Глава XXXVII

Jer. 37:4. And hearing the Chaldeans. Why are the Chaldeans retreating? So that the Jews would know in every possible way that they did not advance and fight against them by their own strength, but by His permission. Jer. 37:9. That's what it says. When God wants to do something through someone, first of all he shows the weak, so that everything is attributed to Him; it happened here too. Jer. 37:11–12. And it came to pass, when the power of the Chaldeans went out from Jerusalem, from the presence of the power of Pharaoh, that Jeremiah went out from Jerusalem, and gave. Some say that the Babylonians did not retreat when the Egyptians advanced out of weakness, but because there was no king. I think that this is an unnecessary opinion, because (the king) was not there during the last capture (of Jerusalem). Zedekiah was taken to Devlafu (Δεβλαθ ᾶ 209) after the final capture of the city. Therefore, I think that they did not have sufficient strength in the face of many enemies, but God helped, as having the proper qualities (δικαίοις), but made the people weaker for their sins. Based on this, it must be said that God predicted the coming of the future, not by causing misfortune himself, but by threatening what would happen and refusing help. This idea is generally useful. Events happen not because God predicts, but foretells because God foresees what will happen; This is how we need to understand what the prophets said about Christ and Christ’s prediction to Judas. Jer. 37:13. “And he was” (καὶ ἐγένετο αὐτός 210) in the gate 211 of Benjamin and there a man lived with him (“his name was Aruia” ὄνομα αὐτῷ A ρουία 212) and took Jeremiah, saying: Flee to the Chaldeans. Expression: he lived with him (κατέλυεν) instead of: with whom he usually stayed during his travels. Jer. 37:14. And they handed him over to the house of the guard, to the prison, to the house of Jonathan the book-reader, as if he had made a prison church for her. And the people (όχλος) 213 came to the house of the den and to Chereth. That is, Jonathan's house was made a prison and the people were imprisoned there. To Heret, that is, to the house of confinement; in Hebrew Fephhlo (Φεθχλώ), which means: house of detention; instead of prison (φυλακ ή), the name of imprisonment is usually used. Jer. 37:15. And got angry. Like bloodthirsty beasts, they rage against the prophets. If he ran away, what was the point? Aren't you keeping him quiet? Aren't you stopping him from speaking? What would have happened if I had run away? If you ran away, it would be easy for you: you would get rid of accusations, you would be free from accusations. But look at the reproof and malice operating everywhere. Why did they beat him? To avenge freedom (of prophecy). Jer. 37:16. And Ambassador Zedekiah. Why did you call him? He thought that his boldness had diminished due to disasters and that he would hear other speeches. Then, in order not to arouse suspicion, he does not just ask him, but says: is there a word from the Lord? At the same time, it gives (him) a plausible reason to leave. But silence was worse than prison. Jer. 37:16. And he said: yes. You see the pre-depicted apostolic exploits; This is how it was with them: they were everywhere themselves; nothing destroyed their freedom. Jer. 37:19. And where are your prophets? They had to endure this, not me, who speaks the truth. Have I caused (evil)? If events did not come, they said well that they saddened us in vain; and now that they have happened, is it unfair for me to be crowned? I’m not saying that I showed benefits, but what kind of offense did I cause? He asks to be released from prison. Who, having suffered greatly, would not want to be free? From this it is clear that he was of the same nature. Not into the former (throw into prison) and ordered to give him bread (ἄρτους). Under the present circumstances, what was left to be angry about? But he did not lose his freedom. In Slav. B. in Revlath (Jer. 39:5), according to Heb. t. or Latin. translation. Read in Slav. B.: Whenever being is more consistent with the Jewish text. What is read in Patrology ἐ and τ ῇ πόλει is probably a typo instead of έν πήλ ῇ. In ancient Vatik. sp., with which Slav agrees. B" instead it reads: Σαρούια υιος Σελεμ ί ου Αναν ί ου Zeruiah the son of Selemiin, the son of Ananias. Instead, in ancient Greek sp., with which Slav agrees. B., reads: Ἰ ερεμιας Jeremiah.