Jeremiah 37:18

KJV

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?

KJV (with Strong's)

Moreover Jeremiah {H3414} said {H559} unto king {H4428} Zedekiah {H6667}, What have I offended {H2398} against thee, or against thy servants {H5650}, or against this people {H5971}, that ye have put {H5414} me in prison {H1004}{H3608}?

Complete Jewish Bible

Yirmeyahu asked King Tzidkiyahu, "In what way have I sinned against you or against your officials or against this people, that has caused you to put me in prison?

Berean Standard Bible

Then Jeremiah asked King Zedekiah, “How have I sinned against you or your servants or these people, that you have put me in prison?

American Standard Version

Moreover Jeremiah said unto king Zedekiah, Wherein have I sinned against thee, or against thy servants, or against this people, that ye have put me in prison?

Commentary

### 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](/jeremiah/37-11-13 "Jeremiah's Arrest and False Accusation")). 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](/jeremiah/37-15 "Jeremiah Imprisoned in Jonathan's House")). 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](/jeremiah/37-17 "Zedekiah's Secret Consultation with Jeremiah")). 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](/jeremiah/37-5 "Egyptian Army Approaches Jerusalem")). 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](/jeremiah/20-1-2 "Jeremiah's Persecution by Pashhur")). 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](/jeremiah/38-5 "Zedekiah's Weakness and the Officials' Power").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Offended (Hebrew, _châṭâʼ'_):** 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.
* **Prison (Hebrew, _keleʼ'_):** 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](/jeremiah/37-16 "Jeremiah in the Dungeon")). 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.
* **Prison (Hebrew, _bayith'_):** 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.

* [Jeremiah 20:7-9](/jeremiah/20-7-9 "Jeremiah's Complaint and Unstoppable Word")
* [Luke 11:49-51](/luke/11-49-51 "The Blood of All the Prophets")
* [1 Peter 4:12-16](/1_peter/4-12-16 "Suffering for Christ's Sake")

### 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
* **In what areas of your life might you be called to speak an unpopular truth, even if it brings personal discomfort or opposition?**
* **How do you typically respond when you face unjust criticism or treatment for your faith or convictions?**
* **What steps can you take to cultivate greater courage and resilience in the face of adversity, drawing inspiration from Jeremiah's unwavering example?**
* **How does this verse challenge your understanding of suffering and persecution in the Christian life today?**

### FAQ

**Why was Jeremiah imprisoned if he had committed no offense?**

Answer: 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](/jeremiah/37-13 "Jeremiah Accused of Desertion")) 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](/luke/23-4 "Pilate Finds No Fault in Jesus")), echoing Jeremiah's desperate plea of innocence. Jesus, the true Lamb of God, was led like a lamb to the slaughter ([Isaiah 53:7](/isaiah/53-7 "The Suffering Servant Led to Slaughter")), 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](/romans/5-8 "God Demonstrates His Love While We Were Still Sinners") and [2 Corinthians 5:21](/2_corinthians/5-21 "Christ Became Sin for Us")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 25:8

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

John 10:32

Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?

Daniel 6:22

My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

Acts 25:11

For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.

Acts 25:25

But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.

Acts 23:1

¶ And Paul, earnestly beholding the council, said, Men [and] brethren, I have lived in all good conscience before God until this day.

Jeremiah 26:19

Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.