TRV
Translation
King James Version
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:
KJV (with Strong's)
Then said H559 Jeremiah H3414 unto Zedekiah H6667, Thus saith H559 the LORD H3068, the God H430 of hosts H6635, the God H430 of Israel H3478; If thou wilt assuredly H3318 go forth H3318 unto the king H4428 of Babylon's H894 princes H8269, then thy soul H5315 shall live H2421, and this city H5892 shall not be burned H8313 with fire H784; and thou shalt live H2421, and thine house H1004:
Complete Jewish Bible
Then Yirmeyahu said to Tzidkiyahu, "Here is what ADONAI-Tzva'ot, the God of Isra'el, says: 'If you will go out and surrender to the king of Bavel's officers, then you will stay alive - this city will not be burned down; and you and your family will live.
Berean Standard Bible
Then Jeremiah said to Zedekiah, “This is what the LORD God of Hosts, the God of Israel, says: ‘If you indeed surrender to the officers of the king of Babylon, then you will live, this city will not be burned down, and you and your household will survive.
American Standard Version
Then said Jeremiah unto Zedekiah, Thus saith Jehovah, the God of hosts, the God of Israel: If thou wilt 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 thy house.
World English Bible Messianic
Then Jeremiah said to Zedekiah, Thus says the LORD, the God of Hosts, the God of Israel: If you will go out to the king of Babylon’s princes, then your soul shall live, and this city shall not be burned with fire; and you shall live, and your house.
Geneva Bible (1599)
Then sayd Ieremiah vnto Zedekiah, Thus sayth the Lord God of hostes, the God of Israel, If thou wilt goe foorth vnto the King of Babels princes, then thy soule shall liue, and this citie shall not be burnt vp with fire, and thou shalt liue, and thine house.
Young's Literal Translation
And Jeremiah saith unto Zedekiah, `Thus said Jehovah, God of Hosts, God of Israel: If thou dost certainly go forth unto the heads of the king of Babylon, then hath thy soul lived, and this city is not burned with fire, yea, thou hast lived, thou and thy house.
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In the KJVVerse 19,913 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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Theodoret of CyrusAD 458
ON JEREMIAH 8:38
He had often spoken these things previously. We must investigate why in the world he promises safety to those who go out of the city but threatens destruction to those who do not go out. When Nebuchadnezzar had elevated Zedekiah to the kingship, the latter had sworn an oath to him that he would pay tribute and maintain a favorable disposition to the one who had appointed him. But when a short time had passed, he violated the terms of the agreement and both did not pay the tribute and appealed to Egypt for help. Since he had taken these oaths not by some idols lacking any souls but by the Creator of all, and yet he had dared to violate them, the Lord God then ordered him to go out to the Chaldeans and in this way to render service for his perjury.
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 38:17 records a pivotal and final divine ultimatum delivered by the prophet Jeremiah to King Zedekiah during the Babylonian siege of Jerusalem. God, through Jeremiah, offers Zedekiah and the city of Jerusalem a clear path to preservation: if the king would surrender to the Babylonian princes, his own life would be spared, the city would not be burned, and his household would survive. This verse encapsulates God's enduring mercy, even amidst impending judgment, presenting a stark choice between obedience leading to life and defiance leading to utter destruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 38:17 employs several potent literary devices to convey its urgent and weighty message. The most prominent is the Conditional Clause ("If...then"), which clearly lays out the direct cause-and-effect relationship between Zedekiah's obedience and the preservation of life and city. This structure emphasizes the king's agency and the immediate consequences of his choice. The phrase "Thus saith the LORD, the God of hosts, the God of Israel" is a classic example of a Divine Oracle Formula, lending absolute authority and divine sanction to Jeremiah's words, distinguishing them from mere human counsel. The Repetition of the verb "live" ("thy soul shall live... and thou shalt live") serves as a powerful emphasis, highlighting the preciousness of the promised preservation in the face of imminent destruction. Finally, there is a strong Contrast presented: life and preservation versus burning and destruction, making the stakes incredibly clear and the choice unavoidable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:17 stands as a powerful testament to God's unwavering sovereignty, His just judgment, and His enduring mercy. It reveals that even when a people have strayed far from His covenant, God still provides a path to redemption and preservation, albeit one that often requires humility, surrender, and a rejection of human pride and worldly wisdom. The divine offer to Zedekiah was not a sign of weakness on God's part, but a demonstration of His ultimate control over all nations and His desire for life, even for those facing the consequences of their rebellion. This passage underscores that true security and flourishing come not from resisting God's will, but from aligning with it, no matter how difficult or counter-intuitive it may seem. It is a profound illustration of God's patience, extending a final opportunity for repentance and salvation before the full weight of judgment falls.
REFLECTION AND APPLICATION
Jeremiah 38:17 presents a timeless challenge to all who follow God: how do we respond when God's path for us seems to contradict our natural instincts, our pride, or the conventional wisdom of the world? Like Zedekiah, we often find ourselves in situations where the "easy" or "popular" choice leads to destruction, while the "hard" or "humbling" choice leads to true life and peace. This verse calls us to cultivate a radical trust in God's wisdom, even when it feels counter-intuitive. It reminds us that true strength is found in surrendering our will to His, acknowledging His sovereignty over all circumstances, and choosing obedience over rebellion. The consequences of Zedekiah's pride serve as a sobering warning, urging us to listen to God's difficult truths, embrace humility, and choose the path of surrender, for it is often through yielding that we truly find life and preservation for ourselves and those we influence.
Questions for Reflection
FAQ
Why would God command Zedekiah to surrender to the Babylonians, His enemies?
Answer:
God commanded Zedekiah to surrender to the Babylonians not because He favored Babylon, but because it was part of His divine judgment against Judah for its prolonged idolatry and disobedience, as prophesied by Jeremiah for decades. Surrender was the only path to preservation for Zedekiah and Jerusalem, demonstrating that God's will, even when difficult, is always ultimately for the good of those who obey. It was a test of Zedekiah's humility and trust in God's sovereign plan, even when that plan involved temporary subjugation to a foreign power. God was using Babylon as an instrument of His judgment, and obedience to His command would have mitigated the severity of that judgment. This aligns with the broader prophetic message that God uses nations as His instruments (e.g., God's use of Assyria in Isaiah).
Did Zedekiah obey Jeremiah's counsel, and what were the consequences of his choice?
Answer:
Sadly, King Zedekiah did not obey Jeremiah's counsel to surrender. Despite the clear divine promise of preservation for himself and the city, Zedekiah feared his officials and the humiliation of surrender more than he feared God. He ultimately chose to resist the Babylonians, leading to the tragic fulfillment of Jeremiah's prophecies. As recorded in Jeremiah 39:4-7, Zedekiah attempted to flee but was captured. His sons were executed before his eyes, his eyes were then put out, and he was taken in chains to Babylon, where he died in prison. Jerusalem was subsequently burned to the ground, and its walls were broken down, just as Jeremiah had warned. His disobedience resulted in the complete destruction of his house and the city, precisely the outcome God had offered to prevent.
CHRIST-CENTERED FULFILLMENT
Jeremiah 38:17, with its divine ultimatum of life through surrender, finds its ultimate and profound fulfillment in Jesus Christ. Zedekiah was offered physical life and the preservation of his earthly house and city through submission to earthly authorities appointed by God. In contrast, Christ calls humanity to spiritual and eternal life through surrender to Him, the ultimate King and divine authority. Jesus Himself perfectly embodied this principle of submission, "going forth" not to an earthly king's princes, but to the will of His Heavenly Father, even to the point of death on the cross (e.g., Christ's humility and obedience). His surrender was not to save a physical city from burning, but to save humanity from the eternal flames of judgment, offering true and everlasting "life" to all who believe (e.g., God's love and the gift of eternal life). The "house" that is preserved through Christ's obedience is not merely a physical dwelling, but the spiritual "house" of God, His church, built upon Him as the cornerstone (e.g., the church built on the foundation of apostles and prophets). Thus, Jeremiah's message to Zedekiah serves as a powerful Old Testament foreshadowing of the gospel's call: surrender to God's appointed way, through Christ, and truly "thy soul shall live."