Thomas Aquinas Commentary Jeremiah 38

This section shows the persecution of the prophet because of his true prediction, and it is divided into three parts.

1. First, he gives the prediction: Jeremiah spoke.

   Even though he was in prison, many still came to him, and through them he threatened death to those who remained: whoever remains in this city shall die. He also promises safety to those who flee: but whoever flees... shall live.

   He predicts the capture of the city: this city will surely be handed over. He also mentioned these three things above in chapter 21 (Jeremiah 21:7). For this reason, it seems the historical account continues from that point.

2. Second, he discusses the persecution, beginning with the wicked petition of the princes who seek Jeremiah’s death: and the princes said. Let us lie in wait for the just man, for he opposes our works . They accuse his preaching: for he is intentionally weakening the hands of the men, which is contrary to the prophetic duty: Strengthen the weak hands, and make firm the feeble knees (Isaiah 35:3). They also pervert his intention: for this man surely does not seek peace. Have I therefore become your enemy because I tell you the truth? (Galatians 4:16). But Jeremiah did not wish to destroy the will to resist; rather, he said these things for the well-being and safety of the people by the Lord’s command.

   He also describes the foolish compliance of the king: and king Zedekiah said. For this reason, the king is not excused, even though he sinned less. Therefore, he who handed me over to you has the greater sin (John 19:11).

   He then describes the careful execution of their plan: therefore, they took Jeremiah and cast him into the pit, a cistern without water. They have put me in the lowest pit, in the darkness, and in the shadow of death (Psalms 87:7). He speaks of the prophet’s descent: and so Jeremiah went down into the mud. I am stuck fast in the deep mud, where there is no sure footing (Psalms 87:3).

3. Third, his liberation is mentioned. Here, the author makes two points:

   1. That he is freed from prison. Regarding this point, there are four sub-points:

      1. First, he describes the petitioner, Ebed-Melech, which means “servant of the king,” a name given to him because of his humility. Paul, a servant of Jesus Christ (Romans 1:1). He is called an Ethiopian because of his mortification of the flesh. Ethiopia shall soon stretch out her hands to God (Psalms 67:32). I am black, but beautiful (Song of Solomon 1:4). He is called a man because of the strength of his spirit, and a eunuch because of his chastity. There are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake (Matthew 19:12). He was one who was in the house of the king. Our citizenship is in heaven (Philippians 3:20). For the eunuch who has not worked iniquity with his hands, nor thought wicked things against God, to him shall be given the choice gift of faith, and a most acceptable lot in the temple of God .

      2. Second, he discusses the petition, noting the place: moreover, the king was sitting in the gate of Benjamin, which led to the territory of the tribe of Benjamin.

         He then presents the petition itself: and Ebed-Melech went out from the house of the king, and spoke to the king... for there is no longer any bread in the city. It is as if he were saying, “Since he was imprisoned, the bread has run out.” Or perhaps, “It was not necessary to imprison him, since we are all besieged and in need.” For by what things a man sins, by these he is also tormented .

      3. Third, the granting of the request is mentioned: and so, the king commanded.

      4. Fourth, the execution of the command is described: therefore, taking with him thirty men, Ebed-Melech entered the house of the king... and took from there old rags, and old, rotted things. This refers to the hardships they had endured. Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct (Hebrews 13:7). Or, literally, the rags were used because they are softer. The rescue was done by ropes, which represent the commandments of God. A threefold cord is not quickly broken (Ecclesiastes 4:12).

         In the court of the prison, that is, in the atrium. The room before the king's chamber, where garments are kept, is called a vestibule; for this reason, any atrium can be called a vestibule.

   2. That he is freed from the fear of death, at the verse and king Zedekiah sent and took Jeremiah to him (Jeremiah 38:14).

1. Here, Jeremiah is freed from the fear of death, his safety having been granted to him by the king.

   1. The agreement for his safety is discussed.

   2. The keeping of the agreement is shown: but Jeremiah remained in the courtyard of the prison (Jeremiah 38:28).

   Regarding the first point, two things are mentioned:

   1. Their mutual requests are mentioned. The king seeks a divine response or counsel: I will ask you something. This is like the exchange in 1 Kings 22:16: I adjure you again and again that you do not tell me anything in the name of the Lord except that which is true.

   2. The prophet seeks a promise of safety: but Jeremiah said to Zedekiah... His response, which can be read as either a question or a dismissal, is similar to Christ's in Luke 22:67: If I tell you, you will not believe me.

   Second, their mutual promises are given.

   1. The king first makes a promise of safety: therefore, King Zedekiah swore... I will not kill you, so that he would not be harmed. This is like the promise in Isaiah 42:6: I the Lord have called you in justice, and I have taken your hand, and saved you.

   2. The prophet gives counsel for salvation. Concerning this, he makes four points.

      1. The prophet's beneficial exhortation is mentioned: and Jeremiah said... The king is given the option to choose good or evil. Life and death are before a man, and whatever he chooses will be given to him .

      2. The king's excuse is given: and the king said... I am afraid of the Jews, whose property he had destroyed because they had deserted to the Chaldeans. As it says above in Jeremiah 9:4: Everyone is on guard against his neighbor and has no confidence in any brother, because every brother will surely supplant, and every friend will walk deceitfully.

      3. Jeremiah's rebuttal to this excuse is given: Jeremiah responded. He dismisses the king's fear, promising that if he listens to his advice, they will not hand you over. This is like the promise in Isaiah 1:19: If you are willing and will listen to me, you will eat the good things of the land.

         Jeremiah then issues a threat for what will happen if the king refuses to listen: but if you are unwilling...

         He threatens that the king will face contempt from the women: behold, all the women will say... With insults, they will reproach the foolish counsel of his friends: Your men have deceived you, as much as they could, and have prevailed, because you believed them. They will mock your men of peace, who promised you peace. This is like the warning in Isaiah 3:12: O my people, those who call you blessed are deceiving you and destroying the way of your steps.

         The resulting harm is that they have plunged your feet into the mud of sin and into a slippery place of punishment, as it is written, Let their way be dark and slippery (Psalms 34:5). Finally, their desertion is complete: they have withdrawn from you. As Sirach 6:9 says, There is a friend for his own time, and he will not remain in the day of trouble.

         Jeremiah also threatens the capture of the king's family: and all your wives... This fulfills the prophecy in Isaiah 39:7: They will take some of your sons who will come forth from you, whom you will father, and they will be eunuchs in the palace of the king of Babylon. He also threatens the capture of the king himself: and you will not escape. As Lamentations 2:22 says, On the day of the Lord’s fury, no one escaped or remained.

         Finally, he threatens the destruction of the city itself: and he will burn this city with fire. This is like the judgment in Amos 1:14: I will kindle a fire in the wall of Rabbah, and it will devour its houses.

      4. The king asks that the counsel Jeremiah has given be kept secret: therefore, Zedekiah said to Jeremiah...

         Concerning this, he makes three points.

         1. He asks that the counsel be kept secret: let no one know. This contrasts with the wisdom of Tobit 12:7: It is good to hide the secret of a king, but it is honorable to reveal and confess the works of God.

         2. He teaches Jeremiah the way to keep it secret: but if the princes hear... The goal is to remain silent about the full truth without speaking a falsehood. As Proverbs 10:19 says, Whoever guards his lips is most prudent.

         3. The fulfillment of the king's request is mentioned: therefore, all the princes came to Jeremiah. Jeremiah acts according to the wisdom of Proverbs 11:13: Whoever walks deceitfully reveals hidden things, but a faithful friend conceals what is entrusted to him.

1. Here, the fulfillment of his request is mentioned: in the vestibule. He was not put in the pit, in keeping with his request.