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Jeremiah
Chapter Thirty-seven
Jeremiah 37
Chapter Contents
The Chaldean army will return. (1-10) Jeremiah is
imprisoned. (11-21)
Commentary on Jeremiah 37:1-10
(Read Jeremiah 37:1-10)
Numbers witness the fatal effects of other men's sins
yet heedlessly step into their places
and follow the same destructive course.
When in distress
we ought to desire the prayers of ministers and Christian
friends. And it is common for those to desire to be prayed for
who will not be
advised; yet sinners are often hardened by a pause in judgments. But if God help
us not
no creature can. Whatever instruments God has determined to use
they
shall do the work
though they seem unlikely.
Commentary on Jeremiah 37:11-21
(Read Jeremiah 37:11-21)
There are times when it is the wisdom of good men to
retire
to enter into their chambers
and to shut the doors
Isaiah 26:20. Jeremiah was seized as a deserter
and committed to prison. But it is no new thing for the best friends of the
church to be belied
as in the interests of her worst enemies. When thus
falsely accused
we may deny the charge
and commit our cause to Him who judges
righteously. Jeremiah obtained mercy of the Lord to be faithful
and would not
to obtain mercy of man
be unfaithful to God or to his prince; he tells the
king the whole truth. When Jeremiah delivered God's message
he spake with
boldness; but when he made his own request
he spake submissively. A lion in
God's cause must be a lamb in his own. And God gave Jeremiah favour in the eyes
of the king. The Lord God can make even the cells of a prison become pastures
to his people
and will raise up friends to provide for them
so that in the
days of famine they shall be satisfied.
── Matthew Henry《Concise Commentary on Jeremiah》
Jeremiah 37
Verse 10
[10] For though ye had smitten the whole army of the
Chaldeans that fight against you
and there remained but wounded men among
them
yet should they rise up every man in his tent
and burn this city with
fire.
And burn it — When God is resolved upon an
effect
the instruments are little to be regarded. It is not the arm of flesh
but the power of God which is in that case to be considered.
Verse 12
[12] Then Jeremiah went forth out of Jerusalem to go into the
land of Benjamin
to separate himself thence in the midst of the people.
Went forth — Jeremiah knowing the city would
suddenly be taken
and that he could be no farther useful to the people
taking
advantage of the withdrawing of the Chaldean army
resolves to go to his own
country
to Anathoth
in the crowd of people that were going out.
Verse 13
[13] And when he was in the gate of Benjamin
a captain of
the ward was there
whose name was Irijah
the son of Shelemiah
the son of
Hananiah; and he took Jeremiah the prophet
saying
Thou fallest away to the
Chaldeans.
Of Benjamin — The gate that looked toward the
inheritance of that tribe.
Verse 16
[16] When Jeremiah was entered into the dungeon
and into the
cabins
and Jeremiah had remained there many days;
The dungeon — The Hebrew words signify some
pit
or deep hole
where were some cells or apartments
in which they were wont
to keep those whom they judged great malefactors.
Verse 17
[17] Then Zedekiah the king sent
and took him out: and the
king asked him secretly in his house
and said
Is there any word from the
LORD? And Jeremiah said
There is: for
said he
thou shalt be delivered into
the hand of the king of Babylon.
Is there — Hath God revealed any thing to thee
concerning the
issue of the return of the Chaldean army.
── John Wesley《Explanatory Notes on Jeremiah》
37 Chapter 37
Verses 1-10
Thus saith the Lord
Deceive not yourselves
saying
The Chaldeans
shall surely depart from us: for they shall not depart.
The punishment of evil
The great teaching of the text is that we must not allow
appearances to mislead us respecting the fact and certainty of the law of
retribution. God has threatened the transgressor with severe penalties
and we
may be sure that these penalties will be inflicted
however unlikely such
retribution may sometimes seem
and however long it may be delayed. By
wonderful ways God brings His judgments to pass.
I. We mark some
illustrations of the law of retribution furnished by the history of the
nations. Very memorable was the retribution that Israel brought on Egypt. At
the other end of their national history
Israel itself furnishes a most
striking illustration of the working of the law of retribution through all
improbabilities. When the Christ was crucified through weakness
the people
cried
“His blood be upon us
and upon our children.” How unlikely did it seem
that the Victim of Calvary could ever be avenged upon an unjust nation! And yet
that “wounded Man” rose up invested with strange powers
and burned their city
with fire. And let us not think that these instances of retribution are to be
placed in the category of the miraculous; they were the natural consequences of
great denials of truth and justice. Men unjustly “pierced through” are terrible
avengers in all ages and nations. For centuries did the kings and nobles of France
oppress the peasantry; it is impossible for us to think adequately of the vast
hopeless wretchedness of the people from the cradle to the grave. When Louis
XVI. came to the throne it seemed incredible that the long-suffering people
would ever avenge themselves upon the powerful classes by whom they were ground
to the dust
and yet by a marvellous series of events the wounded men arose in
awful wrath
burning palaces with fire and trampling greatness underfoot.
“Pierced through” were those hungry hopeless millions; but the day of doom
came
and every bleeding wretch arose invincible with torch and sword. For
generations the African was wronged by the American; the negro had no military
political
or literary power; he was bought and sold as are the dumb driven
cattle
and it seemed as if the fetters of a shameful degradation were riveted
upon him for ever. “Was there a shied or spear seen among forty thousand in
Israel?” As late as 1854 Wendell Phillips wrote despairingly
“Indeed
the
Government has fallen rote the hands of the slave power completely. So far as
national politics are concerned
we are beaten--there’s no hope The future
seems to unfold a vast slave empire united with Brazil
and darkening the whole
West. I hope I may be a false prophet
but the sky was never so dark.” And yet
immediately after this the “wounded men” arose
deluging the land with blood
and burning the cities of the great Republic with fire. Some of our writers
argue that retribution does not follow on national wrong-doing
because
territory gained by cruelty
treachery
bloodshed
is not as a matter of fact
torn away from its guilty conquerors
but such ill-acquired territory remains a
permanent portion of their splendid empire. But there are other ways of
inflicting retribution upon a nation than by immediately depriving it of
provinces. There is something very like irony in the government of God
and He
sometimes punishes the victors through the spoil. Our Indian Empire is said to
have been ill-gotten
and yet we retain it
that country being to Britain what
the tail is to the peacock--our glory and pride. But the gilded train
it will
be remembered
has been already splashed with blood
and the end is not yet.
Retribution may not come in the form of specially inflicted judgments
but it
will come. No pestilence
war
earthquake
or famine marks the Divine
displeasure
but the retribution arises out of the iniquity. With great
injustice and cruelty the French drove out the Huguenot
but in expelling these
sons of faith
genius
industry
virtue
the French fatally impoverished their
national life
and they are suffering to-day from these missing
elements which
none may restore. Retribution may not be revealed in material disaster
but it
will come. As Mommsen
one of the greatest of historians
declares
“History
has a Nemesis for every sin !” It may seem that all might and majesty are with
an unjust nation and that “wounded men” only are on the other side; but at
God’s call wounded men are Michaels wielding flaming swords. The foolishness of
God is wiser than men.” Sometimes we are greatly amazed and perplexed at the
way in which history unfolds itself--it would seem as if the diplomacy of evil
were too much for the Ruler of the world
as if Providence made hesitating
moves
weak moves
fatal moves; but we have only to wait a while to know that
God’s foolishness is wiser than men. “He taketh the wise in their own
craftiness”; “The Lord shall have them in derision.” “The weakness of God is
stronger than men.” The sun is sometimes weak
but its earliest ray in the dawn
is more than all our electric lights
the first faint beam of the spring is
infinitely more than all the sparks of our kindling; the sea is sometimes
weak--it is a mill-pond
we say--but in its softest ripple is a suggestion of
power that fills us with awe; the wind is sometimes weak
but in the gentlest
zephyr is hinted the majesty of infinite strength. Nature shows how the
weakness of God is immeasurably stronger than men; so does history with equal
clearness. The oft-quoted saying
“Providence is always on the side of the big
battalions
” is one with an imposing sound
but it is disproved by history over
and over again. The world’s Ruler defeated Pharaoh with frogs and flies; He
humbled Israel with the grasshopper; He smeared the splendour of Herod with worms;
on the plains of Russia He broke the power of Napoleon with a snowflake. God
has no need to despatch an archangel; when once He is angry
a microbe will do.
II. We note the law
of retribution as exemplified in the individual life. The great law works infallibly
in the personal history as it does in the national life. God has wonderful ways
of confounding us
and we may be sure that our sins will find us out.
1. Let us not permit ourselves to be deceived by flattering prophets.
Loudly does revelation declare the obligation of righteousness
and grievous
are the judgments that it pronounces against transgressors
but this in our age has been accepted
in quite a modified sense. Men will now hardly allow such a word as
“wrath”;
they will not permit a man to suffer simply as a punishment for his sin; the
violation of laws human and divine must be condoned and passed over with the
]east reprobation and vengeance. Let us rejoice in the growth of the sentiment of humanity
but we
must shut our ears to the effeminate and sentimental teaching which will
inevitably relax and destroy a noble morality. God is merciful
but fire does
not forget to burn
teeth to tear
water to drown
and no transgression of the
law can pass without detection and punishment. “And it shall come to pass
that him that escapeth
the sword of Hazael shall Jehu slay.” God’s complex system of retribution
permits not the cleverest sinner to slip through.
2. Let us not deceive ourselves because appearances seem to promise
immunity. Our modem knowledge of science
of the unity and interdependence of
all things
of the continuity and persistence of force and “motion
of the
inviolable integrity of all organisms
ought to make it easy to us to believe
that whatsoever a man soweth that shall he reap
however appearances may
promise otherwise. Let us not be beguiled by the immediate aspects of life and
circumstance. God’s blind men watch us; His lame men run us down; His deaf men
filch our secrets; His dumb men impeach us; His wounded men arise
every man a
messenger of revenge.
3. Let us not deceive ourselves because judgment is delayed. In
contending with God we are plotting against a Wisdom that seems sometimes to
hesitate and fail; but never is that Wisdom more profound than in the moments
of seeming perplexity
and if we yield to flattering hopes of victory
our
final overthrow will only be the more complete and irreparable for these
protractions of the conflict. In contending with God we are warring with a Power
that ever and anon seems baffled and beaten; it seems to retreat
it allows us
to win skirmishes here and there--only the more conspicuously to crush us in
the decisive battle
if we persist to fight it out to the bitter end. In
contending with God we are provoking a Justice which sometimes seems incapable
of asserting itself; but inveterate perversity discovers in the event that all
such hesitations and delays were the whettings of a sword which needs not to
smite twice. Slowly it may be
but surely
do we ripen for judgment; and when
once ripe
how little a thing is necessary to precipitate the calamity! As the
Hindoos say
“When men are ripe for slaughter
even straws turn into
thunderbolts.”
4. Let us improve the gracious respite. Many rebel altogether against the doctrine of grace
sternly insisting on inexorable law
justice
retribution; they utterly
reprobate the ideas of repentance
forgiveness
and salvation. But mercy is a
fact as much as justice is. Within that great system of severities we call
nature there are ameliorative arrangements softening the rigours of broken law;
in human life and government
too
which is nature still
only on a higher
plane
mercy and forgiveness assert themselves
and society greatly prizes the gracious quality; and
it is therefore a mistake
judged by the light of nature
to make an antithesis
of equity and grace
as if these qualities were mutually antagonistic and
eternally irreconcilable--they both exist side by side in this tangible human
world with which we are so familiar. Now
the grand burden of the Gospel is to
bring into fullest light that doctrine of mercy hinted by nature
and to show
us that grace is not arbitrariness
the negation of law
the neglect of
justice
but that the fullest and most splendid revelation of grace may take
place on the basis of eternal truth and justice. (W. L. Watkinson.)
And it came to
pass
that when the army of the Chaldeans was broken up from Jerusalem.
Jeremiah persecuted
After the
captivity and death of Jehoiakim
his brother Zedekiah
another son of Josiah
sat upon the throne. He seems to have been of weak and superstitious rather
than of vicious character
though it is said that neither he nor his servants
nor the people of the land
hearkened unto the words of Jeremiah. They Seemed to be infatuated with the
idea that Jerusalem had
with the help of their Egyptian allies
strength to
resist the assaults and siege of the Chaldeans. False prophets had persuaded
the king that he would break the Chaldean yoke
and as this event was more
favourable to his own wishes than were the stern words of Jeremiah
they had
been accepted as truthful
while the true prophet was discredited. Jeremiah
seems to have been at liberty in the meantime. The king had sent a message to
him to pray for the deliverance of the city from the besieging Chaldeans.
Jeremiah had again told the king plainly that the city was doomed. The Egyptian
army had in the meantime come up
and the Chaldeans had withdrawn. Yet the Word
of the Lord came to Jeremiah to tell the king that this was but a temporary
withdrawal of the enemy;
that they would return again; and
moreover
that even though the Chaldeans
should be reduced to a few wounded men
even they should rise up and burn the
city. When God was for Jerusalem
He could make them victorious over their
foes
though they were but a handful
and without weapons; but when He was
against them
He could make their foes
however small a company of wounded men
to have complete victory over them.
I. Jeremiah imprisoned. The advent of the Egyptian allies had
compelled the Chaldeans to raise the siege; and the gates of the city were
opened so that the people could go in and out again at will. This opportunity
was seized on by Jeremiah to leave the city for the country
which action led
to his arrest and imprisonment.
1. Jeremiah goes forth. The question of what was the object for which
the prophet left the city
has given rise to much discussion. The reading of
the authorised version simply is that “he went” (or purposed) “to go into the
land of Benjamin
to separate himself thence in the midst of the people.” This
is not very intelligible. It has been supposed that there was a new allotment
of land in the tribe of Benjamin
and that Jeremiah had gone up to secure his
portion. The simple fact is that
having left the city or been observed in the
act of so doing
suspicions as to his purpose were aroused in the mind of the
keeper of the gate
and so he was arrested. Jeremiah was perfectly free and
within his rights as a citizen to depart from the city if he chose
and to go
up into the land of Benjamin
where he belonged; but whether he was wise under
the existing circumstances is a question
2. Accused and arrested. As the prophet was departing from the city by the
gate of Benjamin
a captain of the guard being there and recognising him
either suspected him of desertion to the enemy
or hating him for his prophecies against
Jerusalem
feigned suspicion
charged him with the treason of intending to
desert the city and go over to the Chaldeans
and arrested him. The times were
critical
and suspicions were rife on every hand. Jeremiah had persistently
declared that the city would fall into the hand of the Chaldeans; had advised
the king and the people quietly to accept the situation and surrender; had
warned them again and again that resistance was not only useless
but would
bring worse calamities upon them. All this
of course
irritated the people
and made Jeremiah very unpopular. Though he was free in the city
he was the
object of universal execration and hatred. Under these circumstances it would have been wiser
for Jeremiah to have remained in the city and taken his part with the
inhabitants; certainly it was unwise to lay himself open to a suspicion of
desertion by leaving the city at such a time
just after the delivery of his
last message to the king. Possibly he did not think that his visit to the
country would be misconstrued. Innocent men are not always men of prudence.
Jeremiah’s visit to the country may have been perfectly justifiable and
harmless
yet it had She appearance
of evil to those who were of suspicious inclinations. It is not always wise to
do the lawful things which lie before us
even though there be no actual harm
in the action. The prophet’s business to the country seems to have been
entirely of a private character. Perhaps he was disgusted with the king and
people
and just left the city in that state of mind. In any case he should
have taken counsel of God and considered the circumstances before exposing
himself to the suspicions
and malice of his enemies. In times of excitement and contention between God
and an evil-thinking generation
His servants have need to walk with the greatest circumspection.
On the other hand
the action of the captain of the guard was most
reprehensible
and illustrates the injustice with which unbelieving and wicked men are
commonly disposed to treat God’s people. He had no real ground for suspecting
Jeremiah of treachery and desertion to the enemy. But enemies who wish to find
an occasion against God’s people can readily do so. Unbelievers are apt to
judge the actions of God’s people by their own method of procedure. I heard an
officer in the English army say last autumn that all missionaries in India were
the merest mercenaries; that their only motive in coming out here was salary. I
asked him why
and on what ground he made such a charge. His reply was that he
could conceive of no other motive
and admitted that nothing would induce him
to devote his life to trying to convert heathen but a good round salary. I
immediately denounced him as a mere mercenary soldier and not a patriot.
3. Jeremiah’s denial. Upon being charged with treasonable intentions
m leaving the city
Jeremiah indignantly denied that he had any such purpose.
He met the charge
with a simple sharp word. “It is false”; or
as the margin has it: “A lie; I
fall not away to the Chaldeans.” He was both indignant at his arrest
and
perhaps
from the heat of his denial
more so still at the charge of treachery.
To defame a man’s good name is often more intolerable than the prospect of endurance
of any amount of physical suffering. Joseph in Egypt thus suffered
being
innocent; Moses suffered in like manner; David seemed to care more that Saul
could think him capable of conspiring against his life than for the persecution
with which he was pursued
and sought more earnestly to clear his name than to
save his life. The first question that arises out of this part of the story is:
How should we meet such false charges as this
under which Jeremiah was
arrested? That must depend on circumstances. Paul defended himself by an
elaborate argument. Jesus adopted more than one method. Oftentimes He refuted the charges
which the Jews brought against Him
by showing them how absurd their statements
were
as in the case when they charged Him with being the agent of the devil.
Again
when He was under the cruel and awful charge of blasphemy
when death
was hanging over Him
He met the judge and false witnesses with perfect
silence. Silence does not always give consent. There are circumstances when it
is better to suffer both in reputation and body rather than attempt a defence.
There may be higher interests involved even than the preservation of a good
name and life itself. While it is perfectly right to assert innocence if one be
innocent
sometimes silence is a more effectual answer than denial. Time often
proves the best vindicator. I once heard Mr. Spurgeon say that he never
attempted to brush off mud that was thrown at him
for he was sure that to
attempt to do so would only result in smearing himself with the filth; but that
he always waited till it was dry
and then he could deal with it as dust
and
get rid of it without
a stain being left behind. It has been truly said that if we only take care of
our characters
God will in the end vindicate our reputations (Matthew 5:11-12). Though Jeremiah indignantly denied the charge
the denial did
him no good. It was not the truth which his enemies were seeking
but only an
occasion to persecute him. So we are told that the captain “hearkened not to
him
” but carried
him to the princes.
4. He is imprisoned. Irijah took the prophet to the princes. These
were not the same who befriended him in the previous reign and took measures to
conceal him from the wrath of Jehoiakim
but another cabinet who were in
authority under Zedekiah. They were as willing to believe the charge of treason
against Jeremiah as was the captain to prefer it. We have
however
learned
that to suffer for Christ’s sake is a part of the privilege which is accorded
to every disciple. There seems to be a double necessity for this. First we must
ourselves
even as did Jesus Himself
learn obedience by the things which we
suffer
and so to be “perfected through suffering” (Hebrews 5:8; Hebrews 2:10; comp. 1 Peter 2:21; 1 Peter 2:23; 1 Peter 5:10). Besides
it is a matter of clear demonstration that suffering
for the truth has always been the most powerful testimony thereto.
II. The king and Jeremiah. After the prophet had been many days in
prison
the weak king sent for him secretly
and brought him out of prison to
make inquiry of him. This was a triumph for Jeremiah and a humiliation for the
king. In the long-run
the highest and haughtiest enemies of God will have to
bow to the lowliest of His friends. There are many instances where men who have
scoffed at religion and mocked at His messengers have
in moments of great fear
and extremity
sought out the very people whom they have despised and
persecuted to beg for intercession with God on their behalf. The city was
apparently re-invested by the Chaldeans
and in great straits for food (verse
21)
and the king hoped that at last the prophet would relent and secure some favourable word
from the Lord. He seems
like all unbelievers
to have had the curious idea of
God
that He might be brought round to favour if only the prophets could be won
over first (Numbers 22:23.).
1. Is there any word from the Lord! This was the king’s question put
to Jeremiah. The Lord had previously given to the king a very sure word (verse
10)
but he still vainly clung to the hope that the word of God would be
altered
though there was not the least evidence that the king or the people
had altered their lives. There are many persons in our day expecting that in
the end
notwithstanding that the word of God
finally communicated to us in
the Bible
is God’s last word to this world
the Almighty will change His mind
and not punish persistent sinners. Yet there was a word from the Lord. It was
very brief
and exactly to the point. “And Jeremiah said
There is: for
said
He
thou shalt be delivered into the hand of the king of Babylon.” Now this was
a very brave and courageous action on the part of Jeremiah. If ever a man might
have been tempted to temporise and prophesy smooth things
this was the time.
There is nothing more sublime in this world than a clear and undisguised
declaration of the truth under any and all circumstances.
2. Jeremiah pleads his own cause. Having first delivered the message
from the Lord
wholly regardless of what might be the effect upon the mind and
disposition of the king
he now ventures to plead for his own release from
prison. It is a great testimony to Jeremiah’s loyalty to God that he suffered
his own private and personal interests to be in the background until he had
delivered the Lord’s message. He put his plea on two grounds: First
his
absolute innocence of any wrong done to either the king or the people. Why had
he been cast into prison? The only thing that could be said against him was
that he had delivered the Lord’s word as he had received it. Could he do less
than that? (Acts 4:19.) Would the king have had him speak lies to please the princes
and the people
which must ultimately have brought them much damage? Secondly
he appeals to the truth
of his predictions
and asks the king to produce the false prophets who had
flattered him and the people with pleasant lies (Jeremiah 28:1
&c.
29:27-32). Had their false prophecies done the king any
good? Was it not now manifest that they were false friends as well as false
prophets? He therefore pleaded with the king not to add to his already heavy
account of iniquity by keeping him unjustly in prison.
3. The prophet’s sufferings mitigated. The king was evidently moved
by the prophet’s plea; but he was afraid of his princes
and did not dare to
grant the full petition of the prophet
but he so far ordered a mitigation of
his imprisonment
that he was taken out of the stocks and the dungeon and
simply confined in the gaol court. Jeremiah was
as we have said
a shrinking
and retiring man by nature
and keenly sensitive to physical pain. His
imprisonment was very severe
though there was worse in store for him (see the
next chapter). He felt that to stay in that dungeon and in the “cabins” would
end in his death. The king softened his imprisonment and ordered the prophet to
be fed with a piece of bread from the baker’s street as long as there was bread
to be had in the besieged city. In this incident we see how God tempers the
severity of suffering even when He does not entirely deliver us from it. (G.
F. Pentecost
D. D.)
Verses 11-21
And it came to pass
that
when the army of the Chaldeans was broken up from Jerusalem.
Jeremiah persecuted
After the captivity
and death of Jehoiakim
his brother Zedekiah
another son of Josiah
sat upon
the throne. He seems to have been of weak and superstitious rather than of
vicious character
though it is said that neither he nor his servants
nor the
people of the land
hearkened unto the words of Jeremiah. They Seemed to be infatuated with the
idea that Jerusalem had
with the help of their Egyptian allies
strength to
resist the assaults and siege of the Chaldeans. False prophets had persuaded
the king that he would break the Chaldean yoke
and as this event was more
favourable to his own wishes than were the stern words of Jeremiah
they had
been accepted as truthful
while the true prophet was discredited. Jeremiah
seems to have been at liberty in the meantime. The king had sent a message to
him to pray for the deliverance of the city from the besieging Chaldeans.
Jeremiah had again told the king plainly that the city was doomed. The Egyptian
army had in the meantime come up
and the Chaldeans had withdrawn. Yet the Word
of the Lord came to Jeremiah to tell the king that this was but a temporary
withdrawal of the enemy;
that they would return again; and
moreover
that even though the Chaldeans
should be reduced to a few wounded men
even they should rise up and burn the
city. When God was for Jerusalem
He could make them victorious over their
foes
though they were but a handful
and without weapons; but when He was
against them
He could make their foes
however small a company of wounded men
to have complete victory over them.
I. Jeremiah
imprisoned. The advent of the Egyptian allies had compelled the Chaldeans to
raise the siege; and the gates of the city were opened so that the people could
go in and out again at will. This opportunity was seized on by Jeremiah to
leave the city for the country
which action led to his arrest and
imprisonment.
1. Jeremiah goes forth. The question of what was the object for which
the prophet left the city
has given rise to much discussion. The reading of
the authorised version simply is that “he went” (or purposed) “to go into the
land of Benjamin
to separate himself thence in the midst of the people.” This
is not very intelligible. It has been supposed that there was a new allotment
of land in the tribe of Benjamin
and that Jeremiah had gone up to secure his
portion. The simple fact is that
having left the city or been observed in the
act of so doing
suspicions as to his purpose were aroused in the mind of the
keeper of the gate
and so he was arrested. Jeremiah was perfectly free and
within his rights as a citizen to depart from the city if he chose
and to go
up into the land of Benjamin
where he belonged; but whether he was wise under
the existing circumstances is a question
2. Accused and arrested. As the prophet was departing from the city by the
gate of Benjamin
a captain of the guard being there and recognising him
either suspected him of desertion to the enemy
or hating him for his prophecies against
Jerusalem
feigned suspicion
charged him with the treason of intending to
desert the city and go over to the Chaldeans
and arrested him. The times were
critical
and suspicions were rife on every hand. Jeremiah had persistently
declared that the city would fall into the hand of the Chaldeans; had advised the
king and the people quietly to accept the situation and surrender; had warned
them again and again that resistance was not only useless
but would bring
worse calamities upon them. All this
of course
irritated the people
and made
Jeremiah very unpopular. Though he was free in the city
he was the object of
universal execration and hatred. Under these circumstances it would have been wiser
for Jeremiah to have remained in the city and taken his part with the
inhabitants; certainly it was unwise to lay himself open to a suspicion of
desertion by leaving the city at such a time
just after the delivery of his
last message to the king. Possibly he did not think that his visit to the
country would be misconstrued. Innocent men are not always men of prudence.
Jeremiah’s visit to the country may have been perfectly justifiable and
harmless
yet it had She appearance
of evil to those who were of suspicious inclinations. It is not always wise to
do the lawful things which lie before us
even though there be no actual harm
in the action. The prophet’s business to the country seems to have been
entirely of a private character. Perhaps he was disgusted with the king and
people
and just left the city in that state of mind. In any case he should
have taken counsel of God and considered the circumstances before exposing
himself to the suspicions
and malice of his enemies. In times of excitement and contention between God
and an evil-thinking generation
His servants have need to walk with the greatest
circumspection. On the other hand
the action of the captain of the guard was
most reprehensible
and illustrates the injustice with which unbelieving and wicked men are
commonly disposed to treat God’s people. He had no real ground for suspecting
Jeremiah of treachery and desertion to the enemy. But enemies who wish to find
an occasion against God’s people can readily do so. Unbelievers are apt to
judge the actions of God’s people by their own method of procedure. I heard an
officer in the English army say last autumn that all missionaries in India were
the merest mercenaries; that their only motive in coming out here was salary. I
asked him why
and on what ground he made such a charge. His reply was that he
could conceive of no other motive
and admitted that nothing would induce him
to devote his life to trying to convert heathen but a good round salary. I
immediately denounced him as a mere mercenary soldier and not a patriot.
3. Jeremiah’s denial. Upon being charged with treasonable intentions
m leaving the city
Jeremiah indignantly denied that he had any such purpose.
He met the charge
with a simple sharp word. “It is false”; or
as the margin has it: “A lie; I
fall not away to the Chaldeans.” He was both indignant at his arrest
and
perhaps
from the heat of his denial
more so still at the charge of treachery.
To defame a man’s good name is often more intolerable than the prospect of endurance
of any amount of physical suffering. Joseph in Egypt thus suffered
being
innocent; Moses suffered in like manner; David seemed to care more that Saul
could think him capable of conspiring against his life than for the persecution
with which he was pursued
and sought more earnestly to clear his name than to
save his life. The first question that arises out of this part of the story is:
How should we meet such false charges as this
under which Jeremiah was
arrested? That must depend on circumstances. Paul defended himself by an
elaborate argument. Jesus adopted more than one method. Oftentimes He refuted the charges
which the Jews brought against Him
by showing them how absurd their statements
were
as in the case when they charged Him with being the agent of the devil.
Again
when He was under the cruel and awful charge of blasphemy
when death
was hanging over Him
He met the judge and false witnesses with perfect
silence. Silence does not always give consent. There are circumstances when it
is better to suffer both in reputation and body rather than attempt a defence.
There may be higher interests involved even than the preservation of a good
name and life itself. While it is perfectly right to assert innocence if one be
innocent
sometimes silence is a more effectual answer than denial. Time often
proves the best vindicator. I once heard Mr. Spurgeon say that he never attempted
to brush off mud that was thrown at him
for he was sure that to attempt to do
so would only result in smearing himself with the filth; but that he always
waited till it was dry
and then he could deal with it as dust
and get rid of
it without a
stain being left behind. It has been truly said that if we only take care of
our characters
God will in the end vindicate our reputations (Matthew 5:11-12). Though Jeremiah indignantly denied the charge
the denial did
him no good. It was not the truth which his enemies were seeking
but only an
occasion to persecute him. So we are told that the captain “hearkened not to
him
” but carried
him to the princes.
4. He is imprisoned. Irijah took the prophet to the princes. These
were not the same who befriended him in the previous reign and took measures to
conceal him from the wrath of Jehoiakim
but another cabinet who were in
authority under Zedekiah. They were as willing to believe the charge of treason
against Jeremiah as was the captain to prefer it. We have
however
learned
that to suffer for Christ’s sake is a part of the privilege which is accorded
to every disciple. There seems to be a double necessity for this. First we must
ourselves
even as did Jesus Himself
learn obedience by the things which we
suffer
and so to be “perfected through suffering” (Hebrews 5:8; Hebrews 2:10; comp. 1 Peter 2:21; 1 Peter 2:23; 1 Peter 5:10). Besides
it is a matter of clear demonstration that suffering
for the truth has always been the most powerful testimony thereto.
II. The king and
Jeremiah. After the prophet had been many days in prison
the weak king sent
for him secretly
and brought him out of prison to make inquiry of him. This
was a triumph for Jeremiah and a humiliation for the king. In the long-run
the
highest and haughtiest enemies of God will have to bow to the lowliest of His
friends. There are many instances where men who have scoffed at religion and
mocked at His messengers have
in moments of great fear and extremity
sought
out the very people whom they have despised and persecuted to beg for
intercession with God on their behalf. The city was apparently re-invested by
the Chaldeans
and in great straits for food (verse 21)
and the king hoped
that at last the prophet would
relent and secure some favourable word from the Lord. He seems
like all
unbelievers
to have had the curious idea of God
that He might be brought
round to favour if only the prophets could be won over first (Numbers 22:23.).
1. Is there any word from the Lord! This was the king’s question put
to Jeremiah. The Lord had previously given to the king a very sure word (verse
10)
but he still vainly clung to the hope that the word of God would be
altered
though there was not the least evidence that the king or the people
had altered their lives. There are many persons in our day expecting that in
the end
notwithstanding that the word of God
finally communicated to us in
the Bible
is God’s last word to this world
the Almighty will change His mind
and not punish persistent sinners. Yet there was a word from the Lord. It was
very brief
and exactly to the point. “And Jeremiah said
There is: for
said
He
thou shalt be delivered into the hand of the king of Babylon.” Now this was
a very brave and courageous action on the part of Jeremiah. If ever a man might
have been tempted to temporise and prophesy smooth things
this was the time.
There is nothing more sublime in this world than a clear and undisguised
declaration of the truth under any and all circumstances.
2. Jeremiah pleads his own cause. Having first delivered the message
from the Lord
wholly regardless of what might be the effect upon the mind and
disposition of the king
he now ventures to plead for his own release from
prison. It is a great testimony to Jeremiah’s loyalty to God that he suffered
his own private and personal interests to be in the background until he had
delivered the Lord’s message. He put his plea on two grounds: First
his
absolute innocence of any wrong done to either the king or the people. Why had
he been cast into prison? The only thing that could be said against him was
that he had delivered the Lord’s word as he had received it. Could he do less
than that? (Acts 4:19.) Would the king have had him speak lies to please the princes
and the people
which must ultimately have brought them much damage? Secondly
he appeals to the truth
of his predictions
and asks the king to produce the false prophets who had
flattered him and the people with pleasant lies (Jeremiah 28:1
&c.
29:27-32). Had their false prophecies done the king any
good? Was it not now manifest that they were false friends as well as false
prophets? He therefore pleaded with the king not to add to his already heavy
account of iniquity by keeping him unjustly in prison.
3. The prophet’s sufferings mitigated. The king was evidently moved
by the prophet’s plea; but he was afraid of his princes
and did not dare to
grant the full petition of the prophet
but he so far ordered a mitigation of
his imprisonment
that he was taken out of the stocks and the dungeon and
simply confined in the gaol court. Jeremiah was
as we have said
a shrinking
and retiring man by nature
and keenly sensitive to physical pain. His
imprisonment was very severe
though there was worse in store for him (see the
next chapter). He felt that to stay in that dungeon and in the “cabins” would
end in his death. The king softened his imprisonment and ordered the prophet to
be fed with a piece of bread from the baker’s street as long as there was bread
to be had in the besieged city. In this incident we see how God tempers the
severity of suffering even when He does not entirely deliver us from it. (G.
F. Pentecost
D. D.)
Verse 17
Is there any word from the Lord?
. . . There is.
Is there any word from the Lord?
The man who asked this momentous question belonged to the class of
solemn triflers. He came with the right question in his mouth
and sometimes to
get a right question is to be half-way on to the answer. To get the question rightly
stated is ofttimes already the answer half-given. And he came with his question
to the right quarter. He had come to the man that had a living connection with
God. Yet we know from the way he treated the answer to the question that he
came in the wrong spirit. Not that there was any gaiety or carelessness about
his manner. He was as solemn as solemn could be when he asked this question of
the prophet of God
“Is there any word from the Lord?” But he went away to show that he had
been merely trifling with the question.
And what was possible for Zedekiah is possible for you and for me. We may come
to the Word of God with the right question in our mouth
we may come with a
solemn reverent manner about us
we may pride ourselves that we are not of those who make
jokes about the Word of God
or treat the ordinances of God’s house with any
levity
we may pride ourselves that we are not of those who turn the house of God into a
theatre or place of amusement
we have the conviction that the institution of
God’s house is meant to get us into a closer connection with God
we believe
that the Word of God which lies before us is a very message from God to man
and we come to the open Bible Sunday after Sunday with this question
professedly
“Is there any word from Jehovah?” any word from Jehovah about my
duty for to-day
about my duty for to-morrow--is there any word from Jehovah?
We have got the right question
and we come in a reverent manner. God forbid
that we should be triflers as Zedekiah was
and mistake solemnity of manner for
obedience to the Word of God. By his sword on the field of battle the King of
Babylon had won this right--the right to put on the head of whomsoever he would
the crown of Judah. He offered it to Mattaniah; he offered it
accompanied by
one condition. The King of Babylon could not afford that Judah should form an alliance
with Egypt
that great rival power to him. He was in a gracious mood
and
though he had conquered Israel
he was willing that an Israelite--one of the
seed royal should yet hold the throne of David. And in that gracious mood he
offered to Mattaniah the throne of Judah
accompanying his offer with this
simple condition: he asked him to swear loyalty to the King of Babylon
and
take an oath of allegiance to the
King of Babylon. It was meant to keep the King of Judah from
forming an alliance
with a hostile power
from forming an alliance with Egypt. And Mattaniah had
sense to see it was a grand offer that was made him. He knew that this king had
power to take him away in chains to Babylon
and to take his people with him.
He knew that human nature was frail
he knew that this new-made king had much
reason to keep him walking in the path of gratitude. But knowing that human
nature was frail
he wanted to fence him in by the continual remembrance of
that oath
and he changed his name from Mattaniah
“the gift of Jehovah
” to
Zedekiah
“the justice of Jehovah.” And ever afterwards when that king’s name
was mentioned
it would take his mind back to that oath when he sware by the
justice of Jehovah that he would be loyal to the king who had so befriended him.
At first he felt no inconvenience from his vow
but as the years passed on his
gratitude seemed to melt away. The King of Egypt made overtures to him
and his
people were inclined to listen. He had prophets in great number
and they urged
him to accept the overtures of the King of Egypt. There was one prophet in his
city that warned him that he could not do a dishonourable thing and prosper.
There was one prophet who reminded him that the man of God was a man who
though he swore to his hurt
would keep his oath. We may suppose that Jeremiah
pleaded with Zedekiah even with tears “Do the righteous thing.” What will the
heathen nations say
what will outsiders say
if the people of God break their
bargain and lightly hold their oaths? Will not they
blaspheme the God of
Israel? An honourable heathen man will keep his oath. So spoke Jeremiah
as he
pleaded with his king
but his warning voice fell unheeded on that deaf ear. By
and by came the army of the Chaldeans and besieged Jerusalem. They were closely
shut up for a while
and still the prophet of God was allowed to remain in the
prison. The king had secret hopes that the King of Egypt would come to his
help
and so long as he had hope from another quarter he would not trouble the
messenger of God. By and by the army of the Chaldeans removed from the city.
They went away to fight the army that was coming from Egypt to help the
besieged. The general that was at the head of these forces knew well how to
conduct a campaign. He had no desire that the army that was coming to help
Israel should get the length of Jerusalem. He would rather deal with them
separately. He went and met the army and turned it aside the way that it came
and then he came back to the city and closely invested it on every side. Then
when all hope of Egypt was shut off; then
when Zedekiah had proved that they
who lean on Egypt lean on a broken reed which enters into the heart of man and
pierces him; then it was that the old
old story was told. When death is
thundering at the door the scoffer takes down the Bible from the shelf. So was
it with Zedekiah. So long as he had one single hope from men
of being himself
able to overcome
or of getting help from Egypt--so long he left the prophet of
God to pine in the prison cell
and did not feel it necessary to go and seek
help from him. But when at last all hope of being saved in any other way was
taken away
then he secretly came to the messenger of Jehovah as the scoffer
secretly takes out the Bible and tries to find out what the Word of the Lord is.
Then he came and asked this question
“Is there any word from the Lord?”
Zedekiah had made God the last shift
and God had a good excuse for withholding
any light from the king who had acted so dishonourably. But He is
long-suffering
He is patient
even though we make Him the last shift. Even
from the bed of death ofttimes He hears the cry for mercy and reveals His will.
“There is
” said Jeremiah
“there is word from the Lord to thee. Thou shalt be
delivered into the hand of the King of Babylon.” An honest
kindly
blunt
definite statement. “Thou shalt delivered into the hand of the King of
Babylon.” Ah
sometimes we have seen it in the individual
that deceitful
disease consumption has laid hold on him
and the prophets of smooth things
say
“You will get better”; and they feed his hopes upon this; and the prophet
of God comes his way and tells him he is a dying man
that there is no escape
for him. It is felt to be impend. The prophets of smooth things would not have
plainly said
“Thou shalt be delivered into the hands of the King of Babylon.”
They would have hid that. But this is the kinder way of the two. Yet Zedekiah
did not act upon the light that he had received. Somehow he had a hope that he
would escape. Even though the walls had a breach in them there was that private
way of escape. That was his last resource
and so long as he thought there was
the least possibility of escape he was scarcely prepared to receive the Word of
the Lord
this message that God had sent to him
so that he did not act upon
it. He bore no grudge to the prophet for speaking so plainly. He had no
unkindly feelings towards him
but the opposite
he had very kindly feelings
towards him
and was willing to run a serious risk of difficulty with his
cabinet rather than not do kindness to the prophet of Jehovah
the faithful
servant of king and country. And thus it came to pass that they were again
brought together in friendly conference. He had done an act of kindness to the
prophet of the Lord. The cup of cold water that is given to a disciple never
loses its reward. After that deed of kindness done there was a fuller
revelation of the will of God. At first it had only been
“Thou shalt be
delivered into the hand of the King of Babylon
” and the second time Jeremiah
pointed to the way of salvation. “Escape there is none if you are to trust to
your own power to fight or to trust to Egypt. There is no escape; thou shalt be
delivered into the hand of the King of Babylon. The simple question is whether
you are going just now to give yourself into his hands or are going to wait
until you are dragged by force by his servants into his presence.” “Go forth
now.” he says
“and surrender to him
and though thy sin has been great he will
pardon thee. Surrender to him
lay down thine arms
yield to him
and thou
shalt live
and thy city shall be saved.” It was a double-sided message this.
The first part of it was
“Thou shalt be delivered into the hand of the King of
Babylon.” That was certain. The second part was
“If thou surrender now thou shalt
find salvation.” This is a message for us to-day. Have not we acted as that
ungrateful king acted? Although rebellion was in our blood
has not God treated
us with grace and given us this fair earth
and life on such an earth as this
is a blessing not to be lightly esteemed. And our King
when this race
rebelled
might easily have swept it off. Instead
He gave us another chance
also. And though He treated us so kindly
allowed us with rebellion in our very
hands to love and enjoy the benefits of life on this fair earth
have not we
done just what Zedekiah did
forgotten allegiance to our gracious King and
listened to the overtures of His enemy
and gone and done what Satan wanted us
to do? And our city
what is it but the city of destruction? We see that death
is coming nearer
escape there is none
and we come to the Prophet of God
not
to Jeremiah
but to Jesus
who is the Mediator of the new covenant
and we say
to Him
“Is there any word from Jehovah?” And He says
“There is.” “Thou shalt
surely die
thou shalt surely be delivered into the hands of God.” We cannot
escape. We will be delivered into the hands of the King against whom we have
rebelled. That is one fact there is no blinking of. And we say
“Is that all
the message?” Thank God it is not all. Jesus says
“There is a way of
salvation.” Don’t wait until you are taken and dropped by force into His
presence by that servant of His that is called Death. But go forth now and
yield to Him
surrender to Him
and all will be well. Let us mark well the
penalty that followed Zedekiah for his disobedience to the Word of Jehovah. He
went away clinging to that hope that he would yet escape. He did not act upon
the light that he had been given. He still had the hope that he would escape by
that private path
by the way of the king’s garden
and so he had not courage
to go out and put himself into the hands of the princes and the King of
Babylon
the princes that were at the head of the army. He did not act upon the
light he had received when Jeremiah pleaded with him to do it. “Obey
” said he
“the voice of the Lord
and it shall be well with thee and thy house.” All that
Zedekiah could say was
“I am afraid the Jews will mock me if I do--mock me
they will mock me.” He had not a doubt that Nebuchadnezzar would pardon. He
knew there was pardon awaiting him out there
he knew there was life awaiting
him out there
but he
knew that he would be mocked if he did it. Many a one has been laughed into
hell; I never knew of any one being laughed out of it. Ofttimes the young
seeker feels that it has come to a point
and
just when he is taking the step
it is the jeer of the companion that comes in. “I am afraid my companion will
mock me.” A godless companion will mock you. What of that? Are you not manly
enough to be laughed at? “They will mock me
” said poor Zedekiah
and he had
not courage to be mocked. That cursed pride had scared him past the gate that
led to salvation. And by and by there was a breach in the walls
and the
princes of the King of Babylon s army were in the breach
and when Zedekiah saw
that
he took the secret way of escape; and by night he made for the hills away
down through the ravine that led to Jericho
escaping away to the hills of
Palestine. But the army of the Chaldeans pursued after him and overtook him on
the plains of Jericho
and brought him before the king. Then he saw his two
sons put to death before his eyes; then they came to him and put his eyes out--be was only
thirty-two years of age; then they loaded him with fetters
and condemned him
to this awful imprisonment for life. And the bitterest pang in the torment of
all
he had this knowledge
that he might have escaped it if he had only done
what the Lord had wanted him to do. “Had I only obeyed the voice of Jeremiah I
might have had my two sons yet; I would have had my eyesight; I would not have
had these chains.” It was the sting of the scorpion in his torment
this memory
of what might have been
had he only taken the step--a single step of
surrender. (James Paterson
M. A.)
──《The Biblical Illustrator》