Jeremiah 38:18

Translation
King James Version
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.
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KJV (with Strong's)
But if thou wilt not go forth H3318 to the king H4428 of Babylon's H894 princes H8269, then shall this city H5892 be given H5414 into the hand H3027 of the Chaldeans H3778, and they shall burn H8313 it with fire H784, and thou shalt not escape out H4422 of their hand H3027.
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Complete Jewish Bible
But if you will not go out to the king of Bavel's officers, then this city will be handed over to the Kasdim; they will burn it to the ground; and you will not escape from them.'"
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Berean Standard Bible
But if you do not surrender to the officers of the king of Babylon, then this city will be delivered into the hands of the Chaldeans. They will burn it down, and you yourself will not escape their grasp.’”
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American Standard Version
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.
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World English Bible Messianic
But if you will not go out to the king of Babylon’s princes, then shall this city be given into the hand of the Kasdim, and they shall burn it with fire, and you shall not escape out of their hand.
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Geneva Bible (1599)
But if thou wilt not go forth to the King of Babels princes, then shall this citie be giuen into the hand of ye Caldeans, and they shall burne it with fire, and thou shalt not escape out of their hands.
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Young's Literal Translation
And if thou dost not go forth unto the heads of the king of Babylon, then hath this city been given into the hand of the Chaldeans, and they have burnt it with fire, and thou dost not escape from their hand.'
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See also
Jeremiah 38:3Jeremiah 24:8Jeremiah 24:10Jeremiah 32:3Jeremiah 32:52 Kings 25:42 Kings 25:10
In the KJVVerse 19,914 of 31,102

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SUMMARY

Jeremiah 38:18 delivers a profound and urgent warning from the prophet Jeremiah to King Zedekiah, presenting a stark conditional prophecy concerning the fate of Jerusalem and the king himself. It lays out the catastrophic consequences—the city's fiery destruction and Zedekiah's inescapable capture—should he refuse God's counsel to surrender to the Babylonian princes, underscoring the gravity of disobedience in the face of divine instruction during Judah's final, desperate days.

CONTEXT

  • Literary Context: Jeremiah 38 is situated in the final, climactic section of the Book of Jeremiah, which details the siege of Jerusalem and the prophet's persistent, unpopular message of surrender. Preceding this verse, Jeremiah has been imprisoned for his prophecies, yet King Zedekiah, in a moment of desperation and secret consultation, seeks the prophet's counsel. In Jeremiah 38:17, Jeremiah offers Zedekiah a clear path to preservation for himself and the city if he surrenders to the Babylonian officials. Verse 18 then presents the dire alternative, forming a powerful conditional statement that highlights the king's pivotal choice and the immediate consequences of his refusal. This dialogue is central to understanding the tragic downfall of Judah, as Zedekiah ultimately fails to heed this divine warning, leading directly into the narrative of Jerusalem's fall in Jeremiah 39.
  • Historical & Cultural Context: The historical backdrop is the final Babylonian siege of Jerusalem (588-586 BC) under Nebuchadnezzar, a period of immense national crisis and despair for the Kingdom of Judah. The "Chaldeans" were the dominant power of the Neo-Babylonian Empire, and their military might was overwhelming. Culturally, the idea of surrendering to an enemy was deeply humiliating, especially for a king, and Zedekiah faced immense pressure from his own officials and the populace who advocated for resistance, often relying on false prophets. Geographically, Jerusalem was a fortified city, but its defenses were crumbling, and the people were suffering from famine and disease. Jeremiah's message directly contradicted the prevailing nationalistic and pro-Egyptian sentiments, making his counsel politically dangerous and personally costly for the king to follow. The king's fear of his own people and of the defectors (as seen in Jeremiah 38:19) profoundly influenced his tragic decision.
  • Key Themes: This verse powerfully encapsulates several overarching themes found throughout Jeremiah and the broader prophetic literature. It underscores the theme of conditional prophecy, where God's announced outcomes are contingent upon human response, demonstrating divine justice and the reality of human free will within God's sovereign plan. The immediate and severe consequences of disobedience are vividly portrayed, illustrating how rejecting God's clear counsel, often out of fear of man or pride, leads to inevitable judgment. Furthermore, it highlights the inevitability of divine judgment when warnings are unheeded, as Jerusalem's destruction was a foregone conclusion if Zedekiah persisted in his defiance. This aligns with the broader Deuteronomic theme of covenant blessings and curses, where faithfulness brings life and disobedience brings destruction, as seen in passages like Deuteronomy 28. The narrative also subtly explores the struggle between fear of God and fear of man, a central dilemma for Zedekiah throughout his reign, ultimately leading to his tragic end as depicted in Jeremiah 39:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • go forth (Hebrew, yâtsâʼ', H3318): This primitive root (H3318) means "to go out" or "to bring out," with a wide variety of applications. In this context, it specifically refers to Zedekiah's act of surrendering or yielding himself to the Babylonian princes. It implies a decisive movement from his current position of defiance or indecision to one of submission. The failure to "go forth" is the pivotal choice that triggers the subsequent judgment.
  • hand (Hebrew, yâd', H3027): Appearing twice in this verse (H3027), "hand" is a highly versatile primitive word often signifying power, control, authority, or possession. When the city is "given into the hand of the Chaldeans," it means it falls completely under their dominion and control. When Zedekiah "shalt not escape out of their hand," it emphasizes the inescapable grasp and power of the Babylonians, signifying his complete capture and lack of freedom.
  • burn (Hebrew, sâraph', H8313): Retrieves this primitive root (H8313) means "to be (causatively, set) on fire" or "to burn up." It denotes a complete and destructive conflagration. The prophecy that the Chaldeans "shall burn it with fire" foretells the utter devastation of Jerusalem, a literal fulfillment that marked the end of the city and temple, as recorded in 2 Kings 25:9.

Verse Breakdown

  • "But if thou wilt not go forth to the king of Babylon's princes,": This clause presents the critical condition for the dire consequences that follow. It refers to King Zedekiah's refusal to surrender to the designated representatives of Nebuchadnezzar, the king of Babylon. Jeremiah's counsel was not merely to surrender to the army, but specifically to the "princes" or high officials, implying a structured, negotiated surrender that would preserve life and potentially the city. Zedekiah's "not going forth" signifies a choice of defiance and resistance against God's revealed will, driven by pride and fear of man.
  • "then shall this city be given into the hand of the Chaldeans,": This is the immediate and direct consequence of Zedekiah's refusal. Jerusalem, referred to as "this city," will be delivered over, or "given," into the absolute control and power ("hand") of the Chaldeans (Babylonians). This signifies the end of Judah's sovereignty, the complete subjugation of its capital, and the cessation of its independent existence as a kingdom.
  • "and they shall burn it with fire,": This further specifies the nature of the Chaldeans' action. Not only will they take control, but they will also utterly destroy the city by setting it ablaze. This is a prophecy of total devastation, a common method of conquest in ancient warfare to assert dominance and prevent future rebellion, ensuring that Jerusalem would be rendered uninhabitable and its defenses obliterated.
  • "and thou shalt not escape out of their hand.": This final clause addresses Zedekiah's personal fate. It prophesies that the king himself will not be able to flee or evade capture by the Chaldean forces. Just as the city falls into their power, so too will Zedekiah, emphasizing the inescapable nature of the judgment for his disobedience and the futility of any attempt to escape divine decree.

Literary Devices

Jeremiah 38:18 employs several powerful literary devices to convey its urgent message. The most prominent is the Conditional Statement, introduced by "But if," which clearly delineates the two possible outcomes based on Zedekiah's choice. This structure emphasizes human agency and responsibility in the face of divine decree, presenting a stark dichotomy of blessing or curse. Foreshadowing is also powerfully evident, as the verse vividly predicts the future destruction of Jerusalem and the capture of Zedekiah, events that are later fulfilled with devastating accuracy in the historical narrative of Jeremiah 39. The repetition of the phrase "out of their hand" (referring to the Chaldeans) serves as a form of Repetition or Anaphora, powerfully emphasizing the inescapable power and control of the enemy, highlighting the futility of resistance against God's ordained judgment. Finally, there is a stark Contrast between the potential for preservation offered in the preceding verse (Jeremiah 38:17) and the utter destruction and capture promised in this verse, underscoring the gravity and finality of Zedekiah's decision.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 38:18 stands as a stark testament to the biblical principle that divine warnings are not idle threats but expressions of God's justice and His desire for humanity to choose life. It powerfully illustrates the profound consequences of rejecting God's revealed will, even when that will seems counter-intuitive or politically inconvenient. The verse underscores God's sovereignty over nations and His use of foreign powers as instruments of judgment, yet it simultaneously highlights human accountability for choices made. Zedekiah's refusal to "go forth" was not merely a political miscalculation but a spiritual act of defiance against the divine counsel, leading to the prophesied destruction of Jerusalem and his own tragic demise. This narrative serves as a timeless reminder that true wisdom lies in humble obedience to God, regardless of the cost or the prevailing human opinion. God's warnings are always an invitation to repentance and life, even when delivered through harsh prophetic words.

REFLECTION AND APPLICATION

Jeremiah 38:18 offers timeless lessons for believers today, reminding us that the principles of divine warning, human choice, and inevitable consequences remain eternally relevant. In a world that often encourages self-reliance and resistance to difficult truths, this verse calls us to a posture of humility and obedience to God's voice, even when His guidance challenges our comfort, pride, or popular opinion. Just as Zedekiah faced a choice between a humiliating surrender and catastrophic destruction, we too encounter moments where God's path for us may seem difficult or counter-cultural. This passage challenges us to prioritize God's wisdom above all else, trusting that His ways, though sometimes demanding, ultimately lead to preservation and true well-being. It compels us to examine our own lives: are we listening attentively to the Spirit's promptings, seeking counsel from His Word, and willing to "go forth" in obedience, even when it means sacrificing our pride or worldly security? The alternative, as Zedekiah discovered, is an inescapable outcome of our own making, leading to spiritual desolation rather than flourishing.

Questions for Reflection

  • What "unpopular" or difficult truths might God be calling me to embrace or "go forth" into today, even if it challenges my comfort or reputation?
  • In what areas of my life am I tempted to prioritize the fear of man or personal pride over humble obedience to God's clear will?
  • How does understanding the consequences of Zedekiah's disobedience motivate me to seek and follow God's guidance more diligently in my own choices?

FAQ

Why was Zedekiah so hesitant to "go forth" and surrender, despite Jeremiah's clear prophecy?

Answer: Zedekiah's hesitation stemmed from a complex mix of fear and political pressure. He feared the ridicule and abuse he might suffer from the Judean officials and people who had already deserted to the Chaldeans, as mentioned in Jeremiah 38:19. He was also likely swayed by the strong anti-Babylonian faction within his court and the false prophets who promised deliverance. His fear of man outweighed his fear of God, leading him to ignore the divine counsel that would have saved his city and his life.

What happened to Jerusalem and Zedekiah after his refusal to surrender?

Answer: As prophesied in Jeremiah 38:18, Zedekiah's refusal led to the complete fulfillment of the warning. The city of Jerusalem was indeed captured and "burned with fire" by the Chaldeans, as vividly recorded in 2 Kings 25:9 and Jeremiah 52:13. Zedekiah himself did not "escape out of their hand." He was captured while attempting to flee, his sons were executed before his eyes, and then he was blinded and taken in chains to Babylon, where he remained imprisoned until his death, as detailed in Jeremiah 39:4-7.

Does God still issue "conditional prophecies" or warnings like this today?

Answer: While direct, specific prophecies about national destruction in the same manner as Jeremiah's are rare in the New Covenant era, the principle of conditional outcomes based on human response to God's will remains profoundly true. God's Word consistently presents choices with spiritual consequences (e.g., Romans 6:23). Believers are called to heed the warnings and instructions found in Scripture, to listen to the conviction of the Holy Spirit, and to respond in obedience. While God's ultimate plan is sovereign, our personal and corporate choices have real and significant implications for our spiritual well-being, blessings, and the fruitfulness of our lives, as seen in passages like James 1:22.

CHRIST-CENTERED FULFILLMENT

Jeremiah 38:18, with its stark warning of inescapable judgment for disobedience and the ultimate destruction of a city, finds its profound Christ-centered fulfillment not in a similar act of destruction by Christ, but in His perfect obedience and the ultimate escape He offers from a far greater judgment. Zedekiah's refusal to "go forth" to the princes of Babylon led to his capture and the city's burning, a vivid picture of humanity's inability to escape the consequences of sin through its own efforts. However, Jesus Christ, the true King, perfectly "went forth" in obedience to His Father's will, even to the point of death on a cross (see Philippians 2:8). He willingly surrendered Himself to the "hand" of judgment, not for His own sin, but to bear the "fire" of God's wrath against humanity's rebellion, as foreshadowed in the suffering servant passages of Isaiah 53. Through His sacrificial death, Christ became the ultimate "escape" for all who trust in Him, delivering them from the "hand" of sin and eternal condemnation (see Romans 5:8 and John 3:16). The judgment that fell upon Jerusalem for its disobedience foreshadows the righteous judgment that awaits all who refuse to "go forth" in faith and surrender to the reign of the true King, Jesus, who alone offers salvation and the promise of an eternal city that will never be burned (see Revelation 21:1-4).

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Commentary on Jeremiah 38 verses 14–28

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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