TRV
Translation
King James Version
¶ Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me.
KJV (with Strong's)
Complete Jewish Bible
Tzidkiyahu summoned and had Yirmeyahu brought to him through the third entry in the house of ADONAI. Then the king said to Yirmeyahu, "I want to ask you something; don't hide anything from me."
Berean Standard Bible
Then King Zedekiah sent for Jeremiah the prophet and received him at the third entrance to the house of the LORD. “I am going to ask you something,” said the king to Jeremiah. “Do not hide anything from me.”
American Standard Version
Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of Jehovah: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me.
World English Bible Messianic
Then Zedekiah the king sent, and took Jeremiah the prophet to him into the third entry that is in the LORD’s house: and the king said to Jeremiah, I will ask you something. Hide nothing from me.
Geneva Bible (1599)
Then Zedekiah the King sent, and tooke Ieremiah the Prophet vnto him, into the thirde entrie that is in the House of the Lord, and the King sayd vnto Ieremiah, I wil aske thee a thing: hide nothing from me.
Young's Literal Translation
And the king Zedekiah sendeth, and taketh Jeremiah the prophet unto him, unto the third entrance that is in the house of Jehovah, and the king saith unto Jeremiah, `I am asking thee a thing, do not hide from me anything.'
See also
In the KJVVerse 19,910 of 31,102
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Commentary on Jeremiah 38 verses 14–28
14 ¶ Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me.
15 Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me?
16 So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life.
17 Then said Jeremiah unto Zedekiah, Thus saith the LORD, the God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house:
18 But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.
19 And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me.
20 But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live.
21 But if thou refuse to go forth, this is the word that the LORD hath shewed me:
22 And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee: thy feet are sunk in the mire, and they are turned away back.
23 So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire.
24 Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.
25 But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee:
26 Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there.
27 Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived.
28 So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.
In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jer 38:5) he had given him up into the hands of his enemies; such a struggle there was in the breast of this unhappy prince between his convictions and his corruptions. Observe,
I. The honour that Zedekiah did to the prophet. When he was newly fetched out of the dungeon he sent for him to advise with him privately. He met him in the third entry, or (as the margin reads it) the principal entry, that is in, or leads towards, or adjoins to, the house of the Lord, Jer 38:14. In appointing this place of interview with the prophet perhaps he intended to show a respect and reverence for the house of God, which was proper enough now that he was desiring to hear the word of God. Zedekiah would ask Jeremiah a thing; it should rather be rendered, a word. "I am here asking thee for a word of prediction, of counsel, of comfort, a word from the Lord, Jer 37:17. Whatever word thou has for me hide it not from me; let me know the worst." He had been told plainly what things would come to in the foregoing chapter, but, like Balaam, he asks again, in hopes to get a more pleasing answer, as if God, who is in one mind, were altogether such a one as himself, who was in many minds.
II. The bargain that Jeremiah made with him before he would give him his advice, Jer 38:15. He would stipulate, 1. For his own safety. Zedekiah would have him deal faithfully with him: "And if I do," says Jeremiah, "wilt thou not put me to death? I am afraid thou wilt" (so some take it); "what else can I expect when thou art led blindfold by the princes?" Not that Jeremiah was backward to seal the doctrine he preached with his blood, when he was called to do so; but, in doing our duty, we ought to use all lawful means for our own preservation; even the apostles of Christ did so. 2. He would answer for the success of his advice, being no less concerned for Zedekiah's welfare than for his own. He is willing to give him wholesome advice, and does not upbraid him with his unkindness in suffering him to be put into the dungeon, nor bid him go and consult with his princes, whose judgments he had such a value for. Ministers must with meekness instruct even those that oppose themselves, and render good for evil. He is desirous that he should hear counsel and receive instruction: "Wilt thou not hearken unto me? Surely thou wilt; I am in hopes to find thee pliable at last, and now in this thy day willing to know the things that belong to thy peace." Note, Then, and then only, there is hope of sinners, when they are willing to hearken to good counsel. Some read it as spoken despairingly: "If I give thee counsel, thou wilt not hearken unto me; I have reason to fear thou wilt not, and then I might as well keep my counsel to myself." Note, Ministers have little heart to speak to those who have long and often turned a deaf ear to them. Now, as to this latter concern of Jeremiah's, Zedekiah makes him no answer, will not promise to hearken to his advice: though he desires to know what is the mind of God, yet he will reserve himself a liberty, when he does know it, to do as he things fit; as if it were the prerogative of a prince not to have his ruin prevented by good counsel. But, as to the prophet's safety, he promises him, upon the word of a king, and confirms his promise with an oath, that, whatever he should say to him, no advantage should be taken against him for it: I will neither put thee to death nor deliver thee into the hands of those that will, Jer 38:16. This, he thought, was a mighty favour, and yet Nebuchadnezzar and Belshazzar, when Daniel read their doom, not only protected him, but preferred and rewarded him, Dan 2:48; Dan 2:29. Zedekiah's oath on this occasion is solemn, and very observable: "As the Lord liveth, who made us this soul, who gave me my life and thee thine, I dare not take away thy life unjustly, knowing that then I should forfeit my own to him that is the Lord of life." Note, God is the Father of spirits; souls are his workmanship, and they are more fearfully and wonderfully made than bodies are. The soul both of the greatest prince and of the poorest prisoner is of God's making. He fashioneth their hearts alike easily. In all our appeals to God, and in all our dealings both with ourselves and others, we ought to consider this, that the living God made us these souls.
III. The good advice that Jeremiah gave him, with good reasons why he should take it, not from any prudence or politics of his own, but in the name of the Lord, the God of hosts and God of Israel. Not as a statesman, but as a prophet, he advises him by all means to surrender himself and his city to the king of Babylon's princes: "Go forth to them, and make the best terms thou canst with them," Jer 38:17. This was the advice he had given to the people (Jer 38:2, and before, Jer 21:9), to submit to divine judgments, and not think of contending with them. Note, In dealing with God, that which is good counsel to the meanest is so to the greatest, for there is no respect of persons with him. To persuade him to take this counsel, he sets before him good and evil, life and death. 1. If he will tamely yield, he shall save his children from the sword and Jerusalem from the flames. The white flag is yet hung out; if he will be acknowledge God's justice, he shall experience his mercy: The city shall not be burnt, and thou shalt live and thy house. But, 2. If he will obstinately stand it out, it will be the ruin both of his house and Jerusalem (Jer 38:18); for when God judges he will overcome. This is the case of sinners with God; let them humbly submit to his grace and government and they shall live; let them take hold on his strength, that they may make peace, and they shall make peace; but, if they harden their hearts against his proposals, it will certainly be to their destruction: they must either bend or break.
IV. The objection which Zedekiah made against the prophet's advice, Jer 38:19. Jeremiah spoke to him by prophecy, in the name of God, and therefore if he had had a due regard to the divine authority, wisdom, and goodness, as soon as he understood what the mind of God was he would immediately have acquiesced in it and resolved to observe it, without disputing; but, as if it had been the dictate only of Jeremiah's prudence, he advances against it some prudential considerations of his own: but human wisdom is folly when it contradicts the divine counsel. All he suggests is, "I am afraid, not of the Chaldeans; their princes are men of honour, but of the Jews, that have already gone over to the Chaldeans; when they see me follow them, and who had so much opposed their going, they will laugh at me, and say, Hast thou also become weak as water?" Isa 14:10. Now, 1. It was not at all likely that he should be thus exposed and ridiculed, that the Chaldeans should so far gratify the Jews, or trample upon him, as to deliver him into their hands; nor that the Jews, who were themselves captives, should be in such a gay humour as to make a jest of the misery of their prince. Note, We often frighten ourselves from our duty by foolish, causeless, groundless, fears, that are merely the creatures of our own fancy and imagination. 2. If he should be taunted at a little by the Jews, could he not despise it and make light of it? What harm would it do him? Note, Those have very weak and fretful spirits indeed that cannot bear to be laughed at for that which is both their duty and their interest. 3. Though it had been really the greatest personal mischief that he could imagine it to be, yet he ought to have ventured it, in obedience to God, and for the preservation of his family and city. He thought it would be looked upon as a piece of cowardice to surrender; whereas it would be really an instance of true courage cheerfully to bear a less evil, the mocking of the Jews, for the avoiding of a greater, the ruin of his family and kingdom.
V. The pressing importunity with which Jeremiah followed the advice he had given the king. He assures him that, if he would comply with the will of God herein, the thing he feared should not come upon him (Jer 38:20): They shall not deliver thee up, but treat thee as becomes thy character. He begs of him, after all the foolish games he had played, to manage wisely the last stake, and now at length to do well for himself: Obey, I beseech thee, the voice of the Lord, because it is his voice, so it shall be well unto thee. But he tells him what would be the consequence if he would not obey. 1. He himself would fall into the hands of the Chaldeans, as implacable enemies, whom he might now make his friends by throwing himself into their hands. if he must fall, he should contrive how to fall easily: "Thou shalt not escape, as thou hopest to do," Jer 38:23. 2. He would himself be chargeable with the destruction of Jerusalem, which he pretended a concern for the preservation of: "Thou shalt cause this city to be burnt with fire, for by a little submission and self-denial thou mightest have prevented it." Thus subjects often suffer for the pride and wilfulness of their rulers, who should be their protectors, but prove their destroyers. 3. Whereas he causelessly feared an unjust reproach for surrendering, he should certainly fall under a just reproach for standing it out, and that from women too, Jer 38:22. The court ladies who were left when Jehoiakim and Jeconiah were carried away will now at length fall into the hands of the enemy, and they shall say, "The men of thy peace, whom thou didst consult with and confide in, and who promised thee peace if thou wouldst be ruled by them, have set thee on, have encouraged thee to be bold and brace and hold out to the last extremity; and see what comes of it? They, by prevailing upon thee, have prevailed against thee, and thou findest those thy real enemies that would be thought thy only friends. Now thy feet are sunk in the mire, thou art embarrassed, and hast noway to help thyself; thy feet cannot get forward, but are turned away back." Thus will Zedekiah be bantered by the women, when all his wives and children shall be made a prey to the conquerors, Jer 38:23. Note, What we seek to avoid by sin will be justly brought upon us by the righteousness of God. And those that decline the way of duty for fear of reproach will certainly meet with much greater reproach in the way of disobedience. The fear of the wicked, it shall come upon him, Pro 10:24.
VI. The care which Zedekiah took to keep this conference private (Jer 38:24): Let no man know of these words. he does not at all incline to take God's counsel, nor so much as promise to consider of it; for so obstinate has he been to the calls of God, and so wilful in the ways of sin, that though he has good counsel given him he seems to be given up to walk in his own counsels. He has nothing to object against Jeremiah's advice, and yet he will not follow it. Many hear God's words, but will not do them. 1. Jeremiah is charged to let no man know of what had passed between the king and him. Zedekiah is concerned to keep it private, not so much for Jeremiah's safety (for he knew the princes could do him no hurt without his permission), but for his own reputation. Note, Many have really a better affection to good men and good things than they are willing to own. God's prophets are manifest in their consciences (Co2 5:11), but they care not for manifesting that to the world; they would rather do them a kindness than have it known that they do: such, it is to be feared, love the praise of men more than the praise of God. 2. He is instructed what to say to the princes if they should examine him about it. He must tell them that he was petitioning the king not to remand him back to the house of Jonathan the scribe (Jer 38:25, Jer 38:26), and he did tell them so (Jer 38:27), and no doubt it was true: he would not let slip so fair an opportunity of engaging the king's favour; so that this was no lie or equivocation, but a part of the truth, which it was lawful for him to put them off with when he was under no obligation at all to tell them the whole truth. Note, Though we must be harmless as doves, so as never to tell a wilful lie, yet we must be wise as serpents, so as not needlessly to expose ourselves to danger by telling all we know.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–28. Public domain.
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SUMMARY
Jeremiah 38:14 chronicles a clandestine and critical encounter between King Zedekiah and the prophet Jeremiah, initiated by the king in a desperate bid for divine guidance amidst the devastating Babylonian siege of Jerusalem. Recently delivered from a miry pit by the king's indirect intervention, Jeremiah is summoned to a secluded location within the Temple complex. There, Zedekiah, consumed by fear and indecision, implores the prophet to disclose the complete and unvarnished truth of God's word, promising not to conceal anything. This pivotal meeting profoundly illustrates Zedekiah's internal conflict, his vacillation between seeking God's counsel and succumbing to the intense political pressures exerted by his hostile officials.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound meaning and underscore the complex dynamics between the characters. Irony is prominently displayed, as King Zedekiah, the ostensibly powerful monarch holding ultimate authority, is depicted as weak and fearful, compelled to meet secretly with the prophet he previously allowed to be imprisoned. This contrasts sharply with Jeremiah's unwavering courage in delivering God's unpopular message. There is a strong Contrast between Zedekiah's desperate plea for the full truth ("hide nothing from me") and his consistent inability or unwillingness to act upon that truth throughout his reign, revealing his moral paralysis. The "third entry that is in the house of the LORD" functions as powerful Symbolism, representing Zedekiah's attempt to compartmentalize or control divine revelation, seeking it in secrecy rather than openly embracing and obeying God's public word. This clandestine meeting itself is a form of Foreshadowing, hinting at the king's continued indecision and ultimate failure to heed God's counsel, which will inevitably lead to Jerusalem's downfall and the tragic end of his reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:14 powerfully illustrates the persistent nature of God's grace and His unwavering desire to communicate with humanity, even when His messengers are persecuted and His word is repeatedly rejected. Zedekiah's secret plea for truth, despite his past actions and profound fear of man, underscores the inherent human yearning for divine guidance in times of overwhelming crisis. The narrative highlights the profound tension between human will and divine sovereignty, demonstrating that God's word, though often unpopular and demanding, remains the sole path to true deliverance and flourishing. It also serves as a stark and sobering reminder of the devastating consequences that arise from fear of man, indecision, and a lack of moral courage in the face of clear and compelling divine revelation.
REFLECTION AND APPLICATION
This passage offers a profound mirror for self-reflection regarding our own posture toward divine truth and the challenges of obedience. Like King Zedekiah, we often find ourselves in situations where we desperately need clear guidance, yet our fears—of disapproval, of discomfort, of the unknown implications of radical obedience—can paralyze us or lead us to seek truth in secret, unwilling to fully commit to its public or personal demands. The king's earnest plea, "hide nothing from me," is a powerful and commendable aspiration for genuine seekers of God's will; however, it must be coupled with a courageous heart that is truly ready to receive and obey, regardless of the personal cost or social pressure. Jeremiah's unwavering steadfastness in delivering God's message, despite enduring immense suffering and rejection, serves as a powerful reminder of the integrity, fortitude, and faithfulness required to speak and live by God's truth in a world often resistant to it. Ultimately, this passage challenges us to examine whether our pursuit of God's word is truly for the purpose of transformative obedience, or merely for information to assuage anxiety without fundamentally altering our lives and choices.
Questions for Reflection
FAQ
Why did King Zedekiah meet Jeremiah in secret, and what was the "third entry"?
Answer: King Zedekiah met Jeremiah in secret primarily because he profoundly feared his own officials and princes. These powerful figures were vehemently opposed to Jeremiah's prophecies of Jerusalem's surrender to Babylon and had already sought to silence and even kill the prophet (Jeremiah 38:4-5). Zedekiah, a weak and indecisive ruler, was caught between his desperate need for divine guidance and his inability to defy his court. The "third entry that is in the house of the LORD" likely refers to a secluded, less-frequented entrance or chamber within the vast Temple complex in Jerusalem. This location was chosen specifically to ensure the utmost privacy of their meeting, preventing Zedekiah's officials from discovering his consultation with the prophet they despised. It highlights the king's profound political vulnerability and his fear of public opinion and the repercussions of openly seeking or following God's unpopular word.
Why did Zedekiah repeatedly seek Jeremiah's counsel if he consistently failed to obey it?
Answer: Zedekiah's repeated consultations with Jeremiah, despite his consistent disobedience, reveal a complex psychological and spiritual struggle. As king, he was under immense pressure, facing a devastating siege and the imminent collapse of his kingdom. In his desperation, he recognized Jeremiah as the legitimate prophet of the LORD and the only reliable source of true divine counsel. There was likely a genuine, albeit weak and wavering, desire to know God's will, coupled with a deep-seated fear of man and a profound lack of moral courage to act upon the difficult truths Jeremiah delivered. He sought reassurance or an alternative, easier path, but when God's word demanded surrender or a politically unpopular decision, Zedekiah consistently succumbed to the pressure of his officials (Jeremiah 38:5). His actions demonstrate the tragic consequences of knowing the truth but lacking the will and courage to obey it, ultimately leading to his downfall and the destruction of Jerusalem.
CHRIST-CENTERED FULFILLMENT
Jeremiah 38:14, though deeply rooted in the context of Judah's impending judgment and the king's tragic indecision, powerfully foreshadows aspects of Christ's ministry and the world's response to Him. Jeremiah, as the faithful prophet, consistently speaks God's unvarnished truth to a resistant king and a rebellious people, enduring immense persecution and rejection for his unwavering obedience to the divine call. This mirrors Jesus, the ultimate Prophet, who came as the very Word made flesh (John 1:14), speaking the absolute truth of God's kingdom, the path to salvation, and the consequences of unbelief. Just as Zedekiah sought Jeremiah in secret, acknowledging his prophetic authority while fearing the consequences of public obedience, so too did many in Jesus' day acknowledge His divine authority (e.g., Nicodemus, who came to Jesus by night in John 3:1-2) yet struggled to openly confess Him due to fear of human disapproval, loss of status, or the radical demands of discipleship. Zedekiah's earnest plea, "hide nothing from me," finds its ultimate and perfect answer in Christ, who is the full and complete revelation of God, the very embodiment of truth (John 14:6). Unlike Zedekiah, who failed to act on the truth he received, those who truly seek Christ find not merely counsel, but the divine power to obey and be fundamentally transformed, for He is the ultimate Lamb of God who takes away the sin of the world (John 1:29), offering a salvation that Jeremiah's message, though true and vital, could only point towards in anticipation.