Jeremiah 38:23

Translation
King James Version
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.
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KJV (with Strong's)
So they shall bring out H3318 all thy wives H802 and thy children H1121 to the Chaldeans H3778: and thou shalt not escape out H4422 of their hand H3027, but shalt be taken H8610 by the hand H3027 of the king H4428 of Babylon H894: and thou shalt cause this city H5892 to be burned H8313 with fire H784.
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Complete Jewish Bible
They will bring all your women and children out to the Kasdim, and you will not escape from them. Rather, you will be captured by the king of Bavel, and you will cause this city to be burned to the ground."
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Berean Standard Bible
All your wives and children will be brought out to the Chaldeans. And you yourself will not escape their grasp, for you will be seized by the king of Babylon, and this city will be burned down.”
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American Standard Version
And 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.
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World English Bible Messianic
They shall bring out all your wives and your children to the Kasdim; and you shall not escape out of their hand, but shall be taken by the hand of the king of Babylon: and you shall cause this city to be burned with fire.
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Geneva Bible (1599)
So they shall bring out all thy wiues, and thy children to the Caldeans, and thou shalt not escape out of their hands, but shalt be taken by the hand of the King of Babel: and this citie shalt thou cause to be burnt with fire.
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Young's Literal Translation
`And all thy wives, and thy sons, are brought forth unto the Chaldeans, and thou dost not escape from their hand, for by the hand of the king of Babylon thou art caught, and this city is burnt with fire.'
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See also
Jeremiah 41:10Jeremiah 38:18Jeremiah 39:6Jeremiah 27:12Jeremiah 27:132 Chronicles 36:202 Chronicles 36:21
In the KJVVerse 19,919 of 31,102

Study This Verse

SUMMARY

Jeremiah 38:23 delivers a devastating and inescapable prophecy to King Zedekiah, serving as the climactic warning of Jerusalem's impending doom. It starkly foretells the public humiliation and captivity of his wives and children, his own inevitable capture by the formidable king of Babylon, and, most chillingly, directly attributes the fiery destruction of Jerusalem to Zedekiah's persistent refusal to heed God's counsel. This verse encapsulates the tragic culmination of Judah's long history of disobedience and Zedekiah's stubborn defiance, presenting a vivid picture of the catastrophic consequences of rejecting divine wisdom.

CONTEXT

  • Literary Context: This verse is strategically placed within the intense, final dialogue between the prophet Jeremiah and King Zedekiah, occurring as Jerusalem endures the brutal siege by the Babylonian army. Earlier in Jeremiah 38, Jeremiah had been unjustly imprisoned for delivering God's unpopular message of surrender, which was perceived as treasonous by the king's fearful officials. Despite this, Zedekiah, in a desperate and secret attempt to understand his fate, summoned Jeremiah. In Jeremiah 38:17-18, Jeremiah presented Zedekiah with an unambiguous, two-fold choice: surrender to the Babylonian commanders and preserve his life, his family, and the city, or refuse and face utter destruction. Verse 23 functions as the grim, explicit elaboration of the latter, detailing the horrific fate awaiting Zedekiah and Jerusalem should he persist in his disobedience. It is God's final, unvarnished warning, leaving no room for misunderstanding before the prophecy's tragic fulfillment.
  • Historical & Cultural Context: The prophecy unfolds in the pivotal year of 586 BC, during the climactic and brutal final phase of the Babylonian siege of Jerusalem. King Zedekiah, a puppet king installed by Nebuchadnezzar after the initial deportation in 597 BC, had sworn allegiance but subsequently rebelled. He placed his trust in a fragile alliance with Egypt, which ultimately proved to be a broken reed. The "Chaldeans" referenced in the text are the Babylonians, the dominant Mesopotamian superpower of that era, renowned for their military prowess and their magnificent capital, Babylon. In ancient Near Eastern warfare, the fate of a defeated king's family—particularly his wives and children—was often public humiliation, enslavement, or execution. This brutal practice was designed to utterly dismantle the royal line, extinguish any hope of future rebellion, and serve as a stark warning. The burning of a conquered city was a common, devastating act to assert absolute dominance and prevent future uprisings, but here, it is presented not merely as an act of war, but as a direct, divinely ordained consequence of Zedekiah's personal choices.
  • Key Themes: Jeremiah 38:23 powerfully contributes to several overarching themes woven throughout the book of Jeremiah and the broader biblical narrative. Firstly, it underscores the severe Consequences of Disobedience, illustrating how rejecting God's clear word, even when delivered through an unpopular prophet, inevitably leads to catastrophic outcomes. Zedekiah's fear of human opinion and his own officials, as highlighted in Jeremiah 38:19, tragically outweighed his fear of God, thereby sealing his and Jerusalem's fate. Secondly, the verse highlights Divine Sovereignty and Judgment. While the Chaldeans act as the immediate agents, the prophecy reveals God's ultimate control over nations and history, orchestrating these events as a just judgment for centuries of Judah's idolatry and covenant unfaithfulness, as detailed in passages like Jeremiah 7. Thirdly, it exemplifies Prophetic Clarity and Warning, showcasing Jeremiah's unwavering commitment to delivering God's precise and often unpopular message, leaving no room for misinterpretation regarding the impending doom. Finally, it vividly portrays the Tragedy of Jerusalem's Fall, a lamentable event that marked the end of the Davidic monarchy in Judah and the destruction of the Temple, which was central to Israelite worship. This tragic outcome is further detailed in historical accounts such as 2 Kings 25 and Jeremiah 52.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • bring out (Hebrew, yâtsâʼ', H3318): This verb (H3318) fundamentally means "to go out" but, in its causative form, signifies "to bring out." In this context, it denotes the forceful extraction and public display of Zedekiah's family. This act implies a complete lack of dignity, control, or choice on their part, emphasizing their utter vulnerability and the profound humiliation inherent in their capture. The action is initiated by "they," referring to the Chaldeans, underscoring their overwhelming power and the complete subjugation of the royal household.
  • children (Hebrew, bên', H1121): The term (H1121) broadly refers to a "son" or "child," encompassing offspring in the widest sense. Its inclusion here underscores the devastating personal impact of Zedekiah's choices, not just on himself but on his innocent descendants. The fate of his children, who represent the future and continuity of the royal line, being delivered to the enemy, signifies the utter collapse of the Davidic dynasty and the complete eradication of Zedekiah's legacy.
  • hand (Hebrew, yâd', H3027): This noun (H3027) primarily means "hand" but is extensively used figuratively to denote "power," "means," "control," or "dominion." The poignant repetition of "out of their hand" and "by the hand of the king of Babylon" powerfully emphasizes the absolute and inescapable capture of Zedekiah. It signifies his complete loss of agency and his utter helplessness in the face of overwhelming Babylonian power, leaving no possibility of escape or resistance.

Verse Breakdown

  • "So they shall bring out all thy wives and thy children to the Chaldeans:" This clause details the initial act of profound humiliation and capture. "They" refers to the conquering Chaldean (Babylonian) forces. The forced exposure and delivery of Zedekiah's entire family—his wives and children—to the enemy was an unparalleled disgrace for a king, signifying the complete breakdown of his protection and authority. It was a public spectacle of his utter defeat and the definitive end of his royal line.
  • "and thou shalt not escape out of their hand," This pronouncement directly addresses Zedekiah, asserting the futility of any attempt to flee or evade capture. The phrase "out of their hand" emphasizes the inescapable grip and superior power of the Chaldeans. It negates any hope of personal survival or freedom for the king, directly contradicting Zedekiah's hidden desire to escape.
  • "but shalt be taken by the hand of the king of Babylon:" This clause specifies the captor and the absolute certainty of Zedekiah's personal seizure. "Taken by the hand" reinforces the idea of complete capture and control, signifying that Zedekiah would become a helpless prisoner under the direct authority of Nebuchadnezzar, the most powerful monarch of the time. This detail underscores the complete and irreversible nature of his downfall.
  • "and thou shalt cause this city to be burned with fire." This is the most chilling and morally weighty part of the prophecy. It does not state that the Chaldeans will burn the city, but that Zedekiah himself, by his actions (or, more precisely, his inaction and stubborn refusal to obey), will "cause" it to be burned. This places the ultimate responsibility for Jerusalem's destruction—the burning of its houses, walls, and even the sacred Temple—directly on Zedekiah's persistent refusal to obey God's command to surrender. His disobedience, not merely the enemy's aggression, is presented as the proximate and decisive cause of the city's fiery demise.

Literary Devices

Jeremiah 38:23 employs several potent literary devices to convey its stark and unyielding message. The most prominent is Foreshadowing, as the verse explicitly details the future events of Zedekiah's capture and Jerusalem's destruction, which are later historically fulfilled with chilling precision. There is also profound Irony in the declaration that Zedekiah himself would "cause this city to be burned with fire." As king, his sacred duty was to protect Jerusalem, yet his choices directly lead to its fiery demise, making him an unwitting agent of its destruction. The repeated use of "hand" (Metonymy) functions powerfully to represent power, control, and inescapable grasp ("out of their hand," "by the hand of the king of Babylon"), emphasizing the absolute dominion of the Babylonians over Zedekiah. The entire verse functions as a direct Prophetic Declaration, delivered with unvarnished clarity and divine authority, leaving no room for misinterpretation of God's certain judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 38:23 stands as a profound testament to the principle that disobedience to divine counsel carries severe, often personal and communal, consequences. It illustrates the tragic outcome when human fear, pride, and self-preservation override God's clear word, even when that word demands a difficult and unpopular path. The prophecy underscores God's unwavering sovereignty, demonstrating that even the actions of formidable foreign empires are ultimately within His providential plan to bring about just judgment and purification for His covenant people. It is a sobering reminder that refusing to humble oneself and submit to God's will can lead to far greater suffering than the initial, difficult act of obedience. This passage highlights the profound responsibility of leadership, where one man's choices can determine the fate of an entire nation and its future.

REFLECTION AND APPLICATION

Jeremiah 38:23 serves as a timeless and urgent call for deep introspection, challenging us to examine our own responses to divine warnings and difficult truths. Like Zedekiah, we often face choices where God's path seems counterintuitive, unpopular, or personally costly. This passage compels us to confront the profound cost of stubbornness and pride, reminding us that delaying or outright rejecting God's counsel often leads to a far worse outcome than the initial discomfort of obedience. It highlights the critical importance of spiritual discernment and the courage to act on what is right, rather than what is expedient or popular. For leaders, it is a stark reminder of the immense responsibility they bear, as their decisions can have far-reaching and devastating consequences for those under their charge. Ultimately, the verse invites us to cultivate a posture of humility and trust in God's wisdom, even when His instructions are challenging, recognizing that His ways are always for our ultimate good, even amidst trials.

Questions for Reflection

  • What "unpopular" truths or difficult commands might God be asking me to obey in my life right now, even if they challenge my comfort or reputation?
  • In what areas of my life am I prone to Zedekiah's stubbornness, prioritizing human opinion or personal comfort over divine instruction?
  • How do my personal choices, especially in leadership roles within my family, community, or work, impact those around me, and am I taking that responsibility seriously before God?
  • What does this passage teach me about the nature of God's judgment and His unwavering sovereignty over human affairs, even when His methods seem harsh?

FAQ

Did Jeremiah's prophecy about Zedekiah's family and the city's burning actually come true?

Answer: Yes, Jeremiah's prophecy was fulfilled with chilling precision and historical accuracy. Accounts in 2 Kings 25 and Jeremiah 52 confirm every tragic detail. Zedekiah's sons were indeed killed before his eyes, his wives and daughters were brought out and taken to the Chaldeans, and Zedekiah himself was captured, blinded, and taken in chains to Babylon, where he died in prison. Furthermore, the city of Jerusalem, including the sacred Temple, was indeed burned to the ground by the Babylonian army, just as Jeremiah had prophesied Zedekiah would "cause" it to be through his disobedience.

Why did Zedekiah refuse to surrender, despite such a clear and dire warning from God?

Answer: Zedekiah's refusal stemmed primarily from a profound lack of true faith and an overwhelming fear of man. Jeremiah 38:19 explicitly reveals his fear of being mocked and abused by the Jews who had already defected to the Babylonians if he surrendered. He was more concerned with his reputation and personal safety among his people than with obeying God's explicit command. This highlights a common human failing: prioritizing immediate social pressure or personal comfort over the long-term, divinely ordained path, even when the consequences are clearly laid out. His fear of man tragically outweighed his fear of God, leading to his and his city's ruin.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 38:23 portrays the tragic consequences of a king's disobedience and the devastating judgment upon a rebellious people, it ultimately points to the greater King, Jesus Christ, and His perfect obedience. Zedekiah's failure led to the destruction of Jerusalem and the exile of his people, a stark testament to the brokenness of human leadership and the profound need for a perfect deliverer. In stark contrast, Jesus, the true Son of David, did not seek to escape the "hand" of His enemies, but willingly submitted to the will of His Father, even unto death on the cross (Philippians 2:8). His suffering and "capture" by the powers of this world were not due to His disobedience, but were the very means by which He secured salvation for His people, taking away the "hand" of sin and death. Whereas Zedekiah's choices led to the burning of a physical city, Christ's sacrifice cleanses us from sin, establishing a spiritual Jerusalem, the church, that will never be destroyed (Hebrews 12:22-24). The judgment poured out on Jerusalem for its sin foreshadows the ultimate judgment for sin, which Christ bore on the cross, allowing those who trust in Him to escape the "hand" of eternal condemnation and enter into His eternal kingdom (Romans 8:1). He is the King whose perfect obedience brings life and restoration, not destruction and exile, and whose reign is eternal and unshakeable.

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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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