Jeremiah 38:23–24

Lecture one hundred and fiftieth

Lecture One Hundred and Fiftieth

We, were obliged yesterday to break off where the Prophet said to King Zedekiah that women would be his judges, and that for a heavier reproach to him, because he refused to believe the oracles of God. Though the Prophet had often exhorted him to repent, he had yet refused all his admonitions. Therefore Jeremiah here declares that he would have to bear the punishment he had deserved, even that the very women would openly speak of his folly and of the perfidy of all the princes. They shall then say, They have persuaded or seduced thee, as some read, and others, “have driven thee,” which I should prefer, were it the common meaning, for it immediately follows, and have prevailed over thee; but we may simply take it in its proper sense, because they had perfidiously persuaded the king.

He calls them the men of peace, from whom acts of kindness might have been expected. We indeed know that friends and associates were thus called by the Hebrews. Peace does not only mean unity, but what is more, even friendship, such as ought to be between a king and his counselors. Jeremiah, no doubt, sought in this case to try whether Zedekiah was yet capable of being recovered; for he foretells that women would announce this as from a judicial throne; but as I have said yesterday, and as we shall hereafter see, he spoke to the deaf.

It is then added, Fixed are thy feet in the mire This is to be taken metaphorically. He might have secured his own life, had he passed over to the enemy, and thus a willing surrender might have been, as it were, the price for his liberation; but he chose rather to live in his own nest: and the Prophet says that this torpor would be like clay, in which he would he fixed. What follows, turned are they backward, is, in my judgment, improperly applied to the princes. I read the words in connection with the former, Fixed are thy feet in the clay, turned backward; for everything happened to the king contrary to what he hoped. It follows —

Note 113. Both the Sept. and the Vulg. take “fixed” in a transitive sense, “They have fixed” or caused to sink; and the last words are made to refer to the princes. As to the Vulg. the two clauses are, “They have sunk thy feet in the mire and in a slippery place, and have departed from thee.” The Syriac. as to the last clause is the same. The whole matter is related as seen in a vision, given to the Prophet as he says in the previous verse, — 21. This is the thing which Jehovah made me to see; and (he said) Behold the women, who have remained in the house of Judah, going forth to the princes of the king of Babylon, and behold them saying, — They have roused thee and prevailed over thee, even thy friends; sunk have they in the mire thy feet, they have run away from thee. The scene, as seen in the vision, is presented to the king, the women going out and then speaking tauntingly to him. The princes roused or excited Zedekiah to break faith with the king of Babylon, and prevailed on him to do so. By so doing they sunk him as it were in the mire, that is, brought him to difficulties, and then ran away from him. And then in the next verse the Prophet confirms and explains the vision. — Ed.

Jeremiah 38:23

Jeremiah 38:23

23. So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire.

23. Et omnes uxores tuas et filios tuos deducent ad Chaldaeos, et tu non evades e manu eorum, quia in manu regis Babylonis comprehenderis, et urbem hanc combures igni.

Jeremiah pursues the same subject; but he sets forth at large the calamity, that the king being at least frightened with horror, might submit to a right counsel; for when we hear that death is at hand, this indeed fills us with horror; and when many evils are mentioned, we must necessarily be roused; and this, no doubt, was what the Prophet looked for. Then he says that Zedekiah would come into the hands of his enemies, hut he adds other indignities, which would bring greater bitterness, They shall draw out, he says, all thy wives and thy children, etc. Had Zedekiah been right-minded, he would have preferred to die a hundred times, and thus to have died for them all, than to have been the cause of so many evils. For we know that many have boldly exposed themselves to danger in defending the chastity of their wives; and doubtless such a reproach is far harder to be endured by ingenuous minds than a hundred deaths. We hence see what was the design of the Prophet; for he saw that Zedekiah could not be sufficiently roused by merely setting his own death before him, hence he added other circumstances, calculated to affect him still more, They shall draw out, he says, thy wives and thy children

We hence learn how conjugal fidelity was then with impunity violated. It was, we know, an ancient evil, but it had now passed into general practice, so that it was, as it were, the common law: and yet what God had once established continued unchanged, even that every man should have only his own wife. As, then, polygamy had so prevailed and had become so licentious among the Jews, we see that the fear of God was in fact extinguished and all regard to purity. More liberty was indeed allowed to kings, but they were not on that account to be excused, because their life ought to have been an example to others, a mirror of uprightness and chastity. When, therefore, they married a number of wives, it became an intolerable evil. And now when mention is made of all the wives, we conclude that the king had not only three or four wives or concubines, but a large number, that he might gratify his lust. hence then we learn how great was the corruption of that age. It is also a wonder that the king was thus given to his lusts, and not brought back to some degree of moderation when necessity itself constrained him. We hence see that he must have been extremely insensible in retaining so many concubines, when his only city was hardly safe, and the whole country in the possession of enemies. But thus perverse men despise God and his scourges. For though all confess, according to the common proverb, that necessity is a mistress whom all are forced to obey, yet the greater part struggle with necessity itself, as we see was the case with Zedekiah, who refused to bend or turn, though very poor and miserable, and who suffered nothing of his royal pomp and splendor to be diminished. Hence it was that he had a large number of wives or concubines, as mentioned here.

It then follows, This city shalt thou burn with fire It is certain that the torch was not applied by Zedekiah, nor was he the agent in the burning. But the Prophet reminded him that the cause of all the evils might justly be attributed to his obstinacy; as though he had said, that the Chaldeans would indeed be the authors of the burning, as they would with their own hands set the houses on fire, and yet that the first and the chief fault would be in Zedekiah himself, because he obstinately resisted God.

Note 114. And this city shall be burnt with fire,” is the rendering of the Sept., the Syriac., and the Targum. The Vulg. is, “and he (the king of Babylon) will burn this city with fire.” The first, no doubt, is the true version of the Hebrew, except the verb he in Hiphil, according to our version, and also that of Blayney; but what corresponds best with the passage is the former rendering. — Ed.

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 —

Jeremiah 38:24

Jeremiah 38:24

24. Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.

24. Et dixit Zedechias ad Jeremias, Vir nesciat (hoc est, nemo sciat) de sermonibus istis, et non morieris (hoc est, ne moriaris.)

Here is seen the miserable condition of the king. Had he no faith in the answer of Jeremiah, he would not have thus feared. But he acknowledged that what he had heard from the mouth of the Prophet was true. In the meanwhile he delayed and extended time as far as he could, and chose rather to spend his life in trembling than to be immediately freed from all care and anxiety. This was by no means to act like a king; for had he any courage, he would not have waited to the last hour. We indeed know that men of courage boldly meet death, when they see no hope of honor remaining. Zedekiah had lost his authority; he held indeed the title of a king, but he was without power; for he was compelled servilely to obey his counselors; and now he feared his own shadow, and yet protracted time, as I have said, as much as he could; and on this account he requested the Prophet, that this conversation might remain as buried.

By saying, thou shalt not die, he did not threaten the Prophet, but intimated that silence would not be less a benefit to Jeremiah than to himself: “Thou wilt rouse the fury of all against thyself, if thou speakest of this interview, for no one can bear to hear anything of the ruin of the city: if then thou consultest thine own benefit, say not a word of this, and let it not come to the people nor to my counselors.” Under the color of an advice then he said to Jeremiah, “See lest thou die He therefore did not speak threateningly.

Note 115. The words literally are, “Let no man know of these words, and thou shalt not die.” Such is the rendering of the Sept., the Vulg., and the Targum.; the Syriac. is, “lest thou die;” which suggests the view taken by Calvin. — Ed.