Thomas Aquinas Commentary Jeremiah 37:1-4

"And Zedekiah the son of Josiah reigned as king, instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah. But neither he, nor his servants, nor the people of the land, did hearken unto the words of Jehovah, which he spake by the prophet Jeremiah. 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." — Jeremiah 37:1-4 (ASV)

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).