Jeremiah 37:2

Translation
King James Version
But neither he, nor his servants, nor the people of the land, did hearken unto the words of the LORD, which he spake by the prophet Jeremiah.
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KJV (with Strong's)
But neither he, nor his servants H5650, nor the people H5971 of the land H776, did hearken H8085 unto the words H1697 of the LORD H3068, which he spake H1696 by H3027 the prophet H5030 Jeremiah H3414.
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Complete Jewish Bible
But neither he, his servants nor the people of the land paid attention to the words of ADONAI, which he spoke through the prophet Yirmeyahu.
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Berean Standard Bible
But he and his officers and the people of the land refused to obey the words that the LORD had spoken through Jeremiah the prophet.
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American Standard Version
But neither he, nor his servants, nor the people of the land, did hearken unto the words of Jehovah, which he spake by the prophet Jeremiah.
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World English Bible Messianic
But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.
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Geneva Bible (1599)
But neither he, nor his seruants, nor the people of the land would obey the wordes of the Lord, which he spake by the ministerie of the Prophet Ieremiah.
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Young's Literal Translation
and he hath not hearkened, he, and his servants, and the people of the land, unto the words of Jehovah, that He spake by the hand of Jeremiah the prophet.
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See also
2 Chronicles 36:122 Chronicles 36:162 Kings 24:192 Kings 24:201 Thessalonians 4:8Proverbs 29:12Ezekiel 21:25
In the KJVVerse 19,877 of 31,102

Study This Verse

SUMMARY

Jeremiah 37:2 powerfully encapsulates the tragic spiritual stubbornness of Judah's leadership and populace during the critical final years preceding the Babylonian exile. Despite the unwavering, divinely authoritative warnings consistently delivered by the prophet Jeremiah, King Zedekiah, his officials, and the common people collectively refused to heed the words of the LORD, thereby sealing their nation's devastating fate. This verse serves as a stark and somber indictment of their widespread spiritual deafness and willful disobedience in the face of impending divine judgment.

CONTEXT

  • Literary Context: Jeremiah 37:2 is strategically placed within a pivotal section of the book of Jeremiah, specifically during the tumultuous reign of King Zedekiah (597-586 BC), Judah's final monarch. Chapters 37-45 meticulously detail the escalating Babylonian siege of Jerusalem, Jeremiah's subsequent imprisonment, and the ultimate, cataclysmic destruction of both the city and the sacred Temple. This verse immediately follows the introduction of King Zedekiah and the temporary withdrawal of the Babylonian army, which briefly offered a false sense of hope (compare Jeremiah 37:1). It serves as a foundational statement, immediately identifying the core spiritual malady: the pervasive and persistent refusal of the entire nation, from the highest echelons of power to the common citizen, to obey God's explicit word, which Jeremiah had faithfully proclaimed for decades. This verse functions as a concise summary of the spiritual condition that directly precipitated the catastrophic events that unfold in the subsequent chapters.
  • Historical & Cultural Context: The historical backdrop is the grim twilight of the Kingdom of Judah. Following the initial deportation in 597 BC, which saw King Jehoiachin, the prophet Ezekiel, and many prominent citizens exiled to Babylon, Zedekiah was installed as a vassal king by Nebuchadnezzar. Judah existed as a precarious puppet state, perpetually tempted to rebel against Babylonian suzerainty by forging ill-advised alliances with Egypt. Jeremiah consistently and courageously warned against such treacherous alliances, urging instead humble submission to Babylon as God's instrument of judgment for Judah's rampant idolatry, pervasive social injustice, and profound covenant unfaithfulness. His message, articulated throughout the book (e.g., Jeremiah 25:8-11), was consistently rejected. Culturally, the people often preferred the soothing, false prophecies of peace and prosperity over Jeremiah's harsh but truthful messages of impending doom and urgent repentance (as seen in Jeremiah 14:13-14). This widespread, collective rejection of divine truth, even when delivered through a legitimate and divinely appointed prophet, vividly underscores the deep spiritual malaise and moral decay that afflicted the nation.
  • Key Themes: This verse powerfully contributes to several overarching and critical themes woven throughout the book of Jeremiah. Firstly, it emphatically highlights the theme of disobedience and rebellion against God's covenant. The stark phrase "did not hearken" underscores Judah's persistent and willful refusal to obey, a central and recurring motif in Jeremiah's prophetic message (e.g., Jeremiah 7:23-26). Secondly, it underscores the profound authority of God's word and the solemn responsibility of hearing and obeying it. Jeremiah's pronouncements are explicitly identified as "the words of the LORD," emphasizing their divine origin and the immense gravity of their rejection. This rejection was not merely of a human voice but of the very voice of God. Thirdly, the verse chillingly foreshadows the inevitability of divine judgment when repeated warnings are defiantly ignored. The collective failure to respond to God's persistent call for repentance ultimately leads to the dire fulfillment of the covenant curses, culminating in the devastating exile and destruction, as solemnly warned in Deuteronomy 28).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • hearken (Hebrew, shâmaʻ', H8085): "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." In this profound context, shâmaʻ signifies far more than mere auditory perception; it implies a deep, attentive listening that leads to understanding, acceptance, and, crucially, obedience. The negative construction, "did not hearken," thus conveys a willful, active, and deliberate refusal to not only listen but also to comply with the divine message. It denotes a hardened heart and a conscious turning away from God's instruction and will.
  • words (Hebrew, dâbâr', H1697): "from דָבַר; a word; by implication, a matter (as spoken of) or thing; adverbially, a cause." This comprehensive term encompasses spoken utterances, divine decrees, prophetic messages, and even the affairs or matters that are the subject of divine communication. Here, dâbâr refers specifically to the authoritative messages, prophecies, and commands that the LORD delivered through Jeremiah. It emphasizes the concrete, weighty, and divinely authoritative nature of God's communication, which was consistently and defiantly rejected by the people.
  • LORD (Hebrew, Yᵉhôvâh', H3068): "from הָיָה; (the) self-Existent or Eternal; Jehovah, Jewish national name of God." This is the sacred, covenant name of God, YHWH, emphasizing His eternal, self-existent nature and His unique, binding covenant relationship with Israel. The fact that the people did not hearken to "the words of the LORD" underscores the immense spiritual offense: they were not merely dismissing a human prophet's opinion, but directly rejecting the authoritative communication of their covenant God, the sovereign ruler and sustainer of all creation.

Verse Breakdown

  • "But neither he, nor his servants, nor the people of the land": This opening clause vividly portrays the pervasive and comprehensive nature of the disobedience. "He" refers specifically to King Zedekiah, the reigning monarch. "His servants" encompasses the entire royal court, including officials, advisors, and the governing elite, who held positions of influence and responsibility. "The people of the land" refers to the general populace, indicating that the rebellion against God's word was not confined to a particular social stratum but permeated every level of Judahite society, from the highest authority to the common citizen. This collective culpability underscores the profound depth of the nation's spiritual apostasy and corporate rebellion.
  • "did hearken unto the words of the LORD": This is the central and damning indictment of the verse. The phrase "did not hearken" signifies a deliberate, active, and persistent refusal to listen with the intent to obey. It is not merely a passive ignorance or misunderstanding but an active, willful rejection of divine counsel. "The words of the LORD" emphatically highlights the divine origin and supreme authority of the message, making their rejection an act of direct rebellion against God Himself, rather than merely against His human messenger.
  • "which he spake by the prophet Jeremiah": This final clause precisely clarifies the divinely appointed channel of communication. God chose Jeremiah as His faithful mouthpiece, thereby authenticating the prophet's message as divinely inspired and authoritative. The phrase "by the prophet Jeremiah" (literally "by the hand of Jeremiah," using H3027 yâd for "by") emphasizes Jeremiah's indispensable role as God's instrument, conveying the divine message directly, faithfully, and without compromise. Their rejection of Jeremiah's words was, therefore, an unequivocal and direct rejection of God's own voice and sovereign will for His people.

Literary Devices

Jeremiah 37:2 employs several potent literary devices to underscore its weighty message. Synecdoche is powerfully evident in the phrase "neither he, nor his servants, nor the people of the land," where specific parts (the king, his officials, and the common folk) are used to represent the entire nation of Judah, thereby emphasizing the widespread and complete nature of their collective disobedience. The repeated negative conjunction "neither... nor" functions as a form of anaphora and serves to heighten the emphasis, underscoring the universal rejection of God's word across all societal strata. The explicit mention that the words were "of the LORD" and spoken "by the prophet Jeremiah" serves as a crucial authoritative attribution, highlighting the divine origin and thus the undeniable authority of the message. This attribution, in turn, magnifies the culpability of those who defiantly refused to obey. This stark contrast between divine authority and human rebellion creates a profound sense of irony and pathos, as the very people God sought to save through His compassionate warnings chose a path leading inexorably to their own destruction.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 37:2 stands as a powerful and poignant testament to the tragic consequences of human obstinacy in the face of divine revelation. It underscores the foundational biblical principle that God communicates His will clearly, often through chosen messengers, and that humanity is held profoundly accountable for its response. The widespread refusal to "hearken" to the Lord's words reveals a deep-seated spiritual rebellion, a hardening of hearts that ultimately leads to inevitable and just judgment. This verse vividly illustrates a consistent theme throughout Scripture: that true faith is demonstrated not merely by hearing the divine word, but by active, obedient response. Persistent, willful disobedience severs the covenant relationship, leading to severe repercussions and the forfeiture of divine blessing.

REFLECTION AND APPLICATION

Jeremiah 37:2 serves as a timeless and convicting mirror for believers today, inviting profound self-examination regarding our own responsiveness to God's voice. Just as King Zedekiah, his officials, and the people of Judah faced a pivotal moment requiring humble submission to divine counsel, so too are we continually presented with opportunities to "hearken" to the Lord. Do we truly listen to God's word as revealed in Scripture, allowing it to penetrate our hearts and shape our decisions, even when it challenges our comfort, desires, or popular opinion? Or do we, like ancient Judah, selectively ignore or actively resist truths that are inconvenient, demanding, or counter-cultural? This verse calls us to cultivate a posture of active, obedient listening, recognizing that God's words are not merely suggestions but life-giving, protective commands intended for our ultimate good and flourishing. Our willingness to heed His warnings, embrace His wisdom, and walk in His ways determines our spiritual trajectory and enables us to avoid the pitfalls of self-inflicted consequences.

Questions for Reflection

  • In what specific areas of my life might I be "not hearkening" to God's clear word, either through passive neglect or active, willful disobedience?
  • How do I genuinely respond when God's truth, whether encountered in Scripture or through a trusted spiritual voice, challenges my preconceived notions, comfortable habits, or deeply held biases?
  • What practical and intentional steps can I take to cultivate a more attentive, receptive, and obedient heart towards the Lord's words in my daily walk of faith?

FAQ

Why did God keep sending Jeremiah if the people wouldn't listen?

Answer: God's persistent sending of Jeremiah, even in the face of widespread and defiant rejection, profoundly demonstrates His immense patience, boundless mercy, and unwavering commitment to His covenant. It was not a sign of futility on God's part, but rather an extraordinary act of divine grace, providing every conceivable opportunity for repentance before the inevitable judgment. By continuing to send His prophet, God ensured that the people were utterly without excuse; their ultimate destruction was a direct consequence of their own willful and persistent choices, not a lack of clear, consistent, and compassionate warning from the Lord (as seen in 2 Chronicles 36:15-16). Furthermore, Jeremiah's continued prophecy underscored his own faithfulness as God's messenger, fulfilling his divine commission regardless of the human response.

Does "hearken" only mean to listen, or does it imply more?

Answer: In biblical Hebrew, particularly with the verb shâmaʻ (H8085), "hearken" implies much more than just the physical act of hearing sounds. It encompasses a comprehensive process of listening attentively, understanding the message, accepting its truth, and, most importantly, obeying its commands. When the text states that the people "did not hearken," it means they actively refused to listen with the intent to comply, demonstrating a deliberate act of disobedience and rebellion against God's commands and counsel. This deeper, volitional meaning is absolutely crucial for understanding the profound moral and spiritual culpability of Judah in Jeremiah 37:2.

CHRIST-CENTERED FULFILLMENT

Jeremiah 37:2, with its tragic depiction of a people stubbornly refusing to "hearken unto the words of the LORD," finds its ultimate fulfillment and profound contrast in the person and redemptive work of Jesus Christ. While ancient Judah defiantly rejected the prophetic word delivered through Jeremiah, Jesus perfectly embodied and flawlessly fulfilled the divine word. He is the very Word made flesh, the supreme and final revelation of God to humanity. Unlike the spiritually deaf and disobedient people of Judah, Jesus consistently and perfectly "hearkened" to His Father's will, declaring with absolute truth, "I always do what pleases him." His perfect obedience, even to the agonizing point of death on the cross (Philippians 2:8), stands in stark and glorious contrast to Judah's pervasive rebellion. Furthermore, Jesus Himself became the ultimate "prophet" (as foretold in Acts 3:22), delivering God's final and complete message of salvation and new covenant life. The ancient call to "hearken" to God's word now culminates in the imperative call to "hear" and "obey" Jesus, for He is the one of whom the Father Himself declared from heaven, "This is my beloved Son, with whom I am well pleased; listen to him!" Through Christ, the way to truly "hearken" and receive eternal life is opened for all who believe, overcoming the spiritual deafness that tragically plagued ancient Judah.

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Commentary on Jeremiah 37 verses 1–10

Here is, 1. Jeremiah's preaching slighted, Jer 37:1, Jer 37:2. Zedekiah succeeded Coniah, or Jeconiah, and, though he saw in his predecessor the fatal consequences of contemning the word of God, yet he did not take warning, nor give any more regard to it than others had done before him. Neither he, nor his courtiers, nor the people of the land, hearkened unto the words of the Lord, though they already began to be fulfilled. Note, Those have hearts wretchedly hard indeed that see God's judgments on others, and feel them on themselves, and yet will not be humbled and brought to heed what he says. These had proof sufficient that it was the Lord who spoke by Jeremiah the prophet, and yet they would not hearken to him. 2. Jeremiah's prayers desired. Zedekiah sent messengers to him, saying, Pray now unto the Lord our God for us. He did so before (Jer 21:1, Jer 21:2), and one of the messengers, Zephaniah, is the same there and here. Zedekiah is to be commended for his, and it shows that he had some good in him, some sense of his need of God's favour and of his own unworthiness to ask it for himself, and some value for good people and good ministers, who had an interest in Heaven. Note, When we are in distress we ought to desire the prayers of our ministers and Christian friends, for thereby we put an honour upon prayer, and an esteem upon our brethren. Kings themselves should look upon their praying people as the strength of the nation, Zac 12:5, Zac 12:10. And yet this does but help to condemn Zedekiah out of his own mouth. If indeed he looked upon Jeremiah as a prophet, whose prayers might avail much both for him and his people, why did he not then believe him, and hearken to the words of the Lord which he spoke by him? He desired his good prayers, but would not take his good counsel, nor be ruled by him, though he spoke in God's name, and it appears by this that Zedekiah knew he did. Note, It is common for those to desire to be prayed for who will not be advised; but herein they put a cheat upon themselves, for how can we expect that God should hear others speaking to him for us if we will not hear them speaking to us from him and for him? Many who despise prayer when they are in prosperity will be glad of it when they are in adversity. Now give us of your oil. When Zedekiah sent to the prophet to pray for him, he had better have sent for the prophet to pray with him; but he thought that below him: and how can those expect the comforts of religion who will not stoop to the services of it? 3. Jerusalem flattered by the retreat of the Chaldean army from it. Jeremiah was now at liberty (Jer 37:4); he went in and out among the people, might freely speak to them and be spoken to by them. Jerusalem also, for the present, was at liberty, Jer 37:5 Zedekiah, though a tributary to the king of Babylon, had entered into a private league with Pharaoh king of Egypt (Eze 17:15), pursuant to which, when the king of Babylon came to chastise him for his treachery, the king of Egypt, though he came no more in person after that great defeat which Nebuchadnezzar gave him in the reign of Jehoiakim (Kg2 24:7), yet sent some forces to relieve Jerusalem when it was besieged, upon notice of the approach of which the Chaldeans raised the siege, probably not for fear of them but in policy, to fight them at a distance, before any of the Jewish forces could join them. From this they encouraged themselves to hope that Jerusalem was delivered for good and all out of the hands of its enemies and that the storm was quite blown over. Note, Sinners are commonly hardened in their security by the intermissions of judgments and the slow proceedings of them; and those who will not be awakened by the word of God may justly be lulled asleep by the providence of God. 4. Jerusalem threatened with the return of the Chaldean army and with ruin by it. Zedekiah sent to Jeremiah to desire him to pray for them, that the Chaldean army might not return; but Jeremiah sends him word back that the decree had gone forth, and that it was but a folly for them to expect peace, for God had begun a controversy with them, which he would make an end of: Thus saith the Lord, Deceive not yourselves, Jer 37:9. Note, Satan himself, though he is the great deceiver, could not deceive us if we did not deceive ourselves; and thus sinners are their own destroyers by being their own deceivers, of which this is an aggravation that they are so frequently warned of it and cautioned not to deceive themselves, and they have the word of God, the great design of which is to undeceive them. Jeremiah uses no dark metaphors, but tells them plainly, (1.) That the Egyptians shall retreat, and either give back or be forced back, into their own land (Eze 17:17), which was said of old (Isa 30:7), and is here said again, Jer 37:7. The Egyptians shall help in vain; they shall not dare to face the Chaldean army, but shall retire with precipitation. Note, If God help us not, no creature can. As no power can prevail against God, so none can avail without God nor countervail his departures from us. (2.) That the Chaldeans shall return, and shall renew the siege and prosecute it with more vigour than ever: They shall not depart for good and all (Jer 37:9); they shall come again (Jer 37:8); they shall fight against the city. Note, God has the sovereign command of all the hosts of men, even of those that know him not, that own him not, and they are all made to serve his purposes. He directs their marches, their counter-marches, their retreats, their returns, as it pleases him; and furious armies, like stormy winds, in all their motions are fulfilling his word. (3.) That Jerusalem shall certainly be delivered into the hand of the Chaldeans: They shall take it, and burn it with fire, Jer 37:8. The sentence passed upon it shall be executed, and they shall be the executioners. "O but" (say they) "the Chaldeans have withdrawn; they have quitted the enterprise as impracticable." "And though they have," says the prophet, "nay, though you had smitten their army, so that many were slain and all the rest wounded, yet those wounded men should rise up and burn this city," Jer 37:10. This is designed to denote that the doom passed upon Jerusalem is irrevocable, and its destruction inevitable; it must be laid in ruins, and these Chaldeans are the men that must destroy it, and it is now in vain to think of evading the stroke or contending with it. Note, Whatever instruments God has determined to make use of in any service for him, whether or mercy or judgment, they shall accomplish that for which they are designed, whatever incapacity or disability they may lie under or be reduced to. Those by whom God has resolved to save or to destroy, saviours they shall be and destroyers they shall be, yea, though there were all wounded; for as when God has work to do he will not want instruments to do it with, though they may seem far to seek, so when he has chosen his instruments they shall do the work, though they may seem very unlikely to accomplish it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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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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