Commentary on Jeremiah (In Jeremiam)

In this part is shown the persecution of the prophet on account of his true preaching: and it is divided into three parts.

First he sets down the preaching, he was speaking: for although he was in prison, yet many came to him; in which he threatens death to those who remain: whoever shall remain in this city shall die. And he promised safety to those who fled: but whoever shall flee (...) shall live. The capture of the city: by being delivered, it shall be delivered. And these three things he set down above in 21: whence it seems to be continued, according to the order of the history, to that.

Secondly he sets down the persecution: where he sets down the impious petition of the princes: for they seek death: and the princes said. Wis. 2: let us circumvent the just man, because he is contrary to our works. They accuse his preaching: for of set purpose he weakens the hands of the men: which is against the prophetic office. Isa. 35: strengthen the weakened hands, and make firm the feeble knees. And they pervert his intention: since this man does not seek peace. Gal. 4: am I then become an enemy, speaking the truth to you? But Jeremiah did not wish to take away the heart of resisting; but he said those things for the good and salvation of the people, at the command of the Lord. He also sets down the foolish assent of the king: and king Zedekiah said. Whence he is not excused, although he sinned less. John 19: therefore he who delivered me to you has the greater sin. He also sets down their diligent execution: they took Jeremiah, therefore, and cast him into the pit, a cistern without water. Ps. 87: they have put me in the lower pit, in the dark places, and in the shadow of death. And he designates the letting down of the prophet: and so Jeremiah went down into the mire. Ps. 68: I am fixed in the mire of the deep, and there is no substance.

Thirdly, the liberation is set down. Here he sets down two things. First, that he is freed from prison; secondly, that he is freed from fear of death, there, and king Zedekiah sent, and took Jeremiah to himself.

Concerning the first, four things. First he describes the one petitioning, Abdemelech, that is, signifying "servant of the king"; which he says on account of humility. Rom. 1: Paul, a servant of Christ Jesus, etc. An Ethiopian, on account of the mortification of the flesh. Ps. 67: Ethiopia shall hasten her hands unto God. Cant. 1: I am black, but beautiful. A man, on account of strength of soul; a eunuch, on account of chastity. Matt. 19: there are eunuchs who have castrated themselves for the kingdom of heaven. Who was in the house of the king, Phil. 3: our conversation is in the heavens. Wis. 3: the eunuch who has not wrought iniquity with his hands, nor thought most wicked things against God: for to him shall be given the choice gift of faith, and a most acceptable lot in the temple of God.

Secondly he sets down the petition, designating the place of the petition: now the king was sitting in the gate of Benjamin, which namely led into the tribe of Benjamin. And he sets down the petition, and Abdemelech went out from the house of the king, and spoke to the king (...) for there is no more bread in the city; as if to say: from the time he was shut in, the bread failed. Or, it was not necessary for him to be shut in, since we are all besieged, and in want. Wis. 11: by what things a man sins, by the same also he is tormented.

Thirdly, the obtaining is set down: and so the king commanded.

Fourthly, the execution is set down: Abdemelech, therefore, taking men with him, entered the house of the king (...) and took from there old rags and worn-out things that had rotted, on account of the tribulations which they endured. Heb., last chapter: remember the leaders who have spoken to you the word of God; considering the end of their conversation, imitate their faith. Or because, literally, they are softer. By the cords, the precepts of God. Eccl. 4: a threefold cord is broken with difficulty. In the vestibule of the prison, that is, in the court. For the vestibule is called the house before the king's chamber, where garments are kept: whence every court is called a vestibule.

Here he is freed from fear of death, security having been granted him by the king. And first the pact of security is set forth; second, the observance of the pact, at the place, "But Jeremiah remained in the court of the prison." Concerning the first, two things. First the mutual request is set forth. For the king asks for a divine response, or counsel: "I ask." 3 Kings, last chapter: "Again and again I adjure you that you speak to me nothing but what is true in the name of the Lord." And the prophet asks for the promise of security: "And Jeremiah said to Sedecias." Luke 22: "If I shall tell you, you will not believe me," et cetera. For it can be read either as a question or as a demurral. Second the mutual granting is set forth. For first the king gives the promise of security: "The king Sedecias therefore swore (...) if I kill, may evil befall me." Isaiah 42: "I the Lord have called you in justice, and taken your hand, and preserved you." Second the prophet gives counsel of safety. And concerning this he does four things. First the wholesome exhortation of the prophet is set forth: "And Jeremiah said." And the king is given the option of choosing good or evil. Ecclesiastes 15: "Before man is life and death, good and evil, and what shall please him shall be given to him." Second the king's excuse is set forth: "And the king said (...) I am anxious because of the Jews," whose goods he had destroyed on account of their having fled to the Chaldeans. Above, 9: "Let everyone guard himself from his neighbor, and let him have no trust in any brother of his: because every brother will utterly supplant, and every friend will walk deceitfully." Third the exclusion of the answer is set forth: "Jeremiah answered": in which he excludes fear, if he should hear the counsel: "they will not deliver you up." Isaiah 1: "If you be willing, and will hear me, you shall eat the good things of the land." He sets forth the threat, if he should refuse to hear: "but if you will not." He threatens, moreover, the insult of the women: "behold all the women shall say." And in mocking they reproach the foolish counsel of friends: "they have deceived, as much as was in them, and have prevailed, because you trusted them, your peaceable ones," who were promising you peace. Isaiah 3: "O my people, they that call you blessed, the same deceive you, and destroy the way of your steps." The consequent harm: "they have plunged you into the mire," of sin, "into the slippery ground," of punishment. Psalm 34: "Let their ways become darkness and slipperiness." And their withdrawal: "and they have withdrawn from you." Ecclesiasticus 6: "There is a friend for his own occasion, and he will not remain in the day of tribulation." He threatens also the capture of the household: "and all the wives." Isaiah 39: "Of your sons who shall issue from you, whom you shall have begotten, they shall take away, and they shall be eunuchs in the palace of the king of Babylon." And of his own person: "and you shall not escape." Lamentations 2: "There was none in the day of the fury of the Lord that escaped and was left." He threatens also the capture of the city: "and he shall burn this city with fire." Amos 1: "I will kindle a fire in the wall of Rabbah, and it shall devour its houses." Fourth, the concealment of the counsel given is asked by the king: "Sedecias therefore said to Jeremiah." And concerning this he does three things. First he asks that the counsel be concealed, that no one know. Tobias 12: "It is good to hide the secret of a king; but honorable to reveal and confess the works of God." Second he teaches the manner of concealing: "But if the princes shall hear" — that he should keep the truth silent, and not tell a falsehood. Proverbs 10: "He that moderates his lips is most wise." Third the fulfillment of the petition is set forth: "Therefore all the princes came to Jeremiah." Proverbs 11: "He that walks deceitfully reveals secrets: but he that is a friend conceals what is entrusted by a friend."

Here is set down the observance of the petition: in the vestibule, not sent into the pit, according to his petition.