Jeremiah 37:13

Translation
King James Version
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.
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KJV (with Strong's)
And when he was in the gate H8179 of Benjamin H1144, a captain H1167 of the ward H6488 was there, whose name H8034 was Irijah H3376, the son H1121 of Shelemiah H8018, the son H1121 of Hananiah H2608; and he took H8610 Jeremiah H3414 the prophet H5030, saying H559, Thou fallest away H5307 to the Chaldeans H3778.
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Complete Jewish Bible
and had reached the gate leading toward Binyamin when a guard commander there named Yir'iyah the son of Shelemyah, the son of Hananyah, seized Yirmeyahu the prophet, shouting, "You're deserting to the Kasdim!"
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Berean Standard Bible
But when he reached the Gate of Benjamin, the captain of the guard, whose name was Irijah son of Shelemiah, the son of Hananiah, seized him and said, “You are deserting to the Chaldeans!”
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American Standard Version
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 laid hold on Jeremiah the prophet, saying, Thou art falling away to the Chaldeans.
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World English Bible Messianic
When he was in the gate of Benjamin, a captain of the guard was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he laid hold on Jeremiah the prophet, saying, You are falling away to the Kasdim.
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Geneva Bible (1599)
And when hee was in the gate of Beniamin, there was a chiefe officer, whose name was Iriiah, the sonne of Shelemiah, the sonne of Hananiah, and he tooke Ieremiah the Prophet, saying, Thou fleest to the Caldeans.
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Young's Literal Translation
And it cometh to pass, he is at the gate of Benjamin, and there is a master of the ward--and his name is Irijah son of Shelemiah, son of Hananiah--and he catcheth Jeremiah the prophet, saying, `Unto the Chaldeans thou art falling.'
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See also
Zechariah 14:10Jeremiah 38:7Jeremiah 21:9Acts 24:13Jeremiah 38:1Luke 23:2Acts 6:11
In the KJVVerse 19,888 of 31,102

Study This Verse

SUMMARY

Jeremiah 37:13 recounts the pivotal moment of the prophet Jeremiah's unjust arrest at the Benjamin Gate of Jerusalem by Captain Irijah. This incident unfolds during a brief, deceptive lull in the Babylonian siege, as Jeremiah attempts to travel to his ancestral home. The verse vividly portrays the prophet's profound vulnerability and the intense, often politically motivated, opposition he faced, as he is falsely accused of defecting to the Chaldean enemy—a grave charge of treason that directly precipitates his imprisonment. It starkly illustrates the perilous reality of delivering God's unpopular truth in a time of national crisis, spiritual rebellion, and pervasive distrust.

CONTEXT

  • Literary Context: Jeremiah 37 is strategically positioned within the tragic narrative of Judah's final decline and the impending fall of Jerusalem to Babylon. Preceding this verse, King Zedekiah, despite his vacillation, had again sought Jeremiah's prophetic counsel regarding the ongoing siege (compare Jeremiah 37:3). A temporary withdrawal of the Babylonian army, prompted by the advance of an Egyptian relief force (as noted in Jeremiah 37:5), had instilled a false sense of security and hope among the beleaguered populace. However, Jeremiah, with unwavering clarity, prophesied that the Babylonians would inevitably return and conquer Jerusalem (a message powerfully articulated in Jeremiah 37:6-10). It is in the immediate aftermath of this dire prophecy, and during this fleeting respite, that Jeremiah attempts to leave the capital to attend to a personal matter concerning his property in Anathoth (as indicated in Jeremiah 37:12). This attempted departure sets the stage for his interception at the Benjamin Gate, marking a critical turning point that directly leads to his subsequent and prolonged unjust imprisonment (further detailed in Jeremiah 37:15).
  • Historical & Cultural Context: The events described in Jeremiah 37:13 are set in Jerusalem around 588-587 BC, a period of extreme duress during Nebuchadnezzar's final siege of the city. Jerusalem was suffering terribly from famine, disease, and internal strife, with its leadership deeply divided between pro-Egyptian and pro-Babylonian factions, and those who simply resisted God's word through Jeremiah. In this highly charged and paranoid environment, any perceived act of disloyalty or sympathy towards the besieging Babylonian forces was considered an act of high treason, punishable by severe penalties, including death. The "Gate of Benjamin" (also known as the Benjamin Gate) was a vital northern exit from Jerusalem, controlling access to the tribal territory of Benjamin, which included Jeremiah's hometown of Anathoth. Given the city's state of siege, control and security at such strategic gates were paramount, and the "captain of the ward" (or guard) stationed there would have wielded significant military and civic authority, reflecting the city's desperate defensive posture.
  • Key Themes: Jeremiah 37:13 powerfully contributes to several overarching themes that permeate the book of Jeremiah. Firstly, it starkly illustrates the persecution of the prophet, a pervasive motif throughout Jeremiah's arduous ministry, where his unwavering faithfulness to God's unpopular and often condemnatory message consistently resulted in suffering, public ridicule, and imprisonment (a theme echoed in Jeremiah 20:1-2). Secondly, the verse highlights the insidious theme of false accusation and slander. Jeremiah, who faithfully declared God's judgment and the necessity of submission to Babylon, is ironically and unjustly accused of defecting to the very enemy he was divinely commissioned to speak about. This profound irony underscores the spiritual blindness and hardened hearts of a people who preferred self-deception and a more palatable message over God's difficult truth (compare with the accusations faced by Jeremiah in Jeremiah 26:7-11). Finally, this incident poignantly speaks to the cost of faithfulness, demonstrating that unwavering obedience to God's often challenging will frequently entails personal hardship, public disgrace, and opposition from worldly authorities, rather than immediate honor or comfort. Jeremiah's steadfast commitment despite such adversity serves as a powerful testament to the unwavering nature of a divine calling.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • captain (Hebrew, baʻal', H1167): Meaning "a master; hence, a husband, or (figuratively) owner (often used with another noun in modifications of this latter sense)." In this context, "captain" signifies a person of significant authority, a "master" or "chief man" over a specific guard unit or duty. Irijah was not merely a common soldier but held a position of considerable responsibility and power within Jerusalem's defense structure, enabling him to apprehend a prominent figure like Jeremiah.
  • fallest away (Hebrew, nâphal', H5307): A primitive root meaning "to fall, in a great variety of applications (intransitive or causative, literal or figurative)." While its primary meaning is "to fall," in this specific context, it carries the strong connotation of desertion, defection, or abandonment. Irijah's accusation implies that Jeremiah was deliberately "falling away" from his allegiance to Judah and "falling to" or defecting to the enemy Chaldeans, which was a grave charge of treason.
  • Chaldeans (Hebrew, Kasdîy', H3778): Meaning "a Kasdite, or descendant of Kesed; by implication, a Chaldaean." This term refers to the Babylonians, the dominant imperial power of the era, who were actively besieging Jerusalem. The accusation of "falling away to the Chaldeans" was the most severe charge imaginable in a city under siege, implying collaboration with the enemy and undermining the national resistance effort.

Verse Breakdown

  • "And when he was in the gate of Benjamin,": This clause precisely locates the incident. The "Gate of Benjamin" was a strategically vital northern entrance to Jerusalem, through which Jeremiah was attempting to exit the city. His presence there indicates he was actively in the process of departing, providing the immediate context for his interception.
  • "a captain of the ward [was] there, whose name [was] Irijah, the son of Shelemiah, the son of Hananiah;": This identifies Jeremiah's accuser and captor. Irijah, holding the rank of "captain of the ward" (or guard commander), possessed military authority at this crucial gate. The inclusion of his full lineage—son of Shelemiah, son of Hananiah—may serve to underscore his official capacity and the established nature of his position within the city's hierarchy, lending weight to his actions.
  • "and he took Jeremiah the prophet,": This describes the immediate and decisive action of Irijah. He physically apprehended Jeremiah, seizing him. The designation "the prophet" is significant here, serving as a stark reminder of Jeremiah's divine calling and highlighting the profound irony of his arrest by a fellow Israelite for faithfully delivering God's unpopular message.
  • "saying, Thou fallest away to the Chaldeans.": This reveals the specific, damning, and profoundly false accusation leveled against Jeremiah. Irijah charges Jeremiah with desertion or defection to the Babylonian (Chaldean) enemy. This accusation is not only unjust but deeply ironic, as Jeremiah had consistently, and at immense personal cost, urged surrender to the Babylonians as an act of obedience to God's divine judgment, not out of disloyalty to Judah.

Literary Devices

Jeremiah 37:13 is rich with several potent literary devices that amplify its dramatic and theological impact. Irony is profoundly evident, as Jeremiah, the prophet who faithfully conveyed God's command for Judah to submit to Babylon as an instrument of divine judgment, is paradoxically accused of "falling away" or defecting to the very Chaldeans he was divinely commissioned to speak about. This highlights the deep spiritual blindness and rejection of God's truth by the people and their leaders. Furthermore, the scene presents a powerful antithesis, sharply contrasting Jeremiah's divine identity and mission as "the prophet" with the worldly, false accusation of him being a "traitor." His sacred calling is directly opposed by the profane charge against him. Finally, the swift and unjust arrest at a public, strategic gate serves as a potent form of foreshadowing, indicating the escalating persecution Jeremiah would continue to face, leading directly to his prolonged imprisonment and further suffering for his unwavering faithfulness to God's word.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 37:13 stands as a poignant testament to the suffering inherent in authentic prophetic ministry and the profound disconnect that often exists between divine truth and human perception. Jeremiah's arrest on false charges vividly illustrates that faithfulness to God's word, particularly when it challenges prevailing nationalistic sentiments, popular opinions, or political expediency, frequently leads to misunderstanding, slander, and outright persecution. The bitter irony of being accused of treason while faithfully delivering God's difficult message underscores the spiritual blindness of a people who preferred self-deception and false hope over repentance and humble submission to God's sovereign will. This incident serves as a powerful reminder that God's true messengers are often maligned, mistreated, and marginalized by those who refuse to hear His truth, yet their ultimate vindication rests solely with God.

REFLECTION AND APPLICATION

Jeremiah 37:13 offers profound and enduring lessons for contemporary believers navigating a world often resistant, if not hostile, to divine truth. Jeremiah's experience reminds us that speaking God's word faithfully may not always be met with applause, acceptance, or even understanding; instead, it can lead to misunderstanding, false accusations, and outright hostility. In an age where truth is frequently relativized, and unpopular biblical stances are quickly condemned or "cancelled," Jeremiah's steadfastness in the face of such a grave charge encourages us to prioritize divine approval over fleeting human affirmation. It challenges us to honestly examine our own willingness to stand for biblical truth, even when it costs us reputation, comfort, or personal freedom. This passage calls us to cultivate spiritual resilience, trusting that God sees and ultimately vindicates His faithful servants, even when worldly powers unjustly condemn them. Our primary allegiance, like Jeremiah's, must be to God and His revealed word, regardless of the personal cost.

Questions for Reflection

  • How does Jeremiah's experience of false accusation resonate with instances where speaking truth in your own life has led to misunderstanding, opposition, or even slander?
  • What does this verse teach us about the multifaceted nature of persecution that believers might face, extending beyond overt physical violence to include reputational damage or social ostracism?
  • In what ways might we be tempted to compromise, soften, or remain silent about God's message to avoid personal discomfort or societal disapproval, and how can Jeremiah's uncompromising example strengthen our resolve to speak truth boldly?

FAQ

Why was Jeremiah trying to leave Jerusalem, and was it an act of desertion?

Answer: Jeremiah was attempting to leave Jerusalem to travel to Anathoth, his hometown in the territory of Benjamin, for a legitimate personal reason: to claim an inheritance (as explicitly stated in Jeremiah 37:12). This was a private family matter, not an act of desertion or defection from his people or his prophetic duty. The accusation leveled by Captain Irijah, "Thou fallest away to the Chaldeans," was entirely false and politically motivated. Jeremiah had consistently, and at great personal risk, urged the people of Judah to surrender to the Babylonians, not because he was disloyal to Judah, but because he understood this to be God's divine will and judgment for their persistent sins (e.g., Jeremiah 21:9). His attempt to leave was a personal trip during a temporary lull in the siege, not an abandonment of his prophetic calling or a betrayal of his nation.

CHRIST-CENTERED FULFILLMENT

Jeremiah's unjust arrest and false accusation at the Benjamin Gate serve as a profound Old Testament foreshadowing of the experiences of Jesus Christ. Like Jeremiah, Jesus was a prophet who spoke God's unvarnished truth to a people who largely rejected it, often preferring their own nationalistic aspirations, political agendas, or self-righteous religious traditions over divine revelation. Jesus, the ultimate "prophet like Moses" (as promised in Deuteronomy 18:15), was consistently misunderstood, maligned, and ultimately condemned on false charges of sedition and blasphemy (see Matthew 26:59-66). Just as Jeremiah was falsely accused of "falling away to the Chaldeans" and betraying his people, Jesus was accused of being an enemy of Rome and a threat to the established order, despite His kingdom being "not of this world" (John 18:36). Both prophets suffered unjustly for their unwavering faithfulness to God's will, with their suffering culminating in forms of imprisonment, public disgrace, and ultimately, a path to death. The suffering of Jeremiah, the faithful prophet, points forward to the ultimate suffering of Jesus, the Lamb of God, who, though innocent and without guile, bore the false accusations, condemnation, and sin of humanity to secure true freedom and eternal salvation for all who believe (Isaiah 53:7; 1 Peter 2:22-24).

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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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