(vol, qui vos oppugnant) et residui, fuerint ex illis viri transfixi (hoc est, vulnerati)
JOHN CALVIN this city, until they take and burn it This was a hard answer, and Zedekiah was, no doubt, greatly exasperated at hearing the message, and also very angry with the
Prophet, who thus dared plainly to threaten the city and the people with final ruin.
But here the Prophet disregarded the pride of the king, for it was necessary for him to obey God's command, he therefore boldly performed his office; and, at the same time, he touched the king Zedekiah to the quick, say to the king who sent you to inquire of me, etc
The word {}דרשdaresh, means indeed to ask in general, but the Prophet means here that he was to inquire; and yet this was not said before; for he 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 the two things that are included; and we may easily conclude, that the king had not only sent to Jeremiah to pray, but also to bring some favorable prophecy from the Lord. For why did he apply to him rather than to the chief priest or some others, except that he knew him to be the true Prophet of God? Then Zedekiah requested Jeremiah to pray, but he tried also to draw from him some favorable prophecy, by which he might be relieved. Hence
Jeremiah indirectly reproved him, because he feignedly sent to him as though he was 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 saith
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 in a circuitous way to seek God, they do not obtain what they wish; for God justly disappoints them, inasmuch as they do not come to him with sincere hearts and desires; for they wish to transform God into their own nature and character, and they bend not themselves to his service nor submit to his word. Thus it comes 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 really shews that he cares for their safety. But hypocrites, whose confidence God regards with disdain, deserve that it should be empty and vain. This, then, is the reason why the Prophet gave such a severe answer to Zedekiah and his messengers. It now follows, ---
Jeremiah 37:9-10
9. Thus saith the LORD; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart.
9. Sic dicit Jehova, Ne efferatis animas vestras (vel, cum puncto diverso, Ne decipiatis, quia duoe sunt lectiones,] {}תשאוaut, {}תשיאוNe ergo efferatis vos, vel, Ne decipiatis animus vestras) dicendo, Proficisicendo proficisicentur Chaldaei, quia non proficisicentur:
10. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.
10. Quia si percusscritis totum exercitum Chaldaeorum, qui praeliantur vobiscam
(vol, qui vos oppugnant) et residui, fuerint ex illis viri transfixi (hoc est, vulnerati) quisque e tabernaculo suo consurgent (hoc est, singuli ex tabernacalo suo) et ex-
JEREMIAH AND LAMENTATIONS
urent hanc urbem igni.
The Prophet confirms the former verse, and it was indeed necessary that this should be added, for though Zedekiah might not have divested himself of all anxiety and fear, he must yet have been moved by that prophecy, and thus he might have become more hardened in his obduracy, as it is the case with hypocrites; who, when they find that they can gain nothing, become furious against God, and run on headlong in their course. This might then have been the case with Zedekiah and also the Jews; hence Jeremiah adds, by way of confirmation, Elate not your hearts, or, Deceive not yourselves; that is, on account of the report respecting the Egyptian army. Thus he told the Jews that they had no reason to expect any alleviation.
And the reason is added, For if, he says, ye had smitten, the Chaldeans so that few remained, yet they would rise up every one from his tent, and burn this city
The Prophet shews how foolishly and absurdly the Jews acted, in casting their eyes on fortunate events, and thus forming their opinions. He therefore exhorts them to cease to rely on such a confidence as would deceive them; for he says, that though they gained many battles, and the war turned on their side, yet they could not escape final ruin, for they had to do with God. It was hence the same thing, as though he had said, that they were not to judge by their state at that time, as to what it would be, because God was at war with them; and therefore if God had resolved to destroy them, though there were no enemy, yet he could by one breath slay them all. And for the same reason he concludes that he could employ the Chaldeans, Though few in number remained, and even wounded, yet riley would rise up from their tents, and set the buildings of Jerusalem on fire. This city, therefore, shall be burnt; ask not by whom or when: God will in this work employ the Chaldeans, for he hath so determined.
We may hence conclude, that the Jews had been for a time victorious, at least had successfully repelled their enemies in their attacks on the city; for the Prophet would not have said this, had he not seen that the Jews entertained hope of deliverance on account of some success they had in the war. He therefore says, that all this was of no importance, for their city was to perish by fire. But the principle which
I have mentioned must be borne in mind, for Jeremiah took it as granted that the destruction of the city Jerusalem was not to be effected by the forces of the King
Nebuchadnezzar, neither by the power or number of his army, nor by the valor of his soldiers, but by the judgment of God. Since it is so, he says, though few remained, and they wounded, even lying as half dead, yet they will rise up every one from his tent, that is, not together, nor in a regular order, nor under a banner, as soldiers are wont to do, but each one, though no comrade were near, though scattered here and there, would yet rise up from his tent. He intimates, in short, that though the contest were only with shadows, they yet could not escape that extreme vengeance which
God had threatened. Hence he says, they shall rise up every one from his tent, and burn this city
Now he says not that the Chaldeans would take possession of the city, he speaks not of the assault, but only of the burning, he hence intimates, that though the
Chaldeans might have in themselves no power to hurt them, yet it was sufficient that