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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)
简体中文
耶利米被投入淤泥狱；以伯·米勒的看顾（主前589年）
¹ 玛坦的儿子示法雅、巴施户珥的儿子基大利、示利米雅的儿子犹甲、玛基雅的儿子巴施户珥，听见耶利米对众民所说的话，说：
² 耶和华如此说：『住在这城里的必遭刀剑、饥荒、瘟疫而死；但出去归降迦勒底人的必得存活，就是以自己的命为掠物，得以存活。』
³ 耶和华如此说：『这城必交在巴比伦王军队的手中，他必攻取这城。』
⁴ 于是首领对王说：「求你将这人治死；因他向城内剩下的兵丁和众民说这样的话，就使他们的手发软；这人不是求这百姓的益处，乃是叫他们受损害。」
⁵ 西底家王说：「看哪，他在你们手中；王不能在你们面前与你们反对。」
⁶ 他们就拿住耶利米，把他下在哈米勒的儿子玛基雅的淤泥狱中；那狱在护卫兵的院中。他们用绳子将耶利米系下去。淤泥狱里没有水，只有淤泥；耶利米就陷在淤泥中。
⁷ 在王宫里的太监古实人以伯·米勒，听见他们把耶利米下了淤泥狱；那时王正坐在便雅悯门口；
⁸ 以伯·米勒就从王宫里出来，对王说：
⁹ 「我主我王啊，这些人向先知耶利米所行的尽是恶，把他下在淤泥狱中；他在那里必因饥饿而死，因为城中再没有粮食。」
¹⁰ 王就吩咐古实人以伯·米勒说：「你从这里带三十人，趁着先知耶利米未死以前，把他从淤泥狱中拉上来。」
¹¹ 于是以伯·米勒带同这些人进去王宫，到库房以下，从那里取了些旧破烂的布和旧烂的破布，用绳子缒下淤泥狱中给耶利米。
¹² 古实人以伯·米勒对耶利米说：「把这些旧破烂布和烂布放在绳索以下你的腋下。」耶利米就这样行。
¹³ 这样，他们用绳子把耶利米从淤泥狱中拉上来；耶利米仍留在护卫兵的院中。
此处，1. 耶利米坚持他坦白的传讲；他多次说过的话，仍照旧说（耶38:3）：「这城必交在巴比伦王手中」；虽久守不破，终必被取。他之所以如此反复传这不受欢迎的信息，无非因他能指给他们一条确定的途径——虽不能保全这城，却能保全他们自己；使每个人若肯受教，便可以自己的命为掠物而存活（耶38:2）。不要留在城中妄想守城，因为必归徒然；当趁着事未至极「出去归降迦勒底人」，投在他们怜悯之下，那时他「必存活」；他们必不用刀杀他，必给他恩待（「satis est prostrasse leoni——狮子只要把对手扑倒在地便足」），他便可逃脱那将使城中无数人丧命的「饥荒瘟疫」。注意，那忍耐服在 神护理之责罚之下的人，比为它争辩的人，必更得益处。我们若不能得着自由，就当以保得性命为怜悯，不可愚蠢地为一面子而抛弃性命；它或许可被留到更好的时日。2. 首领们仍对耶利米怀恨。他忠于他的国家和他先知的职任，虽多次为此受苦；此时他虽吃王的饭，却仍不闭口。但逼迫他的人仍对他怀恨，怨他滥用在护卫兵院中行走的自由；因他虽不能上圣殿传讲，却在私下与来访的人说同样的话，所以他们（耶38:4）向王告他为危险人物，对他国家和所居的政权不忠：「他不是求这百姓的益处，乃是叫他们受损害」——这是不公允的指控，因没有人比他为耶路撒冷的好处更加费心费力。他们又把他的传讲描述为有恶倾向。其本意显然是领人悔改归向 神，这比任何事更能坚固兵丁和市民的手；他们却把它描述为「叫他们手发软」、使他们灰心；若果如此，那是他们自己的错。注意，恶人常把 神忠心的仆人看为仇敌，只因他们向他们显明自己在不悔改之时是何等自己的仇敌。3. 于是耶利米经王允准，被下在淤泥狱中，意在害死他。西底家虽心里觉得耶利米是先知、是 神所差，却没有勇气承认，反而屈服于逼迫他之人的暴力（耶38:5）：「他在你们手中」——这是他能下的最坏判语。我们在约雅敬时代看见首领们对先知的态度比王好（耶36:25）；但如今他们对他的暴力更甚，这说明他们正迅速成熟于灭亡。若事关自己的尊荣或利益，他必让他们知道王就是能随己意而行、不顾他们的人；但在关乎 神和他先知的事上，他冷淡得很，竟卑鄙地屈从于他们：「王不能在你们面前与你们反对。」注意，那些虽暗中善待好人、却不敢在需要之时公开承认、也不肯尽其所能阻止设计谋害之事的人，必大有可答之处。首领们既从王得这普遍授权，便立刻把可怜的耶利米「下在护卫兵院中、哈米勒儿子玛基雅的淤泥狱中」（耶38:6）——这狱很深，因他们「用绳子」把他缒下去；又很脏，因「没有水，只有淤泥」，他「就陷在淤泥中」，据约瑟夫说深及颈项。把他放在这里的人，无疑是要他死在这里，或饿死、或冻死，使他悲惨而隐晦地死去；他们怕若公然处死他，百姓或受他临终的话感动，就向他們生氣。许多 神忠心的见证人，就是这样被暗中谋害，在监牢中饿死，他们的血在显露之日必被追讨。此处未告诉我们耶利米在患难中作了什么，但他自己告诉我们（哀3:55、57）：「耶和华啊，我从深牢中求告你的名；你临近我，说：『不要惧怕。』」4. 有一位诚实的朝臣以伯·米勒，是宫中的内臣之一，为这受苦者向王恳求。首领们虽尽力隐秘进行，这事却入了这位好人的耳；他或许正是寻机会行善。也许他听见耶利米在狱中的呻吟声——因狱在王宫之中（耶38:7），便知此事。「以伯·米勒」是古实人，「是以色列国以外的外人」，却比本地以色列人有更多人性，也有更多属灵。基督在犹太人以外找到更多的信心。以伯·米勒住在败坏的宫廷、十分堕落败坏的时代，却对公义和敬虔都有很强的感觉。 神在各处、各等人中都有自己的余民。「该撒家里」也有「圣徒」。王那时「坐在便雅悯门口」，为审断案件、受理上诉和请愿，或可在那里召开军事会议。以伯·米勒立刻到他那里去，因这事不容迟延；他若拖延或等机会在私下向王说，先知或已丧命。当性命在危，不可失时，尤其是这样宝贵的性命。他大胆断言耶利米受了极大的冤屈，不怕告诉王，虽然行这事的是首领，虽然他们此刻在朝中，虽然他们有王的授权。受压迫的无辜者当向何处求保护，若不向宝座，尤其当压迫者是大人之时？以伯·米勒在这事上真显勇敢。他不支吾其辞；虽在朝中有职，因直言必有失职之险，却忠实地告诉王，随他怎样听：「这些人向耶利米所行的尽是恶。」他们对他行事不公，因他一点也不当受刑罚；他们又对他行事残暴，连对最卑贱的罪犯也不如此。他们本不必把他放在那必死之地；因为若让他留在原处——他所被禁的护卫兵院中——他也「在那里必因饥饿而死，因为城中再没有粮食」：供给他口粮的库房（耶37:21）已几近耗尽。看 神怎样在百姓患难之时，在他们意想不到之处为他们兴起朋友，并激励人出乎意料地为他效力。5. 立刻下令释放他，以伯·米勒留心执行。方才不敢对首领有所反抗的王，此刻心忽然奇妙地改变，竟不顾首领，定意释放耶利米，所以特派不少于三十人，且是御林军，去把他从淤泥狱中拉上来，免得首领结党反对（耶38:10）。这当鼓励我们放胆为 神发声——我们或比所想的更有成就，因「王的心在耶和华手中」。以伯·米勒既达目的，不久便把好消息带给耶利米；值得留意的是，他如何仔细地把耶利米从狱中拉上来，经文也记载得十分详细（因 神「不公义」，必不忘记向他百姓或仆人「所作的工和因爱所受的劳苦」，连其中任何情形也不忘——来6:10）；特别记下他如何细心，预备柔软的旧布给耶利米放在腋下，免得拉他上来的绳索擦伤他——他的腋下大概已被缒他下去的绳索磨伤了。他也不把布扔下去（怕失落在淤泥中），而是小心缒下去（耶38:11-12）。注意，那在患难中的人，不但当得解救，更当以怜悯和尊重的记号来解救，这一切都必记在账上，在报偿之日归为美好的账。看连旧烂的破布也可有好的用途，所以不当浪费，正如碎饭也不可丢；连在王宫、「库房以下」，这些也被小心保存，为穷人或病人之用。耶利米被从淤泥狱中拉上来，又回到原处，「在护卫兵院中」（耶38:13）。也许以伯·米勒本可向王说情，使他从此也被释放，因他此刻正得着王的耳朵；但他以为把他留在那里比在任何别处更安全、更得照顾。 神在所喜悦之时，能使监牢成为他百姓在患难危险中的避难所和藏身处。
英文原文
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.
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Zedekiah's Conference with Jeremiah (589 BC)
简体中文
西底家与耶利米的密谈 (589 BC)
¹⁴ 西底家王打发人，将先知耶利米带到他那里，进耶和华殿中第三门（即主要入口）；王对耶利米说：我要问你一件事，什么事都不要向我隐瞒。 ¹⁵ 耶利米对西底家说：我若告诉你，你岂不必要治死我吗？我若劝戒你，你岂不听从我吗？ ¹⁶ 于是西底家王私下向耶利米起誓，说：那造我们这性命的永生耶和华起誓，我必不治死你，也不将你交在这些寻索你命的人手中。 ¹⁷ 耶利米对西底家说：万军之耶和华、以色列的神如此说：你若必定出去归降巴比伦王的首领，你的命就必存活，这城也不至被火焚烧；你和你的全家都必存活。 ¹⁸ 你若不出去归降巴比伦王的首领，这城必交在迦勒底人手中；他们必用火焚烧，你也必不能从他们手中逃脱。 ¹⁹ 西底家王对耶利米说：我怕那些已经投降迦勒底人的犹大人，恐怕他们将我交在他们手中，他们戏弄我。 ²⁰ 耶利米说：他们必不将你交出。求你听从我对你所说的耶和华的声音；这样你必得好处，你的命也必存活。 ²¹ 你若拒绝出去，这就是耶和华所指示我的话： ²² 看哪，犹大王宫中所留下的一切妇女都必被带到巴比伦王的首领那里；那些妇女必说：你的朋友怂恿了你，胜过了你；你的脚陷入淤泥中，他们就转身退后了。 ²³ 他们必将你的一切妻子儿女带到迦勒底人那里；你也不能从他们手中逃脱，必被巴比伦王的手所擒拿；你又必使这城被火焚烧。 ²⁴ 西底家对耶利米说：不要让人知道这些话，这样你就不至于死。 ²⁵ 首领若听见我与你说过话，来到你那里，对你说：告诉我们你对王说了什么，不要向我们隐瞒，我们必不治死你；王又对你说了什么—— ²⁶ 你就对他们说：我在王面前恳求，不要叫我回到约拿单的房屋去，好死在那里。 ²⁷ 随后众首领来见耶利米，问他；他就照王所吩咐的一切话回答他们。于是他们不再与他说话，因为这事没有被人察觉。 ²⁸ 于是耶利米留在护卫院中，直到耶路撒冷被攻取的那日；耶路撒冷被攻取之时，他正在那里。
在前一章我们看见王与耶利米密谈，此处又见一次，虽然（耶38:5）他曾把他交在仇敌手中；在这不幸的君王胸中，他的信念与他的败坏之间竟有如此的挣扎。请观察，
一、西底家对先知所表示的敬意。当他刚被人从地牢里带出来，王就差人请他来私下咨询。他在「第三门」——或如旁注所读「主要的门」——就是「在」耶和华殿中，或通向、或紧邻耶和华殿的那门——与他会面（耶38:14）。选定这个地方与先知会晤，也许他有意表示对「神殿」的敬重和敬畏——在他想听「神的话语」之时，这原是合宜的。西底家要问耶利米「一件事」；更当译作「一句话」。「我来此向你求『一句话』——预言的话、劝诫的话、安慰的话，『来自耶和华的话』（耶37:17）。无论你有什么话给我，『都不要向我隐瞒』；让我知道最坏的情形。」在前一章他已被明明告知事情的结局，但他像巴兰一样再问一次，盼望得到更悦人的回答，仿佛那位「心怀一意」的神，会像他自己那样心怀多意一般。
二、耶利米在给他忠告之前与他立的约定（耶38:15）。他要约定：1. 自身的安全。西底家要他诚实地待他：「我若如此，」耶利米说，「『你岂不必要治死我吗？』我『怕你会』」（有人如此理解）；「当你被众首领蒙着眼牵着走时，我还能指望什么呢？」并非耶利米不愿在被呼召之时以鲜血印证他所传的道；但在尽本分之时，我们当用一切合法手段保全自己；连基督的使徒也是如此。2. 他要为他的忠告之果效负责，他同样关心西底家的福祉，如同关心自己的安全。他愿意给他有益的忠告，并不以他任凭自己被下入地牢的恶待来责备他，也不叫他去与那些他所看重的众首领商量。传道人当以温柔教导「那抵挡的人」，并以善报恶。他渴望他能「听劝诫、受教训」：「『你岂不听从我吗？』你当然会的；我盼望终于能见你柔软下来，如今『在你的日子』愿意知道『关乎你平安的事』。」请注意：罪人只有在肯听善劝之时，才有指望。有人将这话读作绝望之言：「『我若劝戒你，你也不会听从我』；我有理由担心你不会听从，那我倒不如把忠告留给自己。」请注意：传道人面对那些长久、屡屡充耳不闻的人，就少有心绪再对他们说话了。关于耶利米这后一项关切，西底家未作回答，不肯应许听从他的劝告：他虽想知道神的心意如何，却要在知道之后为自己保留一份自由，凭己意而行；仿佛君王的特权之一，就是不容善劝阻止自己的灭亡。但关于先知的安全，他以君王的话应许他，并以起誓坚立所许，无论他对他说什么，都不会以此向他追讨：「我必不治死你，也不将你交在那要害你的人手中」（耶38:16）。他以为这是天大的恩惠，然而尼布甲尼撒和伯沙撒在但以理解读他们的厄运之时，不仅保护了他，更抬举他、赏赐他（但2:48，耶38:29此处为但5:29之误引）。西底家在此场合所起的誓十分庄重，十分值得留意：「『那造我们这性命的永生耶和华起誓』，那位赐我生命、也赐你生命的，我不敢不义地夺你的命，因为知道我若如此行，就必把我自己的命丧在那生命之主手中。」请注意：神是万灵之父；灵魂是他的作为，其受造比身体更「可畏可畏地奇妙」。无论最尊贵君王的灵魂，还是最可怜囚徒的灵魂，都是神所造。「他一样轻易地塑造他们的心。」在我们一切对神的呼求中，在我们一切对己对人的交往中，我们都当思想：「永生神造了我们这些灵魂。」
三、耶利米给他善劝，并附上行此劝的好理由，不是出于他自己的任何智谋或权术，而是奉「万军之耶和华、以色列的神」的「名」。他不是作为政治家，而是作为先知，劝他务必要向「巴比伦王的王子的首领」投降：他自己和他的城——「出去归降他们」，与他们谈最好的条件（耶38:17）。这正是他给百姓的忠告（耶38:2，及先前的耶21:9）——顺服神的审判，不存相争之想。请注意：在对待神的事上，给最低微者的善劝，也是给最尊贵者的善劝，因为「神不以外貌取人」。为劝他纳此劝，他将善与恶、生与死摆在他眼前。1. 他若温顺地降服，就能救他的儿女免于刀剑，救耶路撒冷免于火焰。白旗尚在飘扬；他若肯承认神的公义，就必经历他的怜悯：「这城不被焚烧，你和你的全家都必存活。」然而，2. 他若顽抗到底，必使全家和耶路撒冷同亡（耶38:18）；因为神审判之时必得胜。这正是罪人对神的处境：让他们谦卑顺服他的恩典与治理，就必存活；让他们「抓住他的力量，可以与他讲和，就必讲和」；但他们若对他的提议硬着心，必确实自取灭亡：非屈即折。
四、西底家对先知劝诫所提的异议（耶38:19）。耶利米是奉预言、奉神的名对他说话，因此他若对神的权柄、智慧、良善有当有的敬重，一明白神的心意，就当立即顺服并决心遵行，无可争辩；但他却把这劝诫当作只是耶利米智谋之见，便提出自己的一些审慎考虑来反对：然而人的智慧若与神的计谋 相悖，便是愚昧。他所提的不外是：「『我怕』，不是怕迦勒底人；他们的首领是体面的人，而是怕那些已经归顺迦勒底人的犹大人；他们看见『我』也随之归顺——我曾那么反对他们归顺——他们会嘲笑我，说：『你也变得如水一般软弱了吗？』」（赛14:10）。如今，1. 他极不可能如此受辱被讥笑，迦勒底人不会那样讨好犹大人，也不会那样践踏他，把他交在他们手中；已身为俘虏的犹大人也不会有那种心情来拿他们君王的苦难开玩笑。请注意：我们常常因愚蠢、无端、毫无根据的恐惧——这些恐惧不过是我们自己幻想想象之物——而把自己从本分上吓退。2. 即使他真被犹大人讥讽几句，他难道不能轻看它、淡然处之吗？这能对他造成什么伤害呢？请注意：那些不能为尽本分、为自己的益处而受嘲笑的人，灵性实在是软弱而易怒的。3. 即使他想象中最大的个人祸害真的临到，他也当为顺服神、为保全他的家和城而冒险。他以为投降会被视为怯懦；其实，甘心为避免更大的祸患——他的家和国的覆灭——而忍受较小的祸患——犹大人的嘲笑——才是真勇气。
五、耶利米以恳切的坚持，追随他所给王的劝。他向他保证，他若在此事上顺服神的旨意，他所怕的事便不致临到他（耶38:20）：「他们必不将你交出」，反倒以你的身分相待。他在经过这一切愚蠢的赌博之后，恳求他明智地处理最后一注，如今终于为自己谋算好事：「求你听从耶和华的声音」，因为这是他的声音，如此「你必得好处」。但他也告诉他，若不听从，结局将如何。1. 他自己必「落在迦勒底人手中」，如同不共戴天的仇敌——这些人他如今可以借投身他们手中而化为朋友。他若必倒下，也当设法倒得轻省些：「『你不能逃脱』，像你所盼望的那样」（耶38:23）。2. 他自己要为耶路撒冷的毁灭负责，这城他装作关心要保全：「『你必使这城被火焚烧』，因为借着稍微的降服和舍己，你原可避免这事。」于是臣民常常因他们君王的骄傲与顽梗而受害——他们本该是保护者，却成了毁灭者。3. 他无故地怕为投降受不公的羞辱，却必因顽抗而确实受公义的羞辱，且是受妇女的羞辱（耶38:22）。约雅敬和约雅斤被掳后留在宫中的宫女，如今终必落在敌人手中，她们要说：「『你平素的人』，你所咨询、所倚靠、应许你平安——只要你听从他们——的人，『怂恿了你』，鼓励你大胆勇敢、顽抗到底；看如今如何？他们既胜过了你，『就胜过了你』；你发现那些你以为是惟一朋友的人，竟是你真正的仇敌。『如今你的脚陷入淤泥中』，你左右为难，毫无自救之法；你的脚不能前进，反倒『转身退后』。」如此西底家必被妇女们讥诮，当他的一切妻子儿女都成了征服者的猎物之时（耶38:23）。请注意：我们借罪想要避免的事，必因神的公义公义地临到我们。那些因怕羞辱而偏离本分之路的，必在悖逆之路上遇见更大的羞辱。「恶人所怕的，必临到他」（箴10:24）。
六、西底家为保守这次密谈的秘密所作的安排（耶38:24）：「不要让人知道这些话。」他毫不倾向于听从神的计谋，连应许考虑一下也不肯；因为他向神的呼召素来顽梗，在罪恶之路上如此任性，以致虽然得了善劝，他似乎已被交在「自己的计谋」中行走了。他对耶利米的劝诫无可反驳，却不肯遵行。许多人听见神的话，却不肯行。1. 耶利米受嘱不可让人知道王与他之间所经过的话。西底家关心保守秘密，并非为耶利米的安全（因为他知道众首领未经他允准并不能害他），而是为自己的名声。请注意：许多人实在对善人善事怀有比他们所愿意承认更好的好感。神的先知在他们良心中是显明的（林后5:11），但他们不愿将此向世人显明；他们宁可行善而不愿人行善之事为人所知：「这类人恐怕『爱人的荣耀，过于爱神的荣耀』。」2. 他受指示，若众首领盘问他，当说什么。他当告诉他们，他在恳求王不要把他遣回「文士约拿单的房屋」（耶38:25-26），他也如此告诉了他们（耶38:27），无疑这是真的：他不会放过如此良机以得王的恩待；所以这并非谎言或含糊其辞，而是真相的一部分——当他全无义务向他们陈明全部真相之时，以此将他们搪塞过去是合法的。请注意：我们虽当「驯良像鸽子」，绝不故意说谎；却也要「灵巧像蛇」，不必因把所知的一切和盘托出而不必要地把自己暴露在危险之中。
英文原文
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.
本章如前章一样,我们看见耶利米在首领们的怒容之下大遭贬抑,却又因王的恩宠大得尊荣。首领们把他当作罪犯;王却把他当作机要谋臣。内容包括:一、耶利米因他的忠信被首领们下在泥坑牢狱中(耶38:1-6)。二、因着古实人以伯米勒的代求,奉王特令,他被从牢狱中拉上来,只被拘禁在护卫兵的院内(耶38:7-13)。三、他就眼前局势与王私下密谈(耶38:14-22)。四、为保守那密谈不被外泄而采取的措施(耶38:24-28)。