jeremiah 37:20; and now, no doubt, renewed his request, having this fair opportunity with the king alone to do it; or, however, it is highly probable he did it upon this hint of the king. This shows how much the king stood in fear of his princes in this time of his distress; and that he had only the name of a king, and had not courage and resolution enough to act of himself, according to the dictates of his mind; yea, that he feared men more than he feared the Lord. (d) "cadere feci deprecationem meam", Pagninus; "cadere faciens fui", &c. Schmidt.

Then came all the princes to Jeremiah, and asked him,.... After he had parted with the king, and was come back to the court of the prison; as soon as the princes had been informed of the interview between the king and the prophet, which soon came to their ears, they came in a body to him, to the court of the prison, where he was, and asked him of what passed between him and the king: and he told them according to all those words that the king had commanded; what he told them, no doubt, was truth; though he did not tell them all the truth; which he was not obliged to do, having no command from God, and being forbid by the king: so they left off speaking with him; or, "were silent from him" (e); went away silent, not being able to disprove what he had said, or object unto it, and finding they could get nothing more out of him: for the matter was not perceived; or, "was not heard" (f); though there were persons that saw the king and the prophet together, yet nobody heard anything that passed between them; and therefore Jeremiah could not be confronted in what he had said, or be charged with concealing anything. (e) "et tacuerunt ab eo", Pagninus, Montanus; "siluerunt", Calvin. (f) "quia non auditum est verbum", Pagninus, Montanus, Schmidt.

So Jeremiah abode in the court of the prison,.... Where he was ordered to be by the king, before he was cast into the dungeon, and where he was replaced by Ebedmelech; and which was now confirmed by the king, and here he continued: until the day that Jerusalem was taken; but how long it was from his conversation with the king, to the taking of the city, is not certain: and he was there when Jerusalem was taken; as appears from Jeremiah 39:14. Kimchi connects this with the beginning of the next chapter; and so the Targum, rendering it, "and it came to pass when Jerusalem was taken;'' namely, what is related in the following chapter.

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…

children-- (Jer 39:6; Jer 41:10). "wives . . . children . . . thou"; an ascending climax.

Let no man know--If thou wilt not tell this to the people, I will engage thy safety.

Kings are often such only in title; they are really under the power of their subjects.

We were told, in the close of the foregoing chapter, that Jeremiah abode patiently in the court of the prison, until the day that Jerusalem was taken. He gave the princes no further disturbance by his prophesying, nor they him by their persecutions; for he had no more to say than what he had said, and, the siege being carried on briskly, God found them other work to do. See here what it came to. I. The city is at length taken by storm; for how could it hold out when God himself fought against it? Nebuchadnezzar's army sat down before it in the ninth year of Zedekiah, in the tenth month (Jer 39:1), in the depth of winter. Nebuchadnezzar himself soon after retired to take his pleasure, and left his generals to carry on the siege: they intermitted it awhile, but soon renewed it with redoubled force and vigour. At length, in the eleventh year, in the fourth month, about midsummer, they entered the city, the soldiers being so weakened by famine, and all their provisions being now spent, that they were not able to make any resistance, Jer 39:2. Jerusalem was so strong a place that nobody would have believed the enemy could ever enter its gates, Lam 4:12. But sin had provoked God to withdraw his protection, and then, like Samson when his hair was cut, it was weak as other cities. II. The princes of the king of Babylon take possession of the middle gate, Jer 39:3. Some think that this was the same with that which is called the second gate (Zep 1:10), which is supposed to be in the middle wall that divided between one part of the city and the other. Here they cautiously made a half, and durst not go forward into so large a city, among men that perhaps would sell their lives as dearly as they could, until they had given directions for the searching of all places, that they might not be surprised by any ambush. They sat in the middle gate, thence to take a view of the city and give orders. The princes are here named, rough and uncouth names they are, to intimate what a sad change sin had made; there, where Eliakim and Hilkiah, who bore the name of the God of Israel, used to sit, now sit Nergal-sharezer, and Samgar-nebo, etc., who bore the names of the heathen gods. Rab-saris and Rab-mag are supposed to be not the names of distinct persons, but the titles of those whose names go before. Sarsechim was Rab-saris, that is, captain of the guard; and Nergal-sharezer, to distinguish him from the other of the same name that is put first, is called Ram-mag - camp-master, either muster-master or quarter-master: these and the other great generals sat in the gate. And now was fulfilled what Jeremiah prophesied long since (Jer 1:15), that the families of the kingdoms of the north should set every one his throne at the entering of the gates of Jerusalem. Justly do the princes of the heathen set up themselves there, where the gods of the heathen had been so often set up. III. Zedekiah, having in disguise perhaps seen the princes of the king of Babylon take possession of one of the gates of the city, thought it high time to shift for his own safety, and, loaded with guilt and fear, he went out of the city, under no other protection but that of the night (Jer 39:4), which soon failed him, for he was discovered, pursued, and overtaken. Though he made the best of his way, he could make nothing of it, could not get forward, but in the plains of Jericho fell into the hands of the pursuers, Jer 39:5. Thence he was brought prisoner to Riblah, where the king of Babylon passed sentence upon him as a rebel, not sentence of death, but, one many almost say, a worse thing. For, 1. He slew his sons before his eyes, and they must all be little, some of them infants, for Zedekiah himself was now but thirty-two years of age. The death of these sweet babes must needs be so many deaths to himself, especially when he considered that his own obstinacy was the cause of it, for he was particularly told of this thing: They shall bring forth thy wives and children to the Chaldeans, Jer 38:23. 2. He slew all the nobles of Judah (Jer 39:6), probably not those princes of Jerusalem who had advised him to this desperate course (it would be a satisfaction to him to see them cut off), but the great men of the country, who were innocent of the matter. 3. He ordered Zedekiah to have his eyes put out (Jer 39:7), so condemning him to darkness for life who had shut his eyes against the clear light of God's word, and was of those princes who will not understand, but walk on in darkness, Psa 82:5. 4. He bound him with two brazen chains or fetters (so the margin reads it), to carry him away to Babylon, there to spend the rest of his days in misery. All this sad story we had before, Kg2 25:4, etc. IV. Some time afterwards the city was burnt, temple and palace and all, and the wall of it broken down, Jer 39:8. "O Jerusalem, Jerusalem! this comes of killing the prophets, and stoning those that were sent to thee. O Zedekiah, Zedekiah! this thou mightest have prevented if thou wouldst but have taken God's counsel, and yielded in time." V. The people that were left were all carried away captives to Babylon, Jer 39:9. Now they must bid a final farewell to the land of their nativity, that pleasant land, and to all their possessions and enjoyments in it, must be driven some hundreds of miles, like beasts, before the conquerors, that were now their cruel masters, must lie at their mercy in a strange land, and be servants to those who would be sure to rule them with rigour. The word tyrant is originally a Chaldee word, and is often used for lords by the Chaldee paraphrast, as if the Chaldeans, when they were lords, tyrannized more than any other: we have reason to think that the poor Jews had reason to say so. Some few were left behind, but they were the poor of the people, that had nothing to lose, and therefore never made any resistance. And they not only had their liberty, and were left to tarry at home, but the captain of the guard gave them vineyards and fields at the same time, such as they were never masters of before, Jer 39:10. Observe here, 1. The wonderful changes of Providence. Some are abased, others advanced, Sa1 2:5. The hungry are filled with good things, and the rich sent empty away. The ruin of some proves the rise of others. Let us therefore in our abundance rejoice as though we rejoiced not, and in our distresses weep as though we wept not. 2. The just retributions or Providence. The rich had been proud oppressors, and now they were justly punished for their injustice; the poor had been patient sufferers, and now they were graciously rewarded for their patience and amends made them for all their losses; for verily there is a God that judges in the earth, even in this world, much more in the other.

Jeremiah 39:1-2 1. In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it. 1. Anno nono Zedechiae regis Jehudah, mense decimo venit Nebuchadnezer rex Babylonis et totus exercitus ejus Jerosolymam, et obsiderunt eam. 2 And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up. 2. In undecimo anno Zedechiae, mense quarto, nona mensis, disrupta fuit urbs. Jeremiah seems here indeed to undertake the office of an historian rather than that of a Prophet; but he seals his previous prophecies, and at the same time shews that he had brought forward nothing rashly or thoughtlessly. There is, then, here a proof of all his former doctrine; he brings before us the reality, and shews that whatever he had predicted was accomplished by God's hand, and in a manner almost incredible. We now understand what this chapter contains. he says that King Nebuchadnezzar came, though he soon departed from the siege, for, as we shall presently see, he went to Riblah, which, as some think, was the Antioch of Syria; but of this we shall speak in its proper place. When, therefore, the king came with his army, he soon departed, and his purpose was to live at leisure, and in the enjoyment of pleasures as long as the city was besieged, he was not disposed to undertake the trouble and weariness of a long warfare; but yet, in order to spread more terror, he came himself to the City and gave instructions to his army. We must notice the time: he came in the ninth year, in the tenth month, that is about the end of the year. Zedekiah, no doubt, entertained a good hope, though reports were flying as to the coming of the Chaldean army; for the king had not so soon prepared for the war as he ought to have done. he thought that his revolt from the king of Babylon would be passed by unpunished. But the Prophet here reminds us that it was a false confidence; for though God spared him for a time and suspended his judgment, he yet at length punished the impiety of his revolt, to which was also added ingratitude, as it has been before stated. Thus much as to the ninth year and the tenth month It then follows, In the eleventh year, in the fourth month, the city was broken up We hence see that the city was besieged for a year and half; for there was the whole of the tenth year, and then added must be two months of the ninth year and four months of the eleventh year; and thus a year and half was the whole time. Here also we must remember how much the Jews must have suffered; for were a city at this day to bear a siege for a few months, it would appear a rare instance of valor; but Jerusalem was besieged for a year and half. Let us now consider what number of people must have been there, and we have seen that the Prophet threatened them with famine. And how much scarcity there was in the city, the Prophet has not only testified elsewhere, but in the book of Lamentations he has shewed most fully. (Lamentations 4:10.) And there was not only famine, but it was followed by pestilence. We hence learn how ferocious must have been the character of the king, that he could see miserable men perishing by scores, and yet persist in his obstinacy. Nor is there a doubt but that the people were also on their part obstinate, and became at length stupefied through their sufferings; for there was hardly one, from the least to the greatest, who did not despise what the Prophet taught; and thus they were all blinded by madness and stupidity. It ought to be noticed that they bore a siege for a year and six months, and that they were not even then persuaded to surrender themselves, until the city was broken up, that is, until the walls were beaten down by battering-rams and other warlike engines; for the city was broken when the wall, beaten by the engines, fell down. In short, the city was gained by storm; this is what is meant, and will hereafter be more fully expressed. But I cannot proceed further now. PRAYER Grant, Almighty God, that as we are surrounded by so many dangers, and bring on ourselves daily, through our sins, so many miseries, -- O grant, that we may at least yield to thy threatenings, and learn in due time to seek thy favor and to anticipate thy judgment, and so to humble ourselves under thy mighty hand, that we may find thee propitious to us miserable sinners, who flee to thy mercy, until, having at length been freed from all our sins, we shall appear before thy tribunal, and there receive the reward of our faith, even that blessed immortality, which thine only-begotten Son, our Lord, has procured for us by his own blood. -- Amen.

Jeremiah 39:3-4 3. And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon. 3. Et ingressi sunt omnes duces regis Babylonis, et sederunt in porta media, Neregal, Sarezer, Samegar, Nebusarzechin Rabsaris, Neregal, Sarezer, Rabmag, et residuum ducum (hoc est, et alii duces) regis Babylonis. 4. And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate betwixt the two walls: and he went out the way of the plain. 4. Et factum est cum vidisset eos Zedechias rex Jehudah, et omnes viri militares, tunc aufugerunt, et egressi sunt ex urbe noctu per viam horti regis ad portam inter duos muros, et egressus est per viam deserti. IT is proved here that the prophecy of Jeremiah was fulfilled; so that it became really evident that he had not spoken unadvisedly, but from the mouth of God. And thus was fulfilled also what is said as a common proverb, that fools become wise too late; for they never obey good and wise counsels while they may, but at length they are made to know by their own miseries and their teacher, experience, that what they despised is true, but without any benefit. This happened to Zedekiah, who had been often exhorted by the Prophet to surrender himself to King Nebuchadnezzar. As, then, he had obstinately refused the yoke, he was at length constrained to reap the fruit of his obstinacy. Now Jeremiah says, that the princes of King Nebuchadnezzar, that is, those he had set over his forces, entered the city, the wall being broken down, and sat in the middle gate; for it was necessary for them to be wary, lest there should be ambushes; and even conquerors do not immediately penetrate into every part when a city is taken, but search whether all the places be free from enemies. This then was done by the leaders of the army, for they stood in the middle gate, that they might exercise authority over the city, and yet be safe from all ambushes. Jeremiah mentions some of them by name, but it is uncertain whether he adds a surname to some of them. But as this is doubtful and is of no great moment, it is enough for us that the chief of the leaders are named, in order to accredit the narrative. he then adds, After Zedekiah saw them, etc.; not that he came to that part, but after he understood that that part of the city was occupied by the enemies; for matters then had come to an extremity. Then he fled with his men of war. And here is set before us a sad spectacle: men in no way trained up for war were left in the city, women also and children were left there, while the men of war fled, inasmuch as their condition was worse, because they had delayed the taking of the city. It was then according to what is commonly done, that they fled. We yet see that ungodly men, after having long despised heavenly truth, flee in time of danger, and are so filled with terror, that they cast themselves headlong into many perils. This is a just reward to those who are not terrified by the threatenings of God, but become so hardened, that they too late acknowledge that they ought to have feared; and being, as it were, stunned, they see not what is expedient, and cannot follow any fixed course. The Prophet adds, that they fled in the night, and that they went out by the way of the king's garden, and lastly, that they came to the gate which was between the two walls There is in this passage nothing superfluous; for he meant to shew us, that though the king thought that he could escape from the hands of his enemies, he was yet taken, as God had predicted. For, if after the city was taken, he had come as a suppliant, of his own accord, he might probably have obtained mercy; and this counsel, we know, was given while the state of things was not yet desperate; but he put no faith in God's word. In the meantime he thought that he could disappoint his enemies, if he quickly fled through some secret way. Some think that there was a subterranean passage, which had a door in the middle of the garden, and had also an egress at the other end in the plain of Jericho, as we shall hereafter see. And that region was barren, and therefore solitary. Hence the king entertained confidence; but he found, at length, how certain was prophetic truth; for it is said afterwards, that the Chaldeans followed and took him. But this circumstance, as I have said, ought to be carefully observed, that the king, as the Prophet tells us, fled. through a secret way, during the darkness of the night, and escaped. It now follows --

Jeremiah 39:5 5. But the Chaldeans' army pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him. 5. Et persecuti sunt exercitus Chaldaeorum ipsos, et apprehenderunt Zedechiam in desertis Jericho (alii vertunt, in planicie, et fuit planicies; coeterum ut dixi, inculta, et squalida et vacua etiam incolis;) et tulerunt ipsum, et adduxerunt ad Nebuchadnezer regem Babylonis Riblathah (urbem) in terra Chemath, qui locutus est cum ipso judicia. The Chaldeans pursued the fugitive king, no doubt, through a hidden impulse from above. It is, indeed, probable that he was betrayed by his own people; and this often happens in a disturbed state of things; but however, he might have escaped, had he not been given up by the hand of God. These things are therefore narrated, that we may know that the ungodly, by their evasions, gain no other thing than really to acknowledge that God is true ill his threatenings as well as in his promises. They believe not his word, it is therefore necessary that they should be convinced by actual experience. Zedekiah then is here set before us as an example, so that we may know that as soon as God announces any calamity, we ought to tremble and to humble ourselves under his mighty hand, for he holds us on every side completely shut up, so that if hiding places and refuges be open before us, they can yet avail us nothing. The Prophet then tells us, that he was taken in the deserts of Jericho This circumstance also is important, for he had gone forth beyond the sight of men, even into solitude; for that plain was not so fruitful as to support many inhabitants, but it was as it were a desert. It is then a wonder how the Chaldeans found him in that solitude, but they had God, as it were, as their guide. Hence then it was, that Zedekiah fell into the hands of the Chaldean army. The Prophet adds, that they brought him into Riblah, which is thought to have been Antioch. It is also called Hemath; but this name designated the country and not the city. And yet in Amos 6:2, it means the city, when it is said, "Go to Calneh, go to Hemath the great." But it may be, that the dignity of the city was the reason why the country was so called; and no doubt Pliny, in his fifth book, calls that part of Syria Antiochean; and as to what he says shortly before, that Antioch was that part of Syria toward Cilicia, that place seems to me to have been corrupted. I rather read thus, that it was a part of Syria, for, as I have said, he calls it Antiochean. And it was not unsuitable that the city should be called Hemath and Riblah, and that the name of the city should be given to the country. Interpreters indeed agree, that Riblah was Antioch. Jerome says, that in his day, the first station towards Chaldea still retained its ancient name, though, by changing some letters, they called it Emmaus. But he doubts not but it was Antioch, which was formerly called Epidaphne, and had also the name of Hemath. There then Zedekiah was brought to Nebuchadnezzar, who spoke judgments with him, that is, who brought him as a criminal before his tribunal, that he might pronounce sentence upon him; for to speak judgments means the same as to minister justice or to pass judgment. Now this was very inconsistent with royal dignity, for though, as a conqueror, he was angry with his enemy, he might yet have been content with his death alone. Kings are not wont to deal in this way with kings, for they respect themselves, and are not disposed to degrade royal dignity. But Jeremiah says, that Zedekiah was by no means dealt with royally; for he was constrained to plead guilty, and was condemned by a solemn sentence. Then to speak judgments is the same as what we call in French former proces criminel. And this indignity increased the weight of his calamity and his punishment; for Zedekiah not only had to bear many reproaches, while the king of Babylon expostu-lated with him, but he was also brought to judgment, so that punishment, according to the common practice, was allotted to him. For Nebuchadnezzar had made him king, and imposed tribute on him. He therefore condemned him as guilty of perfidy and perjury. This is the degradation which the Prophet points out, when he says, that he spoke judgments with him, or acted towards him judicially; and he repeats the same expression in the last chapter. It follows --

Jeremiah 39:6 6. Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah. 6. Et occidit rex Babylonis filios Zedechiae in Riblathah coram oculis ejus; et omnes nobiles Jehudah occidit rex Babylonis. It is probable that Nebuchadnezzar continued in that pleasant city while Jerusalem was attacked, for he would not endure the weariness of a long siege, and he also wished to be far away from danger. It was enough for him that his generals, of whom mention is made, fought under his banner. Nebuchadnezzar then was beyond the reach of danger, and yet he filled the Jews with terror, because he did not return home, or to the principal seat of government, but remained in the neighborhood; for the Antioch of Syria was not far from Judea. The Prophet now tells us how cruelly Nebuchadnezzar acted towards Zedekiah. It was surely a sad spectacle to see a king, who had been before in repute, who was of a noble family, who was a type of Christ, lying prostrate at the feet of a proud conqueror. But much more bitter to him than this, was to see his own sons killed before his eyes. It would have been better for him to die a hundred times than to be compelled to witness that slaughter. He was, however, compelled to do so. And then, that all hope might be cut off, all those who excelled in dignity and power were slain. For under the name princes, Jeremiah generally in-eluded the chief men; so that all who had any name among the people were killed. It was a horrible carnage! not only the king's sons were slain, but all who were capable of restoring the city and the land to a better condition. Thus Nebuchadnezzar wished to take away every hope, by putting to death the royal family and all the nobles. It afterwards follows --

Jeremiah 39:7 7. Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon. 7. Et oculos Zedechiae excaecavit, et vinxit eum cathenis (in duali numero, duabus cathenis,) ut adduceret ipsum Babylonem. Here was an accumulation of misery: the king had his eyes pulled out, [117] after having been a spectator of the slaughter of his own sons! He then saw heaped together the dead bodies of his own offspring and of all his nobles. After that slaughter he was made blind. His life was, no doubt, prolonged to him, that he might die, as it were, by little and little, according to what a notorious tyrant has said. And thus Nebuchadnezzar intended to kill him a hundred and a thousand times, and not at once to put him to death, for death removes man from all the miseries of the present life. That Zedekiah remained alive, was then a much harder condition. And this has been recorded that we may know, that as he had been so long obstinate against God, the punishment inflicted on him was long protracted; for he had not sinned through levity or want of thought, or some hidden impulse, but hardened himself against every truth and all counsels. It was therefore just that he should die by little and little, and not be killed at once. This was the reason why the king of Babylon pulled out his eyes. The Prophet says in the last place, that he was bound with chains, and that he was in this miserable condition led into Babylon This reproach was an addition to his blindness: he was bound with chains as a criminal. It would have been better for him to have been taken immediately to the gallows, or to have been put to death in any way; but it was the design of Nebuchadnezzar, that he should lead a miserable life in this degraded state, and be a public example of what perfidy deserved. It follows, -- Footnotes: [117] The pulling out of his eyes is derived from the Vulg.; the other versions and the Targum. express literally the Hebrew, "And he blinded the eyes of Zedekiah." And the custom was to hold before them red-hot iron. It seems also that they practiced in the East the horrible custom of pulling out the eyes. But to blind the eyes must have been a different form of barbarity. -- Ed.

Jeremiah 39:8 8. And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem. 8. Et domum regis et domum populi combusserunt Chaldaei igni, et muros Jerusalem diruerunt. Here also the Prophet shews that whatever he had predicted was fulfilled, so that nothing was wanting to render faith sure and fixed. He had said, as we have seen, that if Zedekiah surrendered himself of his own accord, the houses in the city would not be burnt. Zedekiah thought this all vain, or at least he closed up his ears. He now heard, though he was blind, that God had declared nothing in vain by the mouth of Jeremiah; for his palace was burnt, and also all the other houses. He put vyt, bith, in the second clause, the singular for the plural; and so there is here an enallage, for it was not only one house of the people that was burnt, but the fire consumed all the houses. We at last come to the walls, which were beaten down; and thus the city was destroyed as Jeremiah had predicted. It follows, --

Jeremiah 39:9 9. Then Nebuzaradan the captain of the guard carried away captive into Babylon the remnant of the people that remained in the city, and those that fell away, that fell to him, with the rest of the people that remained. 9. Residuum vero populi qui superstites erant in urbe, et elapsos (hoc est, defectores,) qui defecerant ad ipsum (nempe, ad Nebuchadnezer,) et residuum populi qui relicti fuerant (qui fuerant superstites, idem nomen repetitur) transtulit Nabuzardan princeps interfectorum Babylonem. The Prophet now relates also what happened to others, even those who remained in the city, and whom Nebuchadnezzar and his army had spared: he says that they were brought to Babylon. There were those who had fled and went over to the Chaldeans before the city was taken; for we have seen that so great was the despair of many, that they revolted, and those were they whom Zedekiah chiefly feared, lest he should be, as we have seen, an object of mockery to them, had he gone to the Chaldeans and made a willing surrender. Jeremiah now says that those also were led into Chaldea. Nebuchadnezzar might have removed them on this account, because he could not confide in traitors. He had found out their inconstancy, for they had revolted from their own real and legitimate king. As then they had. thus once violated their faith, he could not but regard them with suspicion, and therefore removed them, lest they should afterwards attempt something new, and create disturbance; or, it may be, that it was done according to their request, because they feared lest, after the departure of the Chal-deans, the common people should rage against them, as they had helped the enemies, and thus had become perfidious and ungrateful towards their own country. It might then be, that they themselves had made this request, and that it was granted them: they might then live quietly in a far country, but they could not be safe in Judea. However, whatever may have been the reason, Jeremiah tells us, that they were led with the rest into Babylon and Chaldea. he afterwards names the head or general of the army, even Nebuzaradan, whom he calls the prince of the killers, or of the cooks. The Greek translators have rendered it archimageiron, the prince of the cooks, who at this day is called Grand Master in the courts of princes. But their opinion is more probable, who render the words, the prince of the killers. The verb tvch, thebech, means to slay, to kill, and to kill men as well as to slay beasts; and for this reason some have applied it to cookery. But as Nebuzaradan is mentioned here as the chief among military men, the probability is that he was the judge of all capital offenses in the army. [118] Hence Jeremiah names him when he says that they were removed who remained in the city. But there seems to be here an unnecessary repetition, as he mentions twice, the rest of the people which remained There is, however, a difference, for in the first clause he says, in the city He then means those who had been besieged, and whom Nebuchadnezzar had pardoned so as not to put them to death. The last clause embraces more, even all the inhabitants of the land; for there were many scattered abroad, on whom Nebuchadnezzar might have vented his rage, but he removed them as slaves into Chaldea. Then our Prophet speaks here of these two parties, for he says that there were some remaining in the city, and that others were remaining, even those who were found scattered through various parts of the country, and had not been besieged by the Chaldean army. He afterwards adds, -- Footnotes: [118] The Vulg. is, "the chief of the soldiers -- magister militum;" the Targum., "the prince of the slayers;" the Syriac., "the prince of the attendants, or guards." The best rendering would be, "the chief of the executioners." The guards, the royal attendants, were commonly the executioners. See 1 Samuel 22:17; Mark 6:27. -- Ed.

Jeremiah 39:10 10. But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time. 10. Et ex populo pauperes, quibus nihil quicquam erat, reliquos fecit Nabuzardan, princeps interfectorum, in terra Jehudah, et dedit illis vites et agros in die isto. He now adds, that some were left to inhabit the land, even the poor and those who had nothing He says that these were made, as it were, the lords of the land when the Chal-deans returned into their own country. We here see that poverty is often an advantage, for the nobles, as we have seen, were killed, and many also of the middle class were killed in the siege of the city, and some of them were treated a little more humanely. Still the exiles were miserable, and driven to a distant land without any hope of return. The land was now left to the poor alone; and those who possessed not' a foot of ground before, lived now very comfortably; for they were not so large a number, but that each of them had some extent of land, as we shall hereafter see. While then these miserable men, who before lived very scantily, and perhaps begged their bread, while these remained secure in the land of Judah, the possessors of the land were torn away and driven into exile; and as Nebuzaradan had assigned to each of them vineyards and fields, it hence appears how much better it was for them to have suffered hunger for a time, to have been in an ignoble condition, and to have been trodden as it were under foot by others, than to have lived in pomp and splendor. Thus often God shews his care for us, when he suffers us not to rise high, but keeps us in an obscure and humble condition; and the issue at length proves that he thus had a regard for our salvation. At the same time there is here set before our eyes a woeful change. The king is led bound in chains, and is also blind; and all the rest having left their own, are driven into exile; and, on the other hand, the poor alone, and needy men who had nothing, dwell at large, as it were, in their own possessions. As, then, they had their quiet habitations and large fields, and enjoyed a land so fertile and rich, there is no doubt but that Nebuzaradan meant thus to rouse the envy of the exiles; for they saw that needy and worthless men dwelt in that land from which they had been banished. Hence their indignation was increased when they saw that they were more severely and cruelly treated than those lowest of men. It follows, --

sat--expressing military occupation or encampment. middle gate--the gate from the upper city (comprehending Mount Zion) to the lower city (north of the former and much lower); it was into the latter (the north side) that the Chaldeans forced an entry and took up their position opposite the gate of the "middle" wall, between the lower and upper city. Zedekiah fled in the opposite, that is, the south direction (Jer 39:4). Nergalsharezer, Samgarnebo--proper names formed from those of the idols, Nergal and Nebo (Kg2 17:30; Isa 46:1). Rab-saris--meaning "chief of the eunuchs." Rab-mag--chief of the magi; brought with the expedition in order that its issue might be foreknown through his astrological skill. Mag is a Persian word, meaning "great," "powerful." The magi were a sacerdotal caste among the Medes, and supported the Zoroastrian religion.

the king's garden--The "gate" to it from the upper, city above was appropriated to the kings alone; stairs" led down from Mount Zion and the palace to the king's garden below (Neh 3:15). two walls--Zedekiah might have held the upper city longer, but want of provisions drove him to flee by the double wall south of Zion, towards the plains of Jericho (Jer 39:5), in order to escape beyond Jordan to Arabia-Deserta. He broke an opening in the wall to get out (Eze 12:12).

Riblah--north of Palestine (see Jer 1:14; Num 34:11). Hamath is identified by commentators with Antioch, in Syria, on the Orontes, called Epiphania, from Antiochus Epiphanes. gave judgment upon him--literally, "spake judgments with him," that is, brought him to trial as a common criminal, not as a king. He had violated his oath (Eze 17:13-19; Ch2 36:13).

slew . . . sons . . . before his eyes--previous to his eyes being "put out" (Jer 39:7); literally, "dug out." The Assyrian sculptures depict the delight with which the kings struck out, often with their own hands, the eyes of captive princes. This passage reconciles Jer 32:4, "his eyes shall behold his eyes"; with Eze 12:13, "he shall not see Babylon, though he shall die there." slew all . . . nobles-- (Jer 27:20).

burned . . . the houses-- (Jer 52:12-13). Not immediately after the taking of the city, but in the month after, namely, the fifth month (compare Jer 39:2). The delay was probably caused by the princes having to send to Riblah to know the king's pleasure as to the city.

remnant--excepting the poorest (Jer 39:10), who caused Nebuchadnezzar no apprehensions. those . . . that fell to him--the deserters were distrusted; or they may have been removed at their own request, lest the people should vent their rage on them as traitors, after the departure of the Chaldeans. rest . . . that remained--distinct from the previous "remnant"; there he means the remnant of those besieged in the city, whom Nebuchadnezzar spared; here, those scattered through various districts of the country which had not been besieged [CALVIN].

left . . . the poor . . . which had nothing--The poor have least to lose; one of the providential compensations of their lot. They who before had been stripped of their possessions by the wealthier Jews obtain, not only their own, but those of others.

In the ninth year of Zedekiah king of Judah, in the tenth month,.... The month Tebet, which answers to part of our December, and part of January; so that it was in the winter season the siege of Jerusalem began: came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it; provoked by Zedekiah's breaking covenant with him, and rebelling against him, who had set him upon his throne, in the room of his nephew; so that here was a mixture of perfidy and ingratitude, which he was determined to revenge; and being impatient of it, came at such an unseasonable time of the year for a long march and a siege. The king of Babylon came in person at first; but having begun the siege, and given proper orders to his generals for the carrying of it on, and supposing it would be a long one, retired to Riblah in Syria, either for pleasure or for business. The time of beginning the siege exactly agrees with the account in 2 Kings 25:1; only there it is more particular, expressing the day of the month, which was the tenth of it; and so in Jeremiah 52:4. The reason of inserting the account of the siege and taking of the city, in this place, is both to show the exact accomplishment of Jeremiah's prophecies about it, and to lead on to some facts and predictions that followed it.

And in the eleventh year of Zedekiah, in the fourth month,.... The month Tammuz, which answers to part of June, and part of July: the ninth day of the month, the city was broken up; or taken by storm; the walls of it were broken by engines and battering rams, so that the Chaldeans could enter it, and take it. This was just a year and a half after it had been besieged, not being able to hold out any longer, because of the famine; see Jeremiah 52:6.

And all the princes of the king of Babylon came in,.... Into the city: a breach being made in the walls to take possession of it: and sat in the middle gate; according to Jarchi, this was a gate of the temple; the gate Nicanor, the eastern gate, which was between the gate of the court of the women and the gate of the temple; who observes, that their Rabbins say, the middle gate was the gate in which the wise men made their decrees and constitutions: so that, in "the place of judgment, wickedness was there"; as in Ecclesiastes 3:16; and Josephus (g) says, that the city was taken in the middle of the night, when the enemies' generals went into the temple; but rather, according to Kimchi, it was one of the gates of the city of Jerusalem; according to Abarbinel, Jerusalem had three walls, and this was the gate of the middle wall; but others take it to be the gate in the middle wall, between the upper and lower city; perhaps it is the same called the second gate, Zephaniah 1:10; and might be the chief and principal gate where these princes placed their seats in triumph as victors, and so fulfilled the prophecy of Jeremiah, Jeremiah 1:15; though they might have another reason for it, their own safety; here they sat till the city was well searched and cleared, lest there should be any ambush laid for them, and cut them off as they entered. The names of some of them were as follow: even Nergalsharezer: according to Kimchi, these are two names of two distinct persons; but generally thought to be one name of the same person; so Josephus, who calls him Nergelearus. The first part of the name "Nergal" was the name of an idol with the Cushites, 2 Kings 17:30; and it was usual with the Heathens to give the names of their idols to their kings, princes, and great men. The other part, "Sharezer", is a name of one of Sennacherib's sons; and seems to be an Assyrian name, Isaiah 37:38. The next is called Samgarnebo; though, according to Hillerus (h), this is a surname of the former, to distinguish him from another Nergalsharezer after mentioned, taken from his office: this name signifying the "strict keeper of Nebo", the temple of the idol Nebo; see Isaiah 46:1. The next is Sarsechim Rabsaris; for these are not two names of different persons, but of the same person. The first is his proper name, which signifies the "prince of the Scythians"; the other his name of office, and signifies the "chief eunuch", or the "chief of the eunuchs". The last name is Nergalsharezer Rabmag; these names belong to the same person, who is called from his office "Rabmag", the "chief magician", or the "chief of the magicians", to distinguish him from the other Nergalsharezer before mentioned: these, with all the residue of the princes of the king of Babylon, entered the city and took it. (g) Antiqu. l. 10. c. 8. sect. 2.((h) Onomastic. Sacr. p. 608.

And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war,.... That is, when Zedekiah and his soldiers saw the princes and generals of the Chaldean army enter the city through a breach made in the wall, and take possession of the middle gate; which they might see from some high tower where they were for safety, and to make their observation of the enemy: then they fled; finding they were not able to keep their posts and resist the enemy: and went forth out of the city by night; it being the middle of the night, as before observed out of Josephus, that the city was taken; and they took the advantage of the darkness of the night to make their escape: this they chose rather to do than to surrender to the Chaldeans, and lie at their mercy: and they went by the way of the king's garden, by the gate betwixt the two walls; which lay either between the wall of the city and the outworks, as some; or between the old wall and the new one Hezekiah built, 2 Chronicles 32:5; as others; or rather between the wall of the city and the wall of the king's garden; this being a private way, they took it. The Jews have a fable, and which is related both by Jarchi and Kimchi, that there was a cave or vault underground, from the king's house to the plains of Jericho; and by this way the king went that he might not be seen; but God prepared a hind, which the Chaldean army saw, and pursued, and which went into the cave, add they after it; and when they were at the mouth of the cave they saw Zedekiah coming out of it, and took him: and he went out the way of the plain; on the south side of the which led to Jericho; and on which side the kings garden was; not that he went alone, but his wives, and children, and princes, and men of war with him; see Jeremiah 52:7.

But the Chaldean army pursued after them,.... Being informed of the flight of them, by those who surrendered to them, as Josephus says; or not finding the king, his family, nobles, and guards, at the palace, where they expected them; and, knowing which way they must take, pursued after them; not the whole army, only a part of it; for some must remain at Jerusalem to demolish the city, and take the spoil of it: and overtook Zedekiah in the plains of Jericho; not far from it, as Josephus says; and who also observes, that when his friends and generals saw the enemy near, they left him, and shifted for themselves, and only a few were with him when overtook: and when they had taken him they brought him to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath: which is generally thought to be Antioch in Syria; whither he had retired from the siege of Jerusalem, having left it to his generals to refresh himself in this pleasant place, as it seems it was; or that he might be nearer his own kingdom, if any troubles should arise in it during his absence; however, here he was, and here the army brought Zedekiah to him, and those they took with him; which must be very agreeable to the king of Babylon to have this perfidious and ungrateful prince in his power: where he gave judgment upon him: or passed sentence on him, which was to have his eyes put out: or, "spake judgments with him" (i); he severely chide him, and upbraided him for the injury he had done him; the perfidy he had been guilty of in breaking his oath and covenant. So Josephus says, "after he came to him, Nebuchadnezzar began to call him a wicked man and a covenant breaker, unmindful of promises he had made to preserve the country for him; he reproached him with ingratitude, in receiving the kingdom from him he had taken from Jehoiakim, and given to him, who had used his power against the giver; but, says he, the great God that hates thy manners has put thee into our hands.'' (i) "et locutus est cum eo, vel ipso judicia", Pagninus, Montanus, Cocceius, Schmidt.

Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes,.... Not with his own hands, but gave orders to do it: these must be very young, at least some of them; since Zedekiah at this time was but thirty two years of age. This must be a dreadful spectacle for him to behold; and the consideration must be cutting, that it was owing to his own obstinacy in not taking the advice of the Prophet Jeremiah to surrender to the Chaldeans, whereby he and his family would have been saved, Jeremiah 38:17; also the king of Babylon slew all the nobles of Judah; who did not come over to the Chaldean army and surrender themselves; such who advised the king to stand out to the last, and who fled, and were taken with him; as many of them as fell into the hands of the king of Babylon. Jarchi says those were the sanhedrim, who loosed Zedekiah from his oath to Nebuchadnezzar.

Moreover he put out Zedekiah's eyes,.... By what means is not certain; however, hereby the prophecy of Jeremiah was fulfilled, that his eyes should see the king of Babylon, as they did, before they were put out, and that he should not die by the sword, Jeremiah 34:3; and also the prophecy of Ezekiel, Ezekiel 12:13; that he should be brought to Babylon, and yet should not see it; for his eyes were put out before he was carried there: a full proof this of the prescience of God; of his foreknowledge of future and contingent events; of the truth and certainty of prophecy, and of the authority of divine revelation: and bound him with chains, to carry him to Babylon; with two brass or iron chains, or fetters, for both his legs; and thus bound he was carried to Babylon, where he remained to the day of his death.

And the Chaldeans burnt the king's house,.... His palace: this was a month after the city was taken, as appears from Jeremiah 52:12; and the houses of the people, with fire; the houses of the common people, as distinct from the king's house, and the houses of the great men, Jeremiah 52:13; though Jarchi interprets of the synagogues. It is in the original text in the singular number, "the house of the people"; which Abarbinel understands of the temple, called, not the house of God, he having departed from it; but the house of the people, a den of thieves; according to Adrichomius (k), there was a house in Jerusalem called "the house of the vulgar", or common people, where public feasts and sports were kept; but the former sense seems best: and broke down the walls of Jerusalem; demolished all the fortifications of it, and entirely dismantled it, that it might be no more a city of force and strength, as it had been. (k) Theatrum Terrae Sanct. p. 154.

Then Nebuzaradan the captain of the guard,.... The Targum is, "the captain of those that kill;'' of the soldiers, of the militia. Some render it, the captain of the "cooks"; others, of the "butchers" (l); but no doubt it was a military office he bore; he was captain of the forces that were left in Jerusalem, after the other part went in pursuit of the king and those with him; or the captain of a company, being sent by the king of Babylon to execute a commission of his: the same carried away into Babylon the remnant of the people that remained in the city; that were left of the pestilence, famine, and sword; and who were found in it when it was taken: and those that fell away, that fell to him; that fell to the Chaldean army during the siege of the city; and those that betook themselves to Nebuzaradan, and voluntarily surrendered themselves to him afterwards: with the rest of the people that remained; in other cities in the land of Judah. (l) "praefectus coquorum"; so some in Vatablus; "magister laniorum", Pagninus, Montanus.

But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah,.... Because they would have been of no service to the Chaldeans, but a burden to them; and because they had nothing to fear from them; they had no arms to rebel against them, nor money to purchase any; and because it would be to their interest to have the land manured, and not lie waste, that they might have some tribute from it: and gave them vineyards and fields at the same time; as their own property to dress and cultivate, and receive the advantage of them; though very probably a tax was laid upon them; or they were to pay tribute to the king of Babylon; or, however, contribute out of them to the support of the government that was placed over them; and this was a happy incident in their favour; here was a strange change of circumstances with them; though the nation in general was in distress, they, who before had nothing, are now proprietors of vineyards and fields, when the former owners were carried captive: there might be much of the justice of God conspicuous in this affair; such who had been oppressed and ill used by the rich are now retaliated with their possessions. The Targum is, "and he appointed them to work in the fields and in the vineyards in that day.''