TRV
Translation
King James Version
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.
Complete Jewish Bible
Yirmeyahu answered, "That is a lie! I am not deserting to the Kasdim"; but Yir'iyah wouldn't listen to him. So he arrested Yirmeyahu and brought him to the officials.
Berean Standard Bible
“That is a lie,” Jeremiah replied. “I am not deserting to the Chaldeans!” But Irijah would not listen to him; instead, he arrested Jeremiah and took him to the officials.
American Standard Version
Then said Jeremiah, It is false; I am not falling away to the Chaldeans. But he hearkened not to him; so Irijah laid hold on Jeremiah, and brought him to the princes.
World English Bible Messianic
Then Jeremiah said, It is false; I am not falling away to the Kasdim. But he didn’t listen to him; so Irijah laid hold on Jeremiah, and brought him to the princes.
Geneva Bible (1599)
Then sayde Ieremiah, That is false, I flee not to the Caldeans: but he would not heare him: so Iriiah tooke Ieremiah, and brought him to the princes.
Young's Literal Translation
And Jeremiah saith, `Falsehood--I am not falling unto the Chaldeans;' and he hath not hearkened unto him, and Irijah layeth hold on Jeremiah, and bringeth him in unto the heads,
In the KJVVerse 19,889 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 37:14 captures a critical moment of profound injustice in the prophet Jeremiah's life, detailing his emphatic denial of a false accusation of desertion to the Chaldeans. Despite his clear and truthful defense, the captain Irijah refused to heed his words, leading directly to Jeremiah's immediate arrest and subsequent delivery to the princes of Judah, marking a significant escalation in the prophet's suffering and imprisonment during Jerusalem's final, tumultuous days.
CONTEXT
Literary Context: Jeremiah 37 is situated within the final prophecies concerning Judah's impending destruction by Babylon. Specifically, this verse occurs during a temporary lull in the Babylonian siege of Jerusalem, as Pharaoh Hophra's army advanced from Egypt, causing the Chaldeans to withdraw (Jeremiah 37:5). During this brief respite, Jeremiah attempts to leave Jerusalem to go to Anathoth, his hometown in the territory of Benjamin, to attend to a family matter—specifically, to claim a field he had purchased as an act of faith and prophetic sign (as detailed in Jeremiah 32:6-7). It is at the Benjamin Gate, a primary exit from the city, that Irijah, a captain of the guard, intercepts him and levels the baseless charge of defection. The events of this verse directly precede Jeremiah's harsh imprisonment in the house of Jonathan the scribe (Jeremiah 37:15).
Historical & Cultural Context: The period described in Jeremiah 37 is one of extreme political instability and national crisis for Judah. Jerusalem is under siege by Nebuchadnezzar's Babylonian (Chaldean) forces, a siege that would ultimately lead to the city's destruction and the exile of its people. Jeremiah had consistently prophesied that Judah's only hope lay in submitting to Babylon, as this was God's judgment for their persistent idolatry and disobedience (e.g., Jeremiah 27:8). This message was deeply unpopular, viewed by many as treasonous, and made Jeremiah a figure of suspicion and scorn among the ruling elite and the populace. The accusation of "falling away to the Chaldeans" (i.e., desertion or defection) was a grave charge, punishable by death, reflecting the intense loyalty expected during wartime and the prevalent anti-Babylonian sentiment among Jerusalem's leaders who hoped for Egyptian intervention. The Benjamin Gate was a strategic point, and a captain like Irijah would have been tasked with preventing any perceived disloyalty or escape.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah and biblical narrative. Firstly, it highlights the theme of false accusation and injustice, portraying Jeremiah as a prophet who suffers not for wrongdoing but for speaking God's unpopular truth. His vehement denial underscores the baselessness of the charge. Secondly, it exemplifies prophetic suffering and steadfastness, as Jeremiah endures profound personal hardship and public humiliation precisely because of his unwavering faithfulness to God's often unwelcome message. His experience here is a microcosm of the broader pattern of suffering he endures throughout his ministry (Jeremiah 20:7-10). Thirdly, the refusal of Irijah and later the princes to "hearken" to Jeremiah's truth underscores the pervasive human disbelief and obstinacy that characterized Judah's leadership and people, who consistently rejected God's warnings delivered through His prophet (Jeremiah 7:24).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Irony is prominent, as Jeremiah, the prophet who consistently urged submission to Babylon as God's will, is ironically accused of being a defector to that very power. His divine message, intended for the nation's salvation, is twisted into an accusation of treason, highlighting the profound misunderstanding and spiritual blindness of the authorities. There is also a clear Contrast between Jeremiah's unwavering truthfulness and the deliberate falsehood and obstinacy of Irijah. Jeremiah speaks truth plainly, while Irijah's actions are driven by suspicion and a refusal to acknowledge reality. Furthermore, the scene serves as a subtle Foreshadowing of the greater suffering that Jeremiah will endure, as this arrest marks the beginning of a period of harsh confinement, symbolizing the rejection of God's word and His messenger by the very people he sought to save.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah's experience in this verse resonates deeply with the broader biblical theme of prophetic suffering and the cost of faithfulness in a world hostile to divine truth. His unjust accusation and subsequent arrest exemplify how God's messengers are often met with rejection, misunderstanding, and persecution, especially when their message challenges prevailing human wisdom or exposes sin. This episode underscores the tension between divine sovereignty, as God's word is proclaimed through His prophet, and human obstinacy, as that word is consistently resisted and the messenger unjustly treated. It highlights the inherent conflict between the kingdom of God and the kingdoms of this world, where truth-tellers are frequently silenced or punished for disrupting the status quo. The refusal to "hearken" is not merely a personal slight but a symbolic act of national rebellion against God's ultimate authority.
REFLECTION AND APPLICATION
Jeremiah 37:14 offers profound lessons for believers navigating a world that often resists truth and integrity. Jeremiah's steadfastness in the face of a baseless accusation reminds us that speaking God's truth, even when unpopular or inconvenient, can lead to misunderstanding, ridicule, or even direct persecution. We are called to maintain our integrity and allegiance to Christ, even when our motives are questioned or our actions misinterpreted by those around us. This passage encourages us to persevere in truth-telling and righteous living, understanding that faithfulness to God may sometimes entail personal suffering or injustice, just as it did for Jeremiah. It challenges us to examine our own hearts: are we quick to "hearken" to truth, even when it's uncomfortable, or do we, like Irijah, allow prejudice or self-interest to blind us to reality? Ultimately, Jeremiah's ordeal reinforces the spiritual principle that our ultimate vindication comes not from human approval but from God, who sees and knows all things.
Questions for Reflection
FAQ
Why was Jeremiah accused of deserting to the Chaldeans?
Answer: Jeremiah was accused of deserting to the Chaldeans primarily because his prophetic message consistently urged Judah to surrender to Babylon, stating that this was God's will and the only path to avoid complete destruction. This message was deeply unpopular and seen by many, especially the ruling elite, as treasonous or pro-Babylonian. His attempt to leave Jerusalem during a temporary lifting of the siege, even for a legitimate personal reason (to claim family property in Anathoth, as instructed by God in Jeremiah 32:6-7), was easily misinterpreted or deliberately twisted by those who were suspicious of him or sought to silence his unwelcome prophecies.
Who was Irijah, and what was his role in this event?
Answer: Irijah is identified as a "captain of the guard" (or "captain of the gate" in some translations), specifically at the Benjamin Gate. His role was to oversee security and control movement in and out of the city. In this instance, he was the one who intercepted Jeremiah as the prophet attempted to leave Jerusalem. Irijah was the individual who leveled the false accusation of desertion against Jeremiah and, despite Jeremiah's vehement denial, refused to listen to his explanation. His refusal to "hearken" to Jeremiah's truth directly led to Jeremiah's arrest and delivery to the princes, initiating a period of harsh imprisonment for the prophet.
What happened to Jeremiah immediately after this arrest?
Answer: Immediately after his arrest by Irijah and being brought to the princes, Jeremiah was subjected to severe treatment. The princes, who were likely already prejudiced against him due to his unpopular prophecies, were enraged. They beat Jeremiah and then imprisoned him in the house of Jonathan the scribe, which had been converted into a dungeon (as described in Jeremiah 37:15). This marked the beginning of a period of significant suffering and confinement for the prophet.
CHRIST-CENTERED FULFILLMENT
Jeremiah's experience in Jeremiah 37:14 profoundly foreshadows the unjust suffering and false accusations endured by Jesus Christ. Like Jeremiah, Jesus was a prophet who spoke God's truth to a people who largely refused to "hearken" to Him (John 1:11). He, too, was falsely accused of treason against the state, with charges like claiming to be King of the Jews, which was interpreted as sedition against Caesar (John 19:12). Just as Jeremiah was seized and brought before the princes, Jesus was arrested and delivered to the Jewish authorities and then to Pilate, the Roman governor, for judgment (Matthew 26:57 and Matthew 27:2). Both prophets faced an unyielding refusal to believe their truthful testimonies, leading to their condemnation and suffering. Jeremiah's unjust imprisonment for speaking God's word finds its ultimate fulfillment in Christ's crucifixion, the supreme act of suffering for righteousness, through which He bore the false accusations and sins of humanity, becoming the true Lamb of God, who takes away the sin of the world!. Thus, Jeremiah's ordeal serves as a poignant type of the greater suffering of the Messiah, whose innocent blood was shed for the redemption of all who believe.