Commentary on Jeremiah (In Jeremiam)

Here is shown the contradiction arising from the persecution of the prophet: and first is set down his persecution on account of a false suspicion; second, on account of true preaching, cap. 38: "But Saphatias the son of Mahan heard." Concerning the first, three things. First he sets down the occasion of the suspicion; second he sets down the suspicion, there, "and when he had come to the gate of Benjamin"; third the persecution, there, "and he seized Jeremiah the prophet." Concerning the first, two things. First is set down the occasion taken from the word of the prophet; second the occasion taken from his own deed, there: "and when he had come," et cetera. Concerning the first, two things. First is set down the consultation; second is set down the prophet's answer, displeasing to them, there, "and the word of the Lord came to Jeremiah." Concerning the first, three things. First he describes the condition of those consulting: "whom Nabuchodonosor made king": 1 Reg. 24. And he did not obey, so as to pay tribute to the king of Babylon, and cease from sins. Matth. 22: "Render to Caesar the things that are Caesar's, and to God the things that are God's." Servants, household, people. Eccli. 10: "According to the judge of the people, so also his ministers; and such as the ruler of the city is, such also are they that dwell therein." Second is set down the consultation: "and the king sent (...) saying: pray for us, that he may show us what we ought to do, that we may be delivered from our enemies." Isa. 37: "Lift up therefore a prayer for the remnant that is left." Third is set down the reason of the one consulting: for they had taken confidence from the freedom of the prophet, whom they had not yet afflicted: now Jeremiah walked in the midst of the people: and from the lifting of the siege: therefore the army of Pharaoh had gone forth out of Egypt: for the king of Egypt had gone out to deliver the Jews. Yet, when he had been defeated, the army returned. Isa. 36: "Behold, thou trustest upon this broken staff of a reed: upon Egypt," et cetera.

Here is given the prophet's response. And first he excludes the help of the Egyptians: behold, the army of Pharaoh. Isa. 30: Egypt will help in vain and to no purpose. Second, he foretells the return of the Chaldeans: and the Chaldeans will return. Do not deceive, with a false hope. Lam. 1: I called my friends, and they deceived me. Third, he excludes an impediment: but if you should strike. Deut. 32: how did one pursue a thousand, and two put ten thousand to flight? Was it not because the Lord your God sold them, and the Lord shut them up?

Here he sets down the occasion taken from the deed: that he might divide there the possession which he had bought: that is, that he might distinguish it from the other fields: or that he might distribute it to others, so that he himself might remain without care. 2 Corinthians 6: as having nothing, and possessing all things.

Here is set down the false suspicion. Psalm 26: unjust witnesses have risen up against me, and iniquity has lied to itself.

Here the persecution is set forth in three respects. In the capture: Lamentations 3: "by hunting they seized." In the scourging: "beaten." Similarly Acts 8: Hebrews 11: "they experienced mockeries and blows." And in the imprisonment: "thus Jeremiah entered into the house of the pit." Psalm 87: "I am reckoned with those going down into the pit." Ergastulum: and it is properly a prison in which someone is condemned to some labor.

Second, the liberation is set forth: sending; and concerning this there are three things. First, the occasion of the liberation is set forth, positing the king's question: "Do you suppose there is a word from the Lord?" — namely, foretelling future things, revealed to you. Isaiah 8: "Should not a people seek a vision from their God, on behalf of the living and the dead?" And he sets forth the answer: "And Jeremiah said." 3 Kings 14: "But I have been sent to you as a harsh messenger."

Second, the petition for liberation is set forth: "And Jeremiah said to the king" — where he shows the unjust punishment: "What have I sinned?" Job 6: "You will not find iniquity in my tongue, nor will folly resound in my throat." He excuses the imposed blame: "Where are your prophets?" As if to say: their falsity is evident, and my truth. For already the army of the Chaldeans had returned, which they had denied would return. Above, 28: "The prophet who has prophesied peace, when his word comes to pass, then shall the prophet be known whom the Lord has sent in truth." And he asks for mercy: "Now therefore hear, I beseech you." Proverbs 15: "A soft answer breaks anger, a harsh word stirs up fury." Ecclesiasticus 6: "A sweet word multiplies friends, and mitigates enemies; and a gracious tongue will abound in a good man."

Third, the granting of the petition is set forth: "Therefore King Sedecias commanded that Jeremiah be handed over into the vestibule of the prison, and that a loaf of bread be given to him daily, except for pottage" — which he did not wish to be added; vestibule, that is, the courtyard.