TRV
Translation
King James Version
Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people.
Complete Jewish Bible
Yirmeyahu left Yerushalayim to go to the territory of Binyamin to receive his share of an inheritance there. He was passing through the crowds
Berean Standard Bible
Jeremiah started to leave Jerusalem to go to the land of Benjamin to claim his portion there among the people.
American Standard Version
then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to receive his portion there, in the midst of the people.
World English Bible Messianic
then Jeremiah went out of Jerusalem to go into the land of Benjamin, to receive his portion there, in the midst of the people.
Geneva Bible (1599)
Then Ieremiah went out of Ierusalem to goe into the land of Beniamin, separating himselfe thence from among the people.
Young's Literal Translation
that Jeremiah goeth out from Jerusalem to go to the land of Benjamin, to receive a portion thence in the midst of the people.
See also
In the KJVVerse 19,887 of 31,102
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Commentary on Jeremiah 37 verses 11–21
11 ¶ And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army,
12 Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people.
13 And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans.
14 Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes.
15 Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison.
16 When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days;
17 Then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon.
18 Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?
19 Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?
20 Therefore hear now, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there.
21 Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison.
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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SUMMARY
Jeremiah 37:12 recounts the prophet Jeremiah's attempt to depart Jerusalem for his ancestral territory in Benjamin during a temporary cessation of the Babylonian siege. This seemingly innocuous journey, undertaken for personal or familial reasons, tragically becomes the pretext for his unjust arrest and imprisonment. The verse highlights the intense political paranoia gripping Jerusalem and underscores the prophet's constant suffering as he faithfully delivers God's unpopular message to a nation on the precipice of destruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 37:12 masterfully employs Irony and Foreshadowing. The profound irony lies in Jeremiah's attempt to attend to a legitimate, personal, and culturally understood matter—securing his inheritance in his ancestral land—being tragically misinterpreted as an act of treasonous desertion. This highlights the deep distrust, suspicion, and political paranoia prevalent in Jerusalem, especially towards Jeremiah, whose unpopular prophecies had already alienated him from the ruling elite. Furthermore, the verse serves as potent Foreshadowing for Jeremiah's subsequent and unjust imprisonment. His seemingly innocent departure sets in motion the chain of events detailed in Jeremiah 37:13-15, where he is falsely accused and thrown into a dungeon, thus fulfilling the pattern of suffering, rejection, and persecution that profoundly defines his prophetic ministry. The phrase "in the midst of the people" also carries a subtle Contrast, as Jeremiah, though physically among his people, is spiritually and politically alienated from them, his true motives misunderstood and his prophetic voice consistently rejected.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 37:12 profoundly illustrates the intersection of divine calling with human vulnerability and the harsh realities of prophetic ministry. It serves as a stark reminder that even those divinely appointed to speak God's truth are not exempt from personal responsibilities, nor from the intense suffering that often accompanies faithfulness in a hostile and unbelieving world. Jeremiah's attempt to manage his personal affairs, far from being a distraction from his prophetic duty, underscores his full humanity, making his subsequent unjust suffering all the more poignant and relatable. The episode stands as a powerful testament to the prophet's unwavering integrity in the face of slander and the unwavering commitment required to deliver an unpopular divine message, even when it leads to profound personal hardship, rejection, and imprisonment.
REFLECTION AND APPLICATION
Jeremiah 37:12 offers profound and enduring lessons for believers navigating complex and challenging times. It reminds us that even when we are faithfully serving God and operating with pure intentions, we are not immune to practical challenges, personal responsibilities, or the deep pain of misunderstanding and false accusation. Jeremiah's experience highlights the sobering reality that our good intentions can be misconstrued, and our integrity questioned, especially in environments charged with fear, suspicion, or political turmoil. In such moments, much like Jeremiah, our call is to remain steadfast in our purpose, unwavering in our commitment to truth, and trusting implicitly that God sees our hearts and will ultimately vindicate His faithful servants. This verse encourages us to persevere in truth and righteousness, even when it leads to significant personal cost, knowing that our ultimate reward and validation come solely from God, not from fleeting human approval or political expediency.
Questions for Reflection
FAQ
Why was Jeremiah trying to leave Jerusalem, and what does "to separate himself thence" really mean?
Answer: Jeremiah was attempting to leave Jerusalem during a temporary lifting of the Babylonian siege, a brief and precarious window of opportunity when the Egyptian army's approach had caused the Babylonians to temporarily withdraw. His intended destination was the "land of Benjamin," his ancestral tribal territory, specifically his hometown of Anathoth. The phrase "to separate himself thence in the midst of the people" (KJV) translates the Hebrew lachaloq sham betokh ha'am. While "separate" can imply a withdrawal or seclusion, scholarly consensus and the linguistic root (H2505, châlaq) strongly suggest a more practical and common meaning: "to claim his portion," "to get his share," or "to divide" an inheritance or property. Jeremiah was most likely going to attend to a personal, familial, or legal matter concerning his land or inheritance in Anathoth, perhaps to secure it before the city's inevitable fall, as he had previously demonstrated his commitment to the land's future by purchasing a field there as a sign of future hope (Jeremiah 32:6-15). His intention was entirely personal and legitimate, not an attempt to desert to the Babylonians, as he was later falsely accused (Jeremiah 37:13).
CHRIST-CENTERED FULFILLMENT
Jeremiah's experience in Jeremiah 37:12 resonates with profound Christ-centered fulfillment, reflecting the life and ministry of Jesus Christ. Like Jeremiah, who was a prophet misunderstood, rejected, and persecuted by his own people despite his faithful message, Jesus came to His own, yet His own did not receive Him (John 1:11). Jeremiah's attempt to attend to a legitimate, personal matter—his inheritance in Benjamin—was tragically misconstrued as treason, leading to his unjust imprisonment. This powerfully foreshadows Christ's own journey to Jerusalem, where His divine mission and perfect obedience were utterly misunderstood by the religious and political authorities, leading to His false accusations and unjust condemnation (Matthew 26:59-66). Both Jeremiah and Jesus faced the profound irony of being accused of disloyalty while embodying ultimate faithfulness to God's will. Jeremiah's suffering and imprisonment, a direct consequence of his unwavering commitment to God's truth, prefigure the ultimate suffering of the Lamb of God, who willingly endured rejection, false accusation, and death to fulfill His Father's redemptive plan (Isaiah 53:3-7). In Christ, we behold the perfect prophet, priest, and king, who, unlike Jeremiah, was not merely imprisoned but offered Himself as the ultimate, atoning sacrifice, transforming His unjust suffering into the means of salvation and eternal life for all who believe (Hebrews 9:28).