TRV
Translation
King James Version
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.
KJV (with Strong's)
Then Zedekiah H6667 the king H4428 commanded H6680 that they should commit H6485 Jeremiah H3414 into the court H2691 of the prison H4307, and that they should give H5414 him daily H3117 a piece H3603 of bread H3899 out of the bakers H644' street H2351, until all the bread H3899 in the city H5892 were spent H8552. Thus Jeremiah H3414 remained H3427 in the court H2691 of the prison H4307.
Complete Jewish Bible
At that, Tzidkiyahu the king gave the order, at which they committed Yirmeyahu to the guards' quarters and gave him daily a loaf of bread from the Bakers' Street, until all the bread in the city had been used up. Thus Yirmeyahu remained in the guards' quarters.
Berean Standard Bible
So King Zedekiah gave orders for Jeremiah to be placed in the courtyard of the guard and given a loaf of bread daily from the street of the bakers, until all the bread in the city was gone. So Jeremiah remained in the courtyard of the guard.
American Standard Version
Then Zedekiah the king commanded, and they committed Jeremiah into the court of the guard; and they gave him daily a loaf of bread out of the bakers’ street, until all the bread in the city was spent. Thus Jeremiah remained in the court of the guard.
World English Bible Messianic
Then Zedekiah the king commanded, and they committed Jeremiah into the court of the guard; and they gave him daily a loaf of bread out of the bakers’ street, until all the bread in the city was spent. Thus Jeremiah remained in the court of the guard.
Geneva Bible (1599)
Then Zedekiah the King commanded, that they should put Ieremiah in the court of the prison, and that they should giue him dayly a piece of bread out of the bakers streete vntill all the bread in the citie were eaten vp. Thus Ieremiah remained in the court of the prison.
Young's Literal Translation
And the king Zedekiah commandeth, and they commit Jeremiah into the court of the prison, also to give to him a cake of bread daily from the bakers' street, till the consumption of all the bread of the city, and Jeremiah dwelleth in the court of the prison.
In the KJVVerse 19,896 of 31,102
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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 37:21 marks a pivotal moment in the prophet Jeremiah's arduous ministry during the final Babylonian siege of Jerusalem, revealing King Zedekiah's complex and conflicted response to the unwavering divine word. Despite having previously subjected Jeremiah to a harsh dungeon, the king, driven by a mixture of fear, political pressure, and a reluctant acknowledgment of Jeremiah's prophetic authority, commanded his transfer to the more lenient "court of the prison." Furthermore, Zedekiah ensured Jeremiah's daily provision of bread from the city's dwindling reserves, an act of vital sustenance amidst the escalating famine, until the very last morsel was spent. This verse powerfully encapsulates God's faithful provision for His persecuted servant and underscores the tragic indecision that characterized Zedekiah's reign.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 37:21 employs several potent literary devices that deepen its meaning and impact. There is a strong sense of Irony in Zedekiah's actions: the king, who should be leading his people in repentance and obedience to God's word, instead imprisons the very prophet who delivers that word. Yet, out of fear and a grudging respect, he also provides for the prophet's survival, demonstrating his conflicted and ultimately tragic character. The phrase "until all the bread in the city were spent" functions as a powerful piece of Foreshadowing, grimly predicting the complete and utter destitution that would befall Jerusalem, leading directly to its fall and the subsequent conquest. The "bread" itself can be seen as Symbolism, representing not just physical sustenance but also God's faithful and miraculous provision for His chosen one, even in the midst of societal collapse and famine. The "court of the prison" also carries symbolic weight, representing Jeremiah's confinement and the rejection he faced, but paradoxically, also a measure of God's protection, keeping him alive and relatively safer than he would have been in the general population during the final, brutal stages of the siege.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 37:21 profoundly illustrates God's sovereign care for His servants, even when they are persecuted for speaking His truth. Despite the king's wavering and the city's impending doom, God ensures Jeremiah's sustenance, highlighting that divine providence is not contingent on human circumstances or political will, but on God's unchanging faithfulness. This passage also serves as a stark reminder of the consequences of indecisive leadership and the spiritual danger of compromising divine truth for political expediency or popular approval. Zedekiah's partial obedience—moving Jeremiah to a less harsh prison and providing food—ultimately proved insufficient to avert the judgment on Jerusalem, underscoring that God demands full obedience, not just convenient concessions. Jeremiah's steadfastness in suffering, enduring imprisonment for his prophetic message, exemplifies the costly nature of faithfulness and the unwavering commitment required to stand for God's word in a hostile world, trusting in God's ultimate vindication.
REFLECTION AND APPLICATION
Jeremiah 37:21 offers profound lessons for contemporary believers facing various forms of adversity and ethical dilemmas. Firstly, it serves as a powerful testament to God's unwavering provision. Even when human systems fail, when famine looms, and when one is unjustly imprisoned, God can and will sustain His faithful. This should encourage us to trust in God's daily care, knowing that He is meticulously attentive to the needs of those who serve Him, even in the most dire circumstances. It reminds us that our security is ultimately found in God's faithfulness, not in the stability of our surroundings. Secondly, King Zedekiah's tragic indecision provides a cautionary tale. His fear of man outweighed his fear of God, leading to a series of compromises that ultimately sealed his and his kingdom's fate. We are challenged to examine our own lives: where do we compromise truth for convenience, popularity, or fear? Do we fully obey God's word, even when it is unpopular or costly, or do we seek partial obedience that ultimately falls short? Finally, Jeremiah's steadfastness in suffering is a compelling model of endurance. He continued to bear witness to God's truth, even from a prison cell, demonstrating that our circumstances do not negate our calling. We are called to faithfulness, regardless of the opposition or personal cost, trusting that God's purposes will prevail and that He will sustain us through it all.
Questions for Reflection
FAQ
Why did Zedekiah imprison Jeremiah if he sought his counsel?
Answer: King Zedekiah was a weak and indecisive ruler, caught between the powerful, anti-Babylonian factions in his court and the unpopular, pro-Babylonian prophecies of Jeremiah. He recognized Jeremiah's divine authority, as evidenced by his secret consultations (Jeremiah 37:17), but he lacked the courage to fully obey God's word or stand against his officials. Jeremiah had initially been imprisoned on false charges of desertion (Jeremiah 37:13) and thrown into a harsh dungeon. Zedekiah's command in Jeremiah 37:21 was a compromise: he moved Jeremiah to a less severe "court of the prison" and provided food, alleviating his suffering without fully releasing him or publicly endorsing his message, thus appeasing both his conscience and his powerful, anti-Babylonian officials.
What was the significance of the "bakers' street" as a source of bread?
Answer: The "bakers' street" (Hebrew: chûwts ha'ôphîm) refers to a specific commercial area in Jerusalem where bakers operated. Its mention signifies that even during the severe siege, there was still some form of public food distribution or sale, albeit dwindling. The fact that the king specified this source suggests a regulated or known place for obtaining provisions. It highlights the meticulous nature of Zedekiah's (and by extension, God's) provision for Jeremiah—it wasn't just any bread, but bread from a specific, reliable source, emphasizing the daily, consistent nature of this sustenance until the city's resources were completely exhausted (Jeremiah 37:21). This detail underscores the dire circumstances of the siege while simultaneously affirming God's precise care for His prophet.
CHRIST-CENTERED FULFILLMENT
Jeremiah 37:21, while detailing the prophet's earthly suffering and divine provision, powerfully foreshadows the person and work of Jesus Christ. Jeremiah, the prophet who faithfully proclaimed God's unpopular truth and suffered imprisonment for it, stands as a profound type of the ultimate Suffering Servant. Just as Jeremiah was confined and rejected by his own people for speaking God's word concerning judgment and salvation (Jeremiah 20:2), so too was Jesus, the Word made flesh, rejected by His own (John 1:11). The provision of "daily bread" for Jeremiah in his confinement points to God's ultimate provision in Christ, who declared Himself to be the "bread of life" (John 6:35), the spiritual sustenance that truly satisfies and grants eternal life, even when earthly provisions fail. King Zedekiah's indecision and partial obedience, which ultimately led to his downfall, highlight humanity's perpetual struggle with fully embracing God's will; this struggle culminates in the world's rejection of Christ, who came to set captives free but was Himself bound (Matthew 27:2) and ultimately crucified. Jeremiah's endurance in the "court of the prison" until the city's resources were spent mirrors Christ's willing submission to the cross and tomb, enduring to the very end before His resurrection broke the bonds of death and brought forth new life and an inexhaustible supply of grace (Romans 6:9). Thus, Jeremiah's experience, marked by suffering, divine sustenance, and steadfastness, serves as a poignant Old Testament echo of the greater suffering, ultimate provision, and triumphant faithfulness found in Jesus Christ, the one who truly fulfills all prophecy.