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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 37:1–10.
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 37:7 delivers a decisive divine oracle to King Zedekiah of Judah, dismantling his misplaced hope in Egyptian military intervention during the Babylonian siege of Jerusalem. Through the prophet Jeremiah, the LORD, the God of Israel, unequivocally declares that Pharaoh's army, which had temporarily appeared to offer aid, would inevitably retreat to its homeland, thereby nullifying Judah's reliance on foreign alliances and reaffirming God's sovereign control over the destiny of nations and the unfolding of His judgment.
Context
Literary Context
Jeremiah 37 is situated within a critical period of Jerusalem's final siege by Babylon, a narrative arc that spans chapters 34-39, detailing the city's impending fall and the varied responses to Jeremiah's prophetic warnings. Specifically, chapter 37 opens with King Zedekiah's renewed plea to Jeremiah to "inquire of the LORD" after the Babylonian siege is temporarily lifted due to the advance of Pharaoh Hophra's army. This verse, Jeremiah 37:7, is God's direct, unvarnished response to Zedekiah's inquiry, immediately following the king's request. It shatters any illusion of lasting reprieve or effective foreign aid, setting the stage for the renewed and ultimately successful Babylonian assault that leads to Jerusalem's destruction, as prophesied throughout Jeremiah's ministry and culminating in events like the capture of Zedekiah and the burning of the temple in Jeremiah 39. The abrupt withdrawal prophesied here contrasts sharply with the fleeting hope of deliverance, underscoring the certainty of God's judgment.
Historical & Cultural Context
In the tumultuous late 7th and early 6th centuries BCE, Judah found itself precariously positioned between the two dominant regional powers: the rising Neo-Babylonian Empire to the east and the declining but still formidable Egyptian Empire to the southwest. King Zedekiah, installed as a vassal by Babylon after the first deportation in 597 BCE, harbored a strong pro-Egyptian faction within his court. Despite Jeremiah's consistent warnings against rebellion and reliance on Egypt (e.g., Jeremiah 2:18 and Jeremiah 2:36-37), Zedekiah eventually rebelled against Babylon, trusting that Egypt would provide military support. Pharaoh Hophra (Apries) did indeed send an army, causing the Babylonians to temporarily withdraw from Jerusalem to confront the Egyptians. This withdrawal created a brief window of false hope in Jerusalem, which this verse directly addresses, exposing the fragility and ultimate failure of such human-orchestrated alliances against God's determined judgment.
Key Themes
This verse powerfully contributes to several overarching themes in Jeremiah. It underscores Divine Sovereignty, demonstrating that God, not earthly kings or military might, ultimately controls the movements and destinies of nations. The temporary Egyptian intervention and their subsequent retreat are presented as entirely within God's predetermined plan, not as a genuine threat to Babylonian dominance or a true salvation for Judah. This highlights the Futility of Human Alliances, a recurring motif where Judah's trust in foreign powers like Egypt or Assyria consistently proves disastrous, contrasting sharply with the call to trust solely in the LORD (e.g., Jeremiah 17:5-8). Furthermore, the message reinforces the theme of Inevitable Judgment, signaling that despite temporary reprieves, God's decree against Judah for its persistent idolatry and disobedience remains firm. The brief lifting of the siege was not a sign of God relenting, but a strategic pause orchestrated by Him to further expose Judah's misplaced trust and solidify the certainty of their impending desolation, leading to the ultimate fall of Jerusalem.
Exposition and Analysis
Key Word Analysis
This primitive root signifies more than a casual question; it implies a diligent search, a treading or frequenting, and often carries the connotation of seeking divine counsel or worship. In this context, King Zedekiah's act of sending envoys to Jeremiah to "enquire of me" (God) suggests a desperate, albeit superficial, attempt to seek divine intervention. However, the depth of this "seeking" is immediately challenged by God's response, which reveals Zedekiah's true reliance was on Egypt, not on the God he was supposedly "enquiring" of. The term highlights the contrast between outward religious action and inward trust.
This term refers to a force, whether of men, means, or other resources, encompassing concepts like military might, wealth, or strength. Here, it specifically denotes Pharaoh's formidable military force. The use of "Pharaoh's army" emphasizes the perceived power and reliability of the Egyptian alliance in the eyes of Judah, a source of human strength they hoped would deliver them. However, God's subsequent declaration of its "return" immediately undercuts this perception, revealing that even a powerful "army" is subject to His sovereign command and rendered ineffective against His will.
This primitive root means to turn back, retreat, or reverse, often implying a return to a starting point or a reversal of action. In this verse, God's declaration that Pharaoh's army "shall return to Egypt" is a direct prophetic decree. It signifies not merely a tactical withdrawal, but a divinely ordained reversal of their perceived helpful mission. This "return" is a powerful symbol of the futility of Judah's reliance on Egypt, as the very force they hoped would save them is commanded by God to abandon them, leaving them exposed to their enemies and demonstrating His absolute control over the movements of nations.
Verse Breakdown
"Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me"
This opening establishes the divine authority and specific recipient of the message. The prophetic formula "Thus saith the LORD, the God of Israel" immediately signals an authoritative, non-negotiable word from the covenant God of Israel, emphasizing His unique relationship with His people and His ultimate sovereignty. The direct address to "the king of Judah, that sent you unto me to enquire of me" highlights Zedekiah's action of seeking God's word, yet the subsequent message reveals the hypocrisy or superficiality of his inquiry, as his true trust lay elsewhere, making his "enquiry" an act of desperation rather than genuine submission.
"Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land."
This is the core prophetic declaration. "Behold" draws immediate attention to the coming revelation, emphasizing its certainty and importance. The description of "Pharaoh's army, which is come forth to help you" acknowledges the temporary relief and the perceived benefit of the Egyptian intervention from Judah's perspective, validating their immediate experience. However, the definitive "shall return to Egypt into their own land" utterly negates this hope. This is a divine decree, not a prediction based on military analysis. It signifies the complete and inevitable failure of the Egyptian alliance and the abandonment of Judah to its fate, orchestrated by God Himself, demonstrating that no human power can thwart His determined judgment.
Literary Devices
Jeremiah 37:7 effectively employs several literary devices to convey its powerful message. The most prominent is the Prophetic Formula, "Thus saith the LORD, the God of Israel," which immediately establishes the divine origin and absolute authority of the message, leaving no doubt that this is God's direct word, not Jeremiah's personal opinion or political analysis. This formula underscores the Divine Decree inherent in the pronouncement; the future action of Pharaoh's army is not a mere prediction but a sovereign command from God, highlighting His ultimate control over all earthly powers. There is also a strong element of Irony present: King Zedekiah sends to "enquire of me" (the LORD) for deliverance, yet the very answer he receives dismantles his human-orchestrated plan of deliverance through Egypt. The expected "help" from Pharaoh's army is divinely transformed into an ordained "return," revealing the futility of human strategies when they contravene God's purposes. The verse also uses Contrast between the perceived strength and helpfulness of "Pharaoh's army" and its ultimate, divinely mandated retreat, highlighting the ephemeral nature of worldly power compared to God's enduring and unchallengeable sovereignty.
Theological and Thematic Connections
Jeremiah 37:7 is a profound theological statement on God's absolute sovereignty over human affairs, particularly in the realm of international politics and military movements. It dismantles the illusion that human alliances or military might can thwart divine judgment or secure true deliverance apart from God's will. The message underscores that even powerful nations like Egypt are mere instruments in God's hands, their actions ultimately serving His purposes, whether in judgment or salvation. This verse serves as a stark reminder that true security and hope reside not in the strength of armies or the wisdom of political maneuvering, but in humble submission to and trust in the LORD, the God of Israel, who alone orchestrates history and whose plans cannot be thwarted by any earthly power.
Reflection and Application
Jeremiah 37:7 offers a timeless and potent challenge to our human tendency to seek security and solutions in worldly resources and alliances rather than in God. In moments of crisis, it is natural to look for immediate, tangible help, whether it be financial, political, or military. However, this verse reminds us that even when such help appears, its ultimate efficacy and duration are subject to God's sovereign will. It calls us to examine where our deepest trust lies: in human strength and strategies, or in the unfailing power and wisdom of the Almighty God. True peace and deliverance come from aligning our will with His, recognizing that His purposes will prevail regardless of external circumstances or the perceived might of our "Pharaoh's armies." This passage encourages a radical dependence on God, fostering a faith that trusts in His plan even when it seems contrary to our immediate desires or human logic, knowing that His ultimate design for our good and His glory will always come to pass.
Questions for Reflection
FAQ
Why did King Zedekiah send to "enquire of me" (the LORD) if he was relying on Egypt?
King Zedekiah's inquiry to Jeremiah was likely a desperate, last-ditch effort to gain divine approval or a favorable prophecy, even while his primary strategy remained a reliance on the Egyptian alliance. This action reveals a common human failing: seeking God's blessing on pre-determined plans rather than seeking God's will to inform those plans. It highlights a superficial religiosity, where God is consulted as a cosmic consultant rather than obeyed as the sovereign Lord. The king hoped for a message of deliverance that would validate his choices, but instead, he received a message that exposed the futility of his misplaced trust in Pharaoh's army. His inquiry was more about seeking validation for his own plans than genuine repentance and submission to God's will.
Did Pharaoh's army actually help Judah at all?
Yes, Pharaoh Hophra's army did provide a temporary reprieve. Their advance caused the Babylonian army to lift the siege of Jerusalem to confront the Egyptians (as mentioned in Jeremiah 37:5). This created a brief period of false hope in Jerusalem, leading Zedekiah and the people to believe their alliance had worked. However, Jeremiah 37:7 makes it clear that this "help" was fleeting and ultimately ineffective in altering God's determined judgment. The Egyptian army soon "returned to Egypt," leaving Judah exposed to the renewed and ultimately successful Babylonian assault, demonstrating that their intervention was merely a pause, not a true deliverance from God's decree.
Christ-Centered Fulfillment
Jeremiah 37:7, with its stark declaration of the futility of human alliances and the sovereignty of God over all earthly powers, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Judah sought deliverance from physical enemies through worldly strength, the New Testament reveals that humanity's true enemy is sin and death, from which no earthly army or political maneuver can save. Jesus, as the true Lamb of God, who takes away the sin of the world, did not come to lead an army against Rome or any worldly power, but to conquer sin and death through His sacrificial death and resurrection. His kingdom is "not of this world" (John 18:36), yet He exercises ultimate authority over all earthly rulers and powers, just as God declared His sovereignty over Pharaoh's army. The misplaced trust of Zedekiah in Egypt foreshadows humanity's inherent tendency to trust in anything but God for salvation. Christ alone is the "strong tower" to which the righteous run, the one true deliverer whose "help" is eternal and unfailing, unlike the temporary and ultimately futile aid offered by human forces. In Him, God's sovereignty is not merely declared but perfectly embodied, offering a salvation that transcends all earthly limitations and failures, culminating in His ultimate victory over all powers and authorities (Colossians 2:15).