John Calvin Commentary Jeremiah 37:3-8

"And Zedekiah the king sent Jehucal the son of Shelemiah, and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, Pray now unto Jehovah our God for us. Now Jeremiah came in and went out among the people; for they had not put him into prison. And Pharaoh`s army was come forth out of Egypt; and when the Chaldeans that were besieging Jerusalem heard tidings of them, they brake up from Jerusalem. Then came the word of Jehovah unto the prophet Jeremiah, saying, Thus saith Jehovah, the God of Israel, Thus shall ye say to the king of Judah, that sent you unto me to inquire of me: Behold, Pharaoh`s army, which is come forth to help you, shall return to Egypt into their own land. And the Chaldeans shall come again, and fight against this city; and they shall take it, and burn it with fire." — Jeremiah 37:3-8 (ASV)

Jeremiah had briefly explained the state of the city and the land: although they had already been severely chastised by God’s scourges, they still remained obstinate in their wickedness. He now adds that messengers were sent to him by King Zedekiah, when danger arose from the Chaldeans. It is probable that this message came to Jeremiah when the siege was raised, or if the siege still continued, it was at a time when the Jews, no doubt, flattered themselves with the hope of receiving some aid, although they saw that the power of the king of Babylon was very great.

For although they hoped for some help from the Egyptians, they were still perplexed, and fear constrained the king to send messengers to the Prophet Jeremiah. But it appears from the answer that the Egyptians were already in arms and had also come out for the purpose of raising the siege and driving the Chaldeans from Judea.

Therefore, we see that the king was, to some extent, elated with vain confidence, since the Egyptians were coming with a strong army to assist him; and yet he was full of anxiety, as the ungodly must always be. While they seek to confirm themselves in a state of security, they are still tossed here and there, for God’s judgment is upon them.

They are fearful, though they try to shake off fear. Therefore, Zedekiah, though he thought that he would soon be freed from all danger, yet could not completely free himself from anxiety, and therefore sent to Jeremiah. For the ungodly are accustomed to seek God, but not sincerely; they wish to discharge the outward duty, but they bring neither faith nor repentance, by which alone access to God is opened.

But Jeremiah tells us that he was then at liberty, coming in and going out among the people. Perhaps he had been in prison, but after the rage of the king and of the people had cooled, he had been set free. It is therefore said that he was among the people, that is, set at liberty and at his own disposal, so that he could safely walk through the city; for “to come and to go” implies that he was free to follow his own business.

One who undertakes this or that concern as he pleases is said “to come and to go”; for people, we know, are not always engaged in the same thing, but do various things as necessity requires. Such, then, was Jeremiah’s condition; he enjoyed common liberty. It is then added that he was not yet cast into prison, as happened soon after.

It is further said that the army of Pharaoh had come out from Egypt to give aid to the Jews, and that in this way the siege was raised, because the Chaldeans went out to meet the Egyptians. At this time, then, Jeremiah received an answer from God. Therefore, it does not seem probable that the messengers were sent when the report of the enemy’s coming spread through the city, but rather when the city was relieved, for the condition of the people was still doubtful, as the liberty of the city and the land depended on the uncertain outcome of the war.

The Chaldeans had not yet come to an engagement with the Egyptians. A victory by Pharaoh would have offered the prospect of peace and safety to Zedekiah and the whole people; but if the Chaldeans won the battle, they saw that the greatest danger was at hand, for they would then be deprived of all assistance.

It was in this state of affairs that Zedekiah sent messengers to Jeremiah to solicit his prayers. Thus we see that hypocrites are driven by the fear of God—whom they still proudly despise—to seek His aid when forced to do so. Nor is this done so that they may appear to act this way before men, but because God brings them to such difficult situations that they cannot help but feel that they need His help.

Indeed, as I have said, they wish to obliterate every memory of God, and if they were able to do so, they would rob Him of all power and authority. But since they are forced, willingly or unwillingly, to acknowledge that God so reigns in heaven that the whole world is subject to His power, necessity compels them to pray formally and, in a way, to win His favor, or at least to try to do so.

But as I have already said, they should begin with repentance and faith. Hypocrites withdraw themselves as far as they can, both from the promises of God and from the duty of repentance. They seek God in such a way that they simultaneously shun Him.

We must also observe that Zedekiah felt himself so guilty that he could not pray himself. Therefore, being conscious of his own unworthiness, he placed the Prophet, so to speak, between himself and God, so that the Prophet might humbly intercede for him. This is also what the faithful often do, for they seek help from various sources so that they may be more readily heard by God; and they do this according to God’s command.

But there is a great difference between the godly and hypocrites. The true worshippers of God, as I have said, are not content with their own prayers but ask others to join them, while at the same time, they themselves pray to God. But hypocrites, what do they do? Since they think that access to God is forbidden them and know that they are unworthy of being heard by God, they substitute others in their place to pray for them. Thus they do not seek for themselves to know whether God will be propitious to them; and though they wish the whole world to pray for them, they still do not pray themselves.

Such, then, was the foolishness of Zedekiah, who asked the holy Prophet to pray to God for him, while he himself lay torpid in his own dregs. For he did not acknowledge that he was suffering a just punishment, nor did he resort to the true remedy: that is, to return to God’s favor, to embrace His mercy and the promises of salvation. He omitted all these principal things and only attended to what is, as they say, secondary.

Now, regarding the time, we should carefully note that it was when the Egyptians came to raise the siege. Thus, for a time, God permitted hypocrites to be deceived by a fortunate event. For the Jews then began to praise their own prudence in forming an alliance with the Egyptians, because that kingdom, as is well known, was powerful and populous, so that a large army could be raised. Therefore, when they saw that their treaty turned out beneficially for them, they, no doubt, took great credit for themselves, and thus their boldness increased.

But God, however, so touched their hearts that they continued in suspense and, by turns, greatly feared. For Zedekiah would not have sent to Jeremiah unless compelled by some great necessity. And yet, as has been said, success might have intoxicated him; but God made him anxious, so that he felt the Prophet’s prayer was needed.

Now the answer follows: Jeremiah says that the word of Jehovah came to him, and that he was to tell Zedekiah’s messengers that the Chaldeans would soon return. He then says, Behold, the army of Pharaoh, which has come out to deliver you, shall return to their own land; that is, they would be compelled to do so, with the Egyptians either being conquered in battle or struck with fear, and returning of their own accord to secure themselves in their own cities.

The Prophet says that no advantage could be expected from the Egyptians, for Pharaoh’s soldiers would return to their own land. Then he adds, and the Chaldeans shall return and fight against this city, until they take and burn it. This was a harsh answer, and Zedekiah was, no doubt, greatly exasperated at hearing the message, and also very angry with the Prophet, who thus dared to plainly threaten the city and the people with final ruin.

But here the Prophet disregarded the king’s pride, for it was necessary for him to obey God’s command; therefore, he boldly performed his office. At the same time, he touched King Zedekiah to the quick: say to the king who sent you to inquire of me, etc.

The word דרש (daresh) indeed means to ask in general, but the Prophet means here that Zedekiah was to inquire. Yet this was not said before, for Jeremiah only told us that messengers had been sent to ask him to pray for the safety of the king and the people.

But Scripture, we know, often omits one of two connected elements. We may easily conclude that the king had sent to Jeremiah not only to pray, but also to bring some favorable prophecy from the Lord. For why did he turn to him rather than to the chief priest or some others, except that he knew him to be the true Prophet of God?

So Zedekiah requested Jeremiah to pray, but he also tried to draw from him some favorable prophecy by which he might be relieved. Therefore, Jeremiah indirectly reproved him, because Zedekiah insincerely sent to him as though he were ready to hear whatever God might declare by the mouth of His servant— “He sent you to inquire of me; he is mistaken, for he will not get what he seeks; for thus says God, ‘The Egyptians shall avail you nothing, and the Chaldeans shall return and take and burn the city.’”

We now perceive that when hypocrites pretend to seek God in a roundabout way, they do not obtain what they wish. For God justly disappoints them, because they do not come to Him with sincere hearts and desires. They wish to transform God into their own nature and character, and they do not bend themselves to His service nor submit to His word.

Thus it happens that God will not answer their prayers. But the faithful, who seek God sincerely and from the heart, always find Him propitious; and though He may not hear them immediately, yet He truly shows that He cares for their safety.

Hypocrites, however, whose confidence God regards with disdain, deserve for that confidence to be empty and vain. This, then, is the reason why the Prophet gave such a harsh answer to Zedekiah and his messengers.