TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 37:11–21. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Jeremiah 37:18 captures a deeply poignant moment of direct confrontation between the unjustly imprisoned prophet Jeremiah and King Zedekiah. In this verse, Jeremiah courageously challenges the king, demanding to know the legitimate grounds for his incarceration. It stands as a powerful testament to the prophet's unwavering integrity and the profound injustice he endured for faithfully delivering God's unpopular, yet vital, truth to a rebellious nation teetering on the precipice of destruction. This verse encapsulates the personal sacrifice inherent in prophetic obedience and tragically underscores the leadership's blindness to divine warnings.
Context
Literary Context
This verse is strategically placed within a pivotal narrative arc in the book of Jeremiah, specifically in chapter 37, which chronicles the prophet's arrest and subsequent imprisonment during the climactic final siege of Jerusalem by the Babylonian forces. Immediately prior to this exchange, Jeremiah, attempting to leave Jerusalem for Anathoth, was falsely accused of desertion and apprehended (see Jeremiah 37:11-13). Despite his fervent denials, he was subjected to a beating and confined to a dire dungeon within the house of Jonathan the scribe (Jeremiah 37:15). King Zedekiah, though characterized by weakness and indecision, still harbored a desperate desire for divine counsel, leading him to secretly send for Jeremiah from his wretched confinement for a private consultation (Jeremiah 37:17). It is during this clandestine meeting, after Jeremiah delivers yet another grim prophecy confirming Jerusalem's inevitable fall, that the prophet seizes the opportune moment to directly challenge the king regarding his unjust imprisonment, thereby setting the stage for this piercing question.
Historical & Cultural Context
The events of Jeremiah 37 unfold during the twilight years of the Kingdom of Judah, specifically within the reign of King Zedekiah (597-586 BC), who served as a puppet ruler installed by Nebuchadnezzar of Babylon following the first deportation of Judahites. Jerusalem was under a suffocating siege by the Babylonian army, though a temporary lifting of the siege occurred due to the approach of an Egyptian military force (Jeremiah 37:5). This brief reprieve ignited false hopes among the populace and officials that Judah would be miraculously delivered, directly contradicting Jeremiah's consistent and unpopular message that submission to Babylon was God's decreed will and the only viable path to survival. Culturally, prophets were divinely appointed to declare the will of God, yet a profound tension existed between true prophets, who often delivered challenging messages of judgment, and false prophets, who offered comforting but deceptive assurances of peace and prosperity, aligning with nationalistic aspirations. Jeremiah's unwavering message was widely perceived as treasonous by many, leading to his relentless persecution—a common fate for those who dared to challenge the prevailing political and religious narratives in ancient Israel.
Key Themes
Jeremiah 37:18 profoundly contributes to several overarching themes woven throughout the book of Jeremiah and the broader prophetic tradition. Firstly, it powerfully illustrates the theme of unjust suffering endured by God's faithful messengers. Jeremiah, consistently loyal to Yahweh's word, faces imprisonment and abuse not for any actual crime, but solely for speaking the truth, a pattern that defines much of his arduous ministry (e.g., his initial persecution by Pashhur in Jeremiah 20:1-2). Secondly, the verse highlights the immense cost of true prophecy and the inherent, often painful, conflict between divine truth and human rebellion. Jeremiah's unwavering commitment to delivering God's unpopular message, even when it led to severe personal suffering and public opprobrium, underscores the demanding and often perilous nature of his divine calling. Finally, it subtly yet powerfully touches upon the theme of leadership accountability and the devastating consequences of moral weakness. King Zedekiah, despite his private and desperate consultations with Jeremiah, ultimately lacked the moral courage to act justly and release the prophet, succumbing instead to the overwhelming pressures of his hostile officials and his own crippling indecision, thereby perpetuating injustice and sealing Judah's tragic fate, as warned in passages like Jeremiah 38:5.
Exposition and Analysis
Key Word Analysis
This word (H2398) is a primitive root meaning "to miss," and by extension, figuratively and generally, "to sin." Its broad semantic range includes "to forfeit," "to lack," "to expiate," "to repent," or (causatively) "to lead astray" or "to condemn." Jeremiah's use of this term here is a forceful declaration of his absolute innocence. He asserts that he has not "missed the mark," "sinned," or "done wrong" in any way that would legitimately warrant his imprisonment. He had committed no legal transgression, no act of disloyalty, and no moral failing against the king, his servants, or the people. His only "offense" was delivering the unvarnished and unpopular word of God.
This word (H3608) directly translates to "a prison" or "confinement." It is derived from a root meaning "to restrain" or "to shut up." In this context, it refers to the specific, harsh place of Jeremiah's unjust detention, which was a dungeon, a particularly miserable form of imprisonment (Jeremiah 37:16). The use of this word underscores the severe physical reality of Jeremiah's suffering and the grave nature of the punishment inflicted upon him solely for his faithfulness to God's message.
This word (H1004), often translated as "house," also carries the meaning of "dungeon" or "prison" in certain contexts, particularly when combined with words like keleʼ. The KJV's "in prison" in Jeremiah 37:18 is a translation of the Hebrew phrase bêth hakkeleʼ, literally "house of the prison" or "prison house." Thus, bayith here emphasizes the physical structure of his confinement, highlighting that he was not merely restrained but confined within a specific, designated place of detention, a "prison house" or "dungeon," underscoring the severity and official nature of his unjust incarceration.
Verse Breakdown
"Moreover Jeremiah said unto king Zedekiah,"
This opening clause immediately establishes the direct, personal, and profoundly significant nature of the confrontation. Despite his weakened state and the immense power disparity between a captive prophet and a reigning monarch, Jeremiah boldly addresses the king directly. This indicates his unwavering prophetic authority and remarkable courage, highlighting a rare, private interaction between the prophet and the monarch, away from the scrutinizing eyes of hostile officials.
"What have I offended against thee, or against thy servants, or against this people,"
This constitutes the rhetorical core of Jeremiah's impassioned plea. It is a question posed not to elicit information, but for maximum impact, challenging the king to articulate any legitimate charge against him. By systematically listing "thee" (the king), "thy servants" (the officials who instigated his persecution), and "this people" (the general populace), Jeremiah comprehensively refutes any conceivable accusation of disloyalty, sedition, or wrongdoing against any segment of society. He powerfully implies that his actions were never against any of them, but rather for their ultimate good, even if his divinely inspired message was profoundly unwelcome.
"that ye have put me in prison?"
This concluding clause starkly states the unjust consequence of their baseless accusations and actions. Jeremiah's pointed question brings the accusation of wrongful imprisonment to the forefront, demanding a moral and legal justification for his suffering. The passive phrasing "ye have put me" subtly yet firmly places the responsibility and culpability squarely on the king and his entire administration, highlighting their direct involvement in his unjust confinement.
Literary Devices
Jeremiah 37:18 powerfully employs several impactful literary devices to convey its message. The most prominent is the Rhetorical Question, "What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?" This question is not posed to solicit information but to make an emphatic statement about Jeremiah's undeniable innocence and the profound injustice of his situation. It serves to expose the moral bankruptcy of Zedekiah's court and their baseless persecution of God's faithful messenger. The question also evokes Pathos, appealing directly to the king's emotions and his residual sense of justice, though Zedekiah ultimately proves too weak and indecisive to act decisively. Furthermore, there is a clear element of Parallelism in the structured phrasing "against thee, or against thy servants, or against this people." This tripartite structure emphasizes the comprehensive nature of Jeremiah's innocence, demonstrating that he has wronged no one in authority or among the populace. This systematic denial underscores the arbitrary, malicious, and utterly unfounded nature of his imprisonment.
Theological and Thematic Connections
Jeremiah's poignant question in this verse resonates deeply with the broader biblical narrative of prophetic suffering and the persistent tension between divine truth and human resistance. The prophet's unjust imprisonment for speaking God's word foreshadows the experiences of countless faithful individuals throughout salvation history who have faced persecution for their unwavering adherence to righteousness. This verse underscores the profound theological truth that faithfulness to God often comes at a significant personal cost, particularly when that faithfulness challenges the prevailing cultural or political norms of a rebellious society. It highlights the divine imperative to speak truth to power, even when it leads to immense suffering, trusting implicitly in God's ultimate vindication and sovereign plan.
Reflection and Application
Jeremiah 37:18 offers a profound mirror for contemporary believers, challenging us to examine our own responses to truth and injustice in a world often hostile to divine revelation. Jeremiah's unwavering commitment to God's word, even when it led to severe personal suffering and unjust imprisonment, serves as an extraordinarily powerful example of faithfulness under duress. It reminds us that speaking truth, especially inconvenient or unpopular truth derived from biblical principles, often comes with a significant cost. We are called to cultivate a similar courage, standing firm on biblical convictions even when they clash with prevailing cultural tides, societal pressures, or personal comfort. Furthermore, this verse prompts us to reflect deeply on how we respond when we witness injustice, whether directed at ourselves or others. Do we, like King Zedekiah, succumb to debilitating fear, political expediency, or crippling indecision, or do we, like Jeremiah, courageously challenge the wrong, trusting God for the ultimate outcome and vindication? Our willingness to endure hardship for righteousness' sake is a profound testament to the depth of our faith and our unwavering commitment to God's kingdom and His truth.
Questions for Reflection
FAQ
Why was Jeremiah imprisoned if he had committed no offense?
Jeremiah was imprisoned not because he had committed any actual crime or offense against the king, his servants, or the people, but because his prophetic message was deeply unpopular and perceived as treasonous by the ruling elite. He consistently prophesied that Judah's only hope lay in submitting to Babylon, warning vehemently against rebellion and false alliances with Egypt. This divinely inspired message directly contradicted the nationalistic sentiments and the optimistic, yet false, prophecies of other prophets who promised peace and deliverance. His truth-telling was seen as undermining morale, aiding the enemy, and inciting dissent, leading to his arrest on fabricated charges of deserting to the Chaldeans (Jeremiah 37:13) and subsequent unjust imprisonment. His "offense" was simply delivering God's unvarnished word, which challenged the prevailing political and religious narratives of his day.
Christ-Centered Fulfillment
Jeremiah's unjust suffering and his poignant question to King Zedekiah find their ultimate and perfect fulfillment in the person and work of Jesus Christ. Like Jeremiah, Jesus was an innocent prophet who spoke God's absolute truth to a rebellious generation, directly challenging the entrenched religious and political establishments of His day. He, too, was arrested, subjected to false accusations, and unjustly condemned, despite having committed no offense against God or humanity. Pilate himself, the Roman governor, famously declared, "I find no fault in this man" (Luke 23:4), echoing Jeremiah's desperate plea of innocence. Jesus, the true Lamb of God, was led like a lamb to the slaughter (Isaiah 53:7), enduring the ultimate "prison" of death and the grave, not for His own sin, but as the perfect atoning sacrifice for the sins of the world. His suffering was not merely an example of prophetic persecution but the very act of divine love that brings salvation. Through His unjust death and glorious resurrection, Christ conquered sin and death, vindicating not only His own spotless innocence but also the eternal truth of God's word, offering a hope infinitely greater than any earthly deliverance. Thus, Jeremiah's experience serves as a powerful type, pointing forward to the supreme innocent sufferer whose unjust suffering brings ultimate justice and redemption to all who believe in Him (Romans 5:8 and 2 Corinthians 5:21).