서론
無題
英語原文
This chapter brings us very near the destruction of Jerusalem by the Chaldeans, for the story of it lies in the latter end of Zedekiah's reign; we have in it, I. A general idea of the bad character of that reign, Jer 37:1,2. II. The message which Zedekiah, notwithstanding, sent to Jeremiah to desire his prayers, Jer 37:3. III. The flattering hopes which the people had conceived, that the Chaldeans would quit the siege of Jerusalem, Jer 37:5. IV. The assurance God gave them by Jeremiah (who was now at liberty, Jer 37:4) that the Chaldean army should renew the siege and take the city, Jer 37:6-10. V. The imprisonment of Jeremiah, under pretence that he was a deserter, Jer 37:11-15. VI. The kindness which Zedekiah showed him when he was a prisoner, Jer 37:16-21.
1-10
Zedekiah's Wicked Reign; Sign of Jerusalem (589 BC)
ゼデキヤの悪い治世、エルサレムのしるし（紀元前589年）
¹ バビロンの王ネブカデレザルがユダの地で王とした、エホヤキムの子コンヤに代わって、ヨシヤの子ゼデキヤ王が治めた。 ² しかし彼も、その家来たちも、国の民も、主が預言者エレミヤによって語られた主のことばに聞き従わなかった。 ³ ゼデキヤ王は、シェレミヤの子エフカルと、祭司マアセヤの子ゼパニヤを預言者エレミヤのところに遣わして言った。「私たちのために、私たちの神、主に祈ってください」。 ⁴ さてエレミヤは民の間を自由に出入りしていた。彼らが彼を牢に入れていなかったからである。 ⁵ そのとき、パロの軍勢がエジプトから出て来た。エルサレムを包囲していたカルデヤ人は彼らの知らせを聞いて、エルサレムから引き揚げた。 ⁶ そのとき主のことばが預言者エレミヤに臨んだ。 ⁷ イスラエルの神、主はこう仰せられる。あなたがたを私に遣わして、私に問わせたユダの王に、あなたがたはこう言いなさい。見よ、あなたがたを助けるために出て来たパロの軍勢は、自分たちの国エジプトに帰る。 ⁸ カルデヤ人は再びやって来て、この町と戦い、これを取って火で焼く。 ⁹ 主はこう仰せられる。カルデヤ人は必ず私たちから去って行く、と言って自分自身を欺いてはならない。彼らは去らない。 ¹⁰ たとえあなたがたと戦うカルデヤ人の全軍勢を打ち、彼らのうちに負傷した者しか残らなかったとしても、彼らはおのおのその天幕から立ち上がり、この町を火で焼くであろう。
彼らが神のことばにそれほど背いていたので、彼らに対する神のさばきが彼らを滅ぼし尽くすであろうことは驚くには当たらない。ここで次のことが観察される。
一、彼らの罪の重大さ（エレミヤ 37:1,2）。バビロンの王が王に立てたゼデキヤが、エホヤキムの子コンヤに代わって治めた。コンヤはエコンヤ、あるいはエホヤキンとしても知られ、捕囚として連れ去られた。ゼデキヤはその叔父であり、本来王位に就くべき者ではなかったが、バビロンの王によって王とされた。それゆえ彼は征服者の指定によって王座にあり、それにもかかわらず征服者に反逆し、そのくびきを振り捨てようとした。ゼデキヤの名は主の義を意味するが、彼は義のわざを少しも行わなかった。マタンの子シデキヤのように、その名に反して生きた。しかし、ここで注目すべきは、ゼデキヤも、その家来たちも、国の民も、「主が預言者エレミヤによって語られた主のことばに聞き従わなかった」ことである。エレミヤの証しにより、彼らはみな神のみこころを知っていた。しかし彼らはみな、神と神の預言者に同調することを拒んだ。注意せよ。偉い人たちが、神のしもべの語ることに聞き従わないなら、それに続く多くの人々が彼らの悪い模範に誘われるのは、悲しいことながら普通のことである。
二、それにもかかわらず、ゼデキヤがエレミヤに示したいくらかの敬意。彼は預言者を求め、彼を通して「私たちの神、主に祈ってください」と求めた（エレミヤ 37:3）。彼はエホヤキムのように預言者を殺そうとはしなかったが、彼の祈りを求めた。王座にある不信仰とへりくだりは、奇妙に混じり合う。人に義務を教える神のしもべを拒みながら、神のしもべに悩みの時に神にとりなしてもらうことを求める。偽善は、危険なときに神に祈りを求めながら、平安なときには神に仕えようとしないことである。
三、エレミヤがこの時に与えられた自由。彼は「民の間を自由に出入りしていた」。彼らが彼を牢に入れていなかったからである（エレミヤ 37:4）。神はご自身のしもべを一時的な自由と平穏に恵まれることがある。しかし、これはしばしば嵐の前の静けさにすぎない。間もなく彼は再び投獄されるであろう。
四、エルサレムに与えられた一時的な慰め。パロの軍勢がエジプトから出て来たとき、カルデヤ人は包囲を解いて引き揚げた（エレミヤ 37:5）。神は時々、敵の手によってご自身の民に一時的な休みを与えられる。しかしそれは、悔い改めの機会として与えられるのであって、安心と依存の機会としては与えられない。
五、この一時的な救出についての神の警告。預言者は王に遣わされる（エレミヤ 37:6-10）。「あなたがたを助けるために出て来たパロの軍勢は、自分たちの国エジプトに帰る」。人の助けが確実でないことを学ぼう。エジプトは頼りになる強力な味方と思われたが、神は彼らが頼りにならないと宣言される。「カルデヤ人は再びやって来て」、この町を取る。希望と確信の根拠とされた事が、滅びの確実な手段となろうとは。注意せよ。「自分自身を欺いてはならない」（エレミヤ 37:9）。罪人が自分を欺く最も一般的な方法は、神のさばきを疑うことである。カルデヤ人は去らない。たとえ彼らの軍勢が負傷した者だけになったとしても、おのおのその天幕から立ち上がり、この町を火で焼くであろう。神の目的は阻むことのできないものである。神がさばきを宣告されたとき、それは最もわずかな手段をもって成し遂げられる。
英語原文
Zedekiah's Wicked Reign; Sign of Jerusalem (589 BC)
¹ And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah.
² But neither he, nor his servants, nor the people of the land, did hearken unto the words of the LORD, which he spake by the prophet Jeremiah.
³ 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 the LORD our God for us.
⁴ Now Jeremiah came in and went out among the people: for they had not put him into prison.
⁵ Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.
⁶ Then came the word of the LORD unto the prophet Jeremiah, saying,
⁷ Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land.
⁸ And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire.
⁹ Thus saith the LORD; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart.
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.
Here is, 1. Jeremiah's preaching slighted, Jer 37:1,2. Zedekiah succeeded Coniah, or Jeconiah, and, though he saw in his predecessor the fatal consequences of contemning the word of God, yet he did not take warning, nor give any more regard to it than others had done before him. Neither he, nor his courtiers, nor the people of the land, hearkened unto the words of the Lord, though they already began to be fulfilled. Note, Those have hearts wretchedly hard indeed that see God's judgments on others, and feel them on themselves, and yet will not be humbled and brought to heed what he says. These had proof sufficient that it was the Lord who spoke by Jeremiah the prophet, and yet they would not hearken to him. 2. Jeremiah's prayers desired. Zedekiah sent messengers to him, saying, Pray now unto the Lord our God for us. He did so before (Jer 21:1,2), and one of the messengers, Zephaniah, is the same there and here. Zedekiah is to be commended for his, and it shows that he had some good in him, some sense of his need of God's favour and of his own unworthiness to ask it for himself, and some value for good people and good ministers, who had an interest in Heaven. Note, When we are in distress we ought to desire the prayers of our ministers and Christian friends, for thereby we put an honour upon prayer, and an esteem upon our brethren. Kings themselves should look upon their praying people as the strength of the nation, Zec 12:5,10. And yet this does but help to condemn Zedekiah out of his own mouth. If indeed he looked upon Jeremiah as a prophet, whose prayers might avail much both for him and his people, why did he not then believe him, and hearken to the words of the Lord which he spoke by him? He desired his good prayers, but would not take his good counsel, nor be ruled by him, though he spoke in God's name, and it appears by this that Zedekiah knew he did. Note, It is common for those to desire to be prayed for who will not be advised; but herein they put a cheat upon themselves, for how can we expect that God should hear others speaking to him for us if we will not hear them speaking to us from him and for him? Many who despise prayer when they are in prosperity will be glad of it when they are in adversity. Now give us of your oil. When Zedekiah sent to the prophet to pray for him, he had better have sent for the prophet to pray with him; but he thought that below him: and how can those expect the comforts of religion who will not stoop to the services of it? 3. Jerusalem flattered by the retreat of the Chaldean army from it. Jeremiah was now at liberty (Jer 37:4); he went in and out among the people, might freely speak to them and be spoken to by them. Jerusalem also, for the present, was at liberty, Jer 37:5 Zedekiah, though a tributary to the king of Babylon, had entered into a private league with Pharaoh king of Egypt (Eze 17:15), pursuant to which, when the king of Babylon came to chastise him for his treachery, the king of Egypt, though he came no more in person after that great defeat which Nebuchadnezzar gave him in the reign of Jehoiakim (2Ki 24:7), yet sent some forces to relieve Jerusalem when it was besieged, upon notice of the approach of which the Chaldeans raised the siege, probably not for fear of them but in policy, to fight them at a distance, before any of the Jewish forces could join them. From this they encouraged themselves to hope that Jerusalem was delivered for good and all out of the hands of its enemies and that the storm was quite blown over. Note, Sinners are commonly hardened in their security by the intermissions of judgments and the slow proceedings of them; and those who will not be awakened by the word of God may justly be lulled asleep by the providence of God. 4. Jerusalem threatened with the return of the Chaldean army and with ruin by it. Zedekiah sent to Jeremiah to desire him to pray for them, that the Chaldean army might not return; but Jeremiah sends him word back that the decree had gone forth, and that it was but a folly for them to expect peace, for God had begun a controversy with them, which he would make an end of: Thus saith the Lord, Deceive not yourselves, Jer 37:9. Note, Satan himself, though he is the great deceiver, could not deceive us if we did not deceive ourselves; and thus sinners are their own destroyers by being their own deceivers, of which this is an aggravation that they are so frequently warned of it and cautioned not to deceive themselves, and they have the word of God, the great design of which is to undeceive them. Jeremiah uses no dark metaphors, but tells them plainly, (1.) That the Egyptians shall retreat, and either give back or be forced back, into their own land (Eze 17:17), which was said of old (Isa 30:7), and is here said again, Jer 37:7. The Egyptians shall help in vain; they shall not dare to face the Chaldean army, but shall retire with precipitation. Note, If God help us not, no creature can. As no power can prevail against God, so none can avail without God nor countervail his departures from us. (2.) That the Chaldeans shall return, and shall renew the siege and prosecute it with more vigour than ever: They shall not depart for good and all (Jer 37:9); they shall come again (Jer 37:8); they shall fight against the city. Note, God has the sovereign command of all the hosts of men, even of those that know him not, that own him not, and they are all made to serve his purposes. He directs their marches, their counter-marches, their retreats, their returns, as it pleases him; and furious armies, like stormy winds, in all their motions are fulfilling his word. (3.) That Jerusalem shall certainly be delivered into the hand of the Chaldeans: They shall take it, and burn it with fire, Jer 37:8. The sentence passed upon it shall be executed, and they shall be the executioners. "O but" (say they) "the Chaldeans have withdrawn; they have quitted the enterprise as impracticable." "And though they have," says the prophet, "nay, though you had smitten their army, so that many were slain and all the rest wounded, yet those wounded men should rise up and burn this city," Jer 37:10. This is designed to denote that the doom passed upon Jerusalem is irrevocable, and its destruction inevitable; it must be laid in ruins, and these Chaldeans are the men that must destroy it, and it is now in vain to think of evading the stroke or contending with it. Note, Whatever instruments God has determined to make use of in any service for him, whether or mercy or judgment, they shall accomplish that for which they are designed, whatever incapacity or disability they may lie under or be reduced to. Those by whom God has resolved to save or to destroy, saviours they shall be and destroyers they shall be, yea, though there were all wounded; for as when God has work to do he will not want instruments to do it with, though they may seem far to seek, so when he has chosen his instruments they shall do the work, though they may seem very unlikely to accomplish it.
11-21
Jeremiah Attempts to Quit Jerusalem; Jeremiah Imprisoned; Jeremiah Favoured by the King (589 BC)
エレミヤがエルサレムを去ろうとする。エレミヤの投獄。王によるエレミヤへの好意（紀元前589年）
¹¹ さてカルデヤ人の軍勢がパロの軍勢を恐れてエルサレムから引き上げたとき、
¹² エレミヤはエルサレムを出て、ベニヤミンの地に行き、民の真ん中でそこから離れようとした。
¹³ 彼がベニヤミンの門にいたとき、そばに守衛の長がいた。その名はイリヤ、シェレミヤの子、ハナニヤの子であった。彼は預言者エレミヤを捕らえて言った。あなたはカルデヤ人に離反するのだ。
¹⁴ エレミヤは言った。偽りです。私はカルデヤ人に離反しません。しかし彼は耳を貸さなかった。こうしてイリヤはエレミヤを捕らえ、君たちのところへ連れて行った。
¹⁵ そのため、君たちはエレミヤに怒り、彼を打ち、書記ヨナタンの家の牢に入れた。彼らがそれを牢としていたからである。
¹⁶ エレミヤが地下牢に入れられ、小屋に入れられ、エレミヤがそこに多くの日々を過ごしたとき、
¹⁷ ゼデキヤ王は人を遣わして彼を連れ出した。王は自分の家でひそかに彼に尋ねて言った。主から何か言葉があるか。エレミヤは言った。あります。彼は言った。あなたはバビロンの王の手に渡されるからです。
¹⁸ さらにエレミヤはゼデキヤ王に言った。私はあなた、あるいはあなたのしもべたち、あるいはこの民に対して、何の罪を犯したというので、あなたがたは私を牢に入れたのですか。
¹⁹ あなたがたに預言し、バビロンの王はあなたがた、あるいはこの地に来ない、と言っていたあなたがたの預言者たちは、いまどこにいるのですか。
²⁰ だから今、わが主よ王よ、どうか聞いてください。どうか、私の願いがあなたの前に受け入れられますように。私が死ぬことがないように、私を書記ヨナタンの家に帰らせないでください。
²¹ そのときゼデキヤ王は、エレミヤを監禁の庭に預け、都のパンが尽きるまで、パン屋の通りから毎日パン一切れを彼に与えるよう命じた。こうしてエレミヤは監禁の庭にいた。
ここにはエレミヤに関するさらに詳しい記録がある。彼は他のどの預言者よりも自分自身に関する記事を多く記している。神のしもべたちの生涯と苦しみの歴史は、彼らの説教や書物と同様に、教会に非常に役立ってきたからである。
一. エレミヤは機会があったとき、エルサレムから国に退こうと試みたことがここに告げられている（エレ 37:11,12）。カルデヤ人がパロの軍勢のゆえにエルサレムから引き上げた、彼らがこちらに向かっているという知らせに基づいて。エレミヤは国に行くことを決意した。そして（欄外注の読み）民の真ん中でエルサレムから抜け出そうとした。包囲のその合間に、国の用事を手伝うために人々が国に出て行った。彼は群衆の中に紛れ込もうとした。彼は非常に際立った人物であったにもかかわらず、無名であることに自分を合わせることができた。彼は千人に一人の人物であったが、群衆の中に埋もれ、片隅の小屋で生き埋めになることを満足とした。彼がアナトテを目指したのかどうかは明らかでない。彼の用事がそこに彼を呼んだかもしれない。しかし（エレ 11:21以来、彼らが改めていなかったなら）そこの隣人たちは彼が彼らの間に来るのを思いとどまらせたかもしれない。あるいは彼は自分の知られていないどこかに隠れ、自分の願いを実現しようとしたのかもしれない（エレ 9:2）。ああ、私が荒野に宿を持ちたいかに。エレミヤはエルサレムで何の善もできないことを知った。彼は彼らの間でむなしく労した。それゆえ彼らを離れることを決意した。注意せよ。良い者が私的な隠遁に入るのが知恵である時がある。部屋に入り、自分のうしろの戸を閉ざす（イザ 26:20）。
二. この試みの中で、彼は離反者として捕らえられ、牢に入れられた（エレ 37:13-15）。彼はベニヤミンの門にいた。そこまで彼は目的を果たしていた。そのとき守衛の長、おそらくその門を管理していた者が彼を見つけ、彼を捕らえた。彼はハナニヤの孫であった。ユダヤ人の言うところでは、そのハナニヤは偽りの預言者ハナニヤで、エレミヤと論争した者（エレ 28:10）であり、彼らはこの若い長がそのことについてエレミヤに悪意を抱いていたと付け加える。彼は何らかの口実なしには彼を逮捕できなかった。そして彼が彼に課した罪状は、「あなたはカルデヤ人に離反する」というものであった。ありそうもない話であった。というのも、カルデヤ人は今や去っており、エレミヤは彼らに追いつけなかったからである。あるいは、できたとしても、敗北した軍に誰が寝返るであろうか。それゆえエレミヤは正当な理由と、無実の人の確信と穏やかさをもって、罪状を否定する。「偽りです。私はカルデヤ人に離反しません。私は自分の正当な用事で行っているのです」。注意せよ。教会の最良の友人が、その最悪の敵の利益にあるとされるのは新しいことではない。このように、最も黒い特徴づけが最も潔白で純粋な心に与えられてきた。このような悪意に満ちた世界では、無実、いや卓越そのものが、最も卑劣な中傷に対する防げにならない。私たちがこのように偽って告発されるとき、エレミヤがしたように、大胆に罪状を否定し、義なる者をさばかれる方に私たちの事をゆだねることができる。エレミヤの誠実さの抗議は、彼が預言者、神の人、誉れと誠実の人、祭司であるにもかかわらず、祭司の言葉において（in verbo sacerdotis――祭司の言葉において）それを言う用意があるにもかかわらず、考慮されない。彼は枢密院の前に連れて行かれる。そこで彼らは彼と彼に対する証拠を調べることなく、長の卑劣で悪意に満ちた暗示のみに基づいて、彼に激怒した。彼らは怒った。そして怒っていて理由を聞こうとしない者たちから、どんな正義が期待できようか。彼らは彼の外套や身分への配慮なく彼を打ち、牢に入れた。彼らが持っていた最悪の牢、書記ヨナタンの家の牢に。それは彼の家であったが、その不便さのゆえに彼はそれを退出していた。しかし牢としては十分良いと考えられたのか、あるいはそれは今彼の家で、おそらく彼は厳格で冷酷な人で、それを捕囚たちに残酷な束縛の家としたのかもしれない。この牢にエレミヤは突き込まれた。地下牢に。そこは暗く寒く、湿って汚く、最も不快で不健康な場所であった。小屋、すなわち部屋に彼は泊まらなければならなかった。その間に選択の余地はなく、すべてが同じように悲惨な宿泊場所であったからである。そこにエレミヤは多くの日々をとどまった。そして見えるところでは、誰も彼に近づき、彼を尋ねる者はなかった。これがどんな世界であるかを見よ。神に反逆する悪い君たちは安らぎ、宮殿に威厳をもって横たわる。一方、神に仕える敬虔なエレミヤは苦しみの中に、忌まわしい地下牢に横たわる。来たるべき世があることは幸いである。
三. ゼデキヤはついに彼を呼び寄せ、彼にいくらかの好意を示した。しかしおそらくカルデヤ軍が戻り、都に新たな包囲を敷くまでではなかった。彼らが自分たちを養っていたむなしい希望（それへの信頼において彼らはしもべたちを再び奴隷にしたが、エレ 34:11）、それらがすべて消え去ったとき、彼らはかつてない混乱と恐怖の中にあった。「ああ、そのとき」（ゼデキヤは言う）「大急ぎで預言者を呼べ。彼と少し話をさせよ」。カルデヤ人が引き揚げたとき、彼は預言者に彼のために祈るよう遣わしただけだった。しかし今や彼らが再び都を包囲したので、彼は彼に相談するために呼び寄せた。このように人は産みの苦しみが来るときには恵み深くなるものである。1. 王は神の使節として彼を呼んで私的な謁見を与えた。彼は自分の家でひそかに彼に尋ねた。彼と共に見られることを恥じて。「主から何か言葉があるか」（エレ 37:17）。慰めの言葉はあるか。カルデヤ人が再び引き揚げるという希望を与えられるか。注意せよ。繁栄の中で神の戒めに耳を傾けようとしない者たちは、逆境の中では神の慰めを喜ぶであり、そのしもべたちがそのとき平和の言葉を語ることを期待する。しかし、どうして期待できようか。彼らは平和と何の関係があるのか。エレミヤのいのちと慰めはゼデキヤの手の中にある。そして彼は今、彼の好意を求める願いを彼に差し出すべきである。しかしこの機会を持ちながら、彼は率直に彼に告げる。主からの言葉はある。しかし彼や彼の民への慰めの言葉はない。あなたはバビロンの王の手に渡される。もしエレミヤが肉と血と相談していたなら、彼にもっともらしい答えを与えたであろう。彼は嘘をつかなかったとしても、今回は最悪のことを彼に告げるかどうかを選べたであろう。以前にこれほど何度も彼に告げたのに、今それをする必要がどこにあったのか。しかしエレミヤは主からのあわれみを受けて忠実な者となることを得ていた。人のあわれみを得るために、神にも君にも不忠実になろうとはしなかった。それゆえ彼は彼に真実を、真実のすべてを告げる。そして、救い道がないのであれば、自分の運命を知ることは王にとって親切であろう。驚きとならないことで、それはより恐ろしいものではなくなり、最悪の事態を最善にする備えができるであろう。エレミヤはこの機会をとらえて、彼と彼の民を責める。彼らが偽りの預言者たちに与えた信用について。彼らはバビロンの王は決して来ない、あるいは引き揚げた後には再び来ないと告げた者たち（エレ 37:19）。「いま、あなたがたの預言者たちはどこにいるのか。あなたがたに平和を持てると告げた者たちは」。注意せよ。根拠のないあわれみの希望で自分を欺く者は、事が彼らの誤りを正したとき、その愚かさを正当に責められるであろう。2. 彼はこの機会を利用して、あわれな捕囚として私的な願いを差し出した（エレ 37:18,20）。エレミヤの力では、神がゼデキヤに下した宣告を覆すことはできなかった。しかし、ゼデキヤの力では、君たちが彼に対して下した宣告を覆すことはできた。それゆえ、王が彼を預言者として用いるにふさわしいと考えたのであれば、最悪の犯罪者として虐待するにふさわしいとは考えないはずであった。彼はへりくだって王と論じる。「私はあなた、あるいはあなたのしもべたち、あるいはこの民に対して、何の罪を犯したというのでしょうか。どんな法律を破ったのか。公共の福祉にどんな傷害を与えたのか。それであなたがたは私を牢に入れたのですか」。ひどく扱われた多くの者が同じ訴えをし、それを裏付けることができた。彼はまた熱心に、非常に情緒的に願う（エレ 37:20）。私をあの有害な牢、書記ヨナタンの家に帰らせないでください。私がそこで死ぬことがないように。これは無実の自然の言葉であった。自分の苦情を感じ、自分の保存を気遣う。彼は神の殉教者として死ぬことに少しも不本意ではなかったが、救いを得るこれほどの機会があるのに、それを逃して自分自身の殺人者として死ぬことを望まなかった。エレミヤは神のメッセージを伝えるとき、権威ある者として、最大の大胆さをもって語った。しかし自分の願いを差し出すとき、権威の下にある者として、最大の従順さをもって語った。どうか聞いてください、わが主よ王よ。どうか、私の願いがあなたの前に受け入れられますように。ここには彼を不当に収監した君たちへの不平の言葉は一つもない。彼らに対する不法監禁の訴訟を起こす申し出もない。すべては王に対するへりくだった願いの道である。神の忠実なしもべにふさわしい勇気をもって行動するときでさえ、私たちの上に置かれた政府に対する忠実な臣民にふさわしい謙虚と節度をもって身を処することを教えるためである。神の大義における獅子は、自分の事においては小羊でなければならない。そして私たちは、神がエレミヤに王の目に恵みを与えられたことを見いだす。(1) 王は彼にその願いを与えた。彼が地下牢で死なないように配慮し、監禁の庭の自由を与えるよう命じた。そこでは楽しい散歩をし、自由な空気を吸うことができた。(2) 王は彼の願い以上のものを与えた。包囲のきびしさのゆえに、自由を持った多くの者がそうであったように、彼が乏しさのゆえに死なないように配慮した。彼に毎日のパンを公共の備蓄から（牢は庭の範囲内にあったから）パンが尽きるまで与えるよう命じた。ゼデキヤは彼を釈放し、ヨセフが牢から取られて国の第二の者とされたように、彼を枢密顧問官にすべきであった。しかしそれをする勇気はなかった。彼がしたとおりにしたことは良かった。そしてそれは、彼に忠実な、苦しむしもべに対する神の配慮の一例である。神は彼らの閉じ込めでさえ彼らの益に変えることができ、彼らの牢の庭を緑の牧場のようにし、飢ききんの日に彼らが満ち足りるよう備える友人を起こすことができる。滅びと飢ききんのとき、あなたは笑う。
英語原文
Jeremiah Attempts to Quit Jerusalem; Jeremiah Imprisoned; Jeremiah Favoured by the King (589 BC)
¹¹ And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army,
¹² Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people.
¹³ And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans.
¹⁴ Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes.
¹⁵ Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison.
¹⁶ When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days;
¹⁷ Then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon.
¹⁸ Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?
¹⁹ Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?
²⁰ Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there.
²¹ Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison.
We have here a further account concerning Jeremiah, who relates more passages concerning himself than any other of the prophets; for the histories of the lives and sufferings of God's ministers have been very serviceable to the church, as well as their preaching and writing.
I. We are here told that Jeremiah, when he had an opportunity for it, attempted to retire out of Jerusalem into the country (Jer 37:11,12): When the Chaldeans had broken up from Jerusalem because of Pharaoh's army, upon the notice of their advancing towards them, Jeremiah determined to go into the country, and (as the margin reads it) to slip away from Jerusalem in the midst of the people, who, in that interval of the siege, went out into the country to look after their affairs there. He endeavoured to steal away in the crowd; for, though he was a man of great eminence, he could well reconcile himself to obscurity, though he was one of a thousand, he was content to be lost in the multitude and buried alive in a corner, in a cottage. Whether he designed for Anathoth or no does not appear; his concerns might call him thither, but his neighbours there were such as (unless they had mended since Jer 11:21) might discourage him from coming among them; or he might intend to hide himself somewhere where he was not known, and fulfil his own wish (Jer 9:2), Oh that I had in the wilderness a lodging-place! Jeremiah found he could do no good in Jerusalem; he laboured in vain among them, and therefore determined to leave them. Note, there are times when it is the wisdom of good men to retire into privacy, to enter into the chamber and shut the doors about them, Isa 26:20.
II. That in this attempt he was seized as a deserter and committed to prison (Jer 37:13-15): He was in the gate of Benjamin, so far he had gained his point, when a captain of the ward, who probably had the charge of that gate, discovered him and took him into custody. He was the grandson of Hananiah, who, the Jews say, was Hananiah the false prophet, who contested with Jeremiah (Jer 28:10), and they add that this young captain had a spite to Jeremiah upon that account. He could not arrest him without some pretence, and that which he charges upon his is, Thou fallest away to the Chaldeans—an unlikely story, for the Chaldeans had now gone off, Jeremiah could not reach them; or, if he could, who would go over to a baffled army? Jeremiah therefore with good reason, and with both the confidence and the mildness of an innocent man, denies the charge: "It is false; I fall not away to the Chaldeans; I am going upon my own lawful occasions." Note, it is no new thing for the church's best friends to be represented as in the interest of her worst enemies. Thus have the blackest characters been put upon the fairest purest minds, and, in such a malicious world as this is, innocency, nay, excellency itself, is no fence against the basest calumny. When at any time we are thus falsely accused we may do as Jeremiah did, boldly deny the charge and then commit our cause to him that judges righteously. Jeremiah's protestation of his integrity, though he is a prophet, a man of God, a man of honour and sincerity, though he is a priest, and is ready to say it in verbo sacerdotis—on the word of a priest, is not regarded; but he is brought before the privy-council, who without examining him and the proofs against him, but upon the base malicious insinuation of the captain, fell into a passion with him: they were wroth; and what justice could be expected from men who, being in anger, would hear no reason? They beat him, without any regard had to his coat and character, and then put him in prison, in the worst prison they had, that in the house of Jonathan the scribe; either it had been his house, and he had quitted it for the inconveniences of it, but it was thought good enough for a prison, or it was now his house, and perhaps he was a rigid severe man, that made it a house of cruel bondage to his prisoners. Into this prison Jeremiah was thrust, into the dungeon, which was dark and cold, damp and dirty, the most uncomfortable unhealthy place in it; in the cells, or cabins, there he must lodge, among which there is no choice, for they are all alike miserable lodging-places. There Jeremiah remained many days, and for aught that appears, nobody came near him or enquired after him. See what a world this is. The wicked princes, who are in rebellion against God, lie at ease, lie in state in their palaces, while godly Jeremiah, who is in the service of God, lies in pain, in a loathsome dungeon. It is well that there is a world to come.
III. That Zedekiah at length sent for him, and showed him some favour; but probably not till the Chaldean army had returned and had laid fresh siege to the city. When their vain hopes, with which they fed themselves (an in confidence of which they had re-enslaved their servants, Jer 34:11), had all vanished, then they were in a greater confusion and consternation then ever. "O then" (says Zedekiah) "send in all haste for the prophet; let me have some talk with him." When the Chaldeans had withdrawn, he only sent to the prophet to pray for him; but now that they had again invested the city, he sent for him to consult him. Thus gracious will men be when pangs come upon them. 1. The king sent for him to give him private audience as an ambassador from God. He asked him secretly in his house, being ashamed to be seen in his company, "Is there any word from the Lord? (Jer 37:17)—any word of comfort? Canst thou give us any hopes that the Chaldeans shall again retire?" Note, Those that will not hearken to God's admonitions when they are in prosperity would be glad of his consolations when they are in adversity and expect that his ministers should then speak words of peace to them; but how can they expect it? What have they to do with peace? Jeremiah's life and comfort are in Zedekiah's hand, and he has now a petition to present to him for his favour, and yet, having this opportunity, he tells him plainly that there is a word from the Lord, but no word of comfort for him or his people: Thou shalt be delivered into the hand of the king of Babylon. If Jeremiah had consulted with flesh and blood, he would have given him a plausible answer, and, though he would not have told him a lie, yet he might have chosen whether he would tell him the worst at this time; what occasion was there for it, when he had so often told it him before? But Jeremiah was one that had obtained mercy of the Lord to be faithful, and would not, to obtain mercy of man, be unfaithful either to God or to his prince; he therefore tells him the truth, the whole truth. And, since there was no remedy, it would be a kindness to the king to know his doom, that, being no surprise to him, it might be the less a terror, and he might provide to make the best of bad. Jeremiah takes this occasion to upbraid him and his people with the credit they gave to the false prophets, who told them that the king of Babylon should not come at all, or, when he had withdrawn, should not come again against them, Jer 37:19. "Where are now your prophets, who told you that you should have peace?" Note, Those who deceive themselves with groundless hopes of mercy will justly be upbraided with their folly when the event has undeceived them. 2. He improved this opportunity for the presenting of a private petition, as a poor prisoner, Jer 37:18,20. It was not in Jeremiah's power to reverse the sentence God had passed upon Zedekiah, but it was in Zedekiah's power to reverse the sentence which the princes had given against him; and therefore, since he thought him fit to be used as a prophet, he would not think him fit to be abused as the worst of malefactors. He humbly expostulates with the king: "What have I offended against thee, or thy servants, or this people, what law have I broken, what injury have I done to the common welfare, that you have put me in prison?" And many a one that has been very hardly dealt with has been able to make the same appeal and to make it good. He likewise earnestly begs, and very pathetically (Jer 37:20), Cause me to return to yonder noisome gaol, to the house of Jonathan the scribe, lest I die there. This was the language of innocent nature, sensible of its own grievances and solicitous for its own preservation. Though he was not at all unwilling to die God's martyr, yet, having so fair an opportunity to get relief, he would not let it slip, lest he should die his own murderer. When Jeremiah delivered God's message he spoke as one having authority, with the greatest boldness; but, when he presented his own request, he spoke as one under authority, with the greatest submissiveness: Near me, I pray thee, O my Lord the king! let my supplication, I pray thee, be accepted before thee. Here is not a word of complaint of the princes that unjustly committed him, no offer to bring an action of false imprisonment against them, but all in a way of modest supplication to the king, to teach us that even when we act with the courage that becomes the faithful servants of God, yet we must conduct ourselves with the humility and modesty that become dutiful subjects to the government God hath set over us. A lion in God's cause must be a lamb in his own. And we find that God gave Jeremiah favour in the eyes of the king. (1.) He gave him his request, took care that he should not die in the dungeon, but ordered that he should have the liberty of the court of the prison, where he might have a pleasant walk and breathe a free air. (2.) He gave him more than his request, took care that he should not die for want, as many did that had their liberty, by reason of the straitness of the siege; he ordered him his daily bread out of the public stock (for the prison was within the verge of the court), till all the bread was spent. Zedekiah ought to have released him, to have made him a privy-counsellor, as Joseph was taken from prison to be the second man in the kingdom. But he had not courage to do that; it was well he did as he did, and it is an instance of the care God takes of his suffering servants that are faithful to him. He can make even their confinement turn to their advantage and the court of the of their prison to become as green pastures to them, and raise up such friends to provide for them that in the days of famine they shall be satisfied. At destruction and famine thou shalt laugh.
この章は私たちをカルデヤ人によるエルサレム滅亡の極めて近くに連れて来る。なぜなら、その物語はゼデキヤの治世の終わりに置かれているからである。ここには次の内容がある。一、その治世の悪い性質についての一般的な説明（エレミヤ書37:1,2）。二、それにもかかわらず、ゼデキヤがエレミヤに祈りを願って送ったメッセージ（エレミヤ書37:3）。三、カルデヤ人がエルサレムの包囲をやめるであろうと民が抱いた、おもねり的な希望（エレミヤ書37:5）。四、当時自由の身であったエレミヤ（エレミヤ書37:4）を通して神が彼らに与えた確証。すなわち、カルデヤの軍勢が包囲を再開し、都を攻略するであろうという御言葉（エレミヤ書37:6-10）。五、エレミヤが脱走兵であるという口実の下に投獄されたこと（エレミヤ書37:11-15）。六、エレミヤが囚人であった時、ゼデキヤが彼に示した親切（エレミヤ書37:16-21）。