---
title: "Commentary on Jeremiah and Lamentations, Volume 4"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 67 of 123
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/67/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 4, section 67. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/67/"
---

# Commentary on Jeremiah and Lamentations, Volume 4

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 4 of 5.

## 67. Jeremiah 37:18

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/67/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/67/#p-N

[¶0] Jeremiah 37:18 18. Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison? 18. Et dixit Jeremias regi Zedechiae: Quid peccavi tibi et servis tuis? (hoc est, quid sceleris in to admisi et in servos tuos) et populum hunc, quod tradidistis me in domum carceris.

[¶1] Though the Prophet had spoken what was displeasing to the king, he yet complains that wrong had been done to him, as he had been cast into prison; and thus he shews that he had been unjustly condemned for having threatened ruin to the city and destruction to the kingdom, because he was constrained to do this by the obligations of his office. Hence the Prophet shews that he had not sinned in this — that he had proclaimed God’s commands, however bitter they were to the king and to the people.

[¶2] This passage deserves special notice: earthly princes are so proud, that as soon as they order anything, they wish every dispute about their authority to be suspended; for they will have their own ordinances to be counted laws, and their own decrees to be sacred and authoritative; and yet we know, that by following their own wills, they decree often what is wholly unjust and inconsistent with everything that is reasonable. This passage then, as I have said, deserves special notice; for Jeremiah boldly declares that he had not sinned, because he had threatened the king, displeased his counsellors, inveighed against the impiety of the people, and denounced utter ruin on the city and the Temple. He then denies that in all this he had done anything wrong. So also Daniel said,

[¶3] “Against God and the king have I not sinned,” (Daniel 6:22)

[¶4] and yet he had disregarded the king’s decree, and firmly refused by an impious flattery to put the king in the place of God: he however denied that he had done anything wrong against the king, because his decree was unjust and wicked. Let us then bear in mind, that though princes may in bear their decrees to be disregarded by us, they are yet not absolved before God and his angels, and also that we can boldly, openly, and with a full mouth, as they say, assert our innocence, when religion constrains us, and when it is not lawful to obey the impious and unjust edicts of kings. He afterwards adds —

### Jeremiah 37:19

[¶6] Jeremiah 37:19 19. Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land? 19. Et ubi prophertae vestri, qui prophetarunt vobis, dicendo, Non veniet rex Babylonis contra vos et contra hanc terram?

[¶7] Here Jeremiah, taking confidence, advances to a higher ground; for he reprobates the folly of Zedekiah, because he had given ear to the false prophets and their flatteries. But this he did, that he might more fully confirm his own innocence, as though he had said, “I indeed am grievously blamed, because I threatened ruin to the city and the Temple; but what if the Lord had constrained me to do so? and it is evident that I was commissioned by God, and that I alleged nothing without authority; for I have always declared what has happened, and events have proved that I was sent from above, when I announced to you what was to be. But where are your prophets? for they have been always flattering you; and it has happened through their falsehoods, that ye have not returned to the right way. It was yet in your power to be reconciled to God, when I at first warned you; and all my labor and endeavors were for this end, that you might anticipate God’s wrath by a willing repentance. Since then your prophets have deceived you, and the event now clearly proves this, know, O king, that I have been sent from above.”

[¶8] We thus see that Jeremiah was not so anxious about his life, but that he always remained stedfast to his purpose; and thus he turned not aside from making an honest profession of the truth, so as to provide for his own safety, as they do, who are fearful and think that they act prudently, when they are compliant and try to please men opposed to them at the expense of truth. This was not done by Jeremiah. He had indeed a regard for his life, as we shall now see; but he went on in the discharge of his office, and valued the truth communicated to him from above more than hundred lives. It is then with reference to this that he says, Where are your prophets? as though he had said, “You see that you have all been deceived by their false prophecies.” It follows —

### Jeremiah 37:20

[¶10] Jeremiah 37:20 20. Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there. 20. Et tu audi obsecro (vel, nunc, vel agedum) domine mi Rex; cadat precatio mea coram facie tua, ut ne (ad verbum, et non sed, potius, ut ne) remittas me (v.el, redire me facias) in domum Jonathan scribae, neque moriar lilic.

[¶11] This verse shews that Jeremiah was not destitute of human feelings, for he, as other men, dreaded death. But yet he could so control himself, that no fear made him to turn aside from his duty. Fear, then, did not dishearten him, as the boldness which we have noticed was a manifest proof of his constancy. The Prophet therefore overcame, as to his work, every anxiety and the fear of death; and yet he did not disregard his life, but sought, as far as he could, deliverance from his evils. He asked for some alleviation from the king. We hence see that the Prophets were not logs of wood, nor had iron hearts; but though subject to human feelings, yet they elevated themselves to an invincible courage as to their work, so as to fulfill their office.

[¶12] As to the words, Let my prayer fall before thee, they mean a humble supplication; it is a mode of expression derived, as we have before seen, from what was done by men in prostrating themselves in prayer, and is transferred here from God to mortals. The Prophet then humbly asked, that he might not be cast again into that horrid prison where he had been confined — and why? that he might not die We see that he shunned death, for this was natural; and yet he was prepared to die, whenever necessary, rather than to turn aside in the least from discharging the duty imposed on him by God.

### Prayer Lecture 146

### Prayer

[¶15] Grant, Almighty God, that as we must in various ways carry on a warfare on earth, we may be animated by the power of thy Spirit, so as to go on through fire and water, and be ever so subject to thee, that relying on thine aid, we may never hesitate to face all perils of death, all troubles, all reproaches, and all the terrors of men, until having at length gained the final victory, we shall come to that blessed rest, which thine only-begotten Son hath procured for us by his own blood. — Amen.

### Lecture one hundred and forty seventh

[¶17] Lecture One Hundred and forty-Seventh

### Jeremiah 37:21

[¶19] Jeremiah 37:21 21. Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers’ street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison. 21. Et praecepit rex Zedechias, et posuerunt Jeremiam in atrio custodiae, et dederunt ei frustum panis quotidie e platea pistorum, usque dum consumptus esset totus panis ex urbe; et habitavit Jeremias in atrio custodiae.

[¶20] The Prophet tells us, that God regarded the miseries to which he had been unjustly exposed: and the king no doubt became humane towards Jeremiah, because God turned his heart towards what was just and right. We said, indeed, yesterday, that the king was not in disposition cruel or sanguinary; yet he would not have been so easily eritreated by the Prophet, had he not been influenced by the hidden working of God’s Spirit. We hence see how God favors his servants and has regard for their infirmity when necessary. We yet see also that the Prophet was not so kindly dealt with as to be allowed to return free to his own house, but that he was removed to another prison, where his condition was more tolerable. He was then in the court of the prison

[¶21] He says, that a crust of bread was given to him daily, or every day. The word ככר, kekar, is by some rendered “mass,” or lump, and means sometimes a large loaf; but it is probable, that during so much scarcity the Prophet had but a scanty living. He had then a crust or piece of bread every day We see how mean was his food; but God often tries his servants in this way, withholding from them all the delicacies of this world. It is added, from the street of the bakers; by these words is meant, I think, that it was coarse bread, not made of fine flour, such as rich men did eat, for their mouths could not endure what was rough and course. Then God’s holy Prophet was content with the common bread. The king and his counsellors had their own bakers; but it is said that bread was brought to the Prophet from a common place, the street of the bakers And the bread then sold during such a scarcity was no doubt black bread. We hence see what kind of bread it was, because it was sold for the common use of the people.

[¶22] Thus the Prophet shews, that though some relaxation was allowed him, he was still confined in prison, and also that no meat nor any delicacies were given him, but a crust of bread only. He however commemorates the favor of God, inasmuch as in so great a scarcity he was not without bread. He had, then, his daily bread until all provisions failed.

[¶23] And hence we learn, that God often so provides for his servants, that he appears to have forsaken them; and yet he then especially takes care of them and supplies them with what is needful for their support. Had Jeremiah been at home, he might have been at any time stoned by the people; for there were not wanting those disposed to stir up famished men against him. He might then have been every moment in danger of his life at home. But now in prison, he was safe, and no one could do him any harm. Besides, had he been at home, many might have robbed him, so as to leave him nothing to preserve life; but in prison he had his daily allowance. Thus, then, God often conducts his servants in a manner that is wonderful and beyond what we can conceive, and in the meantime acts as the head of a family, in supplying their wants. In short, the Prophet here intimates that he was cared for by God, so that during the famine and scarcity among the whole people, his bread was yet given to him, when he could not have begged it. When he could not have procured bread for himself either by labor, or by industry, or by begging, or by money, he shews that God took care of him so as to feed him during that distress.

[¶24] He however adds, that he was in the court of the prison, in order to shew that God tried his patience, for a prison was a place of degradation. The Prophet was exposed to the reproaches of all; and then the princes might have often threatened him with danger, and might have also transferred him to another place, as we shall hereafter see. Therefore, in a measure only did God bring aid to his Prophet, for it was not his pleasure wholly to deliver him, and yet he suffered him not to be reduced to extremities. Now follows —