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.
14. the third entry ] not mentioned elsewhere by this name, but perhaps identical with that which in 2Ki 16:18 is called “the king’s entry.” Gi. (followed by Du.) by a slight alteration of the MT. gets the meaning the entry of the body-guard. Cp. for the king’s action ch. Jer 37:17.
Fuente: The Cambridge Bible for Schools and Colleges
14 28 a. Jeremiah once more tenders solemn advice to the king
The section may be summarized as follows.
(i) Jer 38:14-18. Zedekiah again seeks counsel from the prophet, who, after demanding and receiving an assurance of immunity, declares that, if the king surrenders, his life and the city shall be spared, whereas otherwise Jerusalem shall be burned, and Zedekiah himself shall not escape. (ii) Jer 38:19-28 a. The king objects that, if he follow this advice, he will meet personal injury from those Jews who are already in the enemy’s hands. The prophet reassures him on this point and renews his urgent counsel in more detail. He pictures the women of the palace, led out in mournful procession by their captors, and chanting a lamentation as they go; while he repeats that the king shall be taken and the city burnt. Zedekiah pledges Jeremiah to secrecy. Accordingly, on being questioned by the princes as to the purport of the interview, he only reports his request not to be sent back to Jonathan’s house.
Fuente: The Cambridge Bible for Schools and Colleges
The third entry – There was probably a passage from the palace to the temple at this entry, and the meeting would take place in some private chamber close by.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Into the third entry] A place to enter which two others must be passed through.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That is in the house of the Lord: some think that this were better translated, that is near the house of the Lord, and that this third entry, or principal entry, was that ascent out of the kings house into the temple mentioned 1Ki 10:5, which was one of the things the queen of Sheba admired; for it is hardly probable that Jeremiah being in a prison within the compass of the kings house, the king should, especially at such a time, go out of his house to so public a place as the temple, for a private conference with the prophet. The king desires him faithfully to tell him what he knew in a business he should inquire of him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. third entryThe Hebrews indetermining the position of places faced the east, which theytermed “that which is in front”; the south was thuscalled “that which is on the right hand”; the north,“that which is on the left hand”; the west, “thatwhich is behind.” So beginning with the east they mightterm it the first or principal entry; the south thesecond entry; the north the “third entry”of the outer or inner court [MAURER].The third gate of the temple facing the palace; for through it theentrance lay from the palace into the temple (1Ki 10:5;1Ki 10:12). It was westward(1Ch 26:16; 1Ch 26:18;2Ch 9:11) [GROTIUS].But in the future temple it is eastward (Eze 46:1;Eze 46:2; Eze 46:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Zedekiah the king sent and took Jeremiah the prophet unto him,…. When the prophet was taken out of the dungeon, and brought to the court of the prison, of which the king had knowledge, he sent some person or persons to bring him to him, to have some private conversation with him:
into the third entry that [is] in the house of the Lord; what place is meant Jarchi confesses his ignorance of, but conjectures it was the court of the Israelites; the outward court, and the court of the women, being before it. Kimchi rightly takes it to be a place through which they went from the king’s house to the house of the Lord; no doubt the same that is called the king’s ascent, by which he went up thither, shown to, and admired by, the queen of Sheba, 1Ki 10:5; in which there were three gates or entrances, as Dr. Lightfoot observes y; the first, the gate of the foundation; the second, the gate behind the guard; and the third, the gate Coponius; and here the king and the prophet had their interview:
and the king said to Jeremiah, I will ask thee a thing, or “a word”; a word of prophecy; or whether there was a word of prophecy from the Lord, concerning him, his people, and city, and what it was; and what would be the event of the present siege, whether it would issue well or ill:
hide nothing from me; be it what it will, whether grateful or not; he had been told again and again how things would be; but still he was in hopes that something more favourable and consolatory would come from the Lord to him.
y Temple-Service, c. 33. p. 2028.
Fuente: John Gill’s Exposition of the Entire Bible
Conversation between the king and the prophet. – Jer 38:14. King Zedekiah was desirous of once more hearing a message of God from the prophet, and for this object had him brought into the third entrance in the house of the Lord. Nothing further is known about the situation and the nature of this entrance; possibly it led from the palace to the temple, and seems to have been an enclosed space, for the king could carry on a private conversation there with the prophet. The king said to him, “I ask you about a matter, do not conceal anything from me.” He meant a message from God regarding the final issue of the siege, cf. Jer 37:7. Jeremiah, knowing the aversion of the king to the truth, replies, Jer 38:15: “If I tell thee [sc. the word of the Lord], wilt thou not assuredly kill me? And if I were to give thee advice, thou wouldst not listen to me.” Jer 38:16. Then the king sware to him secretly, “As Jahveh liveth, who hath made us this soul, I shall certainly not kill thee, nor deliver thee into the hand of these men who seek thy life.” , as in Jer 27:8, properly means, “with regard to Him who has created us.” The Qeri expunges . “These men” are the princes mentioned in Jer 38:1.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Zedekiah’s Conference with Jeremiah. | B. C. 589. |
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 (v. 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, v. 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, ch. xxxvii. 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, v. 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 things 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, v. 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, Dan 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,” v. 17. This was the advice he had given to the people (v. 2, and before, ch. xxi. 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 be 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 (v. 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, v. 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. xiv. 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 (v. 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,” v. 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, v. 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, v. 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, Prov. x. 24.
VI. The care which Zedekiah took to keep this conference private (v. 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 (2 Cor. v. 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; Jer 38:26), and he did tell them so (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 14-23: ZEDEKIAH SEEKS HIS FINAL COUNSEL FROM JEREMIAH
1. Secretly summoning Jeremiah to the third (royal) entrance of the temple, Zedekiah sought the prophet’s counsel – telling him that he wanted nothing hidden from him, (vs. 14; comp. Jer 21:1-2; Jer 37:17; Jer 42:2-5; Jer 42:20).
2. Not trusting the king, Jeremiah asked if Zedekiah would not both kill him and refuse his counsel if he answered freely, (vs. 15).
3. But Zedekiah solemnly, though secretly, vowed that he would not kill him, or deliver him again into the hands of his enemies, (vs. 16).
4. Reassured, Jeremiah sets before Zedekiah the frightening alternatives that he faces, (vs. 17-18).
a. Surrender to the king of Babylon, and both his life and house will be spared; nor will Jerusalem be burned.
b. If, however, he refuses to go out to the princes of Nebuchadnezzar, the city will fall to the Chaldeans and they will burn it with fire; nor will Zedekiah escape out of their hands, (vs. 18, 2; Jer 21:8-10; Jer 27:12; Jer 27:17; Jer 32:4; Jer 34:3).
c. It would be foolish for the king to sacrifice his people, and the Holy City itself, for his own vanity and selfish ambitionl (comp. Jer 27:8; Jer 24:8-10; 2Ki 25:4-10).
5. Zedekiah expressed fear of being delivered unto, and abused by, those Jews who had already deserted to the Chaldeans, (vs. 19; comp. Isa 51:12-13; Isa 57:11; Joh 19:12-13; 2Ch 30:10); but Jeremiah assures him that such will not be the case: if he will obey the counsel of the Lord his SOUL WILL LIVEI (vs. 20; comp. Jer 7:23; Jer 11:4-8; Jer 26:13; 2Ch 20:20; Isa 55:3).
6. But, if Zedekiah will NOT obey, he will surely be mocked by the women of his own palace who will desert him for the princes of Babylon, when they see the king’s feet sunk in the mire! (vs. 21-22; comp. vs. 6; Jer 6:11-12; Jer 8:10).
7. Upon the king’s decision hangs the destiny of his wives and children, the city of Jerusalem and his own life: HE MUST CHOOSE! (vs. 23; comp. Jer 39:6; Jer 41:10).
Fuente: Garner-Howes Baptist Commentary
Here is added another narrative, — that King Zedekiah again sent for Jeremiah to come to him in the Temple, that is, in the court of the Temple; for it was not lawful for the king to enter into the Sanctuary, and the court is often called the Temple. But there were, as it is well known, many entrances. The largest gate was towards the east, but there were gates on the other sides. The court also had several parts, separated from each other. Then Zedekiah, that he might speak privately to Jeremiah, came to the third entrance of the court, and there he asked the Prophet faithfully to explain to him what he had received from God.
There is no doubt but that Zedekiah in course of time entertained a higher regard for Jeremiah as God’s faithful servant. Yet he was not, as we have said, really attentive to the teaching of the Prophet. Hence the mind of the king was in a dubious state, like those hypocrites, who, having some seed of God’s fear remaining in them, fluctuate and continually change, and have nothing solid and fixed. They dare not, indeed, to despise either God or his servants; nay, they acknowledge that they are under God’s authority, and that his word is not evanescent; and yet they make evasions as much as they can, and seek to change, as it were, the nature of God. Such was the character of Zedekiah. For he was not one of those who grossly and openly despise God, as we see at this day, the world being full of Epicureans, who regard religion as a fable. Such, then, was not Zedekiah, but he retained some fear of God; nay, he even shewed regard for the Prophet; and yet he was unwilling to submit to God, and to follow the counsels of the Prophet. He was, therefore, suspended, as it were, between two opinions. But it is probable that he entertained some hope, because he had saved the life of Jeremiah. he might, then, have thought that God was pacified, or that he would remit in some degree his severity, as hypocrites always flatter themselves. For if they do the least thing, they think that they merit some favor, I know not what, at God’s hand. Hence Zedekiah, when he had relieved the holy Prophet, and fed him during the greatest scarcity, thought that this service was acceptable to God; and it was in part acceptable; but he was mistaken in thinking this to be a kind of expiation. Hence then it was that he sent for the Prophet; he expected some favorable answer, even that God’s wrath was pacified, or at least mitigated. But we must defer the rest till to-morrow.
Fuente: Calvin’s Complete Commentary
E. Interviewed by the King Jer. 38:14-26
TRANSLATION
(14) Zedekiah the king sent and had Jeremiah the prophet brought unto him at the third entrance of the house of the LORD. And the king said unto Jeremiah, I am about to inquire about a matter; do not hide anything from me. (15) And Jeremiah said unto Zedekiah, If I declare it unto you, will you not surely put me to death? And if I give you counsel, you will not listen unto me! (16) And king Zedekiah swore unto Jeremiah in secret, saying, As the LORD lives who has made for us this soul, I will not put you to death or give you into the hands of the men who are seeking your life. (17) And Jeremiah said unto Zedekiah, Thus says the LORD the God of hosts, the God of Israel: If you will only go forth unto the princes of the king of Babylon, then you shall live, and this city shall not be burned and you and your house shall live. (18) But if you do not go out unto the princes of the king of Babylon, then this city shall be given into the hands of the Chaldeans; and they shall burn it and you shall not be able to escape out of their hand. (19) And Zedekiah the king said unto Jeremiah, I am afraid of the Jews who have deserted unto the Chaldeans, lest they give me into their hand and they abuse me. (20) Jeremiah replied, They will not give you into their hand. Obey, I beg you, the voice of the LORD in what I am speaking unto you, that it may be well with you and you may live. (21) But if you refuse to go out this is the word which the LORD has shown me: (22) Then behold, all the women who remain in the house of the king of Judah shall be led forth unto the princes of the king of Babylon; and they shall say, Your good friends have deceived you and prevailed over you; while your feet have sunk into the mud, they have turned back from you. (23) And all of your wives and your children they shall lead out unto the Chaldeans, and you yourself will not escape from their hand, but by the hand of the king of Babylon You shall be seized, and this city you shall burn. (24) And Zedekiah said unto Jeremiah, Let no man know of this conversation in order that you may not die. (25) And if the princes hear that I have spoken with you and they come unto you and say, Declare now to us what you spoke unto the king and the king spoke to you; do not hide anything from US, and we will not put you to death; (26) then say unto them: I presented my petition before the king that he not cause me to return to the house of Jonathan to die there.
COMMENTS
Shortly after Jeremiahs rescue from the cistern King Zedekiah summoned him for another interview. The situation in Jerusalem had further deteriorated since the two men had faced each other before. Provisions in the city were exhausted. Chaldean battering rams continued to relentlessly pound the walls of Jerusalem in spite of all the defenders did to drive them off. It would only be a matter of weeks and a breach would be made in the walls and the enemy would come pouring through to completely overwhelm the faint and sickly inhabitants. Surely now in this desperation there would be hope from the Lord. Surely now that Zedekiah has permitted Jeremiah to be rescued from sure death the prophet would have some kind word. How completely the king misunderstands this messenger from God. Those who unflinchingly preach the word of God will always be a source of perplexity and bafflement to those who live by the rule of compromise and accommodation.
The prophet was taken to the third entrance of the Temple. Streane suggests that this was a chamber connected with a passage leading from the palace to the Tempie. It may be identical with that which is elsewhere called the kings entry (2Ki. 16:18). It must have been a somewhat secluded spot. There, probably in the darkness of night, Zedekiah urged Jeremiah to honestly answer his petitionnot to withhold anything (Jer. 38:14). The king was frantic; desperation was in his voice. He wanted to know the final issue of the siege.
Jeremiah knew the king really did not want to hear what he had to say. Somewhat sarcastically he said, If I tell you will you not put me to death? and if I give you counsel you will not hear me[330] (Jer. 38:15), The desperate king then swore that he would not harm Jeremiah nor permit the princes to do so (Jer. 38:16). The form of the oath is somewhat unique. As the Lord lives who made this soul. The Hebrew word nephesh here as usual in the Old Testament means life. Since God was the creator of life it was within His power to take it away, if the speaker should prove untrue to his word. Convinced that Zedekiah was sincere in his oath, Jeremiah delivered the word of the Lord to him. It is the same message which Jeremiah had presented to king and people on numerous occasions: liberty and life are yours if you surrender to the Chaldeans; defeat and death lay ahead if you continue to resist (Jer. 38:17-18).
[330] The last clause of Jer. 38:15 is not a question in the Hebrew but a simple declarative sentence. Jeremiah knew from his five past interviews with the king that his message would not be accepted.
Zedekiah had certainly pondered the alternative of surrender. This tortured little weakling now confided in Jeremiah the reason why he had elected to hold out in Jerusalem until the bitter end. I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand and they mock me (Jer. 38:19). Zedekiah feared that those Jews who earlier had deserted to the enemy would be especially severe with him because he had caused the city to endure the miseries of a siege. How contemptible! A man who feared the Jews in the camp of the enemy more than the God who time and again had demanded his allegiance. A man who put personal welfare about the welfare of his people.
Jeremiah immediately assured the king that his fears regarding the Jews on the outside would not be realized if he would but surrender. I beseech you, says the prophet, obey the voice of the Lord. If you will only surrender all will be well with you! (Jer. 38:20). On the other hand Jeremiah warned Zedekiah that if he resisted the Chaldeans to the bitter and inevitable end the very members of his own household would turn upon him in unsympathetic mockery. Jeremiah pictures the women of the haremthe wives and concubines and their attendantsmarching out of the city as captives of the Chaldeans chanting a proverbial taunt-song[331] aimed at Zedekiah.
[331] Essentially the same proverb appears in Oba. 1:7.
Thy friends have set thee on
and have prevailed against thee; thy
feet are sunk in the mire
and they are turned away back (KJV)
This taunt-song pictures one naively being led by those he trusted out into a swampy bog, and when he has become mired in the muck they have gone back instead of helping him. The friends are of course Zedekiahs princes and counselors who had urged him on in the hopeless struggle and then are unable to suggest any course of action which would extricate the king from his difficulties. The phrase set thee on (KJV) perhaps is better rendered deceived as in the Revised Standard Version.
The fifth and final conference between Zedekiah and Jeremiah ends with a strong emotional appeal to the king. The prophet makes three final points. If Zedekiah continued to resist the Chaldeans (1) he would shortly see those he held most dearhis wives and childrenbeing led out as spoils of war to the enemy soldiers; (2) he himself would not escape from the hand of Nebuchadnezzar; and (3) the king through his obstinacy would have to bear the ultimate responsibility for the destruction of Jerusalem as though he himself had set the torch to the beloved city (Jer. 38:23). These are strong and daring words which Jeremiah spoke. He knew it was his last chance. Perhaps for the sake of his wives and children, for the sake of his own life, for the sake of the holy city and its thousands of inhabitants Zedekiah would heed at last the word of the Lord.
Fuente: College Press Bible Study Textbook Series
(14) The third entry that is in the house of the Lord.In 2Ki. 16:18 we read of the kings entry without, an outside entrance, and of a covert, or covered gallery, both leading from the palace to the Temple. The passage now mentioned (the name does not occur elsewhere) was probably distinct from both these, leading from the lower city, and may therefore have been chosen by Zedekiah as a more suitable place for a private interview with the prophet. It seems probable from 2Ki. 23:11, that there was a chamber for the chief Eunuch, or chamberlain of the kings household, and if, it may have been arranged by Ebed-melech that the meeting should take place there. As in Jer. 37:17, the king has still a secret respect for Jeremiahs mission, and, it may be, guided now by the Eunuchs better counsels, hankers after a word of the Lord from him. Will the prophet, after what has passed, tell him the whole truth?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
JEREMIAH’S SUBSEQUENT CONFERENCE WITH THE KING, Jer 38:14-28.
14. Then Zedekiah, etc. The imbecile and helpless king oscillated betwixt the prophet and the princes. The overshadowing peril and his own sense of helplessness forbade him to be at rest.
Third entry Nothing is known of this passage way, but Keil and others conjecture that it may have been an enclosed space leading from the palace to the temple. Hence it might be a convenient place for a private interview.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zedekiah Once Again Consults Jeremiah And Keeps Him Safely In The Court Of The Guard Until Jerusalem Is Taken ( Jer 38:14-28 ).
This was to be Zedekiah’s last consultation with Jeremiah. During it he was offered a lifeline if he was willing to obey YHWH and surrender to the Babylonians. But there were huge pressures on him not to do so from his band of ‘princes’ who were firmly against such a surrender. We must presume that they still hoped that Egypt would come to their aid. And the consequence was that he refused to obey YHWH, with the result that in the end Jerusalem suffered for his disobedience. It was taken, and burned and turned into a ruin. Such is often the case if we listen to the voice of men rather than responding to the voice of God.
Jer 38:14
‘Then Zedekiah the king sent, and took Jeremiah the prophet to him into the third entry that is in the house of YHWH, and the king said to Jeremiah, “I will ask you something. Do not hide anything from me.”
Zedekiah was clearly torn in his mind about what he should do, and he wanted assurance from YHWH that at least YHWH was on his side. Thus he hoped that perhaps YHWH’s message though Jeremiah may have changed. That is presumably why he had him brought to him to a private place in the Temple where he may well have been praying. But prayer is of little value if we are walking in disobedience towards God..
‘The third entry that is in the house of YHWH’ was presumably an easily recognisable spot and may well have been restricted to the king and the royal family, for it would appear that he chose it so that he could meet Jeremiah privately. There was probably a private room in the gateway, suitable for Zedekiah’s purpose. There the king informed Jeremiah that he had something to ask him, and that he wanted him to be totally honest when giving him an answer. We are never in fact told what he wanted to ask him, but in all probability it was as to the options open to him from YHWH’s point of view.
Jer 38:15
‘Then Jeremiah said to Zedekiah, “If I declare it to you, will you not surely put me to death? And if I give you counsel, you will not listen to me.”
But Jeremiah pointed out that this put him in an invidious position, for if he told him the truth he would have him put to death, and if he gave him advice it would not be listened to. What then was the point of his speaking?
Jer 38:16
‘So Zedekiah the king swore secretly to Jeremiah, saying, “As YHWH lives, who made us this soul, I will not put you to death, nor will I give you into the hand of these men who seek your life.”
The king then swore to Jeremiah secretly man to man that no matter what he said to him he would not have him put to death, nor would he again hand him over to the princes who were seeking Jeremiah’s life.
Jer 38:17-18
‘Then Jeremiah said to Zedekiah,
“Thus says YHWH, the God of hosts, the God of Israel.
“If you will go forth to the king of Babylon’s princes,
Then your soul will live,
And this city will not be burned with fire,
And you will live, and your house.”
But if you will not go forth to the king of Babylon’s princes,
Then will this city be given into the hand of the Chaldeans,
And they will burn it with fire,
And you will not escape out of their hand.”
As a consequence of Zedekiah’s promise Jeremiah reiterated what had previously been said. The choice for Zedekiah was clear. If he surrendered to the Babylonians all would be well. If he did not, then disaster awaited both Zedekiah and Jerusalem.
It would seem quite possible that this interview was a consequence of an offer having come from Nebuchadnezzar offering surrender terms, for only such an offer would explain why options were still open. Normally a city that had resisted this long would be automatically doomed. It may therefore be that Nebuchadnezzar was aware of pressures elsewhere and, wanting to bring the siege to a rapid end, had offered favourable terms. And it may have been partly this that was encouraging the princes to hope for his withdrawal without having taken the city.
Looking at the carefully constructed parallels ‘your soul’ may well be referring to Jerusalem as being the king’s very soul. Thus it is stressing that YHWH’s offer would result in life both for Jerusalem and for the royal house.
Jer 38:19
‘And Zedekiah the king said to Jeremiah, “I am afraid of the Jews who are fallen away to the Chaldeans, in case they deliver me into their hand, and they mock me.”
That Zedekiah may have been contemplating surrender comes out in these fears. One thing that was preventing him was his fears lest when he surrendered he might be handed over to ‘the Jews who had fallen over to the Chaldeans’ who would then mock him, and worse. These would themselves have suffered mockery and hatred from Zedekiah and his princes. He thus feared reciprocation.
Jer 38:20
‘But Jeremiah said, “They will not deliver you. Obey, I beg you, the voice of YHWH in what I speak to you. So it will be well with you, and your soul will live.”
Jeremiah then assured him that his fears were groundless. If only he would obey YHWH all would be well. Furthermore he himself would prosper. It is very possible that Jeremiah, as one who was recognised as an influential Babylonian supporter, had received assurances through a secret emissary that if only he could persuade the king to surrender the king would be treated reasonably.
Jer 38:21
“But if you refuse to go forth, this is the word that YHWH has shown me,”
On the other hand if he refused to go forth and surrender, then he would have to bear the full weight of the word of YHWH, in the way now described, and paradoxically this WOULD result in him being mocked, for he would be mocked by the women of his own harem.
Jer 38:22
“Behold, all the women who are left in the king of Judah’s house will be brought forth to the king of Babylon’s princes, and those women will say,
‘Your friends who suggested you would have peace have set you on,
And have prevailed over you,
Your feet are sunk in the mire,
They are turned away back.’ ”
The women who remained in the king’s house would, because of Jerusalem’s demise, become members of the harems of Nebuchadnezzar’s princes. And they themselves would mock Zedekiah and point out to him that he had allowed himself to be over-persuaded and to be led into the mire by his ‘friends’.
‘Your friends who suggested you would have peace’ is literally ‘the men of your peace’, but in context the meaning is clear. It is referring to the men who set Zedekiah on his false course (or ‘deceived’ him), and persuaded him to make the wrong decision, by declaring that by following their advice he would achieve peace and wellbeing. But the only consequence would be that his feet would be as though stuck in the mud (just as Jeremiah had been left in the mud in the cistern – Jer 38:6), while his friends would turn round and desert him leaving him starkly alone. The first two lines of the women’s words reflect Oba 1:7.
Jer 38:23
“And they will bring out all your wives and your children to the Chaldeans; and you will not escape out of their hand, but will be taken by the hand of the king of Babylon, and you will cause this city to be burned with fire.”
And not only the royal harem (which would always be taken over by the conqueror in order to demonstrate his superiority, compare 2Sa 16:22), but also all the wives and children of the inhabitants of Jerusalem, would be handed over to the Chaldeans, and the city itself would be burned with fire as one that was continually rebellious. Furthermore Zedekiah himself, and his household, would also not escape out of his hand. All would be doomed. (The lack of mention of his being blinded confirms that here we have a prophecy before the event, for an inventor would hardly have failed to mention it).
‘And you will cause this city to be burned with fire.’ Literally ‘and you will burn this city with fire’. Zedekiah would be directly responsible for the destruction of Jerusalem because of his failure to obey YHWH.
Once again we get the feeling that special terms must have been offered in one way or another, for otherwise this would already be the natural consequence of having resisted for so long.
Jer 38:24
‘Then Zedekiah said to Jeremiah, “Let no man know of these words, and you will not die.”
Zedekiah then swore Jeremiah to silence about their conversation and promised him that in return he would ensure Jeremiah’s safety. This brings out the huge pressure that was being exerted by the princes who were against surrender at any price. The king did not dare to let them know that he had even contemplated it.
The warning about death may be an additional assurance of the king’s protection as long as he remained silent, or a warning of what the princes would seek to bring about if they learned that Jeremiah had again exhorted the king to surrender to the Babylonians, or indeed both.
Jer 38:25-26
“But if the princes hear that I have talked with you, and they come to you, and say to you, ‘Declare to us now what you have said to the king. Do not hide it from us, and we will not put you to death, also what the king said to you,’ then you shall say to them, ‘I presented my supplication before the king, that he would not cause me to return to Jonathan’s house, to die there.’ ”
The uneasy relationships between the king and his chief advisers is brought out here. He was even afraid that his princes would seek to undermine him, and that to such an extent that he considered that they would give Jeremiah immunity instead if only they could get cause against the king. That is why he now enjoined total silence on Jeremiah concerning their conversation. As the conversation was from the start private, and was between the king and his subject, that was a perfectly reasonable request. A firm promise to remain silent must be observed. But in view of the fact that the princes might question Jeremiah about what had been discussed, Zedekiah said that he could release the fact of his request that he not be sent back to the prison in Jonathan’s house where he had been treated so badly. That that idea came up may well indicate that both were aware of pressures for such a move being made, which would serve to confirm that that matter was discussed. Furthermore we should note that in these circumstances Jeremiah would be acting on the king’s command which was sacred. To release a state secret would be a great sin.
The duty of a godly man to tell the truth must certainly take into account a guarantee of privacy for matters which are essentially and specifically private, especially when they concerned someone like the king. It was perfectly reasonable not to reveal the whole of such a conversation, and it was therefore by no means deceitful not to do so. It was no business of the princes what Zedekiah had spoken to Jeremiah about, so they had no right to the information. They only wanted it so as to stir up trouble. Thus Jeremiah cannot be faulted for doing what the king asked as long as the matter that he did speak of was also discussed. And this was especially so as disobedience to the kings command might have resulted in a revolution. After all, a prophet of YHWH had to be able to be trusted with secrets, otherwise no one would have consulted him.
Jer 38:27
‘Then all the princes came to 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.’
Sure enough the princes did come to Jeremiah and question him about his meeting with the king, and it was no doubt in not too pleasant a way. Jeremiah responded to them in the way that the king had commanded. Eventually they appear to have been satisfied that there was no more to be discovered from Jeremiah for they let him be. Consequently, whatever their suspicions, they never discovered what had been the main item in the conversation. The uneasy truce between the king and the princes continued.
Jer 38:28
‘So Jeremiah abode in the court of the guard until the day that Jerusalem was taken.’
And in consequence of all this Jeremiah remained in the court of the guard right up to the taking of Jerusalem by the Babylonians. He was no longer subjected to vile conditions and was no doubt given such scraps of food as were available, for all would by this time be living on starvation rations.
The treatment of the prophet of YHWH who had brought the word of YHWH that is described in these last two chapters was final proof of the attitude of Jerusalem towards Him. They had broken His covenant (as regards slavery) after having renewed it (chapter 34), they had disobeyed their ‘Father’s’ commands in contrast with the obedience of the Rechabites (chapter 35), they had burned the word that came from YHWH as a deliberate act of rejection (chapter 36), and now finally they had continually mistreated Jeremiah, the very prophet of YHWH (chapters 37-38).
Fuente: Commentary Series on the Bible by Peter Pett
Jeremiah’s Advice to the King
v. 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, v. 15. Then Jeremiah said unto Zedekiah, If I declare it unto thee, v. 16. So Zedekiah, the king, sware secretly unto Jeremiah, saying, As the Lord liveth, that made us this soul, v. 17. Then said Jeremiah unto Zedekiah, v. 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, v. 19. And Zedekiah, the king, v. 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.
v. 21. But if thou refuse to go forth, this is the word that the Lord hath showed me, v. 22. and, behold, all the women that are left in the king of Judah’s house, v. 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 shall cause this city to be burned with fire, v. 24. Then said Zedekiah unto Jeremiah, v. 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, v. 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, v. 27. Then came all the princes unto Jeremiah, v. 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
This must have been a very interesting interview between the king and the Prophet; and it is impossible but to take concern in it, and to wish that Zedekiah had listened to the Prophet’s advice. And as it seems nothing could have been more improbable than that success should have followed the measure, had the king adopted it. But the thing was of the Lord. Reader! do not fail to remark from it, how truly awful it must be, to be given up to a deluded mind.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 38:14 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.
Ver. 14. Then Zedekiah took Jeremiah into the third entry.] Which was right over against the king’s house. This wretched king was so overawed by his counsellors that he dared not advise with God’s prophet in their presence, or with their privity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 38:14-16
14Then King Zedekiah sent and had Jeremiah the prophet brought to him at the third entrance that is in the house of the LORD; and the king said to Jeremiah, I am going to ask you something; do not hide anything from me. 15Then Jeremiah said to Zedekiah, If I tell you, will you not certainly put me to death? Besides, if I give you advice, you will not listen to me. 16But King Zedekiah swore to Jeremiah in secret saying, As the LORD lives, who made this life for us, surely I will not put you to death nor will I give you over to the hand of these men who are seeking your life.
Jer 38:15 Zedekiah still holds Jeremiah in a sacred position (i.e., Herod and John the Baptist) but
1. meets with him secretly (cf. Jer 38:16; Jer 38:24-27)
2. will not act on his words
He wants to know the word of YHWH (cf. Jer 38:14) but he will not do it (Jas 1:22).
Jer 38:16 The king promises
1. not to kill Jeremiah (cf. Jer 38:15-16)
2. not to turn him over to his officials who want to kill him (cf. Jer 38:4)
Zedekiah swore by the covenant Deity’s name (As the LORD lives) and His creative action (who gave us life/breath). Zedekiah was a religious man but a weak, indecisive one!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Then, &c. This is the last picture of Zedekiah, and the house of Judah.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 38:14-28
Jer 38:14-16
PRIVATE MEETING OF ZEDEKIAH AND JEREMIAH
Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of Jehovah: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me. 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, thou wilt not hearken unto me. So Zedekiah the king sware secretly unto Jeremiah, saying, As Jehovah 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.
The third entry into the house of Jehovah…
(Jer 38:14). Nothing is definitely known about this entry into the temple. It was probably an entry from the palace into the temple; and it must have been a private place, else it would not have been chosen for this interview.
As Jehovah liveth, that made us this soul…
(Jer 38:16). This very unusual addition to the formula of a oath was no doubt intended to strengthen it … For the usual formula, see 1Sa 20:3; 1Sa 25:16. By his acknowledgment here that God had made his soul, Zedekiah also implied his belief that God continued to have power over it.
Jer 38:17-23
JEREMIAH’S MESSAGE TO ZEDEKIAH
Then said Jeremiah unto Zedekiah, Thus saith Jehovah, the God of hosts, the God of Israel: If thou wilt 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 thy house. 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. And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen away to the Chaldeans, lest they deliver me into their hand, and they mock me. But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of Jehovah, in that which I speak unto thee: so it shall be well with thee, and thy soul shall live. But if thou refuse to go forth, this is the word that Jehovah hath showed me: 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 familiar friends have set thee on, and have prevailed over thee: [now that] thy feet are sunk in the mire, they are turned away back. And 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.
Significantly, the message of Jeremiah to the king in this circumstance was exactly the same as it was given in Jer 21:8-10.
Why did Zedekiah not heed the prophetic warning of Jeremiah? He feared the taunting mockery of the Jews who had already defected to Babylon; but Jeremiah revealed here that if he did not heed God’s Word, he would be even more severely taunted by the members of his household, his extensive harem being mentioned here.
One of the reasons why Zedekiah refused to believe Jeremiah might have been the fact that Ezekiel had prophesied that Zedekiah should never see Babylon, Josephus has the following.
“Zedekiah did not believe their prophecies for the following reasons: (1) it happened that Ezekiel and Jeremiah agreed with one another in what they had said in all other things, that the city should be taken, and that Zedekiah himself should be taken captive; but Ezekiel disagreed with Jeremiah, and said that Zedekiah should not see Babylon, while Jeremiah said to him, that the king of Babylon should carry him away thither in bonds (Eze 12:13).”
Thus, Zedekiah was only another sinner who fancied that he had found a contradiction in God’s Word! Well, we know what happened. He went to Babylon just like the prophets said, but he never saw the place because Nebuchadnezzar slew his sons before him and then put out his eyes! This wicked king was neither the first nor the last to make the same mistake.
Long before Zedekiah, the wicked Ahab also believed that he had found a contradiction in God’s Word. Elijah the Tishbite prophesied to Ahab that in the same place where the dogs had licked up the blood of Naboth, namely the vineyard of Naboth where the pool of Samaria was located, and in which the harlots bathed themselves, there in that very place, the dogs would lick up the blood of Ahab. Three years later, another prophet of God, Micaiah, prophesied that Ahab would fall in battle at Ramoth-Gilead. (See 1Ki 21:19; 1Ki 22:20-37). A clear contradiction, right? So Ahab went on up to Ramoth Gilead, was struck by a random arrow, bled all day, fell at Ramoth-Gilead; and then the soldiers took the blood-soaked chariot to the old site of Naboth’s vineyard and washed it out by the pool of Siloam where the harlots bathed; and the dogs licked up Ahab’s blood in the very place where he had murdered Naboth, just like the prophet had said.
Today, when sinners excuse themselves for not heeding the Word of God on the grounds that they think the Bible contradicts itself, they are doomed to the same kind of disappointment.
This picture of the transfer of Zedekiah’s harem was a prophecy of the fall of Jerusalem; because, “In those times, a conquering king customarily took over the harem of a defeated monarch.”
Jer 38:24-28
ZEDEKIAH PLEDGES JEREMIAH TO SECRECY
Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die. 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: 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. 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. So Jeremiah abode in the court of the guard until the day that Jerusalem was taken.
My supplication. that he would not cause me to return to Jonathan’s house, to die there …..
(Jer 38:26). The mention of Jonathan’s house in this passage is alleged to support the notion that only one imprisonment is in view in these two chapters; but such a view is a total misunderstanding.
This was a master-stroke on the part of Zedekiah. By the mention of Jeremiah’s petition not to be sent back to Jonathan’s house, the princes would have concluded immediately that Zedekiah, displeased with their placement of Jeremiah in the miry cistern, had told Jeremiah that he would send him back to the house of Jonathan where Jeremiah would have been silenced as in the second imprisonment; and they would have instantly supposed that this “second plea” of Jeremiah not to be sent back to the house of Jonathan was a response to Zedekiah’s threat, a threat that never took place at all, but from this misunderstanding of the real nature of Jeremiah’s supplication, doubtless caused them to accept what they understood as Zedekiah’s action as compatible with what they desired.
Thus Jeremiah told nothing but the truth, but not all of the truth, and it served the wishes of both Zedekiah and Jeremiah perfectly. We have yet to find the writing of any scholar which acknowledges what to us is the perfect explanation of this episode.
We have no patience whatever with “scholars” who criticize the “ethics of Jeremiah,” suggesting that perhaps he told a lie on this occasion. Nonsense! Jeremiah obeyed his king, which he was honor bound to do; what he said was absolutely true. Of course, it was not “the whole truth,” but Jeremiah was under no oath nor any responsibility whatever to tell those crooked murderers the “whole truth.” It was not Jeremiah’s error that his supplication not to be sent back to the house of Jonathan had occurred at the end of the second imprisonment, and not at the end of the third.
One may only marvel at the genius of Zedekiah who arranged this skillful deception of the crooked princes who were his bitterest enemies.
Keil and many other commentators have pointed out that Jer 38:28 here actually belongs to Jeremiah 39, and “forms the introductory sentence of the passage ending in Jer 39:3.”
Interviewed by the King Jer 38:14-26
Shortly after Jeremiahs rescue from the cistern King Zedekiah summoned him for another interview. The situation in Jerusalem had further deteriorated since the two men had faced each other before. Provisions in the city were exhausted. Chaldean battering rams continued to relentlessly pound the walls of Jerusalem in spite of all the defenders did to drive them off. It would only be a matter of weeks and a breach would be made in the walls and the enemy would come pouring through to completely overwhelm the faint and sickly inhabitants. Surely now in this desperation there would be hope from the Lord. Surely now that Zedekiah has permitted Jeremiah to be rescued from sure death the prophet would have some kind word. How completely the king misunderstands this messenger from God. Those who unflinchingly preach the word of God will always be a source of perplexity and bafflement to those who live by the rule of compromise and accommodation.
The prophet was taken to the third entrance of the Temple. Streane suggests that this was a chamber connected with a passage leading from the palace to the Tempie. It may be identical with that which is elsewhere called the kings entry (2Ki 16:18). It must have been a somewhat secluded spot. There, probably in the darkness of night, Zedekiah urged Jeremiah to honestly answer his petition-not to withhold anything (Jer 38:14). The king was frantic; desperation was in his voice. He wanted to know the final issue of the siege.
Jeremiah knew the king really did not want to hear what he had to say. Somewhat sarcastically he said, If I tell you will you not put me to death? and if I give you counsel you will not hear me” (Jer 38:15), The last clause of Jer 38:15 is not a question in the Hebrew but a simple declarative sentence. Jeremiah knew from his five past interviews with the king that his message would not be accepted. The desperate king then swore that he would not harm Jeremiah nor permit the princes to do so (Jer 38:16). The form of the oath is somewhat unique. As the Lord lives who made this soul. The Hebrew word nephesh here as usual in the Old Testament means life. Since God was the creator of life it was within His power to take it away, if the speaker should prove untrue to his word. Convinced that Zedekiah was sincere in his oath, Jeremiah delivered the word of the Lord to him. It is the same message which Jeremiah had presented to king and people on numerous occasions: liberty and life are yours if you surrender to the Chaldeans; defeat and death lay ahead if you continue to resist (Jer 38:17-18).
Zedekiah had certainly pondered the alternative of surrender. This tortured little weakling now confided in Jeremiah the reason why he had elected to hold out in Jerusalem until the bitter end. I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand and they mock me (Jer 38:19). Zedekiah feared that those Jews who earlier had deserted to the enemy would be especially severe with him because he had caused the city to endure the miseries of a siege. How contemptible! A man who feared the Jews in the camp of the enemy more than the God who time and again had demanded his allegiance. A man who put personal welfare about the welfare of his people.
Jeremiah immediately assured the king that his fears regarding the Jews on the outside would not be realized if he would but surrender. I beseech you, says the prophet, obey the voice of the Lord. If you will only surrender all will be well with you! (Jer 38:20). On the other hand Jeremiah warned Zedekiah that if he resisted the Chaldeans to the bitter and inevitable end the very members of his own household would turn upon him in unsympathetic mockery. Jeremiah pictures the women of the harem-the wives and concubines and their attendants-marching out of the city as captives of the Chaldeans chanting a proverbial taunt-song aimed at Zedekiah. Essentially the same proverb appears in Oba 1:7.
Thy friends have set thee on
and have prevailed against thee; thy
feet are sunk in the mire
and they are turned away back (KJV)
This taunt-song pictures one naively being led by those he trusted out into a swampy bog, and when he has become mired in the muck they have gone back instead of helping him. The friends are of course Zedekiahs princes and counselors who had urged him on in the hopeless struggle and then are unable to suggest any course of action which would extricate the king from his difficulties. The phrase set thee on (KJV) perhaps is better rendered deceived as in the Revised Standard Version.
The fifth and final conference between Zedekiah and Jeremiah ends with a strong emotional appeal to the king. The prophet makes three final points. If Zedekiah continued to resist the Chaldeans (1) he would shortly see those he held most dear-his wives and children-being led out as spoils of war to the enemy soldiers; (2) he himself would not escape from the hand of Nebuchadnezzar; and (3) the king through his obstinacy would have to bear the ultimate responsibility for the destruction of Jerusalem as though he himself had set the torch to the beloved city (Jer 38:23). These are strong and daring words which Jeremiah spoke. He knew it was his last chance. Perhaps for the sake of his wives and children, for the sake of his own life, for the sake of the holy city and its thousands of inhabitants Zedekiah would heed at last the word of the Lord.
Questioned by the Princes Jer 38:27-28
The interview with Jeremiah closed, not with the king accepting and acting upon the word of the prophet, but with a request that the princes not be told of the conversation. Let no man know of these words and you shall not die (Jer 38:24). The king carefully instructed Jeremiah as to what he should say if the princes interrogate him. Jeremiah should tell them that he had petitioned the king not to cause him to return to the dungeon in the house of Jonathan to die there (Jer 38:25-26). The precautions of the king were well taken for shortly the princes pounced upon Jeremiah, probing him with questions about the interview with the king. Jeremiah calmly answered them as he had promised the king. It was the truth as far as it went. Jeremiah did not tell the inquisitive princes the whole truth nor was he obligated to do so. Those princes did not have a right to know the full contents of the privileged conversation between the king and his spiritual counselor. To withhold information from those not entitled to it cannot by any stretch of the imagination be construed as falsehood. By speaking this half-truth Jeremiah protected not only himself but the monarch as well. Jeremiahs answer seemed to satisfy the princes and they did not broach the subject to him any more for the conversation had not been overheard (Jer 38:27). Without further harassment Jeremiah was permitted to remain in the court of the guard until the day that Jerusalem was captured by the Chaldeans (Jer 38:28). The intention of this verse is merely to account for the whereabouts of Jeremiah up to the date of the capture of the city without making any assertion beyond that date. Actually it was some four weeks after the fall of the lower city of Jerusalem before Nebuzaradan arrived with instructions to free Jeremiah. Perhaps Nebuzaradan was present to direct the final assault on the upper city. This cannot be ascertained for certain. The last clause of Jer 38:28 as it is rendered in the King James Version is an impossible translation of the Hebrew. Actually this clause should be the introductory clause of chapter 39. At several places in the English versions bad chapter divisions have been made. The student should remember that the Scriptures were not originally written in chapters and verses.
Jeremiah in Prison – Jer 37:1 to Jer 38:28
Open It
1. What story of a dramatic rescue has stayed in your mind? Why?
2. How have you coped with news that wasnt what you wanted to hear?
Explore It
3. How did Zedekiah become king of Judah? (Jer 37:1)
4. What request did Zedekiah make of Jeremiah? (Jer 37:2-3)
5. What is revealed about the city of Jerusalem at the beginning of this story? (Jer 37:5)
6. Despite the fact that the situation seemed to be looking up, what bad news did Jeremiah tell the king? (Jer 37:6-8)
7. Why was Jeremiah put in prison? (Jer 37:11-15)
8. What question did the king ask Jeremiah in secret? (Jer 37:17)
9. How did Jeremiah answer the king? (Jer 37:17)
10. On what basis did Jeremiah plead his case with King Zedekiah? (Jer 37:18-20)
11. Where did the king order that Jeremiah be held instead of the dungeon in Jonathans house? (Jer 37:21)
12. What did some of the officials find out that Jeremiah was telling the people? (Jer 38:1-3)
13. What punishment did the officials propose to the king? (Jer 38:4)
14. How did the king respond to the officials demand? (Jer 38:5)
15. Where was Jeremiahs place of imprisonment? (Jer 38:6)
16. Who appealed to the king on behalf of Jeremiah? (Jer 38:7-9)
17. What happened in response to Ebed-Melechs appeal? (Jer 38:7-13)
18. Where did Jeremiah stay after his rescue? (Jer 38:11-13)
19. Why was Jeremiah hesitant to answer the kings request to give him a straightforward answer? (Jer 38:14-15)
20. After Zedekiah had sworn not to harm him, what did Jeremiah reveal about Gods plans? (Jer 38:16-18)
21. Why was Zedekiah afraid to obey God and surrender to the Babylonians? (Jer 38:19)
22. What specifics did Jeremiah tell the king about what would happen if he did, or didnt, obey God? (Jer 38:20-23)
23. Because it was dangerous for them to have talked, what did Zedekiah tell Jeremiah to say when he was questioned about his conversation with the king? (Jer 38:24-26)
24. Where was Jeremiah when the city of Jerusalem was captured? (Jer 38:28)
Get It
25. Where were the people of Jerusalem looking for help against the Babylonian siege?
26. Why was Jeremiah so unpopular with the officials of Jerusalem and the temple?
27. How was Jeremiah taking action on his own prophecy about the future when he was apprehended by his enemies?
28. When has obedience to God required you to make a decision you knew would be unpopular with others?
29. What contributes to a climate in which God-respecting people are harassed, mocked, ridiculed, or even harmed?
30. What are people acknowledging when they turn to God in times of confusion or trouble?
Apply It
31. How might you be able to plead the case of a helpless person in the weeks to come?
32. What step can you take this week toward developing the faith to obey God even when His will is not necessarily what you want?
Questions On Jeremiah Chapter Thirty Eight
By Brent Kercheville
1 What is Gods message (Jer 38:1-3)? Read Deu 28:20-24 and Lev 26:23-26.
2 What were the people to understand from Jeremiahs prophetic message?
3 What happens to Jeremiah (Jer 38:4-6)?
4 What does Zedekiah do? Is this surprising after his actions in chapter 37?
5 Then what does Zedekiah do (Jer 38:7-13)? What do we learn about this king?
6 Explain the conversation between Jeremiah and Zedekiah (Jer 38:14-28). What is happening? Why the
secrecy?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
sent: Jer 21:1, Jer 21:2, Jer 37:17
third: or, principal, 1Ki 10:5, 2Ki 16:18
I will: Jer 42:2-5, Jer 42:20, 1Sa 3:17, 1Sa 3:18, 1Ki 22:16, 2Ch 18:15
Reciprocal: 2Sa 14:18 – Hide not 2Ch 18:5 – Shall we go 2Ch 36:12 – before Jeremiah Eze 7:26 – then Eze 14:7 – and cometh Act 24:25 – Go
Fuente: The Treasury of Scripture Knowledge
Jer 38:14, Zedeklah was selfish and wished to confer with the prophet in his own interests. He arranged a meeting at one of the important entries to the temple. He wanted to commit the prophet to a promise of confidence before asking some question.
Fuente: Combined Bible Commentary
Jer 38:14. Then Zedekiah sent, &c. Here we have an account of the honour which the king did the prophet after he was fetched out of the dungeon: he sent for him to advise with him privately what measures it would be best to take in the present calamitous state of public affairs. The interview took place in the third entry in, or leading toward, or adjoining to, the house of the Lord. Dr. Lightfoot explains this of the third passage or gate which lay between the kings palace, where the prison was, and the temple, whither the king now retreated for fear of the Chaldean army. And the king said, I will ask thee a thing Hebrew, , I am asking thee a word, namely, of prediction, counsel, or comfort, a word from the Lord, Jer 37:17. Whatever word thou hast for me, hide it not from me Let me know the worst. He had been plainly told what would be the issue of the measures they were pursuing; 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jer 38:14-28. Zedekiah asks Jeremiah about the future, swearing immunity to him, whatever his answer (Jer 38:16). Jeremiah urges him to save himself and the city by surrender to Nebuchadrezzars princes (Nebuchadrezzar being absent, Jer 39:3; Jer 39:5); promises that the Jews who have already deserted shall not illtreat him; declares a Divine vision of the end, contingent on the kings refusal to surrender. Jeremiah has seen the women of the harem being brought out for the Babylonian victors, and as they go he has heard them singing a dirge (Jer 38:22) for Zedekiah. The king bids him conceal the true nature of this interview from the princes, which he does; he is allowed to return to (the relatively favourable conditions of) the guard-court.
Jer 38:14. third entry: not otherwise known.
Jer 38:19. mock: i.e. work their will on.
Jer 38:22. The terms of the dirge sung by the mocking women may have been suggested by Jeremiahs recent experience in the cistern. With the reference to the friends, cf. Oba 1:7, which depends on this. Read with LXX, they have made thy feet to sink.
Jer 38:23. Read with VSS, this city shall be burned.
Jer 38:26. Jonathans house: Jer 37:15.
Fuente: Peake’s Commentary on the Bible
Zedekiah’s last interview with Jeremiah 38:14-28
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Shortly after this event, Zedekiah had Jeremiah brought to him at one of the temple entrances, possibly the king’s private entrance (cf. 2Ki 16:18). He told the prophet that he was going to ask him a question and he wanted a straight answer.