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Translation
King James Version
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?
Complete Jewish Bible
Yirmeyahu said to Tzidkiyahu, "If I do say it to you, won't you have me put to death? And if I give you counsel, you won't listen to me."
Berean Standard Bible
“If I tell you,” Jeremiah replied, “you will surely put me to death. And even if I give you advice, you will not listen to me.”
American Standard Version
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, thou wilt not hearken unto me.
World English Bible Messianic
Then Jeremiah said to Zedekiah, If I declare it to you, will you not surely put me to death? and if I give you counsel, you will not listen to me.
Geneva Bible (1599)
Then Ieremiah sayd to Zedekiah, If I declare it vnto thee, wilt not thou slay me? and if I giue thee counsell, thou wilt not heare me.
Young's Literal Translation
And Jeremiah saith unto Zedekiah, `When I declare to thee, dost thou not surely put me to death? and when I counsel thee, thou dost not hearken unto me.'
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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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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 38:15 encapsulates the prophet's profound weariness and skepticism in his final, desperate appeal to King Zedekiah. Having been repeatedly persecuted and imprisoned for delivering God's unpopular message of surrender, Jeremiah confronts the indecisive king with a poignant, rhetorical question: will Zedekiah truly listen and obey the divine counsel, or will he, as he has consistently done, reject it and potentially condemn Jeremiah to death, driven by an overriding fear of his officials and the people? This exchange highlights the tragic futility of offering life-saving truth to a heart unwilling to genuinely receive it, set against the backdrop of Jerusalem's desperate final days and the impending Babylonian destruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 38:15 is rich in Rhetorical Question, a primary literary device employed by Jeremiah. The prophet asks two questions not to elicit new information, but to underscore the king's character flaws, his proven untrustworthiness, and the tragic futility of their interaction. These questions serve to highlight Zedekiah's profound indecisiveness and his consistent failure to act on divine counsel. There is also a powerful sense of Irony present: the prophet, who speaks God's truth for the nation's salvation, is the one threatened with death by the very leader he seeks to save. Conversely, the king, who should be a protector and a listener to divine wisdom, is depicted as weak, fearful, and unwilling to truly heed counsel, despite repeatedly seeking it. This dialogue also serves as Foreshadowing, hinting at Zedekiah's continued failure to act decisively on God's word, which will ultimately lead to Jerusalem's catastrophic downfall. The entire exchange is a poignant Dialogue, revealing the deep tension, distrust, and desperation that characterize the final, tragic days of Judah.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:15 stands as a stark testament to the challenging nature of divine communication and human reception. The prophet's weary question encapsulates the persistent biblical theme of humanity's resistance to God's truth, even when that truth offers salvation and life. It highlights the profound difference between merely hearing words and truly "hearkening" to them—a distinction that separates superficial acknowledgment from transformative obedience. Theologically, it speaks to God's patient yet persistent pursuit of His people, offering clear guidance and a path to deliverance even in the face of their stubborn rebellion. Jeremiah's suffering mirrors the plight of many prophets throughout history, whose faithfulness to God's unwelcome message often led to persecution, underscoring the cost of prophetic ministry and the divine imperative to speak truth regardless of consequence. This verse also implicitly warns against the spiritual danger of indecision and the fear of man, which can paralyze individuals and nations, preventing them from embracing God's will and leading to devastating outcomes.
REFLECTION AND APPLICATION
Jeremiah 38:15 resonates deeply with contemporary challenges, calling us to examine our own posture toward divine truth and difficult counsel. Like Zedekiah, we often find ourselves caught between what we know to be right and the immense pressures of popular opinion, personal comfort, or fear of negative consequences. Jeremiah's courage, even in his profound weariness, reminds us that faithfulness to God's word often requires speaking uncomfortable truths, whether to ourselves, our communities, or those in authority. The king's tragic indecision serves as a potent warning against procrastination and the spiritual peril of hearing without truly hearkening. True wisdom and spiritual growth are not found in merely acquiring information, but in humbly receiving and obediently acting upon God's counsel, even when it challenges our preconceived notions, demands costly sacrifice, or requires us to stand against the tide. This verse urges us to cultivate a heart that is not only open to hearing but genuinely committed to obeying, recognizing that our ultimate well-being, both spiritual and temporal, depends on our responsiveness to divine guidance.
Questions for Reflection
FAQ
Why was Jeremiah so hesitant to speak to Zedekiah in this verse?
Answer: Jeremiah's hesitation was not born of personal cowardice but of a profound and painful understanding of Zedekiah's character and past actions. The king had repeatedly sought Jeremiah's counsel in secret but consistently failed to act on it publicly, often yielding to his hostile officials who sought Jeremiah's death. Jeremiah had already endured severe persecution, including being thrown into a miry dungeon (Jeremiah 38:6), for delivering God's unpopular message. His questions in Jeremiah 38:15 are a test of Zedekiah's sincerity, probing whether the king was truly prepared to listen and obey, or merely seeking a private reassurance without any intention of following through, which would only put Jeremiah's life in further jeopardy.
What does "hearken" truly mean in the biblical context of this verse?
Answer: In biblical Hebrew, the word translated "hearken" (שָׁמַע, shâmaʻ) means much more than simply hearing with one's ears. It implies listening attentively, understanding, and, most importantly, obeying or acting upon what is heard. When Jeremiah asks Zedekiah, "wilt thou not hearken unto me?", he is questioning whether the king will not only hear the words of counsel but also truly heed them, believe them, and put them into practice. This distinction is crucial, as Zedekiah often heard Jeremiah's words but consistently failed to act on them, demonstrating a lack of true shâmaʻ or obedience. This concept is foundational to biblical faith, where hearing God's word is intrinsically linked to doing it (e.g., James 1:22).
Did King Zedekiah ever truly listen to Jeremiah's counsel?
Answer: While King Zedekiah frequently sought Jeremiah's counsel in secret, he consistently failed to truly "hearken" or obey it in practice. He was a weak and indecisive ruler, more afraid of his officials and the people than of God (Jeremiah 38:19). Jeremiah's consistent message was to surrender to Babylon to save Jerusalem, but Zedekiah's fear and political maneuvering prevented him from following this divine command. His ultimate failure to obey Jeremiah's life-saving counsel led directly to the catastrophic fall of Jerusalem, the destruction of the Temple, and the exile of the people, fulfilling Jeremiah's dire prophecies (Jeremiah 39:1-10).
CHRIST-CENTERED FULFILLMENT
Jeremiah 38:15, with its depiction of a prophet's weary yet faithful confrontation with a resistant king, powerfully foreshadows the ultimate prophetic ministry of Jesus Christ. Jeremiah, delivering an unpopular truth that would save his people physically, was rejected, imprisoned, and threatened with death. In a far greater sense, Jesus, the Word made flesh, came to His own people, offering the ultimate truth and path to eternal salvation, yet "His own received him not" and ultimately condemned Him to death. The futility Jeremiah experienced in offering counsel to Zedekiah, who would not truly "hearken," finds its deepest resonance in Christ's lament over Jerusalem: "how often would I have gathered thy children together... and ye would not!" Zedekiah's fear of man and indecision contrast sharply with Christ's unwavering obedience to the Father, even unto death (Hebrews 5:8-9). Jeremiah's life was a testament to the cost of speaking God's truth; Christ's life, death, and resurrection are the perfect embodiment of that truth, offering the way, the truth, and the life to all who will truly hearken and obey (John 14:6). The rejection Jeremiah faced for delivering a message of physical deliverance pales in comparison to the rejection of the Messiah who offered spiritual and eternal deliverance, yet the pattern of human resistance to divine counsel remains tragically consistent, highlighting the profound need for a new heart that is willing to truly hear and obey God's voice, made possible through Christ.