TRV
Translation
King James Version
Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?
Complete Jewish Bible
Where are your prophets now, the ones who prophesied to you that the king of Bavel wouldn't attack you or this land?
Berean Standard Bible
Where are your prophets who prophesied to you, claiming, ‘The king of Babylon will not come against you or this land’?
American Standard Version
Where now are your prophets that prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?
World English Bible Messianic
Where now are your prophets who prophesied to you, saying, The king of Babylon shall not come against you, nor against this land?
Geneva Bible (1599)
Where are nowe your prophets, which prophecied vnto you, saying, The King of Babel shall not come against you, nor against this land?
Young's Literal Translation
And where are your prophets who prophesied to you, saying, The king of Babylon doth not come in against you, and against this land?
See also
In the KJVVerse 19,894 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.
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Theodoret of CyrusAD 458
ON JEREMIAH 8:37
Jeremiah said, “Now that matters have proven the truthfulness of my prophecy and the falsehood of your prophets, you must now judge rightly and punish those who lied, not him who warned you of the truth beforehand.” Then he asked to be released from the house of the scribe.
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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SUMMARY
Jeremiah 37:19 captures a pivotal and poignant moment, as the prophet Jeremiah, from his confinement, issues a piercing rhetorical question to King Zedekiah. This query serves as a stark and irrefutable indictment of the false prophets whose assurances of peace and immunity from Babylonian invasion had proven utterly baseless. At a critical juncture when Jerusalem faced renewed siege, Jeremiah forces the king to confront the devastating reality that the comforting lies he had embraced were now exposed, highlighting the profound folly of trusting human deception over divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 37:19 is powerfully crafted, employing several literary devices to amplify its message. The most prominent is the Rhetorical Question, "Where [are] now your prophets...?" This is not a genuine inquiry for information but a forceful challenge designed to compel King Zedekiah to confront the undeniable reality of his predicament and the utter failure of those he had previously trusted. It serves as a sharp rebuke and a call to acknowledge the truth. Closely related is Irony, as the very prophets who promised safety and peace are now conspicuously absent or discredited precisely when their predictions are proven false by the return of the Babylonian army. The situation is the direct opposite of what they foretold, creating a bitter irony for Zedekiah and revealing the tragic consequences of their deceit. Furthermore, a strong Contrast is established between the false words of the unfaithful prophets and the true, albeit painful, words of Jeremiah. Jeremiah's question implicitly highlights his own vindication as the true prophet, whose uncomfortable warnings are now being fulfilled, in stark opposition to the comforting lies that proved utterly baseless.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 37:19 serves as a profound theological statement on the nature of divine truth, the integrity of God's word, and the severe consequences of its rejection. It underscores God's unwavering commitment to His declared word, whether it be of judgment or salvation, and His ultimate vindication of His true messengers. The failure of the false prophets is not merely a political miscalculation but a profound theological failure, revealing their lack of genuine divine inspiration and their presumption in speaking "peace, peace, when there is no peace" (Jeremiah 6:14). This verse is a stark reminder that God's word is not subject to human desires, political expediency, or popular opinion; it stands firm, and its fulfillment is inevitable, demonstrating God's sovereignty over history and human affairs.
REFLECTION AND APPLICATION
Jeremiah 37:19 offers profound and timeless lessons for believers today, urging us to cultivate a discerning spirit in an age saturated with competing voices and narratives. It challenges us to critically evaluate the sources of our spiritual comfort and guidance, asking whether they align with the unchanging truth of God's Word or merely echo our desires for ease, prosperity, or popular opinion. The verse serves as a solemn warning against the human tendency to prefer comforting lies over inconvenient truths, especially when those truths call for repentance, sacrifice, or a difficult path of obedience. Our steadfast reliance must be on genuine biblical teaching, even when it is challenging, for only God's proven faithfulness and His revealed Word can provide true security and guidance in a world of shifting sands. This passage encourages us to seek out and cling to the uncomfortable truth that leads to life, rather than the deceptive assurances that lead to destruction, fostering a deeper trust in God's sovereign plan, even amidst trials and uncertainties.
Questions for Reflection
FAQ
Why did King Zedekiah continue to consult Jeremiah if he had previously ignored his warnings and preferred the false prophets?
Answer: King Zedekiah's actions reveal a profound spiritual and political ambivalence, characteristic of a leader caught between divine truth and political expediency. Despite his repeated disregard for Jeremiah's prophecies and his preference for the more palatable messages of false prophets, moments of extreme crisis, like the Babylonian siege, would often drive him back to Jeremiah. This was likely due to a lingering, perhaps superstitious, belief that Jeremiah truly spoke for God, coupled with a desperate hope that God might still offer a word of deliverance, even if Zedekiah was unwilling to fully obey its implications. His consultation in Jeremiah 37:17 was a desperate attempt to find a way out of his immediate predicament, rather than a genuine commitment to repentance or obedience to God's will.
What was the ultimate fate of Jerusalem and Zedekiah after this prophecy?
Answer: Jeremiah's prophecy of the Babylonian conquest, which the false prophets vehemently denied, was tragically and completely fulfilled. The temporary withdrawal of the Babylonian army was indeed short-lived, as Jeremiah had warned. Nebuchadnezzar's forces returned, and after a prolonged and devastating siege, Jerusalem finally fell in 586 BC. King Zedekiah attempted to flee but was captured in the plains of Jericho. His sons were executed before his eyes, and then he was blinded and taken in chains to Babylon, where he died in captivity. This catastrophic outcome, detailed in Jeremiah 39:1-10 and 2 Kings 25, served as a grim testament to the accuracy of Jeremiah's warnings and the utter failure of the false prophets' assurances, sealing the fate of a nation that rejected the truth.
CHRIST-CENTERED FULFILLMENT
Jeremiah 37:19, with its stark contrast between false prophecy and devastating reality, powerfully foreshadows the ultimate truth revealed in Jesus Christ. The false prophets of Jeremiah's day offered a deceptive peace, a promise that the "king of Babylon shall not come," which ultimately led to destruction and exile. In stark contrast, Jesus Christ is the true Prophet, the very Word of God incarnate, who never spoke a false word. He did not offer a superficial peace or a false sense of security, but rather declared the true state of humanity's sin and the necessity of repentance, saying, "Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword" (Matthew 10:34). Yet, He also offered the only true and lasting peace, not as the world gives, but a peace that transcends understanding for those who trust in Him (John 14:27). The failure of the Old Testament prophets to prevent judgment highlights humanity's desperate need for a perfect mediator and a perfect word. Jesus, as the "Lamb of God who takes away the sin of the world" (John 1:29), perfectly fulfilled all true prophecy and perfectly revealed the Father's will. His words, unlike those of the false prophets, are "spirit and life" (John 6:63) and will never pass away (Matthew 24:35). Thus, Jeremiah's lament over failed human words points us to the divine, infallible Word of God made flesh, who alone provides true hope, eternal salvation, and the ultimate fulfillment of God's promises.