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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.
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SUMMARY
Jeremiah 37:6 marks a pivotal moment of divine intervention during the desperate Babylonian siege of Jerusalem. In a period of fleeting, false hope brought by a temporary Egyptian military diversion, King Zedekiah dispatches envoys to the prophet Jeremiah, pleading for God's intercession. This verse signifies God's immediate and authoritative response to Zedekiah's inquiry, underscoring Jeremiah's authentic prophetic role and affirming divine sovereignty over the unfolding geopolitical and military crisis, thereby setting the stage for a profound prophetic declaration that will dismantle Judah's illusions of deliverance and reveal the inevitable divine judgment.
CONTEXT
Literary Context: Jeremiah 37:6 serves as a crucial narrative hinge within a section of the book (chapters 37-38) that vividly portrays Judah's final days under Babylonian siege and Jeremiah's suffering for delivering God's unpopular message. Immediately preceding this verse, King Zedekiah, Judah's last king, has sent two high-ranking officials, Jehucal and Zephaniah, to Jeremiah with an urgent, desperate plea: "Pray now to the LORD our God for us" (Jeremiah 37:3). This request is prompted by a brief, deceptive respite in the siege; the Babylonian army, under Nebuchadnezzar, had temporarily withdrawn from Jerusalem due to the approach of an Egyptian force (Jeremiah 37:5). This momentary relief ignited a flicker of hope among the besieged populace and their indecisive king, who perhaps envisioned a permanent deliverance. Verse 6, "Then came the word of the LORD unto the prophet Jeremiah, saying," functions as God's direct, immediate, and unprompted answer to Zedekiah's inquiry, setting the stage for the divine revelation that will shatter this false hope and declare the inevitable return and triumph of the Babylonian forces, leading to Jerusalem's fall (Jeremiah 37:7-10). It decisively shifts the narrative from human desperation and political maneuvering to the absolute authority of divine decree.
Historical & Cultural Context: The historical backdrop for Jeremiah 37:6 is Jerusalem during the climactic phase of the Babylonian siege, approximately 588-587 BC. Judah was a small, beleaguered kingdom precariously positioned between the two great ancient Near Eastern powers: Babylon (to the northeast) and Egypt (to the southwest). King Zedekiah, installed by Nebuchadnezzar as a vassal king after the first deportation in 597 BC, found himself in a constant struggle between maintaining loyalty to Babylon and succumbing to the temptation to align with Egypt for liberation. Culturally, the people of Judah, including many of their leaders and false prophets, clung to a misguided belief in Jerusalem's inviolability, trusting in the presence of the Temple and their covenant status with God rather than genuine repentance and obedience to His word. This period was characterized by immense political instability, spiritual confusion, and a desperate search for any sign of deliverance, often leading to reliance on human alliances rather than divine guidance, as tragically illustrated by Zedekiah's repeated, yet ultimately disobedient, appeals to Jeremiah (e.g., Jeremiah 21:1-2). The brief Egyptian intervention was seen by many as a potential turning point, a sign of hope that God would intervene on their behalf, but it was quickly revealed to be a temporary diversion orchestrated within God's larger judgment plan.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah and prophetic literature. Firstly, it highlights Divine Communication and Authority, emphasizing that God actively speaks into human history, and His word is the ultimate arbiter of truth and destiny, not human plans or military might. The formulaic phrase "the word of the LORD came" underscores the direct, authoritative, and unsolicited nature of God's revelation, contrasting sharply with the speculative and misleading messages of false prophets prevalent at the time, who often spoke "a vision of their own imagination" (Jeremiah 23:16). Secondly, it reaffirms Jeremiah's Prophetic Vindication and Authority. Despite constant persecution, imprisonment, and accusations of treason, Jeremiah is consistently presented as the authentic and singular voice through whom God chooses to communicate His will, even to a disobedient king. His message, though unpopular and painful, is consistently proven true by unfolding events, solidifying his role as God's true messenger amidst a chorus of lies. Finally, the verse sets the stage for the theme of God's Sovereignty over Nations and History. Even amidst complex geopolitical shifts, military conflicts, and the rise and fall of empires, God remains utterly sovereign. His word dictates the course of events, proving that human circumstances are subject to His divine plan, not the other way around. The temporary Egyptian intervention, which sparked false hope, is immediately addressed by God's word, demonstrating His ultimate control over the outcome of the siege and the fate of Judah, as will be revealed in the subsequent verses of Jeremiah 37.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 37:6 employs several literary devices to convey its profound theological meaning and narrative significance. The most prominent is Formulaic Language, specifically the prophetic formula "Then came the word of the LORD... saying." This established phrase, common throughout prophetic literature (e.g., Ezekiel 1:3), serves to immediately authenticate the message that follows as divinely inspired and authoritative, distinguishing it from human discourse, political maneuvering, or personal opinion. It functions as a clear signal to the audience that what they are about to hear is not from Jeremiah himself, but directly from God. There is also an implicit Contrast between the human desperation and fleeting, false hope that characterized Zedekiah's plea and the unwavering, sovereign truth of God's immediate and definitive response. The temporary withdrawal of the Babylonians created a deceptive sense of relief, which God's word is about to definitively dispel. Finally, the verse acts as a powerful Foreshadowing. By announcing that "the word of the LORD" has come to Jeremiah, it builds anticipation for the specific, and likely difficult, message that God is about to deliver concerning the siege and the fate of Judah, thus setting the tone for the subsequent pronouncement of doom and the dismantling of any lingering illusions of deliverance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 37:6 profoundly underscores the biblical truth of God's active engagement with humanity through divine revelation. It affirms that God is a speaking God, not a silent or distant deity, and that His "word" is not merely information but an active, living force that shapes history, reveals His will, and brings about His purposes, particularly in times of crisis and uncertainty. This verse highlights the critical role of the prophet as God's chosen instrument for communicating His authoritative message to His people, even when that message is unpopular or challenging. It also reinforces the theme of God's absolute sovereignty, demonstrating that human events, political alliances, and military maneuvers are ultimately subject to His overarching plan and decree. The very act of God speaking directly to Jeremiah in response to Zedekiah's plea emphasizes that true hope, wisdom, and guidance come only from acknowledging and obeying God's revealed word, rather than relying on fleeting human circumstances or false assurances. It is a testament to God's faithfulness in communicating His truth, even to a rebellious people.
REFLECTION AND APPLICATION
Jeremiah 37:6 offers profound and timeless lessons for contemporary believers. Just as "the word of the LORD came" to Jeremiah with absolute authority and clarity, God continues to speak to us today, primarily through His inspired and infallible written Word, the Bible. In a world filled with competing voices, anxieties, and uncertainties, we are called to diligently seek God's guidance and truth through the diligent study and meditation on the Scriptures. This verse reminds us that God's word is authoritative, true, and often challenges our preconceived notions or false hopes, much like it did for King Zedekiah. It compels us to cultivate a posture of humility and attentiveness, recognizing that true wisdom and direction come from listening to God's voice, even when His message is difficult, requires us to relinquish our own plans, or calls for repentance. Our spiritual lives are nourished and directed as we allow God's "word" to penetrate our hearts and minds, shaping our perspectives and guiding our actions, trusting in His sovereignty over all circumstances, just as He was sovereign over the siege of Jerusalem and the fate of Judah.
Questions for Reflection
FAQ
Why is "the word of the LORD" such a significant phrase in Jeremiah?
Answer: The phrase "the word of the LORD" (Hebrew: dâbâr Yᵉhôvâh) is foundational to the book of Jeremiah and prophetic literature in general. Its significance lies in its assertion of divine origin and absolute authority. In Jeremiah's time, there were many false prophets who spoke from their own imaginations or to please the people, often proclaiming messages of peace when judgment was imminent. By repeatedly stating that "the word of the LORD came" to Jeremiah, the text distinguishes his prophecies as genuinely from God, validating his often unpopular and challenging messages. It underscores God's direct involvement in the unfolding history of Judah and confirms Jeremiah's role as a true prophet, despite the persecution he endured for delivering God's unwavering truth, as seen in Jeremiah's lament over the burden of God's message in Jeremiah 20:8.
How does this verse relate to King Zedekiah's character?
Answer: This verse, and the broader narrative of Jeremiah 37, highlights King Zedekiah's deeply flawed and indecisive character. While he frequently recognized Jeremiah's prophetic legitimacy and sought his counsel (e.g., Jeremiah 21:1-2), he consistently lacked the resolve and moral courage to obey God's word. His plea in Jeremiah 37:3 and God's immediate response in verse 6 demonstrate Zedekiah's awareness that Jeremiah was God's true spokesman. However, his subsequent actions, driven by fear of his officials and a reluctance to fully surrender to Babylon as God commanded, reveal his ultimate failure to trust and obey God's clear instructions. This wavering obedience and spiritual cowardice ultimately contributed to the tragic downfall of Jerusalem and the end of the Davidic monarchy, illustrating the devastating consequences of knowing God's will but failing to act upon it.
CHRIST-CENTERED FULFILLMENT
Jeremiah 37:6, with its emphasis on "the word of the LORD" coming to a prophet, beautifully foreshadows the ultimate and final revelation of God in Jesus Christ. While God spoke "at various times and in various ways" through His prophets in the Old Testament, as Hebrews 1:1-2 declares, He has now "spoken to us by His Son." Jesus is not merely a prophet who receives God's word; He is the Word, the eternal Logos who was "with God and was God" from the very beginning (John 1:1). The divine communication that came to Jeremiah in fragments and through an intermediary finds its complete and perfect embodiment in Christ, who perfectly reveals the Father, stating, "Whoever has seen me has seen the Father" (John 14:9). He is the ultimate fulfillment of the prophetic office, the one through whom God speaks most fully and finally, and His words are "spirit and life" (John 6:63). Thus, the direct, authoritative voice of God heard by Jeremiah ultimately culminates in the person and teachings of Jesus, the living Word, who perfectly communicates God's will, embodies His truth, and brings salvation to all who believe.