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?
15. thou wilt not hearken unto me ] Cp., as illustrating Zedekiah’s weakness of character, his words in the next v. with those which he had addressed to the princes ( Jer 38:5).
Fuente: The Cambridge Bible for Schools and Colleges
Wilt thou not hearken …! – Rather, Thou wilt not hearken.
Fuente: Albert Barnes’ Notes on the Bible
Jeremiah had reason to caution with the king for his life, considering the easy answer of the king to the princes, moving for his death, Jer 38:4,5. We must imagine Jeremiah at this time under no Divine command to reveal Gods will in this case unto the king.
Wilt thou not? is here as much as thou wilt not hearken unto me. Zedekiah had often been advised by the prophet, but would never take his advice, and the prophet knew it would be the same case still, that the king would be overruled by a corrupt court, and his own aversion, to change his state, as a king, for the state of a prisoner.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. wilt thou not hearken untomeZedekiah does not answer this last query; the former one hereplies to in Jer 38:16.Rather translate, “Thou wilt not hearken to me.” Jeremiahjudges so from the past conduct of the king. Compare Jer 38:17;Jer 38:19.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Jeremiah said unto Zedekiah,…. Here follows the prophets answer, in which he tacitly desires to be excused saying any thing upon this head, since it might be attended with danger to himself, and be of no service to the king; and therefore prudently thought fit to come into some agreement with the king, to secure himself, if he insisted upon it:
if I declare [it] unto thee, wilt thou not surely put me to death? this he might fear, from past experience of the king’s conduct; for, though he might not slay him with his own hands, or give orders to others to do it; yet he might deliver him up to the will and mercy of his princes, as he had done before; not that the prophet was afraid to die, or was deterred through fear of death from delivering the word of the Lord, and doing his work; but he thought it proper to make use of prudent means to preserve his life; besides, he had no express order from the Lord to say anything concerning this matter at this time:
and if give thee counsel, wilt thou not hearken to me? or, “thou wilt not hearken to me” z; so the Targum, Syriac, and Vulgate Latin versions; and therefore it was to no purpose to give him any advice; from all this the king might easily understand the prophet had nothing to say that would be agreeable to him; however, he was very desirous to know what it was, and therefore promises indemnity and security, as follows:
z “non audies me”, V. L. Schmidt; “non audies ad me”, Montanus; “non auscultabis mihi”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
THE Prophet seems here to have acted not very discreetly; for when he ought of his own accord to have announced to the king the destruction of the city, being asked he refused to answer, or at least he took care of his life, and secured himself from danger before he littered a word. And the Prophets, we know, disregarding their own life, ought to have preferred to it the commands of God, as we find was often the case with Jeremiah, who frequently at the risk of his life proclaimed prophecies calculated to rouse the hatred of all the people, and to create the greatest danger to himself. It seems, then, that he had made no good progress, since he now fails, as it were, in this hazardous act of his vocation, and dares not to expose himself to danger.
But it ought to be observed, that the Prophets had not always an express command to speak. For had God bidden Jeremiah to declare what we shall hereafter meet with, he would not have evaded the question; for he had been so trained up for a long time, that he feared not for himself so as to turn aside from the straight course of his office. That he now, then, seems to draw back, this he did because God had not as yet commanded him to explain to the king what we shall presently see. For he would have done this without benefit: and he had often admonished the king, and had seen that his counsel was despised. No wonder, then, that he was unwilling to endanger his life without any prospect of doing good. If any one brings this objection, that it is then lawful for us to do the same; to this I answer, that we are not thoughtlessly to cast pearls before swine; but until we try every means, we ought to hope for the best, and therefore to act confidently. But Jeremiah had fully performed his duty: for the king could not have pleaded mistake or ignorance, since the Prophet had so often testified that there was no other remedy for the evil but to pass over to the Chaldeans.
As then the Prophet had so often warned the king, he might now be silent, and thus excuse himself, “Thou wilt kill me, and at the same time thou wilt not believe me, or, thou wilt not obey, if I give thee counsel.” These two clauses ought to be read together; for if Jeremiah had seen that there was a prospect of doing good, he would doubtless have offered his life a sacrifice. But as he saw that his doe-trine would be useless, and that his life was in danger, he did not think it right rashly to expose his life, when he could hope for no benefit. The Prophet then did not regard only his own danger, but was also unwilling to expose heavenly truth to scorn, for it had often been already despised. He then did not answer the king’s question, because he was convinced that he would be disobedient, as he had ever been up to that very time. It follows —
Fuente: Calvin’s Complete Commentary
(15) Wilt thou not surely put me to death?The prophet obviously speaks as if he believed the king to have sanctioned the severe measures that had been taken against him, and having no other word of the Lord to speak than that which he had spoken before, fears to provoke his wrath. The latter part of the sentence is better taken with the LXX., Vulg., and Luther, thou wilt not hearken unto me ; or the form of the question altered so as to imply that answer.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Wilt thou not hearken The English is wrong in giving the last sentence as a question. The true reading is, thou wilt not hearken unto me.
Jer 38:15. If I declare it unto thee, &c. The prophet had so often experienced the unsteadiness of the king’s temper, his backwardness to follow good counsel, and his want of courage to support those who dared to give him proper advice, that he might very reasonably determine not to venture his life to serve a man who was in some measure incapable of being directed: and, although God had shewn the prophet what would be the effect of this advice if it were followed, yet it does not appear that he had commanded him to make it known to Zedekiah. See Lowth. Instead of Wilt thou not hearken? Houbigant reads, Thou wilt not hearken.
Jer 38:15 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?
Ver. 15. If I declare it unto thee. ] It is for the sins of a people that a hypocrite reigneth over them. Job 34:30 Such a one was Zedekiah; and the prophet here freely reproveth him for his hypocrisy.
And if I give thee counsel, will thou not hearken? wilt thou not . . . me? = thou wilt not. This second clause is not a question in the Hebrew text.
Luk 22:67, Luk 22:68
Reciprocal: 1Ki 1:12 – let me Pro 12:15 – but Joh 11:53 – put Heb 1:8 – a sceptre
Jer 38:15. Jeremiah was suspicious of the king which he had reason to be from his previous experiences. His statements indicated the suspicion, for he exacted a promise from the king before giving any information.
Jer 38:15. Then Jeremiah said, If I declare it unto thee, wilt thou not surely put me to death? The prophet had so much experience of the unsteadiness of the kings temper, of his backwardness in following good counsel, and want of courage to stand by those that durst advise him well, that he might, with good reason, resolve not to venture his life to serve a man that was in a manner incapable of being directed. And although God had showed him what would be the effect of his advice, if it were followed, (Jer 38:17,) yet it doth not appear that he had commanded him to make this known to Zedekiah. Lowth. And if I give thee counsel, wilt thou not hearken unto me? Rather, wilt thou hearken unto me? Which is undoubtedly the sense intended, unless we translate the words, as some do, without an interrogation, thou wilt not hearken unto me. So Jeremiah might well conclude from the kings former behaviour, for he had often been advised by him, but would never take his advice, and the prophet knew the same would be the case still, that the king would be overruled by a corrupt court and his own aversion to change his state as a king to the state of a prisoner.
Jeremiah replied that if he did give the king a straight answer, Zedekiah would execute him and disregard what he said.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)