
Text -- Jeremiah 38:20-28 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley: Jer 38:22 - -- Thou that art afraid of the insultings of men, shalt fall under the insultings of the women.
Thou that art afraid of the insultings of men, shalt fall under the insultings of the women.

For this thou mayest thank thy priests, and false prophets.

Have forsaken thee, every one shifting for himself.
JFB: Jer 38:22 - -- The very evil which Zedekiah wished to escape by disobeying the command to go forth shall befall him in its worst form thereby. Not merely the Jewish ...
The very evil which Zedekiah wished to escape by disobeying the command to go forth shall befall him in its worst form thereby. Not merely the Jewish deserters shall "mock" him (Jer 38:19), but the very "women" of his own palace and harem, to gratify their new lords, will taunt him. A noble king in sooth, to suffer thyself to be so imposed on!

JFB: Jer 38:22 - -- Hebrew, "men of thy peace" (see Jer 20:10; Psa 41:9, Margin). The king's ministers and the false prophets who misled him.

JFB: Jer 38:22 - -- Proverbial for, Thou art involved by "thy friends'" counsels in inextricable difficulties. The phrase perhaps alludes to Jer 38:6; a just retribution ...
Proverbial for, Thou art involved by "thy friends'" counsels in inextricable difficulties. The phrase perhaps alludes to Jer 38:6; a just retribution for the treatment of Jeremiah, who literally "sank in the mire."

JFB: Jer 38:22 - -- Having involved thee in the calamity, they themselves shall provide for their own safety by deserting to the Chaldeans (Jer 38:19).
Having involved thee in the calamity, they themselves shall provide for their own safety by deserting to the Chaldeans (Jer 38:19).


If thou wilt not tell this to the people, I will engage thy safety.

JFB: Jer 38:25 - -- Kings are often such only in title; they are really under the power of their subjects.
Kings are often such only in title; they are really under the power of their subjects.

JFB: Jer 38:26 - -- Literally, "made my supplication to fall"; implying supplication with humble prostration (see on Jer 36:7).
Literally, "made my supplication to fall"; implying supplication with humble prostration (see on Jer 36:7).

JFB: Jer 38:26 - -- (Jer 37:15), different from Malchiah's dungeon (Jer 38:6). This statement was true, though not the whole truth; the princes had no right to the infor...
(Jer 37:15), different from Malchiah's dungeon (Jer 38:6). This statement was true, though not the whole truth; the princes had no right to the information; no sanction is given by Scripture here to Jeremiah's representation of this being the cause of his having come to the king. Fear drove him to it. Compare Gen 20:2, Gen 20:12; on the other hand, 1Sa 16:2, 1Sa 16:5.

JFB: Jer 38:26 - -- Hebrew, "were silent from him," that is, withdrawing from him they left him quiet (1Sa 7:8, Margin).
Hebrew, "were silent from him," that is, withdrawing from him they left him quiet (1Sa 7:8, Margin).

JFB: Jer 38:28 - -- These words are made the beginning of the thirty-ninth chapter by many; but the accents and sense support English Version.
This chapter consists of t...
These words are made the beginning of the thirty-ninth chapter by many; but the accents and sense support English Version.
This chapter consists of two parts: the first describes the capture of Jerusalem, the removal of the people to Babylon, and the fate of Zedekiah, and that of Jeremiah. The second tells of the assurance of safety to Ebed-melech.
Clarke: Jer 38:22 - -- All the women - brought forth - I think this place speaks of a kind of defection among the women of the harem; many of whom had already gone forth p...
All the women - brought forth - I think this place speaks of a kind of defection among the women of the harem; many of whom had already gone forth privately to the principal officers of the Chaldean army, and made the report mentioned in the end of this verse. These were the concubines or women of the second rank.

Clarke: Jer 38:23 - -- They shall bring out all thy wives and thy children - These were the women of the first rank, by whom the king had children. These had no temptation...
They shall bring out all thy wives and thy children - These were the women of the first rank, by whom the king had children. These had no temptation to go out to the Chaldeans, nor would they have been made welcome; but the others being young, and without children, would be well received by the Chaldean princes.

Clarke: Jer 38:26 - -- I presented my supplication - This was telling the truth, and nothing but the truth, but not the whole truth. The king did not wish him to defile hi...
I presented my supplication - This was telling the truth, and nothing but the truth, but not the whole truth. The king did not wish him to defile his conscience, nor did he propose any thing that was not consistent with the truth.

Clarke: Jer 38:27 - -- The matter was not perceived - They did not question him farther; and the king’ s commandment to remove him from the house of Jonathan being we...
The matter was not perceived - They did not question him farther; and the king’ s commandment to remove him from the house of Jonathan being well known, they took for granted that they had all the information that they sought. And he was most certainly not obliged to relate any thing that might embroil this weak king with his factious but powerful princes, or affect his own life. He related simply what was necessary, and no more.
Calvin: Jer 38:20 - -- Here again Jeremiah strengthens Zedekiah, that he might not hesitate to make the trial, since God would yet give him pardon, so that at least his cha...
Here again Jeremiah strengthens Zedekiah, that he might not hesitate to make the trial, since God would yet give him pardon, so that at least his chastisement would be paternal and light He then promised to Zedekiah that he would be safe from all the insults about which he was anxious. They will not deliver thee, he says; as though he had said, “Leave this to God’s providence, resign thyself to God, and doubt not but that he will keep thee safe.” God, in his kindness, as I have said, allows the faithful to cast their cares into his bosom: but at the same time, if any disobey, when he confirms them, it is a sign of deliberate wickedness, and such perverseness extinguishes all the light of grace. Such was the stupidity of Zedekiah, that he did not accept of this second promise. He might indeed have confessed his fear, but he ought also to have received the remedy. The Prophet assured him that his life would be safe in God’s hand; what more could he have wished? But this was said to no purpose, because fear fully occupied his mind, so that there was no entrance for the promise. Now this ought to be carefully noticed; for there are none of us whom many cares do not disturb, and many fears do not perplex; but a place ought to be given to a remedy. God succors us when he sees us distressed by anxious thoughts; but if fear so prevails, that all the promises by which God raises us up avail nothing, it is a sign of hopeless unbelief.
It afterwards follows, Hear the voice of Jehovah, which I utter to you, that it may be well with thee, and that thy soul, may live The promise is again added, to lead Zedekiah to submit more willingly to God. For though we know that we cannot escape his power, it will yet be dreaded by us, except he favors us with the promises of grace. In this way, then, the Prophet endeavored to lead Zedekiah to render obedience to God: Hear, he says, the voice of Jehovah, that it may be well with thee He shewed that it was yet in the power of Zedekiah to provide for his own safety, if only he obeyed the word of God. And this passage teaches us, that the Prophet had not spoken thoughtlessly and in vain, but under the guidance and teaching of God’s Spirit For though it may not have been, that he had received a new command, he yet knew that it was God’s will, that he should confirm and reassert the previous oracles; for he did not falsely assume God’s name, when he bade Zedekiah to hear God’s voice which he had made known.
Now, though this discourse was especially directed to Zedekiah, we may yet conclude, that it is always for our good to embrace whatever God declares to us, though it may apparently be hard and unpleasant, as it was to Zedekiah; for it was by no means an agreeable thing to him to deliver up himself to his enemies, to be deprived of his regal power, to be drawn into exile, and from a king to become a slave; and yet nothing was better for him, in order to save his life, than to obey God. Though, then, the words of God contain what is contrary and grievous to our flesh, yet let us feel persuaded that God always speaks what is good for our salvation. It would then have been well for Zedekiah, had he obeyed the counsel of the Prophet; for he would have found in captivity that God would be propitious to him, and this would have been an invaluable comfort; and then he might have been brought back from exile, at least he would have preserved the city and the Temple: but by his obstinacy he betrayed the city to his enemies, and hence it was also that the Temple was burnt.

Calvin: Jer 38:21 - -- He then adds, If thou refuse to go forth, this is the word which God hath shewed to me Jeremiah again declares that Zedekiah resisted in vain, beca...
He then adds, If thou refuse to go forth, this is the word which God hath shewed to me Jeremiah again declares that Zedekiah resisted in vain, because he kicked, as it is said, against the goad, for he could not possibly escape from coming into the hand of his enemies; which, when done, then neither the city nor the Temple would be spared. But the Prophet repeats again, that it had been shewn to him what to speak, he then spoke not in his own name, but by God’s command; which, it may be, was not then given him: but the Prophet knew that God’s decree, of which he had been the herald, could not be abolished. He then says, that this word had been shewed to him by God, even what follows —

Calvin: Jer 38:22 - -- Behold, the women who as yet remain in the palace of the king, shall go forth to the princes of the king of Babylon, that is, having left the city the...
Behold, the women who as yet remain in the palace of the king, shall go forth to the princes of the king of Babylon, that is, having left the city they will betray thee to thine enemies; and they shall say, The men of thy peace have deceived thee, or persuaded thee, and have prevailed; thus fixed in the mire are thy feet, and they have turned backward There is here a part stated for the whole, for under one thing is included the whole calamity of the city. We indeed know that the female sex do not stand in the ranks to fight, and that when a city is taken, women are commonly spared. When, therefore, the Prophet says, Go forth shall women who are yet remaining in the king’s palace, it is the same thing as if he had said, “Even the women shall be compelled to go forth to the enemies, and give themselves up into their power; what then will become of the men, when such shall be the hard condition of the women?”
We now perceive the meaning of the Prophet: Go forth then shall women, that is, when the city is taken, the women in the palace shall be drawn forth from their hiding-places, and be constrained to appear before their enemies. And then he adds, and, behold, they shall say, etc. He used the particle

Calvin: Jer 38:23 - -- Jeremiah pursues the same subject; but he sets forth at large the calamity, that the king being at least frightened with horror, might submit to a ri...
Jeremiah pursues the same subject; but he sets forth at large the calamity, that the king being at least frightened with horror, might submit to a right counsel; for when we hear that death is at hand, this indeed fills us with horror; and when many evils are mentioned, we must necessarily be roused; and this, no doubt, was what the Prophet looked for. Then he says that Zedekiah would come into the hands of his enemies, hut he adds other indignities, which would bring greater bitterness, They shall draw out, he says, all thy wives and thy children, etc. Had Zedekiah been right-minded, he would have preferred to die a hundred times, and thus to have died for them all, than to have been the cause of so many evils. For we know that many have boldly exposed themselves to danger in defending the chastity of their wives; and doubtless such a reproach is far harder to be endured by ingenuous minds than a hundred deaths. We hence see what was the design of the Prophet; for he saw that Zedekiah could not be sufficiently roused by merely setting his own death before him, hence he added other circumstances, calculated to affect him still more, They shall draw out, he says, thy wives and thy children
We hence learn how conjugal fidelity was then with impunity violated. It was, we know, an ancient evil, but it had now passed into general practice, so that it was, as it were, the common law: and yet what God had once established continued unchanged, even that every man should have only his own wife. As, then, polygamy had so prevailed and had become so licentious among the Jews, we see that the fear of God was in fact extinguished and all regard to purity. More liberty was indeed allowed to kings, but they were not on that account to be excused, because their life ought to have been an example to others, a mirror of uprightness and chastity. When, therefore, they married a number of wives, it became an intolerable evil. And now when mention is made of all the wives, we conclude that the king had not only three or four wives or concubines, but a large number, that he might gratify his lust. hence then we learn how great was the corruption of that age. It is also a wonder that the king was thus given to his lusts, and not brought back to some degree of moderation when necessity itself constrained him. We hence see that he must have been extremely insensible in retaining so many concubines, when his only city was hardly safe, and the whole country in the possession of enemies. But thus perverse men despise God and his scourges. For though all confess, according to the common proverb, that necessity is a mistress whom all are forced to obey, yet the greater part struggle with necessity itself, as we see was the case with Zedekiah, who refused to bend or turn, though very poor and miserable, and who suffered nothing of his royal pomp and splendor to be diminished. Hence it was that he had a large number of wives or concubines, as mentioned here.
It then follows, This city shalt thou burn with fire It is certain that the torch was not applied by Zedekiah, nor was he the agent in the burning. But the Prophet reminded him that the cause of all the evils might justly be attributed to his obstinacy; as though he had said, that the Chaldeans would indeed be the authors of the burning, as they would with their own hands set the houses on fire, and yet that the first and the chief fault would be in Zedekiah himself, because he obstinately resisted God. 114
But as to the women, this brief notice must be added: other kings, indeed, had been very dissolute; but God now applied the remedy when the court was purged from all its old filth. For with Jeconiah, we know, the royal dignity ceased; and the city was exposed to plunder; and yet some concubines remained; and these passed as by hereditary right to other kings, as they succeeded to the wives as to the kingdom. But when wickedness became incorrigible, all the concubines were taken away also. It was then a sign of final destruction. It follows —

Calvin: Jer 38:24 - -- Here is seen the miserable condition of the king. Had he no faith in the answer of Jeremiah, he would not have thus feared. But he acknowledged that ...
Here is seen the miserable condition of the king. Had he no faith in the answer of Jeremiah, he would not have thus feared. But he acknowledged that what he had heard from the mouth of the Prophet was true. In the meanwhile he delayed and extended time as far as he could, and chose rather to spend his life in trembling than to be immediately freed from all care and anxiety. This was by no means to act like a king; for had he any courage, he would not have waited to the last hour. We indeed know that men of courage boldly meet death, when they see no hope of honor remaining. Zedekiah had lost his authority; he held indeed the title of a king, but he was without power; for he was compelled servilely to obey his counselors; and now he feared his own shadow, and yet protracted time, as I have said, as much as he could; and on this account he requested the Prophet, that this conversation might remain as buried.
By saying, thou shalt not die, he did not threaten the Prophet, but intimated that silence would not be less a benefit to Jeremiah than to himself: “ Thou wilt rouse the fury of all against thyself, if thou speakest of this interview, for no one can bear to hear anything of the ruin of the city: if then thou consultest thine own benefit, say not a word of this, and let it not come to the people nor to my counselors.” Under the color of an advice then he said to Jeremiah, “See lest thou die 115 He therefore did not speak threateningly.

Calvin: Jer 38:25 - -- Here again Zedekiah shews his anxiety, lest Jeremiah should be apprehended, were the princes unexpectedly to assail him; for he might in this respect...
Here again Zedekiah shews his anxiety, lest Jeremiah should be apprehended, were the princes unexpectedly to assail him; for he might in this respect have stumbled, though admonished. Then the king intimated to him what to answer, in case the counselors came to him and made inquiry respecting their intercourse. He then advised him simply to say, that he entreated him not to send him back to the filthy pit, where he almost perished. The miserable servitude of the king appears now still evident; for he feared his own counselors, lest they should revolt from him. he might easily have made a spontaneous surrender of himself, but he dared not, lest he should be killed by them in a tumult; and yet, on the other hand, he feared lest the princes should despise him, and so redeem themselves by the sacrifice of his life.
We see in what straits he was, but God rendered to him a just recompense for his obstinacy. It was indeed a miserable thing to hear that the king’ was thus oppressed on every side, but the cause of all this ought ever to be borne in mind; which was, that he had despised God and his Prophet. He then deserved to be in this state of anxiety, to fear death on every side, and not to be able to extricate himself from those cares and perplexities which tormented him.
Let us then learn to cast all our cares on God, so that our life may be safe, and that we may have calm and tranquil minds: otherwise what is written in the Law must necessarily happen to us,
“Our life will hang on a thread, so that we shall say in the morning, Who will give us to see the evening? and in the evening, How can we live to the morning?” (Deu 28:66)
Lest then the same thing happen to us as to this miserable king, let us learn to re-cumb on God, for this is the only way to obtain peace.
For though Zedekiah set before Jeremiah the danger which he might bring on himself, if he confessed what took place between them, he yet had a regard no doubt to his own safety, for his care for the Prophet was not very great. If, then, he says, the princes will hear that I have spoken to him, etc. We see here, that as kings very curiously inquire into the sayings and actions of all, so they in their turn are exposed to innumerable spies, who observe all their secret proceedings. Zedekiah, as we have already seen, left his palace, sought some secret place, and at the third entrance called to him Jeremiah. This place might be deemed in some measure secret, yet he knew that he was observed even by his own servants.
Thus kings, while they seek immoderate splendor, renounce the main good, which ought to be preferred to all other things. For it is commonly said that liberty is an invaluable gift, and it is very true: but were we to seek for liberty among mankind, we should by no means find it in courts; for all there are slaves, and slavery begins with the most elevated. Kings, then, while they thus seek from their height to look down on all mankind, are placed, as it were, in a theater, and the eyes of all turn to them, so that no liberty remains for them; and they who hang on their favor are also in constant fear. This, then, ought to be noticed by us; for there is no one who does not seek splendor; but yet we know how anxious is the life of princes. Their external appearance is indeed very flattering; but we do not see what inward torments harass them. When, therefore, it is said of Zedekiah, that he could not have a secret conference, it hence appears that kings are by no means free.

Calvin: Jer 38:26 - -- He says, “Though they promise thee impunity, trust them not.” Zedekiah feared lest the Prophet should be too credulous, and should freely relate ...
He says, “Though they promise thee impunity, trust them not.” Zedekiah feared lest the Prophet should be too credulous, and should freely relate to the counselors what he had said. But he no doubt had reflected on the fact, that the Prophet had already announced the destruction of the city. He then could have hardly hoped for the silence which he required. Hence then it was, that he so earnestly bid him to be careful; and though the counselors should promise that there would be no danger to him, he yet bade him to be silent. Say to them, he said, I humbly prayed the king not to send me back to the house of Jonathan, that I might not die there It was not indeed a falsehood, but this evasion cannot be wholly excused. The Prophet justly feared, and, as we have before seen, he was perplexed and anxious, for that prison was horrible, and it would have been better at once to die than to have been thus buried alive in the earth. But it is certain that he did not come to the king for this purpose, for he had been sent for. Though, then, the Prophet did not expressly or in so many words say what was false, yet it was a kind of falsehood; and what follows, in reference to himself, cannot be excused.

Calvin: Jer 38:27 - -- Here, indeed, the Prophet confesses that he did as the king had commanded him; but he does not commend what he had done. There is no doubt but that o...
Here, indeed, the Prophet confesses that he did as the king had commanded him; but he does not commend what he had done. There is no doubt but that on the one hand he placed before his eyes the timidity of the king, who, being forgetful of plain dealing, slavishly feared his own counselors; and that., on the other hand, he manifested that he was not sufficiently discreet, for when the princes came, even if he wished not to deceive them, he yet concealed the main thing, and said that he went to the king to pray for his own life, which was not true. Though then what he said was in part true, that he prayed not. to be sent back to prison, yet he could not by this evasion be wholly exempted from blame.
In short, we see that even God’s servants have sometimes spoken evasively, when oppressed with extreme fear; and thus we are reminded to seek of God magnanimity of mind and resolute firmness; for he alone can strengthen and sustain us when we are terrified by any fear of danger.
He says, that he did as the king had commanded him; but he ought rather to have hearkened to God’s word, in which simplicity is enjoined. It is also said, that the princes were silent, that is, departed in silence; for no one had been a witness to the conference, and the matter had not spread farther; for the king was silent through fear, and the Prophet also had not made known the secret interview. Hence it was that the princes departed, and thought that the matter was as represented. In short, Jeremiah intimates that they were deceived by this pretext. It follows at last, —

Calvin: Jer 38:28 - -- Some render the last words simply thus, “And it happened that Jerusalem was taken;” and others, “It happened accordingly that Jerusalem was tak...
Some render the last words simply thus, “And it happened that Jerusalem was taken;” and others, “It happened accordingly that Jerusalem was taken; ” but this seems unnatural. Others take the relative as a demonstrative pronoun, and of this I approve, “For it happened that according to this Jerusalem was taken.”
He first says that he dwelt in the court of the prison. It hence appears that he was not even then at liberty; for though the king wished him to be free, yet he dared not to release him. This is one thing. Then he says, that he was there until the day the city was taken We shall hereafter see that he was saved by the king’s command, and was brought out of prison. He was, then, until that day in the court of the prison, as though he had said, that he was a prisoner until the king was taken prisoner, together with his counselors, and also until the day the whole city was taken. And here we may see, as in a vivid form, the wonderful judgment of God. As long as the Jews boasted that they offered sacrifices to God, they kept Jeremiah shut up in prison, so that he was not a free man until the king was taken, the city perished, and almost all were driven into exile. I have no doubt but that he added the following by way of explanation, And it happened that according to this Jerusalem was taken; that is, he reminds readers in these words, that he had not been a false Prophet, but a true and faithful witness as to God’s judgment, for all his prophecies were verified by the event. 116 He then says that the city was taken, not by chance, but because God had so declared. He now begins to narrate historically the destruction and the burning of the city. He therefore says, —
TSK: Jer 38:20 - -- Obey : Jer 26:13; 2Ch 20:20; Dan 4:27; Act 26:29; 2Co 5:11, 2Co 5:20, 2Co 6:1; Phm 1:8-10; Jam 1:22
and thy : Isa 55:3

TSK: Jer 38:21 - -- if thou : Jer 5:3; Exo 10:3, Exo 10:4, Exo 16:28; Job 34:33; Pro 1:24-31; Isa 1:19, Isa 1:20; Heb 12:25
this is : Jer 15:19-21, Jer 26:15; Num 23:19, ...

TSK: Jer 38:22 - -- all : Jer 41:10, Jer 43:6; Lam 5:11
and those : Mr. Harmer would render, ""and here (hennah or reading hinneh behold), the women (wont to sing o...
all : Jer 41:10, Jer 43:6; Lam 5:11
and those : Mr. Harmer would render, ""and here (
Thy friends : Heb. The men of thy peace, Jer 38:4-6, Jer 20:10; Psa 41:9 *marg.
have set : Jer 38:19; Lam 1:2; Mic 7:5

TSK: Jer 38:23 - -- they shall : Jer 38:18, Jer 39:6, Jer 41:10, Jer 52:8-13; 2Ki 25:7; 2Ch 36:20,2Ch 36:21
shalt cause : etc. Heb. shalt burn, etc. Jer 27:12, Jer 27:13;...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Jer 38:22 - -- All the women that are left - Belonging to the harems of former kings (compare 1Ki 2:22), attendants, and slaves. Thy friends ... - This ...
All the women that are left - Belonging to the harems of former kings (compare 1Ki 2:22), attendants, and slaves.
Thy friends ... - This satirical song (compare Oba 1:7) should be translated as a distich:
Thy friends have urged thee on and prevailed upon thee:
Thy feet are stuck in the mire; they have turned back.
Thy friends - literally "men of thy peace,"thy acquaintance Jer 20:10. They urge Zedekiah on to a hopeless struggle with the Chaldaeans, and when he gets into difficulties leave him in the lurch.

Barnes: Jer 38:23 - -- So - And. In addition to the ridicule there shall be the miseries of the capture. Thou shalt cause this city to be burned - literally, as...
So - And. In addition to the ridicule there shall be the miseries of the capture.
Thou shalt cause this city to be burned - literally, as margin. It shall be thy own act as completely as if done with thine own hand.

Barnes: Jer 38:28 - -- And he was there when ... - These words are altered by some to "and it came to pass when"etc., and taken to form the opening of Jer. 39.
And he was there when ... - These words are altered by some to "and it came to pass when"etc., and taken to form the opening of Jer. 39.
Poole: Jer 38:20 - -- The Chaldeans shall not do so base an act, but deal with thee as with a prince. Let not this therefore be a temptation to thee to disobey the comman...
The Chaldeans shall not do so base an act, but deal with thee as with a prince. Let not this therefore be a temptation to thee to disobey the command of God, which if thou doest, thou shalt live, though not in that splendour in which thou now livest, yet in a much more comfortable state than thou wilt do if they take the city by storming.

Poole: Jer 38:22 - -- Thou that art afraid of the insultings of men that are thy subjects shalt fall under the insultings and taunts of the women: either the court ladies...
Thou that art afraid of the insultings of men that are thy subjects shalt fall under the insultings and taunts of the women: either the court ladies who were left when Jehoiachin was carried away, or the women belonging to thine own court, shall be taken and brought forth to the king of Babylon’ s princes, to be disposed of at their pleasure; and these women shall deride thee, and tell thee, for this thou mayst thank thy hearkening to thy priests and false prophets, called, in the Hebrew, the men of thy peace , because they soothed up the king with the promises of peace.
Thy feet are sunk in the mire: now they have left thee in evils out of which thou canst not escape.
And they are turned away back and as for them whom thou believedst and trustedst to, and by whose words thou art brought into these snares, they have forsaken thee, every one shifting for himself.

Poole: Jer 38:23 - -- This is no more than what was said before, only here repeated, as an argument to persuade his obedience in surrendering himself, if not for the city...
This is no more than what was said before, only here repeated, as an argument to persuade his obedience in surrendering himself, if not for the city’ s sake, yet for his own sake, and for his children’ s sake; for he assures the king that not himself only, but his wives and children also, would otherwise fall into the hands of the Babylonians, and their reflections upon him for the misery he had brought upon them would be no small aggravation of his affliction.

Poole: Jer 38:24 - -- These words sufficiently let us know that Zedekiah stood in awe of his courtiers, and we might probably think, that had it not been for them, he wou...
These words sufficiently let us know that Zedekiah stood in awe of his courtiers, and we might probably think, that had it not been for them, he would have done better. This is the righteous judgment of God; those that will not sanctify the Lord of hosts, and make him their fear, shall fear men, whom to fear is much more base and ignoble.

Poole: Jer 38:25 - -- It could hardly be imagined that Zedekiah should have this private discourse with Jeremiah, but some or other of his courtiers would take notice of ...
It could hardly be imagined that Zedekiah should have this private discourse with Jeremiah, but some or other of his courtiers would take notice of it; but yet it argues that this poor prince was in a miserable subjection to them, that he could discourse with nobody but they must come and inquire what he said.

Poole: Jer 38:26 - -- The king instructs the prophet, in case the princes should be inquisitive to know what discourse passed betwixt the king and him, to tell them that ...
The king instructs the prophet, in case the princes should be inquisitive to know what discourse passed betwixt the king and him, to tell them that he petitioned him that he might be sent no more to the prison in the house of Jonathan, of which he complained, and petitioned the king to be freed from it, Jer 37:20 .

Poole: Jer 38:27 - -- As the king suspected, so it came to pass; the king’ s private discourse with the prophet took wind, and all the princes then at court came and...
As the king suspected, so it came to pass; the king’ s private discourse with the prophet took wind, and all the princes then at court came and inquired of Jeremiah what was the substance of his discourse. Jeremiah answered them according as the king had directed. A man is not bound in all cases to speak the whole truth, much less to those who have nothing to do to inquire of us, which these princes had not. By this means the princes never knew the matter of this discourse.

Poole: Jer 38:28 - -- Thus God hath several ways to hide his people in an evil day; he hid Josiah from it in the grave; he hid Noah in an ark, Lot in Zoar, Jeremiah in a ...
Thus God hath several ways to hide his people in an evil day; he hid Josiah from it in the grave; he hid Noah in an ark, Lot in Zoar, Jeremiah in a prison, which in probability was a safer place for him than the land of Benjamin, whither he would have gone had not Irijah stopped him, Jer 37:12,13 . Conquerors have commonly the greatest kindness for those whom they find under the frowns of the conquered, especially when that which hath made them so hath been something spoken or done in the favour of the conquerors.
Haydock: Jer 38:22 - -- Say. At parting, bewailing thy blindness, which has entailed misery upon all. (Haydock) ---
Of peace. That is, thy false friends, promising thee...
Say. At parting, bewailing thy blindness, which has entailed misery upon all. (Haydock) ---
Of peace. That is, thy false friends, promising thee peace and happiness, and by their evil counsels involving thee in misery. (Challoner) ---
Mire. He alludes to his own treatment, (Calmet) which he had received from these false counsellors or princes, ver. 4. (Haydock)

Haydock: Jer 38:26 - -- There. This he had actually done, chap. xxxvii. 19. He perhaps renewed the petition, at this interview, to satisfy the king. (Haydock) ---
We may...
There. This he had actually done, chap. xxxvii. 19. He perhaps renewed the petition, at this interview, to satisfy the king. (Haydock) ---
We may conceal the truth, but must never speak what is false. (Calmet) ---
"In a matter, says Puffendorf, which I am not obliged to declare to another, if I cannot with safety conceal the whole, I may fairly discover no more than a part." Who can require a privy counsellor to reveal the king's secret? Yet Paine accuses the prophet of duplicity! (Watson)
Gill: Jer 38:20 - -- But Jeremiah said, they shall not deliver thee,.... To take off the above excuse, or remove that objection, the prophet assures the king that the Cha...
But Jeremiah said, they shall not deliver thee,.... To take off the above excuse, or remove that objection, the prophet assures the king that the Chaldeans would never deliver him into the hands of the Jews; he might depend upon it, it would never be done:
obey, I beseech thee, the voice of the Lord, which I speak unto thee; the counsel he had given him, to surrender to the Chaldeans, was not from himself, but from the Lord: and though he had no express order to give it at that time, yet it was what was agreeable to the will of God, and what he had exhorted the people to in the beginning of this chapter; and therefore, since it came from the Lord, as it ought to be attended to, so he might be assured of the divine protection, should he act according to it:
so it shall be well with thee, and thy soul shall live; that is, it would not only be much better with him than he feared, but than it would be with him should he obstinately stand out to the last; he should have more respect and honour from the king of Babylon; and not only have his life spared, but enjoy more of the comforts of life; particularly the sight of his eyes, which he lost when taken.

Gill: Jer 38:21 - -- But if thou refuse to go forth,.... Out of Jerusalem, to the Chaldean army, and submit to them:
this is the word that the Lord hath showed me, or ...
But if thou refuse to go forth,.... Out of Jerusalem, to the Chaldean army, and submit to them:
this is the word that the Lord hath showed me, or the thing which should certainly come to pass; the word of prophecy the Lord had showed to the prophet, and which he now declares to the king; who asked of him a word, was desirous to know whether there was a word from the Lord, and what it was; and this it is which follows, in case he continued impenitent, obstinate, and disobedient.

Gill: Jer 38:22 - -- And, behold, all the women that are left in the king of Judah's house,.... That were left in the royal palace when Jehoiakim and Jeconiah were carried...
And, behold, all the women that are left in the king of Judah's house,.... That were left in the royal palace when Jehoiakim and Jeconiah were carried captives; or which were left of the famine and pestilence in, Zedekiah's house; or would be left there when he should flee and make his escape; meaning his concubines, or maids of honour, and court ladies;
shall be brought forth to the king of Babylon's princes: who shall use them as they think fit, and dispose of them at pleasure:
and those women shall say, thy friends have set thee on, and have prevailed against thee: or, "the men of thy peace" a; the false prophets, and the princes that hearkened to them, and promised and flattered him with peace and prosperity, these deceived him; they set him on to hold out against the Chaldeans, and not believe the Prophet Jeremiah; and they prevailed with him to do so, though it was against himself, and his own interest:
thy feet are sunk in the mire; not literally, as some Jewish writers suppose, that he got into a quagmire when he fled; though there may be a hint in the expression to the miry dungeon in which he suffered the prophet to be cast; and was now got into one himself, in a figurative sense, being involved in difficulties, out of which he could not extricate himself:
and they are turned away back; meaning either his feet, which were distorted, and had turned aside from the right way; or now could go on no further against the enemy, but were obliged to turn back and flee; or else the men of his peace, the false prophets and princes, who had fed him with vain hopes of safety, now left him, and every man shifted for himself. This would be said by the women, either in a mournful manner, by way of complaint; or as scoffing at the king, as a silly foolish man, to hearken to such persons; and so he that was afraid of being mocked by the Jews is jeered at by the women of his house.

Gill: Jer 38:23 - -- So they shall bring out all thy wives and thy children to the Chaldeans,.... Not the citizens of Jerusalem; but, as Kimchi observes, the Chaldeans tha...
So they shall bring out all thy wives and thy children to the Chaldeans,.... Not the citizens of Jerusalem; but, as Kimchi observes, the Chaldeans that should enter the city shall bring them out to the Chaldeans without: or it may be rendered impersonally, "they shall be brought out": not only the ladies at court, that waited on him and his queen, as before; but all his wives and concubines, and his children, or his sons rather; for at the taking of the city no mention is made of daughters, only of sons, who were slain before his eyes, Jer 39:6;
and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon; not by him personally, for he was not present at the taking of him, but by his army, who having taken him, brought him to him, and delivered him into his hand, Jer 39:5;
and thou shalt cause this city to be burnt with fire; or, "thou shall burn this city with fire" b; be the moral cause of it; through his sin and obstinacy, impenitence and unbelief, the burning of the city might be laid to his charge; his sin was the cause of it; and it was all one as if he had burnt it with his own hands. All this is said to work upon him to hearken to the advice given; but all was in vain.

Gill: Jer 38:24 - -- Then said Zedekiah to Jeremiah,.... Not a word signifying his approbation of the counsel given him, or that he intended to take it; his silence showed...
Then said Zedekiah to Jeremiah,.... Not a word signifying his approbation of the counsel given him, or that he intended to take it; his silence showed the reverse:
let no man know of these words: that had passed between them; of the conference and conversation they had had together, at least not the particulars of it; the thing itself was known, as appears by what follows, that the king and prophet had been discoursing together; but what they talked of, he desires might be concealed, pretending the prophet's good, though it was his own honour and safety he sought:
and thou shall not die; as he had promised he should not, and had sworn to it; but suggests by this, that if he disclosed the conversation, he should took upon himself free from his word and oath; so that this carried something menacing in it: or it may be rendered "that thou die not" c; intimating, that if the princes should come to the knowledge of what he had said, of the advice he had given, they would surely put him to death; and therefore, for his own safety, he desires the whole may be kept a secret.

Gill: Jer 38:25 - -- But if the princes hear that I have talked to thee,.... Which the king suspected they would; and could hardly think but somebody or other would see hi...
But if the princes hear that I have talked to thee,.... Which the king suspected they would; and could hardly think but somebody or other would see him and the prophet talking together; who would be officious enough to go and acquaint the princes with it, though he had endeavoured to be as private as possible; however, to provide against the worst, he instructs Jeremiah what to say to them, should they hear of their being together:
and they come unto thee: as he did not doubt but they would, as soon as ever they had notice of it:
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: the king knew how inquisitive they would be, and sift the prophet to the bottom, to know both what the prophet said to the king, about the state of affairs respecting the Chaldeans, and the surrender of the city to them, which they supposed to be the subject of the discourse; and what were the king's thoughts about it, and his determinations concerning it; and in order to make the prophet easy, and more free and open to tell the whole matter, he suggests they would promise him his life should not be taken away.

Gill: Jer 38:26 - -- Then thou shalt say unto them,.... Here the king puts words into the prophet's mouth, what he should say to the princes, to put them off from inquirin...
Then thou shalt say unto them,.... Here the king puts words into the prophet's mouth, what he should say to the princes, to put them off from inquiring further, and so keep the matter a secret:
I presented my supplication before the king; or "caused it to fall" d; delivered it in an humble and submissive manner:
that he would not cause me to return to Jonathan's house, to die there; this he had entreated of the king before, Jer 37:20; and now, no doubt, renewed his request, having this fair opportunity with the king alone to do it; or, however, it is highly probable he did it upon this hint of the king. This shows how much the king stood in fear of his princes in this time of his distress; and that he had only the name of a king, and had not courage and resolution enough to act of himself, according to the dictates of his mind; yea, that he feared men more than he feared the Lord.

Gill: Jer 38:27 - -- Then came all the princes to Jeremiah, and asked him,.... After he had parted with the king, and was come back to the court of the prison; as soon as ...
Then came all the princes to Jeremiah, and asked him,.... After he had parted with the king, and was come back to the court of the prison; as soon as the princes had been informed of the interview between the king and the prophet, which soon came to their ears, they came in a body to him, to the court of the prison, where he was, and asked him of what passed between him and the king:
and he told them according to all those words that the king had commanded; what he told them, no doubt, was truth; though he did not tell them all the truth; which he was not obliged to do, having no command from God, and being forbid by the king:
so they left off speaking with him; or, "were silent from him" e; went away silent, not being able to disprove what he had said, or object unto it, and finding they could get nothing more out of him:
for the matter was not perceived; or, "was not heard" f; though there were persons that saw the king and the prophet together, yet nobody heard anything that passed between them; and therefore Jeremiah could not be confronted in what he had said, or be charged with concealing anything.

Gill: Jer 38:28 - -- So Jeremiah abode in the court of the prison,.... Where he was ordered to be by the king, before he was cast into the dungeon, and where he was replac...
So Jeremiah abode in the court of the prison,.... Where he was ordered to be by the king, before he was cast into the dungeon, and where he was replaced by Ebedmelech; and which was now confirmed by the king, and here he continued:
until the day that Jerusalem was taken; but how long it was from his conversation with the king, to the taking of the city, is not certain:
and he was there when Jerusalem was taken; as appears from Jer 39:14. Kimchi connects this with the beginning of the next chapter; and so the Targum, rendering it,
"and it came to pass when Jerusalem was taken;''
namely, what is related in the following chapter.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Jer 38:20 Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

NET Notes: Jer 38:22 The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek ...

NET Notes: Jer 38:23 This translation follows the reading of the Greek version and a few Hebrew mss. The majority of the Hebrew mss read “and you will burn down this...

NET Notes: Jer 38:24 This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jere...

NET Notes: Jer 38:25 Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a ne...


NET Notes: Jer 38:27 Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” Acc...

NET Notes: Jer 38:28 The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and f...
Geneva Bible: Jer 38:22 And, behold, all the women that are ( k ) left in the king of Judah's house [shall be] brought forth to the king of Babylon's princes, and those [wome...

Geneva Bible: Jer 38:26 Then thou shalt say to them, I ( l ) presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Jer 38:1-28
TSK Synopsis: Jer 38:1-28 - --1 Jeremiah, by a false suggestion, is put into the dungeon of Malchiah.7 Edeb-melech, by suit, gets him some enlargement.14 Upon secret conference, he...
MHCC -> Jer 38:14-28
MHCC: Jer 38:14-28 - --Jeremiah was not forward to repeat the warnings, which seemed only to endanger his own life, and to add to the king's guilt, but asked whether he fear...
Matthew Henry -> Jer 38:14-28
Matthew Henry: Jer 38:14-28 - -- In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jer 38:5) he had given him up into the hands of ...
Keil-Delitzsch: Jer 38:19-23 - --
Against the advice that he should save his life by surrendering to the Chaldeans, Zedekiah suggests the consideration, "I am afraid of the Jews, who...

Keil-Delitzsch: Jer 38:24-26 - --
From the king's weakness of character, and his dependence on his evil counsellors, neither could this interview have any result. Partly from want of...

Keil-Delitzsch: Jer 38:27-28 - --
What the king had supposed actually occurred, and Jeremiah gave the princes, who asked about the conversation, the reply that the king had prepared ...
Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45
The first series of prophetic announcements, reflections, and incidents th...

Constable: Jer 34:1--45:5 - --D. Incidents surrounding the fall of Jerusalem chs. 34-45
The Book of Consolation contained messages of ...

Constable: Jer 37:1--39:18 - --2. Incidents during the fall of Jerusalem chs. 37-39
The events recorded in these chapters all t...

Constable: Jer 38:1-28 - --Zedekiah's last dealings with Jeremiah ch. 38
Some scholars regard chapter 38 as a retel...
