Jeremiah 38:24

Translation
King James Version
Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.
Ask
KJV (with Strong's)
Then said H559 Zedekiah H6667 unto Jeremiah H3414, Let no man H376 know H3045 of these words H1697, and thou shalt not die H4191.
Ask
Complete Jewish Bible
Tzidkiyahu said to Yirmeyahu, "Don't tell anyone what you just said, or you will die.
Ask
Berean Standard Bible
Then Zedekiah warned Jeremiah, “Do not let anyone know about this conversation, or you will die.
Ask
American Standard Version
Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.
Ask
World English Bible Messianic
Then Zedekiah said to Jeremiah, Let no man know of these words, and you shall not die.
Ask
Geneva Bible (1599)
Then said Zedekiah vnto Ieremiah, Let no man know of these words, and thou shalt not die.
Ask
Young's Literal Translation
And Zedekiah saith unto Jeremiah, `Let no man know of these words, and thou dost not die;
Ask
In the KJVVerse 19,920 of 31,102

Study This Verse

SUMMARY

Jeremiah 38:24 captures a pivotal, clandestine exchange between King Zedekiah and the prophet Jeremiah, where the king, gripped by fear of his own officials, implores Jeremiah to keep their recent conversation—which included divine counsel to surrender to Babylon—a strict secret, promising the prophet's life in return for his silence. This verse illuminates Zedekiah's profound indecision, his prioritization of political expediency over divine command, and the perilous position of Jeremiah as God's unwavering messenger in a time of national crisis.

CONTEXT

  • Literary Context: Jeremiah 38:24 is situated within the dramatic final chapters of the Book of Jeremiah, detailing the siege of Jerusalem by the Babylonians and the prophet's unyielding, often unpopular, messages of impending judgment and the call to surrender. Immediately preceding this verse, Zedekiah had secretly summoned Jeremiah to the third entrance of the temple for a private consultation, seeking a word from the Lord (Jeremiah 38:14). Jeremiah, despite his prior imprisonment and suffering at the hands of the very officials Zedekiah feared, faithfully delivered God's consistent message: surrender to Babylon to save the city and its people from destruction (Jeremiah 38:17-23). Zedekiah's desperate plea for secrecy in verse 24 directly follows Jeremiah's dire prophecy, revealing the king's internal conflict and his profound fear of his princes, who vehemently opposed any thought of capitulation. The narrative flow highlights Zedekiah's tragic inability to act decisively on divine counsel, ultimately leading to the city's downfall as prophesied.
  • Historical & Cultural Context: This verse is set against the backdrop of Jerusalem's final days before its destruction in 586 BC. The city was under siege by Nebuchadnezzar's Babylonian army, a culmination of decades of Judah's spiritual apostasy and political maneuvering against God's will. King Zedekiah, installed as a puppet king by Nebuchadnezzar after the first deportation, was a weak and vacillating ruler, constantly caught between the powerful pro-Egyptian faction (who advocated resistance to Babylon) and Jeremiah's pro-Babylonian counsel (which was, in fact, God's command). The "princes" or "officials" Zedekiah feared were powerful figures in the royal court, often influencing the king's decisions and actively persecuting Jeremiah for his prophecies. In this highly volatile political climate, any perceived weakness or willingness to negotiate with the enemy was considered treasonous by the hardline resistance faction, making Zedekiah's secret meeting with Jeremiah and his subsequent demand for silence a matter of life and death, both for the prophet and potentially for the king's own political standing.
  • Key Themes: Jeremiah 38:24 encapsulates several profound themes woven throughout the book. Firstly, it powerfully illustrates the fear of man versus the fear of God. Zedekiah's actions are dictated by his overwhelming fear of his officials and public opinion, rather than by courageous obedience to God's clear word delivered through Jeremiah. This stands in stark contrast to the divine call for trust in God alone, a theme echoed in Proverbs 29:25. Secondly, the verse highlights the theme of compromise and secrecy in leadership. Zedekiah desires the benefit of divine counsel but lacks the moral fortitude to act upon it publicly, seeking to hide his true inclinations. This secrecy ultimately proves futile, as Jerusalem falls just as Jeremiah prophesied, underscoring the futility of human schemes against divine decree, as seen in Jeremiah 39:1-10. Finally, the verse underscores the integrity and peril of the prophetic office. Jeremiah, despite facing constant threats, imprisonment, and the risk of death, remains steadfast in delivering God's challenging message, demonstrating unwavering faithfulness even when his life is explicitly on the line, a testament to God's sustaining power in Jeremiah 1:17-19.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • know (Hebrew, yâdaʻ', H3045): This primitive root means "to know," encompassing a wide range of senses from simple ascertainment by seeing to deep, intimate knowledge, recognition, instruction, and even punishment. In Zedekiah's command, "Let no man know," it refers to a complete suppression of information, a desire for absolute secrecy. The king wants to ensure that the "words" (dâbâr) of Jeremiah's counsel, particularly the sensitive advice to surrender, remain entirely hidden from his officials, revealing his fear of the political repercussions if his willingness to even consider such advice became known.
  • words (Hebrew, dâbâr', H1697): Derived from the root "dabar" (to speak), this word signifies not merely spoken utterances but also "a matter," "a thing," "an affair," "counsel," or "a decree." Here, it refers to the entire substance of Jeremiah's prophetic message and the weighty counsel he delivered regarding surrender to Babylon. Zedekiah's concern is not just about a specific phrase but about the entire "matter" of their private meeting becoming public, as it would expose his consideration of a policy contrary to the prevailing anti-Babylonian sentiment among his princes.
  • die (Hebrew, mûwth', H4191): This primitive root means "to die" literally or figuratively, and causatively, "to kill." In Zedekiah's promise, "thou shalt not die," it is a direct assurance of life, a guarantee of safety for Jeremiah, contingent upon his discretion. This underscores the incredibly high stakes involved in this conversation. Jeremiah's life had already been threatened multiple times for his prophecies, and here, the king offers him a reprieve from death, implicitly acknowledging the danger Jeremiah was in from the very officials Zedekiah himself feared.

Verse Breakdown

  • "Then said Zedekiah unto Jeremiah": This opening clause sets the scene for a private, urgent conversation between the king and the prophet. The phrase highlights the king's desperation and the conflicted, yet unique, trust he placed in Jeremiah's prophetic word, despite his public posturing and previous mistreatment of the prophet (allowing him to be cast into a dungeon).
  • "Let no man know of these words": This is Zedekiah's direct command, revealing his overwhelming fear of his own officials and his deep-seated political cowardice. The "words" refer to the entire content of Jeremiah's counsel, particularly the advice to surrender to the Babylonians. Zedekiah's primary concern is not obedience to God's will but the preservation of his own reputation and position, fearing the wrath of his princes if his secret consultation and consideration of surrender were exposed.
  • "and thou shalt not die": This is Zedekiah's promise to Jeremiah, a direct assurance of the prophet's safety, contingent upon his silence. It underscores the perilous situation Jeremiah was in, constantly facing threats to his life for delivering unpopular divine messages. The king, by offering this protection, implicitly acknowledges the danger Jeremiah faced from the anti-Babylonian faction, the very group Zedekiah himself was afraid to defy.

Literary Devices

The verse employs several literary devices to heighten its dramatic impact and reveal character. Irony is prominent, as the king who holds the power to protect his people is himself paralyzed by fear of his own subjects, seeking to save the prophet's life through secrecy, rather than acting boldly on the divine counsel that could save the nation. There is also a strong sense of Foreshadowing, as Zedekiah's indecision and fear of man, so vividly portrayed here, ultimately lead to the tragic downfall of Jerusalem, just as Jeremiah had prophesied. The Contrast between Zedekiah's timidity and Jeremiah's unwavering courage in delivering God's truth, despite personal peril, is starkly evident. Furthermore, the private nature of this conversation, emphasized by Zedekiah's demand for secrecy, creates a sense of Suspense, as the reader is aware of the high stakes and the impending doom that Zedekiah's inaction will bring.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 38:24 profoundly illustrates the spiritual and practical dangers of prioritizing the fear of man over the fear of God. Zedekiah's desperate plea for secrecy and his conditional promise of life to Jeremiah expose a king whose leadership is crippled by human approval and political expediency, rather than steadfast obedience to divine revelation. This tragic flaw leads not only to his personal downfall but also to the catastrophic destruction of his kingdom. The verse highlights the consistent prophetic theme that true security and wisdom are found only in heeding God's word, regardless of the cost or popular opinion. It underscores the principle that compromise with truth, driven by fear, ultimately leads to greater peril.

REFLECTION AND APPLICATION

Jeremiah 38:24 serves as a powerful mirror for contemporary believers, challenging us to examine the sources of our own fears and allegiances. Like Zedekiah, we often face situations where the truth, or God's clear direction, might be unpopular, inconvenient, or even personally costly. The temptation to compromise, to seek secrecy, or to prioritize human approval over divine command is ever-present. This verse calls us to cultivate a courage rooted in the fear of God, which liberates us from the snare of the fear of man. It encourages us to speak and live out God's truth with integrity, even when it puts us at odds with prevailing opinions or powerful interests. Zedekiah's tragic end is a sober reminder that indecision and a lack of conviction in the face of divine counsel lead to ruin. Therefore, we are called to decisive action, trusting in God's wisdom and provision, rather than our own attempts to manage circumstances through secrecy and compromise.

Questions for Reflection

  • In what areas of your life are you tempted to prioritize the fear of man over the fear of God?
  • What "secrets" or compromises might you be holding onto to avoid conflict or disapproval, and how might these hinder your walk with God?
  • How can you cultivate greater courage and conviction to speak and live God's truth, even when it is unpopular or costly?
  • What lessons can Zedekiah's indecisiveness teach us about the importance of acting decisively on God's revealed will?

FAQ

Why was Zedekiah so afraid of his officials, and what does this reveal about his character?

Answer: Zedekiah was deeply afraid of his officials because they represented powerful factions within the court, particularly the anti-Babylonian party, who advocated for continued resistance against Nebuchadnezzar. These officials had significant influence and were ruthless; they had previously tried to kill Jeremiah by casting him into a miry dungeon (Jeremiah 38:4-6). Zedekiah, a weak and indecisive ruler, lacked the moral courage and political will to stand against them. His fear reveals a character marked by vacillation, a desire for self-preservation, and a tragic inability to prioritize God's word over human opinion and political expediency. He sought divine counsel but lacked the conviction to act upon it publicly, ultimately leading to the destruction of his kingdom.

What were the "words" that Zedekiah wanted Jeremiah to keep secret?

Answer: The "words" (Hebrew: dâbâr) refer to the entire substance of the secret conversation between Zedekiah and Jeremiah, particularly the prophet's divine counsel to surrender to the Babylonians. Jeremiah had explicitly told Zedekiah that if he surrendered, his life and the city would be spared, but if he refused, both he and Jerusalem would fall to the Babylonians (Jeremiah 38:17-23). This message was anathema to the pro-resistance officials, who would have viewed any consideration of surrender as treasonous. Zedekiah wanted to keep this counsel secret to avoid their wrath and maintain his precarious hold on power.

CHRIST-CENTERED FULFILLMENT

Jeremiah 38:24, while depicting Zedekiah's tragic fear of man and compromise, ultimately points us to the Christ who perfectly embodies the fear of God and unwavering obedience. Unlike Zedekiah, who sought to save his own life and reputation through secrecy and ultimately failed, Jesus, the true King, embraced public truth and faced the ultimate cost. He did not fear man but spoke God's truth openly, even when it led to His rejection and crucifixion (John 8:26). Where Zedekiah promised Jeremiah life contingent on silence, Jesus offers eternal life through His own sacrificial death, a death He willingly embraced to fulfill God's will (John 10:17-18). The "words" that Zedekiah feared being known were words of truth and salvation for Judah, yet rejected. In contrast, the "words" of Christ—His gospel message—are openly proclaimed, bringing life and freedom to all who believe, without fear or compromise (Romans 1:16). Jesus is the faithful Prophet, Priest, and King who, unlike Zedekiah, never wavered in His mission, perfectly demonstrating the fear of God that leads to life, not death, and securing a salvation that is not contingent on human secrecy but on divine revelation and sacrifice.

Copy as

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.
Copy as
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.
Copy as

Continue studying Jeremiah 38:24 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.