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Here is added another narrative, — that King Zedekiah again sent for Jeremiah to come to him in the Temple, that is, in the court of the Temple; for it was not lawful for the king to enter into the Sanctuary, and the court is often called the Temple. But there were, as it is well known, many entrances. The largest gate was towards the east, but there were gates on the other sides. The court also had several parts, separated from each other. Then Zedekiah, that he might speak privately to Jeremiah, came to the third entrance of the court, and there he asked the Prophet faithfully to explain to him what he had received from God.

There is no doubt but that Zedekiah in course of time entertained a higher regard for Jeremiah as God’s faithful servant. Yet he was not, as we have said, really attentive to the teaching of the Prophet. Hence the mind of the king was in a dubious state, like those hypocrites, who, having some seed of God’s fear remaining in them, fluctuate and continually change, and have nothing solid and fixed. They dare not, indeed, to despise either God or his servants; nay, they acknowledge that they are under God’s authority, and that his word is not evanescent; and yet they make evasions as much as they can, and seek to change, as it were, the nature of God. Such was the character of Zedekiah. For he was not one of those who grossly and openly despise God, as we see at this day, the world being full of Epicureans, who regard religion as a fable. Such, then, was not Zedekiah, but he retained some fear of God; nay, he even shewed regard for the Prophet; and yet he was unwilling to submit to God, and to follow the counsels of the Prophet. He was, therefore, suspended, as it were, between two opinions. But it is probable that he entertained some hope, because he had saved the life of Jeremiah. he might, then, have thought that God was pacified, or that he would remit in some degree his severity, as hypocrites always flatter themselves. For if they do the least thing, they think that they merit some favor, I know not what, at God’s hand. Hence Zedekiah, when he had relieved the holy Prophet, and fed him during the greatest scarcity, thought that this service was acceptable to God; and it was in part acceptable; but he was mistaken in thinking this to be a kind of expiation. Hence then it was that he sent for the Prophet; he expected some favorable answer, even that God’s wrath was pacified, or at least mitigated. But we must defer the rest till to-morrow.

THE Prophet seems here to have acted not very discreetly; for when he ought of his own accord to have announced to the king the destruction of the city, being asked he refused to answer, or at least he took care of his life, and secured himself from danger before he littered a word. And the Prophets, we know, disregarding their own life, ought to have preferred to it the commands of God, as we find was often the case with Jeremiah, who frequently at the risk of his life proclaimed prophecies calculated to rouse the hatred of all the people, and to create the greatest danger to himself. It seems, then, that he had made no good progress, since he now fails, as it were, in this hazardous act of his vocation, and dares not to expose himself to danger.

But it ought to be observed, that the Prophets had not always an express command to speak. For had God bidden Jeremiah to declare what we shall hereafter meet with, he would not have evaded the question; for he had been so trained up for a long time, that he feared not for himself so as to turn aside from the straight course of his office. That he now, then, seems to draw back, this he did because God had not as yet commanded him to explain to the king what we shall presently see. For he would have done this without benefit: and he had often admonished the king, and had seen that his counsel was despised. No wonder, then, that he was unwilling to endanger his life without any prospect of doing good. If any one brings this objection, that it is then lawful for us to do the same; to this I answer, that we are not thoughtlessly to cast pearls before swine; but until we try every means, we ought to hope for the best, and therefore to act confidently. But Jeremiah had fully performed his duty: for the king could not have pleaded mistake or ignorance, since the Prophet had so often testified that there was no other remedy for the evil but to pass over to the Chaldeans.

As then the Prophet had so often warned the king, he might now be silent, and thus excuse himself, “Thou wilt kill me, and at the same time thou wilt not believe me, or, thou wilt not obey, if I give thee counsel.” These two clauses ought to be read together; for if Jeremiah had seen that there was a prospect of doing good, he would doubtless have offered his life a sacrifice. But as he saw that his doe-trine would be useless, and that his life was in danger, he did not think it right rashly to expose his life, when he could hope for no benefit. The Prophet then did not regard only his own danger, but was also unwilling to expose heavenly truth to scorn, for it had often been already despised. He then did not answer the king’s question, because he was convinced that he would be disobedient, as he had ever been up to that very time. It follows —

The king, desirous of having a new revelation, promised safety to the Prophet by an oath. He then swore that he would not take revenge, though he might be displeased with the Prophet’s answer he might indeed have conjectured, though Jeremiah had not expressly said anything, that the answer would be unfavorable, and by no means agreeable to his wishes. For if some pleasant and joyful oracle had been given to the Prophet, he would not have made a preface respecting his own danger, and the wrath of the king, and also respecting his obstinacy. Zedekiah then could have concluded, that nothing but what was sad could be expected. For this reason he made an oath, that whatever might be the answer, he would not be so offended as to cause any harm to the Prophet.

He said, I will not kill thee, nor deliver thee into the hand of those who seek thy life, that is, who are enemies to thy life: for to seek life is the same thing as to pursue man to death. It is a way of speaking that often occurs, especially in the Psalms. (Psalm 38:12; Psalm 40:14, 15.) Then he refers to the mortal enemies of Jeremiah: and he promises at the same time that he would, with undisturbed mind, receive whatever he might hear from the Prophet.

Let us notice the form of the oath, Live does Jehovah, who made for us this soul He first made an oath by the life of God, that is, by the immortal God. The word חי, chi, when applied to God, denotes a life different from what is in men or in brute animals; for men live by the will of another, that is, while God gives them life. It belongs then to God alone to live, for we do not live, nor move, nor have any being but in him, as Paul says, in Acts 17:28; and hence he teaches us in another place, that God alone is immortal. (1 Timothy 6:16) At the same time comprehended in this word is everything that peculiarly belongs to God; for God does not live to enjoy ease and indulge in idleness, but to govern the universe, to exercise his power throughout heaven and earth, to judge men, to render to every one his own just reward. Then life in God is not an idle life, as ungodly men imagine, but includes his infinite power, justice, wisdom, and all that peculiarly belongs to him. Whenever then we speak of the life of God, let us know that we do not live but through him, and also that he does not sit idly and carelessly in heaven, but that he governs the whole world, and is the judge of men.

According to this meaning, then, Zedekiah said, Live does Jehovah, and then he added, who made for us this soul. He expresses more clearly what I have already stated, and it is the same as though he had offered his own life before God as a pledge. He then prayed for the punishment of perjury on himself; for when he made an oath by God, the giver of life, it was the same as though he had said, “Let my life be forfeited, if I deceive thee, or turn false.” We hence see what is the end of an oath, even that God’s sacred name may be for us a pledge, that our word may be relied on. It hence follows, that God’s name, whenever we swear, cannot be taken with impunity: for we expose our life to his judgement, that he may revenge the wrong done to him; for his name, as it is sufficiently known, is profaned by perjuries. It now follows —

A question may be raised here, Whether God had again bidden his Prophet to repeat what he had so often spoken in vain? To this we cannot say anything certain, except that the probability is, that the Prophet did not open his mouth without being guided by the Holy Spirit. For though he had not received any new command, yet the Spirit of God influenced him, and ruled his tongue as well as his heart. We shall indeed presently find, that what was nigh at hand had been revealed to him; not what he had before, but it was added as a new confirmation of former doctrine. But this is only a probable conjecture; let then every one take his own view of the question.

That he might now gain credit to his answer, he prefaced it by saying, that he did not speak except from God’s mouth. He had often declared this, having testified that what he said was made known to him by God. But it is not now known whether he had been bidden to repeat the same things; though it is certain that he did not make a wrong use of God’s name, nor did he, without authority, assert that it was God’s word. The Spirit, therefore, as I have said, was his guide and ruler, though we may grant that he did not receive any divine command.

He calls God, the God of hosts, and the God of Israel. By the first title he denotes the omnipotence of God; and by the second, the covenant which he had made with the Jews. He then did set forth the immeasurable power of God, that he might make Zedekiah to fear; for hypocrites, though they are constrained to dread God’s name, yet afterwards do, in a manner, become hardened: it is therefore necessary to rouse them, as the Prophet did here. He then touched on the impiety of Zedekiah; for he not only professed himself to be one of God’s elect people, but he was also the king and head; he ruled over the heritage of the Lord. And yet he did not believe any of the prophecies. There is therefore implied a reprobation, when the Prophet says, the God of Israel

A mitigation of punishment is added, provided Zedekiah willingly put his neck under the yoke. And it was no common mercy from God, that he could yet escape extreme punishment; for he was unworthy to be regarded by God, since for some years he had not attended to what he had heard from the mouth of Jeremiah, that he was to surrender himself, his people, and the city to the Chaldeans. he had refused, nay, he had been refractory and obstinate against God. We hence see, that he was unworthy of any alleviation; and yet God was still ready to forgive him, as to his life, provided he passed over, of his own accord, to the Chal-deans. And thus he was made more inexcusable, inasmuch as when he heard that God would be propitious if he submitted to due punishment, he was still unwilling to obey, as afterwards we shall see. And thus we see that Jeremiah had not said without reason, “If I give thee counsel, thou wilt not hear nor obey me;” for the event proved this. This is one thing. Then he said, Thou shalt live; and in the first place, he said, Thy soul shall live; and then, This city shall not be burned, and thou shalt live; and he repeated the words, Thou shalt live, thou and thy house Now follows the threatening —

The Prophet gave to the king the hope of pardon; not that he promised impunity, but that the king might at least hope that God would be merciful to him, if he anticipated his extreme vengeance. But as hypocrites are not easily moved when God allures them by the sweetness of his promises, hence a threatening is added, “Except thou deliverest thyself up,” says the Prophet, “to the. Chaldeans, thou shalt not escape, and the city shall be taken and burnt by the Chaldeans.”

Zedekiah might have had hope in part, and thus have found the mercy which God offered to him. As he had profited nothing in this respect, it was necessary, in another way, to arouse him, by setting before him the destruction of the city, and his own death. But he was not prevailed upon either by fear or by hope, to obey the advice of the Prophet. We hence see, that though he did not avowedly despise God, he was yet neither cold nor hot, but wished to be wholly spared. Hence then it was, that he rejected the favor offered to him by the Prophet. However his excuse follows —

Zedekiah seems, here to have had a good reason why he should not immediately obey the Prophet. And often the best of the faithful openly set forth their anxieties, and we have seen that even the Prophet, when any apprehension of danger was entertained, sometimes mentioned it. It was not then a thing to be blamed, that Zedekiah ingenuously confessed that he was prevented by the fear of those who had revolted to the Chaldeans. For we know that subjects, having once cast off the yoke, and violated their pledged faith, conduct themselves in an insolent way; for they know that those to whom they have not performed their duty would be implacable to them. Zedekiah then was justly anxious, and his simplicity in explaining to the Prophet his fear, seemed worthy of an excuse, for he seemed to give some sign of obedience. But the event at length will shew us, that he was so bound by fear, that he refused the counsel of God and the Prophet. It often happens, as I have just said, that the faithful also fear, and thus vacillate or stand still, when God commands them anything hard and difficult, and they would willingly withdraw from the contest, but they at length obey God, and surrender their own thoughts, and submit in obedience to God. But Zedekiah so feared, ¹¹²¹¹²     The verb means trouble of mind or anxiety rather than fear, “I am disturbed with regard to the Jews,” etc. The Vulgate is, “I am solicitous,” and the Targum., “I am anxious. Our version, “I am afraid of,” is the Syriac. The king seems to have been too proud to own that he had fear. The last clause in the verse may be thus rendered, “And they exult over me.” The verb means to raise up or elevate one’s self, and then the preposition ב means over, or against. The king was disturbed in his mind, being apprehensive of the taunts and insults of those already gone to the Chaldeans. — Ed that he could not partake of God’s goodness promised to him.

We hence see what the faithful have in common with the reprobate, and also how they differ from one another. At first the faithful fear as well as the unbelieving; they are anxious, they vacillate, and make known their perplexities: the unbelieving at the same time indulge themselves, and become hardened in their perverse purposes; but the faithful fight with themselves, and subject their thoughts to the will of God, and thus overcome fear by faith; they also crucify the flesh, and give themselves up wholly to God. We have seen the same thing before in the Prophet. But we shall now see the obstinacy of King Zedekiah, to which we have referred. Then Zedekiah feared lest the Jews, who had revolted to the Chaldeans, should treat him with insolence. The Prophet thus answered him —

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 הנה, 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.”

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. ¹¹⁴¹¹⁴     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.

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 —

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 ¹¹⁵¹¹⁵     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. He therefore did not speak threateningly.

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.

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, —

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. ¹¹⁶¹¹⁶     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. 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, —

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