TRV
Translation
King James Version
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.
Complete Jewish Bible
The officials, furious with Yirmeyahu, had him beaten and jailed in the house of Y'honatan the secretary, which had been made over into a prison.
Berean Standard Bible
The officials were angry with Jeremiah, and they beat him and placed him in jail in the house of Jonathan the scribe, for it had been made into a prison.
American Standard Version
And 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.
World English Bible Messianic
The princes were angry with Jeremiah, and struck him, and put him in prison in the house of Jonathan the scribe; for they had made that the prison.
Geneva Bible (1599)
Wherefore the princes were angry with Ieremiah, and smote him, and layde him in prison in the house of Iehonathan the scribe: for they had made that the prison.
Young's Literal Translation
and the heads are wroth against Jeremiah, and have smitten him, and put him in the prison-house--the house of Jonathan the scribe, for it they had made for a prison-house.
See also
In the KJVVerse 19,890 of 31,102
Study This Verse
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.
Copy as
Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 14:3 (PS 29)
Thus there is the expression in Exodus: “From the firstborn of Pharaoh to the firstborn of the captive woman who was in the pit.” But they even threw Jeremiah also into a pit. His brothers through jealousy confined Joseph in a pit without water. Each act, therefore, either draws us downward by oppressing us with sin or lifts us upward by raising us on wings toward God. Therefore, you have saved me, I who formerly lived a wicked life, and have separated me from those who go down to the dark and frigid region. The meaning of the words “you have upheld me” is to say, “you have led me back from my downward course, so as not to give my enemies an occasion to rejoice over me.”
Ambrose of MilanAD 397
On Jacob and the Blessed Life 1.9.42
Would anyone deny that Joseph was blessed in prison, where he interpreted dreams by the spirit of wisdom, revealing the truth and the sequence of future events? Would anyone deny that Isaiah was blessed when he was sawn in half? Jeremiah, when he was thrown into a pit? Daniel, when he stood unharmed among the lions, with the prophet's meal brought to him by an angel? Certainly, they were blessed not because they ate a meal that did not belong to them, but because they closed the mouths of the lions with their merits.
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.
Copy as
Continue studying Jeremiah 37:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 37:15 vividly recounts a pivotal and harrowing moment in the prophet Jeremiah's ministry: his unjust arrest, physical assault, and subsequent imprisonment by the enraged Judean princes. Accused falsely of desertion during the Babylonian siege of Jerusalem, Jeremiah was subjected to a beating and confined in a makeshift prison, the converted house of Jonathan the scribe. This incident starkly illustrates the severe persecution Jeremiah endured for his unwavering faithfulness in delivering God's unpopular message of impending judgment and the necessity of submission to Babylon.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 37:15 employs several potent literary devices to underscore its message. Most notably, Irony pervades the verse, as the prophet of God, who faithfully speaks divine truth and warns of impending judgment for the nation's sins, is treated as a criminal, subjected to physical abuse, and unjustly imprisoned by the very leaders he seeks to warn. This profound reversal of roles highlights the spiritual blindness and moral decay of Judah's elite. The verse also utilizes Symbolism: the "prison" itself, particularly a makeshift one in a scribe's house, symbolizes not only Jeremiah's physical confinement but also the spiritual bondage and moral corruption of the leadership. By rejecting God's word and persecuting His messenger, they have effectively imprisoned themselves in their own defiance and folly, sealing their nation's fate. Furthermore, Jeremiah's suffering in this verse serves as Foreshadowing, pointing forward to the greater suffering of the ultimate Prophet, Jesus Christ, who would similarly be rejected, falsely accused, beaten, and imprisoned by the religious and political authorities of His time for delivering God's truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah's unjust suffering in Jeremiah 37:15 resonates deeply with the broader biblical theme of prophetic persecution and the profound cost of faithfulness to God's word. His experience powerfully illustrates that speaking God's truth, especially when it challenges prevailing norms, exposes sin, or contradicts comfortable illusions, frequently invites intense opposition, rejection, and even physical harm. This verse serves as a sobering reminder that God's messengers are often met with hostility by those who refuse to acknowledge their sin or God's sovereign judgment. Yet, even in confinement, God's word is not bound, and His purposes continue to unfold, demonstrating His unwavering sovereignty and faithfulness even amidst human injustice and suffering. Jeremiah's steadfastness in the face of such adversity foreshadows the enduring nature of God's truth and the ultimate triumph of His will.
REFLECTION AND APPLICATION
Jeremiah 37:15 offers profound and challenging lessons for believers today, particularly concerning the nature of faithfulness in a world often hostile to divine truth. Jeremiah's steadfastness in the face of false accusations, physical abuse, and unjust imprisonment serves as a powerful model of unyielding endurance and integrity. We are called to examine our own hearts and ask if we are willing to stand for God's truth, as revealed in Scripture, even when it is unpopular, inconvenient, or carries a personal cost. This passage reminds us that opposition is not necessarily a sign of being outside God's will; rather, it can be an expected consequence of living a prophetic life, speaking truth to power, and challenging the status quo. It compels us to discern the motives behind resistance to truth, whether in society, within our communities, or even within our own hearts, and to resist the temptation to compromise our convictions for comfort, acceptance, or worldly gain. Ultimately, Jeremiah's experience encourages us to trust implicitly in God's sovereign hand, knowing that even in moments of profound injustice and suffering, He remains faithful, His purposes will prevail, and He can use our trials to refine our character, deepen our faith, and amplify His eternal message.
Questions for Reflection
FAQ
Why were the princes so angry with Jeremiah?
Answer: The princes were deeply "wroth" with Jeremiah primarily because his prophetic messages directly contradicted their political strategies, nationalistic aspirations, and their desire for self-preservation. Jeremiah consistently prophesied that Jerusalem would fall to Babylon and urged submission to Nebuchadnezzar, declaring him to be God's instrument of judgment (Jeremiah 37:7-10). This message was perceived as treasonous, demoralizing, and an affront to their national pride, especially as the princes hoped for deliverance through an alliance with Egypt. His warnings exposed their spiritual blindness and political folly, leading to intense personal and institutional animosity and a desire to silence him.
What was the significance of being imprisoned in "the house of Jonathan the scribe"?
Answer: Being imprisoned in "the house of Jonathan the scribe" rather than a formal, established jail highlights the ad-hoc and arbitrary nature of Jeremiah's detention. It suggests that the princes acted quickly and decisively to silence him, converting a private dwelling—likely a place associated with learning, administration, or legal affairs given Jonathan's role as a scribe—into a makeshift prison. This indicates either a lack of established correctional facilities or, more likely, the urgent and informal way in which the authorities sought to neutralize a perceived threat without the formalities of a proper legal process. It underscores the chaotic and unjust conditions prevalent in Jerusalem during the siege, where the rule of law was subverted by the whims of powerful, angry officials.
CHRIST-CENTERED FULFILLMENT
Jeremiah 37:15, detailing the prophet's unjust rejection, physical beating, and imprisonment for faithfully speaking God's truth, powerfully foreshadows the ultimate suffering of Jesus Christ, the perfect Prophet and Son of God. Jeremiah, a faithful messenger despised and afflicted by the very people he sought to warn, embodies a pattern that finds its perfect and climactic fulfillment in the person of Jesus. Like Jeremiah, Jesus was rejected by His own people (John 1:11), falsely accused by religious and political leaders (Mark 14:55-64), subjected to brutal physical abuse and beatings (Mark 15:15), and ultimately handed over for imprisonment and execution (Matthew 27:1-2). Both prophets endured immense suffering for faithfully delivering God's message of judgment and salvation. Jeremiah's confinement could not silence God's word, just as Christ's crucifixion, though seemingly a defeat, led to the ultimate triumph over sin and death, fulfilling the ancient prophecies of the suffering servant (Isaiah 53:3-5). In Jesus, we see the perfect embodiment of the persecuted prophet, whose unjust suffering became the means of our eternal salvation and the ultimate demonstration of God's redemptive plan.