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.
13. the gate of Benjamin ] in the N. wall of the city, mentioned also Jer 38:7; Zec 14:10.
a captain of the ward ] lit. a master of the watch, a sentinel, charged with the duty of taking cognisance of those who passed the gate.
Thou fallest away ] The views which Jeremiah was known to hold as to the propriety of yielding to the Chaldaeans (e.g. ch. Jer 21:9) would give plausibility to the charge, and of this the princes in their hostility to the policy he advocated would gladly avail themselves to put him under arrest. Evidently there had been a considerable number of such departures (Jer 38:19; cp. Jer 52:15); but there was no real inconsistency between Jeremiah’s counselling others to withdraw, and his conviction that it was his personal duty to remain in the doomed city.
Fuente: The Cambridge Bible for Schools and Colleges
A captain of the ward – Captain of the watch, whose business was to examine all who went in and out.
The gate of Benjamin – The northern gate, also called the gate of Ephraim.
Thou fallest away … – His well-known views made Jeremiah a suspected person, though the charge was groundless.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Thou fallest away to the Chaldeans.] Thou art a deserter, and a traitor to thy country. As he had always declared that the Chaldeans should take the city, &c., his enemies took occasion from this to say he was in the interest of the Chaldeans, and that he wished now to go to them, and betray the place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The gate of Benjamin was some gate that looked toward the inheritance of that tribe, or where those used to go out who went that way; we read of it Jer 38:7. Irijah was a captain of the guard that was set to watch at the gates, to keep people from going out, or at least some persons; for it should seem by Jeremiahs endeavour to go out in the crowd, they suffered many to go out, as is usual in sieges, when victuals grow scarce; and though the Chaldeans were at present gone, yet they were not out of fear of their coming back. This captain apprehends Jeremiah, as one who was about to desert the city, and fall off to the Chaldeans. That Hananiah the grandfather of this Irijah was the false prophet we read of Jer 28, who died according to Jeremiahs prophecy, and this his grandchild apprehended Jeremiah in some revenge of his grandfather, is but uncertainly guessed. But Jeremiahs so frequent prophesying that the Chaldeans should take the city exposed him to this suspicion probably.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. wardthat is, the “guard,”or “watch.”
Hananiahwhose deathJeremiah predicted (Jer 28:16).The grandson in revenge takes Jeremiah into custody on the charge ofdeserting (“thou fallest away,” Jer 38:19;Jer 52:15; 1Sa 29:3)to the enemy. His prophecies gave color to the charge (Jer 21:9;Jer 38:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when he was in the gate of Benjamin,…. One of the gates of the city so called, either because it stood in the tribe of Benjamin, as part of Jerusalem did; or because it led to the land of Benjamin, whither the prophet was going: and just as he had got to that gate, and was going through it, he was stopped by
a captain of the ward there; who was placed at this gate, that none should go out to the Chaldeans, according to Kimchi; but rather he was the keeper of the gate, not at this time only, but always; Josephus i calls him one of the rulers:
whose name [was] Irijah, the son of Shelemiah, the son of Hananiah: the grandson as some think, of that Hananiah the false prophet, of whose death Jeremiah the prophet prophesied, Jer 28:16; and the Jews have a tradition that Hananiah ordered his son Shelemiah, that if he ever had an opportunity to bring Jeremiah to ruin, to do it; and the same charge Shelemiah gave to his son Irijah, who, having this opportunity, laid hold on him; Jarchi, Kimchi, and Abarbinel, make mention of it:
and he took Jeremiah the prophet, saying, thou fallest away to the Chaldeans; it looks as if, though he might not have a family grudge against him, as the Jews suggest, yet had a hatred of him for his prophecies, and therefore fixes this calumny on him; for otherwise, why did he suffer the people to pass in great numbers without any such charge?
i Antiqu. l. 10. c. 7. sect. 3.
Fuente: John Gill’s Exposition of the Entire Bible
When he was entering the gate of Benjamin, where Jeriah the son of Shelemiah kept watch, the latter seized him, saying, “Thou desirest to go over to the Chaldeans” ( , see on Jer 21:9). The gate of Benjamin (Jer 38:7; Jer 14:10) was the north gate of the city, through which ran the road to Benjamin and Ephraim; hence it was also called the gate of Ephraim, 2Ki 14:13; Neh 8:16. , “holder of the oversight,” he who kept the watch, or commander of the watch at the gate. “The accusation was founded on the well-known views and opinions of Jeremiah (Jer 21:9); but it was mere sophistry, for the simple reason that the Chaldeans were no longer lying before the city” (Hitzig).
Fuente: Keil & Delitzsch Commentary on the Old Testament
But he then adds, that he was intercepted by the prefect of the ward in the gate of Benjamin That gate had its name from its situation, for a part of Jerusalem belonged to the tribe of Benjamin; and hence it was not strange that the gate which led to the heritage of the tribe of Benjamin was so called. There then was Jeremiah intercepted by Irijah, the prefect of the ward, and not without a grievous charge, that he was escaping to the Chaldeans. The Prophet attempted to clear himself, but with no effect; for an opinion had prevailed, that he was already in league with the enemies. He thus gained nothing by defending himself, but was taken to the princes, the king’s counsellors.
This passage teaches us that God’s servants cannot escape without being exposed to many calumnies and false suspicions. Jeremiah might at the beginning have evaded this, and according to the perception of the flesh, his exemption or immunity might have been viewed as lawful, for there was now before his eyes the danger, not only of losing his life, but also of his name and reputation, which, to ingenuous and wise men, is of much more value. Had Jeremiah then chosen to evade, he might have made this pretense, — “I am indeed ready to offer my life as a sacrifice a hundred times, but what will it avail me, if I am to be regarded as a revolter?” For he must have thus exposed the very name of God to many blasphemies: they might have said,” This is the Prophet who boasted that he had been sent from above, but he is now become perfidious and a traitor to his own countw, and has tried to deliver up the city into the hands of enemies.” Jeremiah then might have shaken off this burden laid on him; but it was nccessary for him to bear this reproach, with which he was falsely charged. Faithful teachers ought indeed to remove, as far as they can, all calumnies, and to check the wicked and malicious, so that they may not have the occasion to speak evil; but when they have done all, they will not yet exempt themselves from calumny; for their words and their deeds will be misconstrued. Thus Jeremiah was loaded with false charges; for all had persuaded themselves, that as he had so much extolled the power of King Nebuchadnezzar, he had been hired by him for the purpose of depressing the people by fear; and it may be that the violent among them did wilfully and knowingly make his case to appear worse to the ignorant, even by false reports. As then this conviction respecting him prevailed everywhere, he was apprehended as a revolter, as he was going out of the city.
But he says, that he intended to go into the land of Benjamin, so as to separate himself. The verb חלק, chelak, means to divide, to scatter, to dissipate; and hence some have given this meaning, that he went into the land of Benjamin in order to divide his heritage; but this seems harsh and forced. They add, “In the midst of the people,” as though Jeremiah wished to make his land common, and to give it to the people: but in this explanation there is nothing probable or suitable. I therefore doubt not but that Jeremiah sought this as a quiet place, as it is understood by most interpreters, he then went forth towards the land of Benjamin, that he might separate himself; that is, that he might be secluded there in the midst of his people. It is, indeed, a brief mode of speaking, but the meaning is not ambiguous, — that he might be there, where he might separate himself from the people, as the places were distant from one another. (107) For he was tired with the city, because he saw that he spent his labor in vain. Some think that he was afraid of being cast into prison, because he had just announced a command greatly disliked; but it is more probable that, he was worn out with weariness, because he saw that he made no impression on men so hard and refractory. Hence then it was, that he wished to withdraw from the presence of the whole people.
Then follows what we have already mentioned, that he was taken in the gate by the keeper Irijah, as though he were revolting to the Chaldeans. We have stated how this suspicion arose, even because he had faithfillly proclaimed the commands of God. We hence see how God tried his servant, when he thus constrained him to speak, so that his words became suspected. And hence also we may gather how thoroughly fixed in the minds of men was that false opinion, for Jeremiah was not heard in his own defense. He indeed said openly that he was not fleeing away, nay, that this was a false charge. It is a lie, he says, I am not fleeing to the Chaldeans
I have already reminded you that the verb נפל nuphal, found here, means properly to fall, but it is to be taken here metaphorically, as signifying to fall away, or to incline to another side. Thou then fallest away or inclinest to the Chaldeans, which was the same thing as to revolt. We see that the Prophet was not charged with a common offense, for it would have been the highest to forsake his own country and to pass over to the enemies: it would have been better for him to die a hundred deaths. But, as I have already said, the servants of God ought to be so courageous as to despise the slanders of the unprincipled, and, when it so pleases God, to prepare themselves for patience whenever any reproach is to be undergone, only let their conscience be always clear before God and angels; and let also their integrity confute all slanders, and let them disprove them too, provided there be those who can bear to hear them: but if a defense be not always admitted, let them patiently bear this indignity. And this also we ought to notice, that God’s servants, though ready to clear themselves of crimes ascribed to them, and to defend their innocence at the peril of life, are yet often repelled and condemned unheard. This is, indeed, a great indignity; but yet as Jeremiah met with such a treatment, it ought not at this day to appear to us unendurable or new. It now follows —
(107) The idea of trafficking or buying is given by the Sept., “to buy thence in the midst of the people.” The Vulg. is, “that he might divide there his possession in the sight of the citizens;” and materially the same meaning is given by the Syr. and the Targ. The literal rendering is, “For a portion from thence (or, there) among the people;” which seems to mean, that he intended to go to the land of Benjanmin, that he might get his portion or share from the inheritance he had among his people. So that Blayney’s version appears to be right, “to receive a portion thereof among the people.” The Chaldeans had deprived him of his patrimony in the land of Benjamin: when they retreated he purposed to go there, “with the view,” as Blayney observes, “of coming in for a share of the produce of the land with the rest of his neighbors.” — Ed.
Fuente: Calvin’s Complete Commentary
(13) And when he was in the gate of Benjamin . . .The prophets fears were not groundless. He had to leave the city by the entrance known as the gate of Benjamin (Jer. 38:7), on the north side (Zec. 14:10). The officer in command, Irijah, the son of Shelemiah (probably, therefore, the brother of Jehucal, who is named in Jer. 37:3, and so probably acquainted with Jeremiahs last prophetic utterance), charged him with treachery. He was falling away to the Chaldans. It was assumed that, though the Chaldans had gone, the prophet was about to make his way to their encampment to incite them to return, and so work out the fulfilment of his own prediction. The very phrase thou fallest away may have been an allusive reference to Jeremiahs own words in Jer. 21:9, if, with the best critics, we refer those words to an earlier date than the raising of the siege.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Gate of Benjamin The north gate of the city, called also the gate of Ephraim; as in 2Ki 14:13.
Captain of the ward Literally, lord of the oversight, the commander of the watch at the gate.
Fallest away to the Chaldeans The charge was probably the offspring of personal malice, but the known views of Jeremiah gave colour to it.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 37:13. Thou fallest away to the Chaldeans The ground of this accusation was, the prophet’s having foretold that the Chaldeans should take the city, and exhorted the Jews to submit to them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Falling off to the Chaldeans, had such a thought been entertained, should have been while they were besieging Jerusalem. The thing spoke for itself, that it was both false and absurd. But, Reader! is it not the same in all ages? It is faithful ministers that incur the reproach of the ungodly; and disaffection to the earthly, power, and zeal to the divine glory, are with some, one and the same. Is it not probable, that this spawn of Hananiah, (partaking as he did of the same malevolence,) sprung from the very false prophet of that name, who had lately died for speaking lies in the name of the Lord. See Jer 28 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 37:13 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.
Ver. 13. Irijah, the son of Shelemiah, the son of Hananiah. ] Of that Hananiah, say the Rabbis whose death Jeremiah foretold. Jer 28:16-17 This Hierias ferox adogescens, as Josephus calleth him, a fierce young man, bearing Jeremiah a grudge, layeth hold on him in the gate, and layeth treachery to his charge; unicum crimen eorum qui crimine vacabant. a
Saying, Thou fullest away to the Chaldeans.
a Tacitus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the gate of Benjamin: i.e. the northern gate, called also “the gate of Ephraim” (2Ki 14:13. Neh 8:16), leading to Anathoth.
Hananiah. Perhaps the false prophet mentioned in Jer 28:1-17.
Fuente: Companion Bible Notes, Appendices and Graphics
in the: Jer 38:7, Zec 14:10
Hananiah: Jer 38:1, Jer 38:10-17, Jer 36:12
Thou: Jer 18:18, Jer 20:10, Jer 21:9, Jer 27:6, Jer 27:12, Jer 27:13, Jer 28:14, Jer 38:4, Jer 38:17, Amo 7:10, Luk 23:2, Act 6:11, Act 24:5-9, Act 24:13, 2Co 6:8
Reciprocal: Num 16:41 – Ye have 2Ki 7:4 – let us fall 2Ch 36:14 – all the chief Jer 20:2 – in the high Eze 22:9 – men that carry tales
Fuente: The Treasury of Scripture Knowledge
Jer 37:13. Jeremiah’s movement was misinterpreted by a guardsman and he was accused of trying to desert his country in favor of the enemy. This was not only a false accusation, but was foolish since the Benjamites were his fellow citizens.
Fuente: Combined Bible Commentary
Jer 37:13-14. When he was in the gate of Benjamin The gate leading toward the country of Benjamin; Irijah, the son of Hananiah Probably of that Hananiah whose death Jeremiah had foretold, Jer 28:17; took Jeremiah the prophet Apprehended him as one who was about to desert the city, and fall off to the Chaldeans; the ground of which accusation was the prophets having foretold that the Chaldeans should take the city, and exhorted the Jews to submit to them. Then said Jeremiah, It is false Though, as the Lords prophet, he had faithfully revealed his will, and foretold the calamity that was about to come upon the nation, by means of the Chaldeans, this did not prove that he took their part, for at the same time he gave advice both to the king and people how they might, in some measure at least, escape the judgments he had denounced against them; nor had he now any design to flee to the Chaldeans; so far from it, that, when the city was taken, and the captain of the guard gave him his choice, either to go along with him to Babylon, or to go back to Gedaliah, whom the king of Babylon had left as deputy governor in Judea, he chose rather to go and live under Gedaliahs government in a poor condition, than to enjoy protection and plenty in an idolatrous country. But he hearkened not unto him The captain of the ward would not believe him, but carried him before the princes.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
37:13 And when he was in the {g} gate of Benjamin, a captain of the guard [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.
(g) By which men went into the country of Benjamin.
Fuente: Geneva Bible Notes
Jeremiah was leaving Jerusalem by the northern gate that led to the territory of Benjamin when Irijah, a captain of the guard, arrested him. [Note: Irijah’s ancestor, Hananiah, would not have been the same man who opposed Jeremiah (28:10).] He charged the prophet with defecting to the enemy. Jeremiah had urged others to submit to the Babylonians (Jer 21:9; Jer 38:2), and some of the people had taken his advice (Jer 38:2; Jer 38:19; Jer 39:9; Jer 52:15), so the charge was plausible.