Jeremiah 37:4

Zedekiah asked for prayer, hoping Jeremiah's prayers would magically defeat the enemy (see Jeremiah 14:7–9 and Jeremiah 14:7–9).

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which passages refer to the beginning of the siege, not to the time when the Chaldeans renewed the siege, after having withdrawn for a time to meet Pharaoh.

Here is, 1. Jeremiah's preaching slighted, Jer 37:1, Jer 37:2. Zedekiah succeeded Coniah, or Jeconiah, and, though he saw in his predecessor the fatal consequences of contemning the word of God, yet he did not take warning, nor give any more regard to it than others had done before him. Neither he, nor his courtiers, nor the people of the land, hearkened unto the words of the Lord, though they already began to be fulfilled. Note, Those have hearts wretchedly hard indeed that see God's judgments on others, and feel them on themselves, and yet will not be humbled and brought to heed what he says. These had proof sufficient that it was the Lord who spoke by Jeremiah the prophet, and yet they would not hearken to him. 2. Jeremiah's prayers desired. Zedekiah sent messengers to him, saying, Pray now unto the Lord our God for us. He did so before (Jer 21:1, Jer 21:2), and one of the messengers, Zephaniah, is the same there and here. Zedekiah is to be commended for his, and it shows that he had some good in him, some sense of his need of God's favour and of his own unworthiness to ask it for himself, and some value for good people and good ministers, who had an interest in Heaven. Note, When we are in distress we ought to desire the prayers of our ministers and Christian friends, for thereby we put an honour upon prayer, and an esteem upon our brethren. Kings themselves should look upon their praying people as the strength of the nation, Zac 12:5, Zac 12:10. And yet this does but help to condemn Zedekiah out of his own mouth. If indeed he looked upon Jeremiah as a prophet, whose prayers might avail much both for him and his people, why did he not then believe him, and hearken to the words of the Lord which he spoke by him? He desired his good prayers, but would not take his good counsel, nor be ruled by him, though he spoke in God's name, and it appears by this that Zedekiah knew he did. Note, It is common for those to desire to be prayed for who will not be advised; but herein they put a cheat upon themselves, for how can we expect that God should hear others speaking to him for us if we will not hear them speaking to us from him and for him? Many who despise prayer when they are in prosperity will be glad of it when they are in adversity. Now give us of your oil. When Zedekiah sent to the prophet to pray for him, he had better have sent for the prophet to pray with him; but he thought that below him: and how can those expect the comforts of religion who will not stoop to the services of it? 3. Jerusalem flattered by the retreat of the Chaldean army from it. Jeremiah was now at liberty (Jer 37:4); he went in and out among the people, might freely speak to them and be spoken to by them. Jerusalem also, for the present, was at liberty, Jer 37:5 Zedekiah, though a tributary to the king of Babylon, had entered into a private league with Pharaoh king of Egypt (Eze 17:15), pursuant to which, when the king of Babylon came to chastise him for his treachery, the king of Egypt, though he came no more in person after that great defeat which Nebuchadnezzar gave him in the reign of Jehoiakim (Kg2 24:7), yet sent some forces to relieve Jerusalem when it was besieged, upon notice of the approach of which the Chaldeans raised the siege, probably not for fear of them but in policy, to fight them at a distance, before any of the Jewish forces could join them. From this they encouraged themselves to hope that Jerusalem was delivered for good and all out of the hands of its enemies and that the storm was quite blown over. Note, Sinners are commonly hardened in their security by the intermissions of judgments and the slow proceedings of them; and those who will not be awakened by the word of God may justly be lulled asleep by the providence of God. 4. Jerusalem threatened with the return of the Chaldean army and with ruin by it. Zedekiah sent to Jeremiah to desire him to pray for them, that the Chaldean army might not return; but Jeremiah sends him word back that the decree had gone forth, and that it was but a folly for them to expect peace, for God had begun a controversy with them, which he would make an end of: Thus saith the Lord, Deceive not yourselves, Jer 37:9. Note, Satan himself, though he is the great deceiver, could not deceive us if we did not deceive ourselves; and thus sinners are their own destroyers by being their own deceivers, of which this is an aggravation that they are so frequently warned of it and cautioned not to deceive themselves, and they have the word of God, the great design of which is to undeceive them. Jeremiah uses no dark metaphors, but tells them plainly, (1.) That the Egyptians shall retreat, and either give back or be forced back, into their own land (Eze 17:17), which was said of old (Isa 30:7), and is here said again, Jer 37:7. The Egyptians shall help in vain; they shall not dare to face the Chaldean army, but shall retire with precipitation. Note, If God help us not, no creature can. As no power can prevail against God, so none can avail without God nor countervail his departures from us. (2.) That the Chaldeans shall return, and shall renew the siege and prosecute it with more vigour than ever: They shall not depart for good and all (Jer 37:9); they shall come again (Jer 37:8); they shall fight against the city. Note, God has the sovereign command of all the hosts of men, even of those that know him not, that own him not, and they are all made to serve his purposes. He directs their marches, their counter-marches, their retreats, their returns, as it pleases him; and furious armies, like stormy winds, in all their motions are fulfilling his word. (3.) That Jerusalem shall certainly be delivered into the hand of the Chaldeans: They shall take it, and burn it with fire, Jer 37:8. The sentence passed upon it shall be executed, and they shall be the executioners. "O but" (say they) "the Chaldeans have withdrawn; they have quitted the enterprise as impracticable." "And though they have," says the prophet, "nay, though you had smitten their army, so that many were slain and all the rest wounded, yet those wounded men should rise up and burn this city," Jer 37:10. This is designed to denote that the doom passed upon Jerusalem is irrevocable, and its destruction inevitable; it must be laid in ruins, and these Chaldeans are the men that must destroy it, and it is now in vain to think of evading the stroke or contending with it. Note, Whatever instruments God has determined to make use of in any service for him, whether or mercy or judgment, they shall accomplish that for which they are designed, whatever incapacity or disability they may lie under or be reduced to. Those by whom God has resolved to save or to destroy, saviours they shall be and destroyers they shall be, yea, though there were all wounded; for as when God has work to do he will not want instruments to do it with, though they may seem far to seek, so when he has chosen his instruments they shall do the work, though they may seem very unlikely to accomplish it.

Jeremiah 37:3-8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now Jeremiah came in and went out among the people,.... Was at full liberty, and could go out of the city, and come in, when he pleased; or go into any part of it, and converse with the people, and prophesy to them; which he could not do in the latter part of Jehoiakim's reign, who sent persons after him and Baruch to take them, and they were obliged to hide themselves, yea, the Lord hid them, Jeremiah 36:19; but now he was under no restraint, as least as yet:

for they had not put him into prison; not yet; they afterwards did, Jeremiah 37:15.

We shall read afterward, , that he was imprisoned; and we have heard, Jeremiah 32, of two revelations he had while he was in prison; but as yet he walked at liberty.