Jeremiah 37:11

Translation
King James Version
¶ And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army,
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KJV (with Strong's)
And it came to pass, that when the army H2428 of the Chaldeans H3778 was broken up H5927 from Jerusalem H3389 for fear H6440 of Pharaoh's H6547 army H2428,
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Complete Jewish Bible
Then, at the time when the army of the Kasdim had lifted the siege of Yerushalayim out of fear of Pharaoh's army,
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Berean Standard Bible
When the Chaldean army withdrew from Jerusalem for fear of Pharaoh’s army,
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American Standard Version
And it came to pass that, when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh’s army,
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World English Bible Messianic
When the army of the Kasdim had broken up from Jerusalem for fear of Pharaoh’s army,
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Geneva Bible (1599)
When the hoste of the Caldeans was broken vp from Ierusalem, because of Pharaohs armie,
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Young's Literal Translation
And it hath come to pass, in the going up of the force of the Chaldeans from off Jerusalem, because of the force of Pharaoh,
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See also
Jeremiah 37:5
In the KJVVerse 19,886 of 31,102

Study This Verse

SUMMARY

Jeremiah 37:11 records a pivotal, though ultimately fleeting, moment during the Babylonian siege of Jerusalem: the temporary withdrawal of the Chaldean army. This strategic retreat was prompted by the advance of Pharaoh Hophra's Egyptian forces, offering a brief and deceptive respite to the besieged city. Far from signaling deliverance, this interlude merely set the stage for Jeremiah's personal trials, further prophetic pronouncements confirming inevitable judgment, and the eventual, devastating fall of Jerusalem, underscoring the futility of human alliances against God's determined will.

CONTEXT

  • Literary Context: Jeremiah 37 is situated within a significant portion of the book (chapters 37-45) that intimately details Jeremiah's personal experiences and sufferings during the final, tumultuous years of Judah's kingdom, culminating in and immediately following the destruction of Jerusalem. Prior chapters have consistently articulated God's unwavering judgment against Judah for its persistent apostasy, idolatry, and misguided reliance on foreign alliances rather than on Him, often identifying Babylon as the divinely appointed instrument of this judgment, as seen in Jeremiah 25:9. Specifically, chapter 37 opens with King Zedekiah's continued spiritual defiance, characterized by his superficial and desperate appeals to Jeremiah for prayer, rather than genuine repentance (Jeremiah 37:1-3). The verse immediately preceding Jeremiah 37:11 is crucial, as it records Jeremiah's explicit prophecy that the Chaldeans would indeed return and burn Jerusalem (Jeremiah 37:10), directly contradicting any false hope that might arise from their temporary departure. This prophetic declaration imbues the brief withdrawal described in our verse with a profound sense of irony and tragic inevitability.
  • Historical & Cultural Context: The historical backdrop for Jeremiah 37:11 is the tumultuous reign of King Zedekiah (597-586 BC), the last king to sit on the throne of Judah. Judah was a precarious vassal state, caught in the geopolitical vise between the ascendant Neo-Babylonian Empire under Nebuchadnezzar and the declining, yet still formidable, power of Egypt. Jerusalem was enduring its final, devastating siege by Babylon, a direct consequence of decades of Judah's political rebellion and spiritual unfaithfulness. Culturally, there was a deeply ingrained tendency among Judah's leadership and populace to seek military alliances with Egypt, viewing Pharaoh as a powerful protector against Mesopotamian threats. This reliance persisted despite God's repeated and stern warnings delivered through prophets like Jeremiah, who consistently condemned such alliances as a betrayal of trust in the Lord (Jeremiah 42:19). The arrival of Pharaoh Hophra's army from Egypt was a typical geopolitical maneuver, intended to relieve pressure on Judah and perhaps reassert Egyptian influence in the region. However, as the narrative unfolds, it proved to be an ultimately insufficient and fleeting intervention, unable to alter God's predetermined judgment.
  • Key Themes: Jeremiah 37:11 significantly contributes to several overarching and critical themes woven throughout the book of Jeremiah. Firstly, it powerfully underscores the theme of False Hope. The temporary lifting of the siege, though seemingly a reprieve, offered a deceptive sense of relief and deliverance to Jerusalem, which had consistently placed its trust in human alliances and military might rather than in divine counsel and repentance (Jeremiah 2:36-37). This episode demonstrates the futility of relying on external, worldly solutions when divine judgment is at hand. Secondly, the verse powerfully illustrates Divine Sovereignty over nations and historical events. Despite the intricate political and military maneuvers of powerful empires like Egypt and Babylon, God's predetermined plan for Judah's judgment remained unshakeable. The Chaldean withdrawal was not a disruption of God's will but merely a strategic pause within His overarching, sovereign plan, leading inevitably to the fulfillment of prophecy (Isaiah 46:10). Finally, the verse highlights the dire Consequences of Persistent Disobedience. Judah's stubborn refusal to heed Jeremiah's warnings and their continued rebellion against God's explicit commands led them deeper into peril, demonstrating that even temporary reprieves do not negate the ultimate, severe outcome of unrepentant sin and rebellion against the Lord.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • army (Hebrew, chayil', H2428): This Hebrew word (H2428), translated as "army," possesses a rich and broad semantic range, encompassing concepts such as force, wealth, virtue, valor, and strength. In the specific military context of Jeremiah 37:11, it denotes a formidable military force or host. The repetition of "army" when referring to both the Chaldeans and Pharaoh's forces emphasizes the significant military might and the clash of powerful entities involved in this critical geopolitical struggle.
  • broken up (Hebrew, ʻâlâh', H5927): The Hebrew verb (H5927), a primitive root, fundamentally means "to ascend," "to go up," or "to depart." In the context of a military siege, its use here signifies a withdrawal or the lifting of the siege, rather than a decisive defeat or rout. This specific nuance indicates a temporary movement away from Jerusalem, a strategic repositioning, not a permanent retreat or a victory for the besieged city. Understanding this distinction is crucial for grasping the false sense of security it generated among Jerusalem's inhabitants.
  • fear (Hebrew, pânîym', H6440): While translated as "fear" (H6440), the Hebrew word pânîym primarily means "face" or "presence." When used in conjunction with a preposition, as it is here ("for fear of Pharaoh's army"), it conveys the sense of "because of the presence of" or "in the face of" Pharaoh's army. This implies that the Chaldeans withdrew not out of terror or panicked flight, but as a calculated, strategic response to the approach or presence of a formidable opposing force, indicating a tactical repositioning to confront the new threat rather than an abandonment of their ultimate objective regarding Jerusalem.

Verse Breakdown

  • "And it came to pass, that when the army of the Chaldeans": This introductory clause sets the narrative scene, identifying the primary actors: the Chaldean (Babylonian) army, which had been actively engaged in besieging the city of Jerusalem. The phrase "it came to pass" is a common biblical literary device, serving as a transitional marker to introduce a significant event or development in the unfolding narrative.
  • "was broken up from Jerusalem": This is the central action described in the verse. The Chaldean army, previously entrenched in their siege positions around the city, temporarily departed. As indicated by the Hebrew term ʻâlâh, this was a strategic "going up" or "departing" from their immediate vicinity, signifying a lifting of the siege rather than a complete and permanent retreat or a defeat at the hands of Jerusalem's defenders.
  • "for fear of Pharaoh's army": This concluding clause provides the explicit motivation for the Chaldean withdrawal. Their departure was a direct and strategic consequence of the approach and presence of the Egyptian military force, led by Pharaoh Hophra. It was a tactical decision to either confront this new, formidable threat directly or to avoid the complications of a potential two-front war, clearly indicating a calculated military maneuver rather than an act of surrender or a definitive abandonment of their siege objectives concerning Jerusalem.

Literary Devices

Jeremiah 37:11 is rich with several literary devices that enhance its meaning and impact within the broader narrative. Irony is profoundly present, as the temporary lifting of the siege, which might have been perceived by Jerusalem's inhabitants as a miraculous sign of hope or divine intervention, is explicitly revealed by Jeremiah's prior prophecy (37:10) to be a false and fleeting hope, merely a pause before inevitable destruction. This creates a powerful sense of tragic Foreshadowing, as the informed reader understands that the Chaldeans will indeed return to fulfill God's judgment, making the brief respite even more poignant and ultimately futile. The repeated mention of "Pharaoh's army" introduces significant Symbolism; throughout the book of Jeremiah and much of the Old Testament, Egypt consistently represents a source of unreliable human reliance, a false savior that repeatedly diverts Judah from placing its trust in God alone. Finally, the entire scene functions as a dramatic Narrative Turning Point, shifting the immediate focus from the external siege itself to Jeremiah's subsequent actions, his unjust arrest, and his imprisonment, thereby highlighting the profound personal cost of prophetic obedience amidst pervasive national delusion and misplaced hope.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 37:11 profoundly underscores a critical theological truth concerning the deceptive nature of false hope and the unwavering, sovereign control of God over all historical events. The momentary relief experienced by Jerusalem, brought about by human military intervention, was a fleeting illusion, not a genuine or lasting deliverance. It served to highlight Judah's persistent and tragic pattern of trusting in worldly alliances and human strength rather than repenting and relying wholeheartedly on the Lord. This episode powerfully demonstrates that God's judgments, once decreed and set in motion, are not easily averted or circumvented by human machinations or geopolitical shifts; even a powerful army's withdrawal is merely a strategic pause within His overarching, predetermined plan. The true security and lasting hope for God's people never reside in the ebb and flow of political tides or the might of military forces, but solely in His faithfulness, His unchanging character, and their obedient reliance upon His divine word.

REFLECTION AND APPLICATION

Jeremiah 37:11 offers a profound and timeless lesson for believers today regarding the nature of true security and the inherent dangers of misplaced hope. In our contemporary lives, we frequently encounter our own "sieges"—periods of intense pressure, difficulty, uncertainty, or spiritual struggle. Like ancient Judah, we can be powerfully tempted to seek immediate relief in temporary solutions, human connections, or worldly strategies that appear to offer a quick way out. This verse serves as a stark reminder that such "breaks in the siege," while seemingly beneficial or desirable in the short term, can be deeply deceptive if they distract us from the ultimate and only true source of our hope and deliverance: God Himself. It challenges us to cultivate spiritual discernment, enabling us to distinguish between superficial comfort and God's enduring truth, urging us to seek His guidance and trust implicitly in His sovereign plan, even when circumstances seem dire, when the path He calls us to is unpopular, or when it demands uncomfortable obedience. True peace, lasting security, and genuine freedom are found not in the absence of external pressure, but in an unwavering alignment with God's will and a deep, abiding reliance on His unchanging character and unfailing promises.

Questions for Reflection

  • In what specific areas of my life am I tempted to place my hope in temporary "breaks in the siege" (e.g., quick fixes, human solutions) rather than in God's ultimate and perfect plan?
  • How can I cultivate greater spiritual discernment to distinguish between a genuine divine reprieve and a deceptive, fleeting relief that might distract me from God's truth and purpose?
  • What "Pharaoh's armies" (i.e., human alliances, worldly resources, or self-reliance) do I tend to lean on instead of fully trusting in the Lord during times of crisis or prolonged difficulty?

FAQ

Why did the Chaldean army withdraw from Jerusalem?

Answer: The Chaldean (Babylonian) army withdrew from Jerusalem not because they were defeated or had given up on their objective, but as a strategic military maneuver. They departed "for fear of Pharaoh's army," which means they moved to confront or respond to the approaching Egyptian military force led by Pharaoh Hophra. This was a tactical decision to avoid a potential two-front conflict or to engage the Egyptian threat directly, rather than a sign of abandoning their siege of Jerusalem permanently.

Was the withdrawal of the Chaldean army a sign of hope for Jerusalem?

Answer: From a purely human or political perspective, it might have appeared to be a significant sign of hope, a temporary deliverance from the devastating siege. However, from God's divine perspective and through the prophet Jeremiah's clear warnings, it was unequivocally a false hope. Jeremiah had already prophesied that the Babylonians would inevitably return and burn the city (Jeremiah 37:10). This brief respite merely highlighted Judah's misguided reliance on foreign alliances (like Egypt) instead of repentance and trust in God, ultimately leading to greater disappointment and a more profound sense of despair when the Babylonians inevitably returned to complete their judgment.

What happened after the Chaldean army withdrew?

Answer: The withdrawal was indeed short-lived, as Jeremiah had prophesied. This brief interlude allowed Jeremiah to attempt to leave Jerusalem, perhaps to attend to personal matters in Benjamin. However, he was arrested on suspicion of defecting to the Babylonians and subsequently imprisoned, enduring significant hardship (Jeremiah 37:12-15). The Chaldean army eventually returned to Jerusalem with renewed force, resuming the siege. This second phase of the siege led to the eventual fall of Jerusalem, the catastrophic destruction of the Temple, and the exile of the remaining population, thereby fulfilling God's severe judgment against Judah for its persistent rebellion.

CHRIST-CENTERED FULFILLMENT

Jeremiah 37:11, with its poignant narrative of false hope and temporary reprieve, finds its profound Christ-centered fulfillment in the ultimate and true deliverance offered solely by Jesus Christ. Ancient Judah desperately sought salvation from the overwhelming Chaldean siege through the intervention of Pharaoh's army, a human and ultimately futile alliance that could only provide a fleeting pause before inevitable destruction. This historical episode powerfully mirrors humanity's persistent and tragic tendency to seek salvation, security, and liberation in worldly powers, fleeting circumstances, or self-effort. All such human endeavors, much like Pharaoh's army, prove to be temporary "breaks" that cannot deliver from the ultimate "siege" of sin, death, and God's righteous judgment. Christ, however, is the true and everlasting "Pharaoh's army"—not a human military force, but the divine Lamb of God who truly and definitively takes away the sin of the world (John 1:29). While Judah's temporary relief led only to deeper despair and eventual destruction, Christ's decisive victory on the cross provides a permanent and eternal liberation for all who believe, delivering them from the wages of sin, which is death (Romans 6:23). He is the one who truly "breaks up" the power of sin and death, not temporarily, but definitively and eternally, offering not a false hope but the living hope of resurrection and eternal life (1 Peter 1:3). In Christ, the siege of judgment is not merely lifted for a moment, but conquered forever, leading to true peace, reconciliation with God, and an everlasting kingdom (Colossians 1:19-20).

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Commentary on Jeremiah 37 verses 11–21

We have here a further account concerning Jeremiah, who relates more passages concerning himself than any other of the prophets; for the histories of the lives and sufferings of God's ministers have been very serviceable to the church, as well as their preaching and writing.

I. We are here told that Jeremiah, when he had an opportunity for it, attempted to retire out of Jerusalem into the country (Jer 37:11, Jer 37:12): When the Chaldeans had broken up from Jerusalem because of Pharaoh's army, upon the notice of their advancing towards them, Jeremiah determined to go into the country, and (as the margin reads it) to slip away from Jerusalem in the midst of the people, who, in that interval of the siege, went out into the country to look after their affairs there. He endeavoured to steal away in the crowd; for, though he was a man of great eminence, he could well reconcile himself to obscurity, though he was one of a thousand, he was content to be lost in the multitude and buried alive in a corner, in a cottage. Whether he designed for Anathoth or no does not appear; his concerns might call him thither, but his neighbours there were such as (unless they had mended since Jer 11:21) might discourage him from coming among them; or he might intend to hide himself somewhere where he was not known, and fulfil his own wish (Jer 9:2), Oh that I had in the wilderness a lodging-place! Jeremiah found he could do no good in Jerusalem; he laboured in vain among them, and therefore determined to leave them. Note, there are times when it is the wisdom of good men to retire into privacy, to enter into the chamber and shut the doors about them, Isa 26:20.

II. That in this attempt he was seized as a deserter and committed to prison (Jer 37:13-15): He was in the gate of Benjamin, so far he had gained his point, when a captain of the ward, who probably had the charge of that gate, discovered him and took him into custody. he was the grandson of Hananiah, who, the Jews say, was Hananiah the false prophet, who contested with Jeremiah (Jer 28:10), and they add that this young captain had a spite to Jeremiah upon that account. He could not arrest him without some pretence, and that which he charges upon his is, Thou fallest away to the Chaldeans - an unlikely story, for the Chaldeans had now gone off, Jeremiah could not reach them; or, if he could, who would go over to a baffled army? Jeremiah therefore with good reason, and with both the confidence and the mildness of an innocent man, denies the charge: "It is false; I fall not away to the Chaldeans; I am going upon my own lawful occasions." Note, it is no new thing for the church's best friends to be represented as in the interest of her worst enemies. Thus have the blackest characters been put upon the fairest purest minds, and, in such a malicious world as this is, innocency, nay, excellency itself, is no fence against the basest calumny. When at any time we are thus falsely accused we may do as Jeremiah did, boldly deny the charge and then commit our cause to him that judges righteously. Jeremiah's protestation of his integrity, though he is a prophet, a man of God, a man of honour and sincerity, though he is a priest, and is ready to say it in verbo sacerdotis - on the word of a priest, is not regarded; but he is brought before the privy-council, who without examining him and the proofs against him, but upon the base malicious insinuation of the captain, fell into a passion with him: they were wroth; and what justice could be expected from men who, being in anger, would hear no reason? They beat him, without any regard had to his coat and character, and then put him in prison, in the worst prison they had, that in the house of Jonathan the scribe; either it had been his house, and he had quitted it for the inconveniences of it, but it was thought good enough for a prison, or it was now his house, and perhaps he was a rigid severe man, that made it a house of cruel bondage to his prisoners. Into this prison Jeremiah was thrust, into the dungeon, which was dark and cold, damp and dirty, the most uncomfortable unhealthy place in it; in the cells, or cabins, there he must lodge, among which there is no choice, for they are all alike miserable lodging-places. There Jeremiah remained many days, and for aught that appears, nobody came near him or enquired after him. See what a world this is. The wicked princes, who are in rebellion against God, lie at ease, lie in state in their palaces, while godly Jeremiah, who is in the service of God, lies in pain, in a loathsome dungeon. It is well that there is a world to come.

III. That Zedekiah at length sent for him, and showed him some favour; but probably not till the Chaldean army had returned and had laid fresh siege to the city. When their vain hopes, with which they fed themselves (an in confidence of which they had re-enslaved their servants, Jer 34:11), had all vanished, then they were in a greater confusion and consternation then ever. "O then" (says Zedekiah) "send in all haste for the prophet; let me have some talk with him." When the Chaldeans had withdrawn, he only sent to the prophet to pray for him; but now that they had again invested the city, he sent for him to consult him. Thus gracious will men be when pangs come upon them. 1. The king sent for him to give him private audience as an ambassador from God. He asked him secretly in his house, being ashamed to be seen in his company, "Is there any word from the Lord? (Jer 37:17) - any word of comfort? Canst thou give us any hopes that the Chaldeans shall again retire?" Note, Those that will not hearken to God's admonitions when they are in prosperity would be glad of his consolations when they are in adversity and expect that his ministers should then speak words of peace to them; but how can they expect it? What have they to do with peace? Jeremiah's life and comfort are in Zedekiah's hand, and he has now a petition to present to him for his favour, and yet, having this opportunity, he tells him plainly that there is a word from the Lord, but no word of comfort for him or his people: Thou shalt be delivered into the hand of the king of Babylon. If Jeremiah had consulted with flesh and blood, he would have given him a plausible answer, and, though he would not have told him a lie, yet he might have chosen whether he would tell him the worst at this time; what occasion was there for it, when he had so often told it him before? But Jeremiah was one that had obtained mercy of the Lord to be faithful, and would not, to obtain mercy of man, be unfaithful either to God or to his prince; he therefore tells him the truth, the whole truth. And, since there was no remedy, it would be a kindness to the king to know his doom, that, being no surprise to him, it might be the less a terror, and he might provide to make the best of bad. Jeremiah takes this occasion to upbraid him and his people with the credit they gave to the false prophets, who told them that the king of Babylon should not come at all, or, when he had withdrawn, should not come again against them, Jer 37:19. "Where are now your prophets, who told you that you should have peace?" Note, Those who deceive themselves with groundless hopes of mercy will justly be upbraided with their folly when the event has undeceived them. 2. He improved this opportunity for the presenting of a private petition, as a poor prisoner, Jer 37:18, Jer 37:20. It was not in Jeremiah's power to reverse the sentence God had passed upon Zedekiah, but it was in Zedekiah's power to reverse the sentence which the princes had given against him; and therefore, since he thought him fit to be used as a prophet, he would not think him fit to be abused as the worst of malefactors. He humbly expostulates with the king: "What have I offended against thee, or thy servants, or this people, what law have I broken, what injury have I done to the common welfare, that you have put me in prison?" And many a one that has been very hardly dealt with has been able to make the same appeal and to make it good. He likewise earnestly begs, and very pathetically (Jer 37:20), Cause me to return to yonder noisome gaol, to the house of Jonathan the scribe, lest I die there. This was the language of innocent nature, sensible of its own grievances and solicitous for its own preservation. Though he was not at all unwilling to die God's martyr, yet, having so fair an opportunity to get relief, he would not let it slip, lest he should die his own murderer. When Jeremiah delivered God's message he spoke as one having authority, with the greatest boldness; but, when he presented his own request, he spoke as one under authority, with the greatest submissiveness: Near me, I pray thee, O my Lord the king! let my supplication, I pray thee, be accepted before thee. Here is not a word of complaint of the princes that unjustly committed him, no offer to bring an action of false imprisonment against them, but all in a way of modest supplication to the king, to teach us that even when we act with the courage that becomes the faithful servants of God, yet we must conduct ourselves with the humility and modesty that become dutiful subjects to the government God hath set over us. A lion in God's cause must be a lamb in his own. And we find that God gave Jeremiah favour in the eyes of the king. (1.) He gave him his request, took care that he should not die in the dungeon, but ordered that he should have the liberty of the court of the prison, where he might have a pleasant walk and breathe a free air. (2.) He gave him more than his request, took care that he should not die for want, as many did that had their liberty, by reason of the straitness of the siege; he ordered him his daily bread out of the public stock (for the prison was within the verge of the court), till all the bread was spent. Zedekiah ought to have released him, to have made him a privy-counsellor, as Joseph was taken from prison to be the second man in the kingdom. But he had not courage to do that; it was well he did as he did, and it is an instance of the care God takes of his suffering servants that are faithful to him. He can make even their confinement turn to their advantage and the court of the of their prison to become as green pastures to them, and raise up such friends to provide for them that in the days of famine they shall be satisfied. At destruction and famine thou shalt laugh.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–21. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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