---
title: "Commentary on Jeremiah and Lamentations, Volume 4"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 66 of 123
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/66/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 4, section 66. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/66/"
---

# Commentary on Jeremiah and Lamentations, Volume 4

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 4 of 5.

## 66. Jeremiah 37:11-14

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/66/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/66/#p-N

[¶0] Jeremiah 37:11-14 11. And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh’s army, 11. Et aceidit postquam ascenderat exercitus Chaeldmorum ab Jerosolyma propter exercitum Pharaonis; 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. 12. Tunc egressus est Jeremias Jerosolyma, ut proficisceretur in terram Benjamin, ut divideret illinc in medio populi. 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. 13. Quum esset in porta Benjamin, illic erat magister custodiae, cujus nomen liria, filius Selemiae, filii Chananiae, qui apprehendit Jeremiam Prophetam, dicendo, Ad Chaldaeos tu cadis (aut, dilaberis, hoc enim significat verbum לפנ) 14. Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes. 14. Et dixit Jeremias, Mendacium, non dilabor ad Chaldaeos; sed non audivit eum, et apprehendit Iiria Jeremiam, et deduxit eum ad principes.

[¶1] Here Jeremiah tells us how, and on what occaision, he was cast into prison. He had said shortly before, that he was in the middle of the people, or among them; but now he gives an account of the cruelty of the princes, that they not only cast him into prison, but even into a grave, for they put him, as we shall see, in a dungeon, so that it was a miracle that he did not die there; and this was not done only once; but we shall hereafter see, before the end of the chapter, that he was unhumanly treated, so that he was afraid to return to the same place, lest it should prove fatal to him. He mentions the time when this was done, that is, when the Chaldean army went forth to meet the Egyptians. He was then free to leave the city: no one before could have gone out, because the gates were closed, and the city was also surrounded by enemies. It was then, he says, that he went out, that he might go to the land of Benjamin, where, as it has elsewhere appeared, he was born.

[¶2] But he then adds, that he was intercepted by the prefect of the ward in the gate of Benjamin That gate had its name from its situation, for a part of Jerusalem belonged to the tribe of Benjamin; and hence it was not strange that the gate which led to the heritage of the tribe of Benjamin was so called. There then was Jeremiah intercepted by Irijah, the prefect of the ward, and not without a grievous charge, that he was escaping to the Chaldeans. The Prophet attempted to clear himself, but with no effect; for an opinion had prevailed, that he was already in league with the enemies. He thus gained nothing by defending himself, but was taken to the princes, the king’s counsellors.

[¶3] This passage teaches us that God’s servants cannot escape without being exposed to many calumnies and false suspicions. Jeremiah might at the beginning have evaded this, and according to the perception of the flesh, his exemption or immunity might have been viewed as lawful, for there was now before his eyes the danger, not only of losing his life, but also of his name and reputation, which, to ingenuous and wise men, is of much more value. Had Jeremiah then chosen to evade, he might have made this pretense, — “I am indeed ready to offer my life as a sacrifice a hundred times, but what will it avail me, if I am to be regarded as a revolter?” For he must have thus exposed the very name of God to many blasphemies: they might have said,” This is the Prophet who boasted that he had been sent from above, but he is now become perfidious and a traitor to his own countw, and has tried to deliver up the city into the hands of enemies.” Jeremiah then might have shaken off this burden laid on him; but it was nccessary for him to bear this reproach, with which he was falsely charged. Faithful teachers ought indeed to remove, as far as they can, all calumnies, and to check the wicked and malicious, so that they may not have the occasion to speak evil; but when they have done all, they will not yet exempt themselves from calumny; for their words and their deeds will be misconstrued. Thus Jeremiah was loaded with false charges; for all had persuaded themselves, that as he had so much extolled the power of King Nebuchadnezzar, he had been hired by him for the purpose of depressing the people by fear; and it may be that the violent among them did wilfully and knowingly make his case to appear worse to the ignorant, even by false reports. As then this conviction respecting him prevailed everywhere, he was apprehended as a revolter, as he was going out of the city.

[¶4] But he says, that he intended to go into the land of Benjamin, so as to separate himself. The verb חלק, chelak, means to divide, to scatter, to dissipate; and hence some have given this meaning, that he went into the land of Benjamin in order to divide his heritage; but this seems harsh and forced. They add, “In the midst of the people,” as though Jeremiah wished to make his land common, and to give it to the people: but in this explanation there is nothing probable or suitable. I therefore doubt not but that Jeremiah sought this as a quiet place, as it is understood by most interpreters, he then went forth towards the land of Benjamin, that he might separate himself; that is, that he might be secluded there in the midst of his people. It is, indeed, a brief mode of speaking, but the meaning is not ambiguous, — that he might be there, where he might separate himself from the people, as the places were distant from one another. For he was tired with the city, because he saw that he spent his labor in vain. Some think that he was afraid of being cast into prison, because he had just announced a command greatly disliked; but it is more probable that, he was worn out with weariness, because he saw that he made no impression on men so hard and refractory. Hence then it was, that he wished to withdraw from the presence of the whole people.

[¶5] Then follows what we have already mentioned, that he was taken in the gate by the keeper Irijah, as though he were revolting to the Chaldeans. We have stated how this suspicion arose, even because he had faithfillly proclaimed the commands of God. We hence see how God tried his servant, when he thus constrained him to speak, so that his words became suspected. And hence also we may gather how thoroughly fixed in the minds of men was that false opinion, for Jeremiah was not heard in his own defense. He indeed said openly that he was not fleeing away, nay, that this was a false charge. It is a lie, he says, I am not fleeing to the Chaldeans

[¶6] I have already reminded you that the verb נפל nuphal, found here, means properly to fall, but it is to be taken here metaphorically, as signifying to fall away, or to incline to another side. Thou then fallest away or inclinest to the Chaldeans, which was the same thing as to revolt. We see that the Prophet was not charged with a common offense, for it would have been the highest to forsake his own country and to pass over to the enemies: it would have been better for him to die a hundred deaths. But, as I have already said, the servants of God ought to be so courageous as to despise the slanders of the unprincipled, and, when it so pleases God, to prepare themselves for patience whenever any reproach is to be undergone, only let their conscience be always clear before God and angels; and let also their integrity confute all slanders, and let them disprove them too, provided there be those who can bear to hear them: but if a defense be not always admitted, let them patiently bear this indignity. And this also we ought to notice, that God’s servants, though ready to clear themselves of crimes ascribed to them, and to defend their innocence at the peril of life, are yet often repelled and condemned unheard. This is, indeed, a great indignity; but yet as Jeremiah met with such a treatment, it ought not at this day to appear to us unendurable or new. It now follows —

### Jeremiah 37:15

[¶8] Jeremiah 37:15 15. Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison. 15. Et ebullierunt (iracundia) principes (nam קצף; hoc significat, vel, efferbuerunt principes) contra Jeremiam, et percusserunt eum (alii vetunt transitive, percutere fecerunt, sed proprie est percutere, vel verberare, percusserunt ergo eun) et posuerunt ipsum in domum carceris, in domum Jonathan scribae, quia ipsam fecerant (id est, constituerant) in domum carceris.

[¶9] Here Jeremiah pursues the same narrative, and shews how unjustly he was treated, for he found no equity at the hands of the princes any more than in the keeper of the ward. He was no doubt prepared to defend himself before them, and sufficient proof was ready at hand, only he would have had to speak to the deaf. But here he shews by one word that the liberty of speaking was precluded, for a furious madness seized them that they would not hear him. And here we may notice how much opposed is wrath to just and peaceable decisions; for if we wish to be right and equitable judges, self-government is especially necessary. When, therefore, our minds are inflamed with anger or wrath, it is impossible that any rectitude or humanity should prevail. So Jeremiah complains that he was oppressed, because the princes boiled with rage, so that they suffered him not to give the explanation which he had prepared.

[¶10] He then adds, that they smote him They no doubt ordered their servants to smite him; for it would have been more than strange, had the princes themselves risen up to strike the Prophet with their fists, or to smite him with their hands. It is then probable that he was smitten by their orders and at their bidding. This is the reason, if I mistake not, why some have given this rendering, “They caused him to be smitten.” But he is often said to have killed a man, who has ordered him to be killed, while he himself had not touched him with his finger. Even so Jeremiah was smitten by the princes, because they had commanded him to be smitten. And this passage shews also, as in a glass, how miserable would be the condition of God’s servants, were he not to sustain them by the power of his Spirit. For here is a holy Prophet overwhelmed with unjust accusations and also reproaches, and the princes abstained not from stripes, and at last he was cast into a pit. Whenever, then, such, a thing happens to us, let us cast our eyes on Jeremiah, and let it not be grievous to us to follow the steps of the holy Prophet; nor let us think it hard to endure the trials with which God was pleased to exercise him. They put him, he says, in the house, and then the word is changed, the prison, האסור easur, but; the same thing is meant. It now follows what sort of prison it was —

### Jeremiah 37:16

[¶12] Jeremiah 37:16 16. When Jeremiah was entered into the dungeon, and into the cabins, and jeremiah had remained there many days; 16. Et quo venit Jeremias in domum lacus, et ad mansiones, et sedit ibi Jeremias diebus multis.

[¶13] The particle כי, ki, is to be taken here as an adverb of time, as I think, though interpreters have not observed this, When Jeremiah, he says, came into the house of the pit or dungeon, or of the prison. The word בור means also sometimes the grave, but is to be taken here for a pit or a deep place: he means that it was a dark and filthy prison. And he adds, and to the dwellings I know not why some have rendered it, “victualling houses;” for the word החניות, echeniot, means narrow prisons, which we call at this day cachots: he was therefore cast into a dungeon, where there were narrow places, that, the holy man had no space either freely to rise or to stand or to sit down, or to he down. Then the Prophet shews that he was so confined by the straitness of the place, that he could hardly sit or lay down or stand erect.; and he says that he was there many days.

[¶14] We must notice the circumstances of the case: It was a thing cruel enough in itself, that an innocent man, after having been beaten, should be thrust into prison: but when a dark and deep prison was chosen, and when he was confined to a narrow place, as though he was in fetters, it was a great addition to the indignity offered to him. Since then the holy Prophet was so atrociously treated, let us not think it strange, when the same thing at this day is endured by God’s children, and for the same cause, even for bearing testimony to celestial truth. When the length of time is added, it increased the evil; for he was not retained in prison for a few days or for a month, but until the city was taken; not indeed in that prison, for the king, as we shall presently see, removed him into the ccurt of the prison. He was, however, the second time cast into a filthy prison, as though he was destined to die; thence he was afterwards removed also by the order of the king. But the Prophet says, that he was in that dungeon many days. It now follows —

### Jeremiah 37:17

[¶16] Jeremiah 37:17 17. Then Zedekiah the king sent, and tookhim 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. 17. Et misit rex Zedechias et sustulit cum; et interrogavit eum rex domi suae secreto loco (hoc est, seorsum) et dixit, Estne sermo a Jehova? Tunc dixit Jeremias, Est; et cixit, In manum regis Babylonis traderis.

[¶17] From these words we learn, that King Zedekiah, though he had not obeyed good and wise counsels, nor even God and his truth, was not yet one of the worst, for of his own self he called the Prophet to him, and wished to find out whether he could in any way appease God. There is here, in short, a description given of the character of Zedekiah: he was unwilling to submit to God and his word, and yet he was not so cruel as to become enraged against the Prophet; nor had he wholly cast away all fear of God, all concern for religion, and all regard for prophetic teaching. For he no doubt sent for Jeremiah as God’s true servant, and in some degree honored him, and wished God to be propitious to himself. But this is usually the case with hypocrites: they would willingly be reconciled with God, but at the same time they wish to remain free, that is, to retain their own sinful dispositions; in short, they wish so to live as that God should give place to them, and allow them to sin as they please. Such was Zedekiah, and yet he had not reached to the highest pitch of impiety, for as yet he had some regard for the Prophet; nor was he so savage and cruel as his counsellors. He then called him to himself and asked him privately, that he might not depart, as we shall see in another place, in any measure from his royal dignity: for he simply asked the Prophet not to speak openly, because he would thus lose his own authority.

[¶18] He then asked him in secret, because he had been perplexed. He wished indeed for some favorable answer, but he hardly dared to hope for it; and therefore he led the Prophet to a secret place, and asked him without any being a witness, Is there, he said, a word from God? Some explain this, as though Zedekiah had asked whether the prophecies of Jeremiah were true, as though he had said, “What thou hast hitherto spoken, has it come from God?” but this is no suitable explanation; on the contrary, he asked, Whether the Prophet had lately received any word from God? He wished then for some new message, and to hear something respecting the future deliverance of the city: for he was no doubt persuaded that Jeremiah had been hitherto discharging the office of a Prophet, as it became him; for he did not ask him as a common man, nor did he regard him as an impostor, but inquired whether there was a word from God. True is what I before stated, that hypocrites always seek God’s favor in a foolish way; for they would have God to gratify their sinful lusts, but God cannot deny himself. Hence Zedekiah, though he shewed apparently some regard for religion, yet foolishly asked, Whether there was a word from Jehovah? that is, Whether any message had been lately made known to Jeremiah? He answered, There is, even this, Thou shalt be delivered into the hand of the Chaldeans

[¶19] Here we may notice the boldness of the Prophet; he had not been broken down by all the evils he had met with, but ever faithfully performed the office committed to him. He therefore answered the king honestly, though not without danger, Thou shalt be delivered, he said, into the hands of the Chaldeans: for he had hardly come out of prison, where he had been buried as in a grave, and we shall see that the prison had been to him like death; and the Prophet was not divested of infirmity and fear, as he will presently shew; yet fear did not prevent him from faithfully performing the office committed to him. Though the Prophet dreaded the sufferings of the prison, though he also feared death, he yet overcame all these feelings, and presented his life as a sacrifice, when he openly and boldly answered the king, that the Chaldeans would shortly be conquerors, and make him a captive. Then follows the expostulation which the Prophet made to the king —