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In this chapter, just as in the former, we have Jeremiah greatly debased under the frowns of the princes, and yet greatly honoured by the favour of the king. They used him as a criminal; he used him as a privy-counsellor. Here, I. Jeremiah for his faithfulness is put into the dungeon by the princes, Jer 38:1-6. II. At the intercession of Ebed-melech the Ethiopian, by special order from the king, he is taken up out of the dungeon and confined only to the court of the prison, Jer 38:7-13. III. He has a private conference with the king upon the present conjuncture of affairs, Jer 38:14-22. IV. Care is taken to keep that conference private, Jer 38:24-28.
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Jeremiah Put into the Dungeon; Ebed-melech's Care of Jeremiah (589 BC)
繁體中文
耶利米被下在淤泥坑中；以伯‧米勒對耶利米的看顧（主前589年）
¹ 瑪坦的兒子示法提雅、巴施戶珥的兒子基大利、示利米雅的兒子猶甲、瑪基雅的兒子巴施戶珥，聽見耶利米對眾民所說的話，說：
² 「耶和華如此說：住在這城裏的必遭刀劍、饑荒、瘟疫而死；但出去歸降迦勒底人的必得存活，因為他要以自己的命為掠物，得以存活。」
³ 「耶和華如此說：這城必交在巴比倫王軍隊的手中，他必攻取這城。」
⁴ 於是首領對王說：「求你將這人治死；因為他這樣說，使這城裏剩下能作戰的兵丁和全體百姓的手都發軟。這人不是求這百姓的平安，而是求他們的災禍。」
⁵ 西底家王說：「看哪，他在你們手中；王不能做甚麼事違背你們。」
⁶ 他們就拿住耶利米，把他下在哈米勒的兒子瑪基雅的淤泥坑中，那坑在護衛兵的院中；他們用繩子將耶利米縋下去。淤泥坑裏沒有水，只有淤泥；耶利米就陷在淤泥中。
⁷ 王宮的太監古實人以伯‧米勒，聽見他們已將耶利米下在淤泥坑中；那時王正坐在便雅憫門口；
⁸ 以伯‧米勒就從王宮裏出來，對王說：
⁹ 「我主我王啊，這些人向先知耶利米所行的盡是惡事；他們把他下在淤泥坑中；他必在那裏因饑餓而死，因為城中再沒有糧了。」
¹⁰ 於是王吩咐古實人以伯‧米勒說：「你從這裏帶三十個人去，趁先知耶利米未死以前，把他從淤泥坑中拉上來。」
¹¹ 於是以伯‧米勒帶着這些人同去，進入王宮，到了寶物庫底下，從那裏取了些破舊的碎布和爛布，用繩子縋到淤泥坑中給耶利米。
¹² 古實人以伯‧米勒對耶利米說：「你把這些破舊的碎布和爛布放在繩子底下，夾在腋下。」耶利米便如此行。
¹³ 這樣，他們用繩子將耶利米從淤泥坑中拉上來；耶利米仍留在護衛兵的院中。
這裏：1. 耶利米堅持他直率的講論；他從前多次說過的，如今仍然說（耶38:3）：這城必交在巴比倫王的手中；這城雖能長久支撐，終久必被攻取。他若非能指明一條確定的途徑，使各人雖不能救這城，卻能救自己，便不至如此頻頻重複這不受歡迎的信息；這樣各人若肯受勸，便可保住自己的性命作為掠物（耶38:2）。不要留在城中，盼望為它防守，因為這是無用的；要在事態到了絕境之前，出去歸降迦勒底人，將自己交在他們的憐憫之下，這樣他必存活；他們不會將他殺死，而會給他活路（satis est prostrasse leoni——「獅子只要將對手制服於地，便已足夠」），他便可逃脫饑荒與瘟疫——這正是城中無數人致死的緣由。注意，凡耐心順服神護理之責打的人，比與之爭鬥的人更為自己有智慧。我們若不能保有自由，便當以保有性命為恩惠，不可愚昧地為了一點體面而輕擲性命；這些性命或可為更美好的時日存留。2. 首領們對耶利米的惡意有增無已。他對自己的國家和先知的職守都忠心耿耿，雖然為這忠心屢次受苦；雖然此時他吃着王的餅，這也不能封住他的口。然而逼迫他的人仍舊對他懷恨在心，又非議他濫用在護衛兵院中行動的自由；因為他雖不能上聖殿去講論，卻在私下對來訪的人述說同樣的事；因此（耶38:4）他們向王進言，把他描述為一個危險人物，對本國和所處的政權心懷異志：他不是求這百姓的平安，而是求他們的災禍——這是不公正的指控，因為再沒有人比他更為耶路撒冷的益處盡心竭力了。他們又把他的講道描述為具有惡劣的影響。他講道的用意明明是要領人悔改歸向神，這本是比任何事物更能堅固兵丁和百姓之手的；他們卻把它描述為使他們的手發軟、使他們灰心的事；若果如此，那乃是他們自己的過錯。注意，惡人常把神忠心的僕人看作仇敵，只因為他們向他們指出：他們在繼續不悔改之時，自己是何等與自己為敵。3. 耶利米於是經王允許被下在淤泥坑中，意圖在其中將他治死。西底家雖然心中確信耶利米是先知、是神所差來的，卻沒有勇氣承認，反倒向逼迫他的人的强暴讓步（耶38:5）：他在你們手中；他所能對耶利米下的判決，沒有比這更糟的了。我們在約雅敬年間曾看見，首領們比王對先知更有好感（耶36:25）；如今他們卻比王對他更為暴烈——這是他們迅速成熟、邁向毀滅的記號。若事關他自己的尊榮或利益，他便要讓他們知道：王就是能憑己意行事、不顧他們願不願意的人；但在關乎神和他先知的事上——他在其中原是冷淡的——他便卑鄙地畏縮、屈從他們：王不能做甚麼事違背你們。注意，那些雖然暗中對好人懷有好感，卻在需要的時刻不敢承認、又不肯盡力防止別人對他們所設計謀害的人，必將為此受重重的追討。首領們得了王這一道概括性的授權，便立即將可憐的耶利米下在哈米勒的兒子瑪基雅的淤泥坑中，那坑在護衛兵的院中（耶38:6）；那是一個深坑，因為他們是用繩子把他縋下去的；又是一個骯髒的坑，因為其中沒有水，只有淤泥；約瑟夫說他陷在淤泥中，直沒到頸項。把他下在這裏的人，無疑有意要他在此喪命——或因饑餓而死，或因寒冷而死，這樣悲慘而隱秘地死去；他們懼怕若公開將他處死，百姓便會因他所說的話而受感動、對他們生怒。歷代以來，神許多忠心的見證人就是這樣在監牢裏被私下除掉、活活餓死；他們的血在顯露的日子必被追討。此處沒有告訴我們耶利米在這患難中行了甚麼，但他自己告訴我們（哀3:55、57）：耶和華啊，我從極深的坑中呼求你的名；你親近我，說：不要懼怕。4. 一位正直的朝臣以伯‧米勒——宮中一位侍寢的臣子——為這可憐的受苦者向王懇求。首領們雖盡量秘密地進行此事，這事卻傳到了這位好人的耳中；他大概常尋機會行善。也許他是聽見耶利米在淤泥坑中發出的呻吟才知道的，因為那坑在王宮中（耶38:7）。以伯‧米勒是古實人，是以色列國民之外的陌生人，卻比土生的以色列人更有屬人的同情心，也更有屬神的性情。基督在外邦人中尋見的信心，比在猶太人中尋見的更多。以伯‧米勒生活在一個敗壞的宮廷、一個極其墮落敗壞的時代，卻對公義和敬虔都有強烈的感受。神在各處、各等人中都有自己的餘民。甚至在該撒家中也有聖徒。此時王正坐在便雅憫門口審理案件、接受上訴和請願，或許也在那裏召開軍事會議。以伯‧米勒立即到他那裏去，因為這事不容遲延；他若遷延、或推等到私下能與王說話的機會，先知或已喪命。當性命危急之時，尤其是這樣有價值的性命，一刻也不可失。他大膽地斷言耶利米受了極大的冤屈，並不怕對王這樣明說，雖然行這事的是首領，雖然他們此時正站在朝中，雖然他們有王的授權。受壓迫的無辜者除了投奔寶座之外，向何處求保護呢——尤其當壓迫他的是大人物的時候？以伯‧米勒在這事上顯得真正勇敢。他不婉轉其辭；雖然他在朝中有職位，直言恐怕會失掉這職位，卻仍照實告訴王，任憑王怎樣看待：這些人向耶利米所行的盡是惡事。他們對他行事不公，因為他根本不該受任何刑罰；他們又對他行事野蠻，甚至不如對待最卑劣罪犯的常例。他們其實不必將他置於這般死地；因為若是任憑他在原處——就是他被囚禁的護衛兵院中——他在那裏也必因饑餓而死，因為城中再沒有糧了：供給他口糧的府庫（耶37:21）已幾乎用盡。請看神怎樣能在他的百姓處於患難時、在他們最想不到之處為他們興起朋友，又怎樣激發人來為他效勞，甚至超乎所想。5. 立即下令釋放他，以伯‧米勒親自督辦執行。那方才還不敢對抗首領們的王，此時忽然心意奇妙地改變了，現在竟要不顧首領們而將耶利米釋放；為此他下令要用不少於三十人，且是御林軍的人，去把他從淤泥坑中拉上來，免得首領們糾集人手阻撓（耶38:10）。願這事鼓勵我們放膽為神站立——我們或許會比我們所想的更為成功，因為王的心在神手中。以伯‧米勒達到了目的，很快把好消息帶給耶利米；他把他從淤泥坑中拉出來的方式，被記述得何等細緻（因為神是不公義的，竟忘記那向他的百姓或僕人所顯的愛心之工和勞苦，連其中任何細節也不忘記——來6:10）；這裏特別記下了他何等體貼，為耶利米預備了柔軟的舊破布，墊在腋下，免得拉他上來的繩子傷了他——他的腋下大概已被縋他下去的繩子勒傷了。他也沒有把破布丟給他，免得落在淤泥中失落，而是小心地縋下去（耶38:11-12）。注意，在患難中的人不但當得着救助，更當带着同情與尊敬的記號得着救助；這一切都必被記在賬上，在報答的日子大有果效。請看連破爛的舊布也可以派上何等好的用場，所以不可浪費，正如不可浪費碎食一般；甚至在王宮中、在寶物庫底下，這些東西也被仔細保存，為窮人或病人之用。耶利米被從淤泥坑中拉上來，如今仍在他原來之處，在護衛兵的院中（耶38:13）。或許以伯‧米勒此刻正得着王的耳朵，本可以為他在那裏求得更進一步的釋放；但他認為他在那裏比在任何別處都更安全、更得照應。神能在自己看為合宜之時，使監牢成為他百姓在患難危險中的避難所和藏身之處。
英語原文
Jeremiah Put into the Dungeon; Ebed-melech's Care of Jeremiah (589 BC)
¹ Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying,
² Thus saith the LORD, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live.
³ Thus saith the LORD, This city shall surely be given into the hand of the king of Babylon's army, which shall take it.
⁴ Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.
⁵ Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you.
⁶ Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that was in the court of the prison: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire: so Jeremiah sunk in the mire.
⁷ Now when Ebed-melech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin;
⁸ Ebed-melech went forth out of the king's house, and spake to the king, saying,
⁹ My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for there is no more bread in the city.
¹⁰ Then the king commanded Ebed-melech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die.
¹¹ So Ebed-melech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah.
¹² And Ebed-melech the Ethiopian said unto Jeremiah, Put now these old cast clouts and rotten rags under thine armholes under the cords. And Jeremiah did so.
¹³ So they drew up Jeremiah with cords, and took him up out of the dungeon: and Jeremiah remained in the court of the prison.
Here, 1. Jeremiah persists in his plain preaching; what he had many a time said, he still says (Jer 38:3): This city shall be given into the hand of the king of Babylon; though it hold out long, it will taken at last. Nor would he have so often repeated this unwelcome message but that he could put them in a certain way, though not to save the city, yet to save themselves; so that every man might have his own life given him for a prey if he would be advised, Jer 38:2. Let him not stay in the city, in hopes to defend that, for it will be to no purpose, but let him go forth to the Chaldeans, and throw himself upon their mercy, before things come to extremity, and then he shall live; they will not put him to the sword, but give him quarter (satis est prostrasse leoni—it suffices the lion to lay his antagonist prostrate) and he shall escape the famine and pestilence, which will be the death of multitudes within the city. Note, Those do better for themselves who patiently submit to the rebukes of Providence than those who contend with them. And, if we cannot have our liberty, we must reckon it a mercy to have our lives, and not foolishly throw them away upon a point of honour; they may be reserved for better times. 2. The princes persist in their malice against Jeremiah. He was faithful to his country and to his trust as a prophet, though he had suffered many a time for his faithfulness; and, though at this time he ate the king's bread, yet that did not stop his mouth. But his persecutors were still bitter against him, and complained that he abused the liberty he had of walking in the court of the prison; for, though he could not go to the temple to preach, yet he vented the same things in private conversation to those that came to visit him, and therefore (Jer 38:4) they represented him to the king as a dangerous man, disaffected to his country and to the government he lived under: He seeks not the welfare of this people, but the hurt—an unjust insinuation, for no man had laid out himself more for the good of Jerusalem than he had done. They represent his preaching as having a bad tendency. The design of it was plainly to bring men to repent and turn to God, which would have been as much as any thing a strengthening to the hands both the soldiery and of the burghers, and yet they represented it as weakening their hands and discouraging them; and, if it did this, it was their own fault. Note, It is common for wicked people to look upon God's faithful ministers as their enemies, only because they show them what enemies they are to themselves while they continue impenitent. 3. Jeremiah hereupon, by the king's permission, is put into a dungeon, with a view to his destruction there. Zedekiah, though he felt a conviction that Jeremiah was a prophet, sent of God, had not courage to own it, but yielded to the violence of his persecutors (Jer 38:5): He is in your hand; and a worse sentence he could not have passed upon him. We found in Jehoiakim's reign that the princes were better affected to the prophet than the king was (Jer 36:25); but now they were more violent against him, a sign that they were ripening apace for ruin. Had it been in a cause that concerned his own honour or profit, he would have let them know that the king is he who can do what he pleases, whether they will or no; but in the cause of God and his prophet, which he was very cool in, he basely sneaks, and truckles to them: The king is not he that can do any thing against you. Note, Those will have a great deal to answer for who, though they have a secret kindness for good people, dare not own it in a time of need, nor will do what they might do to prevent mischief designed them. The princes, having this general warrant from the king, immediately put poor Jeremiah into the dungeon of Malchiah, that was in the court of the prison (Jer 38:6), a deep dungeon, for they let him down into it with cords, and a dirty one, for there was no water in it, but mire; and he sunk in the mire, up to the neck, says Josephus. Those that put him here doubtless designed that he should die here, die for hunger, die for cold, and so die miserably, die obscurely, fearing, if they should put him to death openly, the people might be affected with what he would say and be incensed against them. Many of God's faithful witnesses have thus been privately made away, and starved to death, in prisons, whose blood will be brought to account in the day of discovery. We are not here told what Jeremiah did in this distress, but he tells us himself (La 3:55,57), I called upon thy name, O Lord! out of the low dungeon, and thou drewest near, saying, Fear not. 4. Application is made to the king by an honest courtier, Ebed-melech, one of the gentlemen of the bed-chamber, in behalf of the poor sufferer. Though the princes carried on the matter as privately as they could, yet it came to the ear of this good man, who probably sought opportunities to do good. It may be he came to the knowledge of it by hearing Jeremiah's moans out of the dungeon, for it was in the king's house, Jer 38:7. Ebed-melech was an Ethiopian, a stranger to the commonwealth of Israel, and yet had in him more humanity, and more divinity too, than native Israelites had. Christ found more faith among Gentiles than among Jews. Ebed-melech lived in a wicked court and in a very corrupt degenerate age, and yet had a great sense both of equity and piety. God has his remnant in all places, among all sorts. There were saints even in Cæsar's household. The king was now sitting in the gate of Benjamin, to try causes and receive appeals and petitions, or perhaps holding a council of war there. Thither Ebed-melech went immediately to him, for the case would not admit delay; the prophet might have perished if he had trifled or put it off till he had an opportunity of speaking to the king in private. Not time must be lost when life is in danger, especially so valuable a life. He boldly asserts the Jeremiah had a great deal of wrong done him, and is not afraid to tell the king so, though they were princes that did it, though they were now present in court, and though they had the king's warrant for what they did. Whither should oppressed innocency flee for protection but to the throne, especially when great men are its oppressors? Ebed-melech appears truly brave in this matter. He does not mince the matter; though he had a place at court, which he would be in danger of losing for his plain dealing, yet he tells the king faithfully, let him take it as he will, These men have done ill in all that they have done to Jeremiah. They had dealt unjustly with him, for he had not deserved any punishment at all; and they had dealt barbarously with him, so as they used not to deal with the vilest malefactors. And they needed not to have put him to this miserable death; for, if they had let him alone where he was, he was likely to die for hunger in the place where he was, in the court of the prison to which he was confined, for there was not more bread in the city: the stores out of which he was to have his allowance (Jer 37:21) were in a manner spent. See how God can raise up friends for his people in distress where they little thought of them, and animate men for his service even beyond expectation. 5. Orders are immediately given for his release, and Ebed-melech takes care to see them executed. The king, who but now durst do nothing against the princes, had his heart wonderfully changed on a sudden, and will now have Jeremiah released in defiance of the princes, for therefore he orders no less than thirty men, and those of the lifeguard, to be employed in fetching him out of the dungeon, lest the princes should raise a party to oppose it, Jer 38:10. Let this encourage us to appear boldly for God—we may succeed better that we could have thought, for the hearts of kings are in the hand of God. Ebed-melech gained his point, and soon brought Jeremiah the good news; and it is observable how particularly the manner of his drawing him out of the dungeon is related (for God is not unrighteous to forget any work or labour of love which is shown to his people or ministers, no, nor any circumstance of it, Heb 6:10); special notice is taken of his great tenderness in providing old soft rags for Jeremiah to put under his arm-holes, to keep the cords wherewith he was to be drawn up from hurting him, his arm-holes being probably galled by the cords wherewith he was let down. Nor did he throw the rags down to him, lest they should be lost in the mire, but carefully let them down, Jer 38:11,12. Note, Those that are in distress should not only be relieved, but relieved with compassion and marks of respect, all which shall be placed to account and abound to a good account in the day of recompence. See what a good use even old rotten rags may be put to, which therefore should not be made waste of, any more than broken meat: even in the king's house, and under the treasury too, these were carefully preserved for the use of the poor or sick. Jeremiah is brought up out of the dungeon, and is now where he was, in the court of the prison, Jer 38:13. Perhaps Ebed-melech could have made interest with the king to get him his discharge thence also, now that he had the king's ear; but he though him safer and better provided for there than he would be any where else. God can, when he pleases, make a prison to become a refuge and hiding-place to his people in distress and danger.
14-28
Zedekiah's Conference with Jeremiah (589 BC)
繁體中文
西底家與耶利米的會談（主前589年）
¹⁴ 西底家王差人將先知耶利米帶到耶和華殿的第三門口。王對耶利米說：我要問你一件事，你絲毫不可向我隱瞞。
¹⁵ 耶利米對西底家說：我若告訴你，你豈不一定要殺我嗎？我若勸戒你，你必不聽從我。
¹⁶ 西底家王就私下向耶利米起誓說：我指著那造我們這性命的永生耶和華起誓：我必不殺你，也不將你交在尋索你性命的人手中。
¹⁷ 耶利米對西底家說：萬軍之耶和華－以色列的神如此說：你若定意向巴比倫王的首領出去投降，你的性命就必存活，這城也不致被火焚燒，你和你的全家都必存活。
¹⁸ 你若不出去向巴比倫王的首領投降，這城必交在迦勒底人手中；他們必用火焚燒，你也不能逃脫他們的手。
¹⁹ 西底家王對耶利米說：我怕那些已經投降迦勒底人的猶太人，恐怕他們將我交在他們手中，他們戲弄我。
²⁰ 耶利米說：他們必不將你交出。求你聽從我對你所說耶和華的話；這樣你必得好處，你的性命也必存活。
²¹ 你若不肯出去，這是耶和華指示我的話：
²² 看哪，猶大王宮裡所留下的一切婦女，都必被帶到巴比倫王的首領面前；那些婦女必對你說：你的知己朋友迷惑你，勝過了你；你的腳陷在淤泥中，他們卻退後了。
²³ 他們必將你的一切妻子和兒女帶到迦勒底人那裡；你也不能逃脫他們的手，必被巴比倫王拿住；你也必使這城被火焚燒。
²⁴ 西底家對耶利米說：不要叫人知道這些話，你就不至於死。
²⁵ 首領若聽見我與你談過話，就來對你說：求你告訴我們你對王說了甚麼，不要向我們隱瞞，我們必不殺你；王對你說了甚麼，
²⁶ 你就對他們說：我在王面前懇求，不要叫我回到約拿單的房屋，死在那裡。
²⁷ 隨後眾首領來見耶利米，問他；他就照王所吩咐的一切話回答他們。他們就不再與他說話，因為這事沒有被人聽見。
²⁸ 於是耶利米留在護衛的院中，直到耶路撒冷被攻取的日子；耶路撒冷被攻取的時候，他就在那裡。
在前一章我們看見王與耶利米密談，這裡又再看見，雖然（耶38:5）他曾把他交在仇敵手中；這位不幸的王子心中，自己的良心責備和敗壞情慾之間的爭戰竟是如此激烈。請注意：
一、西底家對先知所行的禮遇。他剛從地牢裡被提出來，王便派人請他去私下請教。他在「第三門口」（或如旁註所譯「主要的門口」），就是「耶和華殿」內、或通往那裡、或與之相鄰的門口會見他（耶38:14）。他選這地方與先知見面，也許是有意對「神的殿」表示尊敬和敬畏，這在他正渴慕要聽「神的話」時是合宜的。西底家要問耶利米「一件事」，更當譯作「一句話」。「我在此問你『一句預言、勸誡、安慰的話』——『從耶和華而來的話』（耶37:17）。你為我有的任何話，『不要向我隱瞞』；讓我知道最壞的。」在前一章他已被清楚地告知事情的結局將如何，但他像巴蘭一樣再問一次，盼望得一個更悅耳的回答，好像那「心不改變」的神，完全像他那樣心懷二意。
二、耶利米在給他意見之前與他所定的條件（耶38:15）。他要約定：1. 為自己的安全。西底家要他忠誠相待；耶利米說：「我若忠誠，『你豈不一定要殺我嗎？』我怕『你會』（有人如此理解）；你既被首領們蒙蔽引導，我還能指望甚麼？」這不是說耶利米不肯在被呼召時以自己的血印證所傳的道；而是在盡本分時，我們當用一切合法的方法保全自己；基督的使徒們也是如此行。2. 他也要為自己意見的成效負責，因他關心西底家的福祉不亞於關心自己的。他樂意給他中肯的忠告，並不責備他任憑自己被投入地牢的無情，也不叫他去找他所器重的首領們商量。僕人當以溫柔教導「那些抵擋的人」，以善報惡。他巴望他能「聽勸言、受教誨」：「你必不聽從我嗎？你總會吧；我巴望你終於肯受教，如今『在你的日子』願意知道『關乎你平安的事』。」請注意，罪人唯有在願意聽從善勸時，才有指望。有人讀作絕望的話：「我若勸戒你，你必不聽從我；我有理由恐怕你不肯，那麼我倒不如把勸戒留給自己。」請注意，僕人對那些屢次長久向他們掩耳不聽的人，就少有心腸再說話了。論到耶利米後一點的關切，西底家並不回答，不肯應許聽從他的忠告：他雖想知道神的心意如何，卻要為自己保留自由，知道了之後照自己所想而行；好像君王的特權就是不容善勸來防止自己的毀滅。但論到先知的安全，他以王的話、又以誓言應許他，無論他對他說甚麼，都不以此為把柄加害他：「我必不殺你，也不將你交在那些要殺你的人手中」（耶38:16）。他以為這是天大的恩惠；然而尼布甲尼撒和伯沙撒在但以理宣讀他們厄運之後，不但保護他，更提拔並賞賜他（但2:48、耶38:29）。西底家在此的誓言十分莊嚴，值得留意：「我指著那造我們這性命的永生耶和華起誓」——那賜我生命、也賜你生命的主；我不敢不義地取你的性命，因為我知道這樣我就必向那生命之主失喪自己的性命。請注意，神是萬靈的父；靈魂是他的作為，比身體更「可畏可畏地被造」。最偉大的君王和最可憐的囚犯的靈魂，都是神所造的。他「造他們的心」同樣輕而易舉。我們一切向神的呼求，一切對己對人的對待，都當想到：「永生的神造了我們這些靈魂。」
三、耶利米給他的好忠告，以及當採納的好理由——不是出於自己的謀略或政治，而是奉「萬軍之耶和華、以色列的神」的名。他不是作為政治家，而是作為先知，勸他務必向「巴比倫王的首領」投降：「你出去投降他們，與他們講最好的條件」（耶38:17）。這正是他曾給百姓的忠告（耶38:2，以及更早的耶21:9）——要順服神的審判，不要想與之相爭。請注意，在與神交往的事上，給最卑微之人的善勸，也是給最偉大之人的善勸，因為在他「並不偏待人」。為勸他採納這忠告，耶利米把善與惡、生與死擺在他面前。1. 他若甘心降服，就可救他的兒女免於刀劍，救耶路撒冷免於火焰。白旗仍掛著；他只要承認神的公義，就必經歷神的憐憫：「這城也不致被焚燒」，「你和你的全家都必存活」。2. 他若頑抗到底，他和耶路撒冷都必滅亡（耶38:18）；因為神既審判就必得勝。這正是罪人與神的關係；謙卑順服他的恩典和治理就必存活；「讓他們抓住我的力量，好與我和好，他們就必與我和好」；但他們若向他的提議剛硬心，就必滅亡：他們不是屈服，就是折斷。
四、西底家反對先知忠告的理由（耶38:19）。耶利米是以預言奉神的名對他說話，所以他若對神的權威、智慧、良善有當有的敬重，一明白神的心意就會立刻順從、決定遵行，毫不爭辯；他卻好像那不過是耶利米謀略的指示，便提出一些自己謀略上的考量來反對：然而人的智慧若與神的旨意相違，就是愚妄。他所說的全是：「我怕——不是怕迦勒底人；他們的首領是體面人，而是怕那些已經投奔迦勒底人的猶太人；他們看見我跟從他們——我向來極力反對他們投奔——必嘲笑我，說：『你也像水一樣軟弱了嗎？』」（賽14:10）。如今：1. 他這樣被出醜、被嘲弄的可能性極小；迦勒底人不至於如此迎合猶太人、如此踐踏他，以致把他交在他們手中；那些自己身為俘虜的猶太人也不至於有那樣幸災樂禍的心情去戲弄他們君王的苦難。請注意，我們常因愚蠢、毫無根據、純屬自己幻想和想像的恐懼而從本分中退縮。2. 他若被猶太人譏諷幾句，難道不能輕看、不以為意嗎？這對他有甚麼損害？請注意，那些因本分和利益所在而被人嘲笑竟不能忍受的，他們的靈真是軟弱而易怒的了。3. 就算這真如他所想的是最大的個人損害，他也該為順服神、為保全自己的家和城而冒這個險。他以為投降會被視為怯懦；其實情願為避免更大的損害——家國的傾覆——而忍受較小的惡——猶太人的嘲笑，才是真正勇敢的表現。
五、耶利米緊緊地敦促王採納他所給的忠告。他保證他若在這事上順從神，他所怕的必不臨到他（耶38:20）：「他們必不將你交出」，卻要照你的身分待你。他求他在這一切糊塗作為之後，明智地應付最後一注，如今到底要為自己行善：「求你聽從耶和華的話」，因為這是他的話，「這樣你必得好處」。但他又告訴他不聽從的後果。1. 他自己必「落在迦勒底人手中」，作不能和解的仇敵，其實他如今若自投其手，他們便可成為朋友。他若非倒下不可，就當設法倒得輕省些：「你必不能逃脫」（耶38:23）。2. 他自己要為耶路撒冷的毀滅負責——他假裝關心保全的耶路撒冷：「你必使這城被火焚燒」，因為只要稍微順服、稍微捨己就可防止。可見百姓常因他們君王的驕傲和固執而受苦——那些本該保護他們的，卻成了毀壞他們的。3. 他無端怕因投降而受不義的羞辱，卻必因頑抗而受公義的羞辱，而且是由婦女加上的（耶38:22）。約雅敬和耶哥尼雅被擄時留下的宮廷命婦，如今終於要落入敵手，她們必說：「『你素來相和的人』——你所諮詢、所倚靠的，他們應許你只要聽他們的話就必有平安的——『迷惑了你』，鼓勵你大膽勇敢、堅持到最後；看結果如何？他們因勝過了你而『勝過了你』，你發現那些你想作你唯一朋友的，竟是你真正的仇敵。『如今你的腳陷在淤泥中』，你左右為難，無法自拔；你的腳不能向前，反倒『退後了』。」這樣西底家必被婦女們嘲笑，當他一切的妻子兒女都作了征服者的掠物（耶38:23）。請注意，我們想藉犯罪避免的事，神的公義必公義地使之臨到我們身上。那些為怕羞辱而避開本分之路的人，必在不順服的路上遇見大得多的羞辱。「惡人所怕的，必臨到他」（箴10:24）。
六、西底家為保密這次會談所作的安排（耶38:24）：「不要叫人知道這些話。」他一點也不傾向採納神的忠告，也不肯應許考慮；因為他向神的呼召如此頑梗，在罪路上如此固執，以致雖然得了善勸，他似乎已被交在「自己的計謀中」行走。他對耶利米的忠告無可反對，卻又不肯遵行。許多人聽見神的話，卻不肯遵行。1. 耶利米被吩咐不可叫人知道他與王之間所談的。西底家要保密，不是為耶利米的安全（因他知道首領們未經他允許不能加害於他），而是為自己的名聲。請注意，許多人對善人和善事的真實好感，超過他們所肯承認的。神的先知在他們良心裡是顯明的（林後5:11），他們卻不願向世人顯明；他們寧可善待他們，也不願人知道他們如此行：這樣的人恐怕「愛人的榮耀過於愛神的榮耀」。2. 他又受指示，首領們若盤問他，當怎樣回答。他要告訴他們，自己是在求王不要把他送回「文士約拿單的房屋」（耶38:25-26），他也確實如此告訴了他們（耶38:27），這無疑是真的：他不會放過這麼好的得王恩待的機會；所以這不是謊言或含糊其辭，而是真相的一部分，在他毫無義務把全部真相告訴他們時，他以此推搪他們是合法的。請注意，我們雖當如鴿子那樣無害，絕不故意說謊，卻也當如蛇那樣智慧，不因把所知道的全盤托出而無謂地使自己陷入危險。
英語原文
Zedekiah's Conference with Jeremiah (589 BC)
¹⁴ Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me.
¹⁵ Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me?
¹⁶ So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life.
¹⁷ Then said Jeremiah unto Zedekiah, Thus saith the LORD, the God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house:
¹⁸ But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.
¹⁹ And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me.
²⁰ But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live.
²¹ But if thou refuse to go forth, this is the word that the LORD hath shewed me:
²² And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee: thy feet are sunk in the mire, and they are turned away back.
²³ So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire.
²⁴ Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.
²⁵ But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee:
²⁶ Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there.
²⁷ Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived.
²⁸ So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.
In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jer 38:5) he had given him up into the hands of his enemies; such a struggle there was in the breast of this unhappy prince between his convictions and his corruptions. Observe,
I. The honour that Zedekiah did to the prophet. When he was newly fetched out of the dungeon he sent for him to advise with him privately. He met him in the third entry, or (as the margin reads it) the principal entry, that is in, or leads towards, or adjoins to, the house of the Lord, Jer 38:14. In appointing this place of interview with the prophet perhaps he intended to show a respect and reverence for the house of God, which was proper enough now that he was desiring to hear the word of God. Zedekiah would ask Jeremiah a thing; it should rather be rendered, a word. "I am here asking thee for a word of prediction, of counsel, of comfort, a word from the Lord, Jer 37:17. Whatever word thou has for me hide it not from me; let me know the worst." He had been told plainly what things would come to in the foregoing chapter, but, like Balaam, he asks again, in hopes to get a more pleasing answer, as if God, who is in one mind, were altogether such a one as himself, who was in many minds.
II. The bargain that Jeremiah made with him before he would give him his advice, Jer 38:15. He would stipulate, 1. For his own safety. Zedekiah would have him deal faithfully with him: "And if I do," says Jeremiah, "wilt thou not put me to death? I am afraid thou wilt" (so some take it); "what else can I expect when thou art led blindfold by the princes?" Not that Jeremiah was backward to seal the doctrine he preached with his blood, when he was called to do so; but, in doing our duty, we ought to use all lawful means for our own preservation; even the apostles of Christ did so. 2. He would answer for the success of his advice, being no less concerned for Zedekiah's welfare than for his own. He is willing to give him wholesome advice, and does not upbraid him with his unkindness in suffering him to be put into the dungeon, nor bid him go and consult with his princes, whose judgments he had such a value for. Ministers must with meekness instruct even those that oppose themselves, and render good for evil. He is desirous that he should hear counsel and receive instruction: "Wilt thou not hearken unto me? Surely thou wilt; I am in hopes to find thee pliable at last, and now in this thy day willing to know the things that belong to thy peace." Note, Then, and then only, there is hope of sinners, when they are willing to hearken to good counsel. Some read it as spoken despairingly: "If I give thee counsel, thou wilt not hearken unto me; I have reason to fear thou wilt not, and then I might as well keep my counsel to myself." Note, Ministers have little heart to speak to those who have long and often turned a deaf ear to them. Now, as to this latter concern of Jeremiah's, Zedekiah makes him no answer, will not promise to hearken to his advice: though he desires to know what is the mind of God, yet he will reserve himself a liberty, when he does know it, to do as he thinks fit; as if it were the prerogative of a prince not to have his ruin prevented by good counsel. But, as to the prophet's safety, he promises him, upon the word of a king, and confirms his promise with an oath, that, whatever he should say to him, no advantage should be taken against him for it: I will neither put thee to death nor deliver thee into the hands of those that will, Jer 38:16. This, he thought, was a mighty favour, and yet Nebuchadnezzar and Belshazzar, when Daniel read their doom, not only protected him, but preferred and rewarded him, Da 2:48, Jer 38:29. Zedekiah's oath on this occasion is solemn, and very observable: "As the Lord liveth, who made us this soul, who gave me my life and thee thine, I dare not take away thy life unjustly, knowing that then I should forfeit my own to him that is the Lord of life." Note, God is the Father of spirits; souls are his workmanship, and they are more fearfully and wonderfully made than bodies are. The soul both of the greatest prince and of the poorest prisoner is of God's making. He fashioneth their hearts alike easily. In all our appeals to God, and in all our dealings both with ourselves and others, we ought to consider this, that the living God made us these souls.
III. The good advice that Jeremiah gave him, with good reasons why he should take it, not from any prudence or politics of his own, but in the name of the Lord, the God of hosts and God of Israel. Not as a statesman, but as a prophet, he advises him by all means to surrender himself and his city to the king of Babylon's princes: "Go forth to them, and make the best terms thou canst with them," Jer 38:17. This was the advice he had given to the people (Jer 38:2, and before, Jer 21:9), to submit to divine judgments, and not think of contending with them. Note, In dealing with God, that which is good counsel to the meanest is so to the greatest, for there is no respect of persons with him. To persuade him to take this counsel, he sets before him good and evil, life and death. 1. If he will tamely yield, he shall save his children from the sword and Jerusalem from the flames. The white flag is yet hung out; if he will but acknowledge God's justice, he shall experience his mercy: The city shall not be burnt, and thou shalt live and thy house. But, 2. If he will obstinately stand it out, it will be the ruin both of his house and Jerusalem (Jer 38:18); for when God judges he will overcome. This is the case of sinners with God; let them humbly submit to his grace and government and they shall live; let them take hold on his strength, that they may make peace, and they shall make peace; but, if they harden their hearts against his proposals, it will certainly be to their destruction: they must either bend or break.
IV. The objection which Zedekiah made against the prophet's advice, Jer 38:19. Jeremiah spoke to him by prophecy, in the name of God, and therefore if he had had a due regard to the divine authority, wisdom, and goodness, as soon as he understood what the mind of God was he would immediately have acquiesced in it and resolved to observe it, without disputing; but, as if it had been the dictate only of Jeremiah's prudence, he advances against it some prudential considerations of his own: but human wisdom is folly when it contradicts the divine counsel. All he suggests is, "I am afraid, not of the Chaldeans; their princes are men of honour, but of the Jews, that have already gone over to the Chaldeans; when they see me follow them, and who had so much opposed their going, they will laugh at me, and say, Hast thou also become weak as water?" Isa 14:10. Now, 1. It was not at all likely that he should be thus exposed and ridiculed, that the Chaldeans should so far gratify the Jews, or trample upon him, as to deliver him into their hands; nor that the Jews, who were themselves captives, should be in such a gay humour as to make a jest of the misery of their prince. Note, We often frighten ourselves from our duty by foolish, causeless, groundless, fears, that are merely the creatures of our own fancy and imagination. 2. If he should be taunted at a little by the Jews, could he not despise it and make light of it? What harm would it do him? Note, Those have very weak and fretful spirits indeed that cannot bear to be laughed at for that which is both their duty and their interest. 3. Though it had been really the greatest personal mischief that he could imagine it to be, yet he ought to have ventured it, in obedience to God, and for the preservation of his family and city. He thought it would be looked upon as a piece of cowardice to surrender; whereas it would be really an instance of true courage cheerfully to bear a less evil, the mocking of the Jews, for the avoiding of a greater, the ruin of his family and kingdom.
V. The pressing importunity with which Jeremiah followed the advice he had given the king. He assures him that, if he would comply with the will of God herein, the thing he feared should not come upon him (Jer 38:20): They shall not deliver thee up, but treat thee as becomes thy character. He begs of him, after all the foolish games he had played, to manage wisely the last stake, and now at length to do well for himself: Obey, I beseech thee, the voice of the Lord, because it is his voice, so it shall be well unto thee. But he tells him what would be the consequence if he would not obey. 1. He himself would fall into the hands of the Chaldeans, as implacable enemies, whom he might now make his friends by throwing himself into their hands. If he must fall, he should contrive how to fall easily: "Thou shalt not escape, as thou hopest to do," Jer 38:23. 2. He would himself be chargeable with the destruction of Jerusalem, which he pretended a concern for the preservation of: "Thou shalt cause this city to be burnt with fire, for by a little submission and self-denial thou mightest have prevented it." Thus subjects often suffer for the pride and wilfulness of their rulers, who should be their protectors, but prove their destroyers. 3. Whereas he causelessly feared an unjust reproach for surrendering, he should certainly fall under a just reproach for standing it out, and that from women too, Jer 38:22. The court ladies who were left when Jehoiakim and Jeconiah were carried away will now at length fall into the hands of the enemy, and they shall say, "The men of thy peace, whom thou didst consult with and confide in, and who promised thee peace if thou wouldst be ruled by them, have set thee on, have encouraged thee to be bold and brace and hold out to the last extremity; and see what comes of it? They, by prevailing upon thee, have prevailed against thee, and thou findest those thy real enemies that would be thought thy only friends. Now thy feet are sunk in the mire, thou art embarrassed, and hast noway to help thyself; thy feet cannot get forward, but are turned away back." Thus will Zedekiah be bantered by the women, when all his wives and children shall be made a prey to the conquerors, Jer 38:23. Note, What we seek to avoid by sin will be justly brought upon us by the righteousness of God. And those that decline the way of duty for fear of reproach will certainly meet with much greater reproach in the way of disobedience. The fear of the wicked, it shall come upon him, Pr 10:24.
VI. The care which Zedekiah took to keep this conference private (Jer 38:24): Let no man know of these words. he does not at all incline to take God's counsel, nor so much as promise to consider of it; for so obstinate has he been to the calls of God, and so wilful in the ways of sin, that though he has good counsel given him he seems to be given up to walk in his own counsels. He has nothing to object against Jeremiah's advice, and yet he will not follow it. Many hear God's words, but will not do them. 1. Jeremiah is charged to let no man know of what had passed between the king and him. Zedekiah is concerned to keep it private, not so much for Jeremiah's safety (for he knew the princes could do him no hurt without his permission), but for his own reputation. Note, Many have really a better affection to good men and good things than they are willing to own. God's prophets are manifest in their consciences (2Co 5:11), but they care not for manifesting that to the world; they would rather do them a kindness than have it known that they do: such, it is to be feared, love the praise of men more than the praise of God. 2. He is instructed what to say to the princes if they should examine him about it. He must tell them that he was petitioning the king not to remand him back to the house of Jonathan the scribe (Jer 38:25,26), and he did tell them so (Jer 38:27), and no doubt it was true: he would not let slip so fair an opportunity of engaging the king's favour; so that this was no lie or equivocation, but a part of the truth, which it was lawful for him to put them off with when he was under no obligation at all to tell them the whole truth. Note, Though we must be harmless as doves, so as never to tell a wilful lie, yet we must be wise as serpents, so as not needlessly to expose ourselves to danger by telling all we know.
本章正如前章一樣，我們看見耶利米在眾首領的怒容之下大受貶抑，卻又在王的恩寵中備受尊榮。他們把他當作罪犯對待，王卻把他當作機要謀臣對待。本章記載：一、耶利米因着忠心被眾首領下在淤泥牢獄裏，耶38:1-6。二、因着古實人以伯米勒的求情，奉王特令，他從牢獄中被拉上來，只被拘禁在護衛兵的院中，耶38:7-13。三、就當前局勢，他與王有一次私下密談，耶38:14-22。四、有人設法使那場密談不致外洩，耶38:24-28。