Thomas Aquinas Commentary Jeremiah 37

This section shows the counter-response, which results from the persecution of the prophet. The commentary is divided into two parts:

1. First, the persecution that arose from false suspicion is presented.
2. Second, the persecution that arose from a true prediction is presented, as seen in the verse, and Shephatiah, the son of Mathan, heard (Jeremiah 38:1).

Regarding the first point on false suspicion, there are three parts:

1. The occasion for the suspicion.
2. The suspicion itself, which begins with the verse, and when he had arrived at the gate of Benjamin (Jeremiah 37:12).
3. The persecution, which begins with the verse, and they seized Jeremiah the prophet (Jeremiah 37:12).

Concerning the occasion for the suspicion, there are two points:

1. The occasion arising from the word of the prophet.
2. The occasion that arose from the deed itself, beginning at and when he had arrived (Jeremiah 37:12).

Regarding the first of these points, there are two further points:

1. The consultation is presented.
2. The prophet’s displeasing response to them is presented, beginning at and the word of the Lord came to Jeremiah (Jeremiah 37:5).

Concerning the consultation, there are three points to consider. First, the author describes the character of those who were consulting. They were associated with the king whom Nebuchadnezzar had established as king, as we also read in 2 Kings 24: He appointed Mattaniah his uncle in his place; and he changed his name to Zedekiah (2 Kings 24:17). The text says, And he did not obey, meaning he failed to stop paying tribute to the king of Babylon and to cease from sinning, contrary to the principle, Render unto Caesar the things that are Caesar’s, and to God the things that are God’s (Matthew 22:21). The text mentions Servants, referring to domestic servants, and the people, because as the judge of the people, so his servant, and as the ruler of a city, so the inhabitants thereof .

Second, the consultation itself is presented: and king Zedekiah sent . . . saying, ‘Pray for us,’ meaning he wanted the prophet to show them what they should do to be freed from the enemy. This is similar to the request in Isaiah 37:4: Raise up, therefore, a prayer for the remnant which is left.

Third, the reason for the consultation is given. They drew confidence from two things: the prophet’s freedom, since they had not yet afflicted him (now Jeremiah was walking in the midst of the people), and from the lifting of the siege (therefore, the army of pharaoh came out from Egypt). The king of Egypt had come out to free the Jews; however, after being completely overwhelmed, his army returned. As Isaiah says, Behold, you trust in this broken staff of reed: in Egypt (Isaiah 36:6).

Here, the prophet’s response is given.

1. He excludes the help of Egypt: behold the army of pharaoh. For Egypt shall help in vain, and to no purpose (Isaiah 30:7).
2. He predicts the return of the Chaldeans: and the Chaldeans shall come again. Do not deceive yourselves with false hope. I have called my friends, and they have deceived me (Lamentations 1:19).
3. He excludes hindrance: even if you shall strike. How did one pursue a thousand, and two put ten thousand to flight? Was it not, therefore, because the Lord your God sold them, and the Lord shut them up? (Deuteronomy 32:30).

1. Here, he speaks of the occasion for his action: and there divide his property, which he had purchased—that is, to mark it out from the other fields or to distribute it to others, so that he could remain free from care. As having nothing, and possessing all things (2 Corinthians 6:10).

^37:12a And when he had arrived at the gate of Benjamin, guards were there in turns, by the name of Jeriah, the son of Shelemiah, the son of Hananiah.

2. Here, the false suspicion is presented. False witnesses have risen up against me, and iniquity has lied to itself (Psalms 26:12).

^37:12b And they seized Jeremiah the prophet, saying, ‘Are you fleeing to the Chaldeans?’

3. Here, the persecution is described in three ways.

   In his capture: They have chased and taken (Lamentations 3:52).

   In his flogging: the princes struck him (Jeremiah 37:14). Likewise Acts 8. They suffered mockeries, and stripes (Hebrews 11:36).

   And in his imprisonment: and so Jeremiah entered the house of the pit. I am reckoned with those that go down into the pit (Psalms 87:5). The workhouse—this is also properly a prison in which someone is condemned to some type of labor.

Second, his liberation is described. Concerning this, there are three points.

1. The occasion of his liberation is presented: do you think that there is a word from the Lord?, which predicts the future, that has been revealed to you. Should not the people seek a vision of their God for the living and the dead? (Isaiah 8:19). And he gives the response: and Jeremiah said. But I have been sent to you as a bearer of hard news (1 Kings 14:6).

2. The request for freedom is presented: and Jeremiah said to the king. Here, he shows his unjust punishment: how have I sinned? You shall not find iniquity in my tongue, nor shall foolishness go forth from my mouth (Job 6:30).

   He clears himself of the guilt with which he has been charged: where are your prophets? It is as if he were saying, “Their falsehood and my truthfulness are now evident.” For the army of the Chaldeans had already returned, which they had denied would come back. From above: the prophet who foretold peace, when his word came to pass, he was known as a prophet whom the Lord had sent in truth (Jeremiah 28:9).

   And he asks for mercy: now, therefore, hear, I beg you. A soft answer breaks wrath, but a hard word stirs up fury (Proverbs 15:1). A sweet word multiplies friends, and softens enemies; and a gracious tongue shall abound in a good man .

3. The granting of the request is mentioned: therefore, king Zedekiah commanded that Jeremiah should be handed over to the courtyard of the prison, and that he should be given loaves of bread every day, without condiment, which he did not want to be added; in the vestibule, that is, in the courtyard.