TRV
Translation
King James Version
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:
KJV (with Strong's)
But if the princes H8269 hear H8085 that I have talked H1696 with thee, and they come H935 unto thee, and say H559 unto thee, Declare H5046 unto us now what thou hast said H1696 unto the king H4428, hide H3582 it not from us, and we will not put thee to death H4191; also what the king H4428 said H1696 unto thee:
Complete Jewish Bible
If the officials hear that I have talked with you, and they come to you and say, 'Tell us now what you said to the king; don't hide it from us, or we will put you to death, and also what the king said to you,'
Berean Standard Bible
If the officials hear that I have spoken with you, and they come and demand of you, ‘Tell us what you said to the king and what he said to you; do not hide it from us, or we will kill you,’
American Standard Version
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:
World English Bible Messianic
But if the princes hear that I have talked with you, and they come to you, and tell you, Declare to us now what you have said to the king; don’t hide it from us, and we will not put you to death; also what the king said to you:
Geneva Bible (1599)
But if ye princes vnderstand that I haue talked with thee, and they come vnto thee, and say vnto thee, Declare vnto vs nowe, what thou hast sayde vnto the King, hide it not from vs, and we will not slay thee: also what the King sayd vnto thee,
Young's Literal Translation
and when the heads hear that I have spoken with thee, and they have come in unto thee, and have said unto thee, Declare to us, we pray thee, what thou didst speak unto the king, do not hide it from us, and we do not put thee to death, and what the king spake unto thee,
Study This Verse
Commentary on Jeremiah 38 verses 14–28
14 ¶ Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me.
15 Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me?
16 So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life.
17 Then said Jeremiah unto Zedekiah, Thus saith the LORD, the God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house:
18 But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.
19 And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me.
20 But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live.
21 But if thou refuse to go forth, this is the word that the LORD hath shewed me:
22 And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee: thy feet are sunk in the mire, and they are turned away back.
23 So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire.
24 Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.
25 But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee:
26 Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there.
27 Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived.
28 So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.
In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jer 38:5) he had given him up into the hands of his enemies; such a struggle there was in the breast of this unhappy prince between his convictions and his corruptions. Observe,
I. The honour that Zedekiah did to the prophet. When he was newly fetched out of the dungeon he sent for him to advise with him privately. He met him in the third entry, or (as the margin reads it) the principal entry, that is in, or leads towards, or adjoins to, the house of the Lord, Jer 38:14. In appointing this place of interview with the prophet perhaps he intended to show a respect and reverence for the house of God, which was proper enough now that he was desiring to hear the word of God. Zedekiah would ask Jeremiah a thing; it should rather be rendered, a word. "I am here asking thee for a word of prediction, of counsel, of comfort, a word from the Lord, Jer 37:17. Whatever word thou has for me hide it not from me; let me know the worst." He had been told plainly what things would come to in the foregoing chapter, but, like Balaam, he asks again, in hopes to get a more pleasing answer, as if God, who is in one mind, were altogether such a one as himself, who was in many minds.
II. The bargain that Jeremiah made with him before he would give him his advice, Jer 38:15. He would stipulate, 1. For his own safety. Zedekiah would have him deal faithfully with him: "And if I do," says Jeremiah, "wilt thou not put me to death? I am afraid thou wilt" (so some take it); "what else can I expect when thou art led blindfold by the princes?" Not that Jeremiah was backward to seal the doctrine he preached with his blood, when he was called to do so; but, in doing our duty, we ought to use all lawful means for our own preservation; even the apostles of Christ did so. 2. He would answer for the success of his advice, being no less concerned for Zedekiah's welfare than for his own. He is willing to give him wholesome advice, and does not upbraid him with his unkindness in suffering him to be put into the dungeon, nor bid him go and consult with his princes, whose judgments he had such a value for. Ministers must with meekness instruct even those that oppose themselves, and render good for evil. He is desirous that he should hear counsel and receive instruction: "Wilt thou not hearken unto me? Surely thou wilt; I am in hopes to find thee pliable at last, and now in this thy day willing to know the things that belong to thy peace." Note, Then, and then only, there is hope of sinners, when they are willing to hearken to good counsel. Some read it as spoken despairingly: "If I give thee counsel, thou wilt not hearken unto me; I have reason to fear thou wilt not, and then I might as well keep my counsel to myself." Note, Ministers have little heart to speak to those who have long and often turned a deaf ear to them. Now, as to this latter concern of Jeremiah's, Zedekiah makes him no answer, will not promise to hearken to his advice: though he desires to know what is the mind of God, yet he will reserve himself a liberty, when he does know it, to do as he things fit; as if it were the prerogative of a prince not to have his ruin prevented by good counsel. But, as to the prophet's safety, he promises him, upon the word of a king, and confirms his promise with an oath, that, whatever he should say to him, no advantage should be taken against him for it: I will neither put thee to death nor deliver thee into the hands of those that will, Jer 38:16. This, he thought, was a mighty favour, and yet Nebuchadnezzar and Belshazzar, when Daniel read their doom, not only protected him, but preferred and rewarded him, Dan 2:48; Dan 2:29. Zedekiah's oath on this occasion is solemn, and very observable: "As the Lord liveth, who made us this soul, who gave me my life and thee thine, I dare not take away thy life unjustly, knowing that then I should forfeit my own to him that is the Lord of life." Note, God is the Father of spirits; souls are his workmanship, and they are more fearfully and wonderfully made than bodies are. The soul both of the greatest prince and of the poorest prisoner is of God's making. He fashioneth their hearts alike easily. In all our appeals to God, and in all our dealings both with ourselves and others, we ought to consider this, that the living God made us these souls.
III. The good advice that Jeremiah gave him, with good reasons why he should take it, not from any prudence or politics of his own, but in the name of the Lord, the God of hosts and God of Israel. Not as a statesman, but as a prophet, he advises him by all means to surrender himself and his city to the king of Babylon's princes: "Go forth to them, and make the best terms thou canst with them," Jer 38:17. This was the advice he had given to the people (Jer 38:2, and before, Jer 21:9), to submit to divine judgments, and not think of contending with them. Note, In dealing with God, that which is good counsel to the meanest is so to the greatest, for there is no respect of persons with him. To persuade him to take this counsel, he sets before him good and evil, life and death. 1. If he will tamely yield, he shall save his children from the sword and Jerusalem from the flames. The white flag is yet hung out; if he will be acknowledge God's justice, he shall experience his mercy: The city shall not be burnt, and thou shalt live and thy house. But, 2. If he will obstinately stand it out, it will be the ruin both of his house and Jerusalem (Jer 38:18); for when God judges he will overcome. This is the case of sinners with God; let them humbly submit to his grace and government and they shall live; let them take hold on his strength, that they may make peace, and they shall make peace; but, if they harden their hearts against his proposals, it will certainly be to their destruction: they must either bend or break.
IV. The objection which Zedekiah made against the prophet's advice, Jer 38:19. Jeremiah spoke to him by prophecy, in the name of God, and therefore if he had had a due regard to the divine authority, wisdom, and goodness, as soon as he understood what the mind of God was he would immediately have acquiesced in it and resolved to observe it, without disputing; but, as if it had been the dictate only of Jeremiah's prudence, he advances against it some prudential considerations of his own: but human wisdom is folly when it contradicts the divine counsel. All he suggests is, "I am afraid, not of the Chaldeans; their princes are men of honour, but of the Jews, that have already gone over to the Chaldeans; when they see me follow them, and who had so much opposed their going, they will laugh at me, and say, Hast thou also become weak as water?" Isa 14:10. Now, 1. It was not at all likely that he should be thus exposed and ridiculed, that the Chaldeans should so far gratify the Jews, or trample upon him, as to deliver him into their hands; nor that the Jews, who were themselves captives, should be in such a gay humour as to make a jest of the misery of their prince. Note, We often frighten ourselves from our duty by foolish, causeless, groundless, fears, that are merely the creatures of our own fancy and imagination. 2. If he should be taunted at a little by the Jews, could he not despise it and make light of it? What harm would it do him? Note, Those have very weak and fretful spirits indeed that cannot bear to be laughed at for that which is both their duty and their interest. 3. Though it had been really the greatest personal mischief that he could imagine it to be, yet he ought to have ventured it, in obedience to God, and for the preservation of his family and city. He thought it would be looked upon as a piece of cowardice to surrender; whereas it would be really an instance of true courage cheerfully to bear a less evil, the mocking of the Jews, for the avoiding of a greater, the ruin of his family and kingdom.
V. The pressing importunity with which Jeremiah followed the advice he had given the king. He assures him that, if he would comply with the will of God herein, the thing he feared should not come upon him (Jer 38:20): They shall not deliver thee up, but treat thee as becomes thy character. He begs of him, after all the foolish games he had played, to manage wisely the last stake, and now at length to do well for himself: Obey, I beseech thee, the voice of the Lord, because it is his voice, so it shall be well unto thee. But he tells him what would be the consequence if he would not obey. 1. He himself would fall into the hands of the Chaldeans, as implacable enemies, whom he might now make his friends by throwing himself into their hands. if he must fall, he should contrive how to fall easily: "Thou shalt not escape, as thou hopest to do," Jer 38:23. 2. He would himself be chargeable with the destruction of Jerusalem, which he pretended a concern for the preservation of: "Thou shalt cause this city to be burnt with fire, for by a little submission and self-denial thou mightest have prevented it." Thus subjects often suffer for the pride and wilfulness of their rulers, who should be their protectors, but prove their destroyers. 3. Whereas he causelessly feared an unjust reproach for surrendering, he should certainly fall under a just reproach for standing it out, and that from women too, Jer 38:22. The court ladies who were left when Jehoiakim and Jeconiah were carried away will now at length fall into the hands of the enemy, and they shall say, "The men of thy peace, whom thou didst consult with and confide in, and who promised thee peace if thou wouldst be ruled by them, have set thee on, have encouraged thee to be bold and brace and hold out to the last extremity; and see what comes of it? They, by prevailing upon thee, have prevailed against thee, and thou findest those thy real enemies that would be thought thy only friends. Now thy feet are sunk in the mire, thou art embarrassed, and hast noway to help thyself; thy feet cannot get forward, but are turned away back." Thus will Zedekiah be bantered by the women, when all his wives and children shall be made a prey to the conquerors, Jer 38:23. Note, What we seek to avoid by sin will be justly brought upon us by the righteousness of God. And those that decline the way of duty for fear of reproach will certainly meet with much greater reproach in the way of disobedience. The fear of the wicked, it shall come upon him, Pro 10:24.
VI. The care which Zedekiah took to keep this conference private (Jer 38:24): Let no man know of these words. he does not at all incline to take God's counsel, nor so much as promise to consider of it; for so obstinate has he been to the calls of God, and so wilful in the ways of sin, that though he has good counsel given him he seems to be given up to walk in his own counsels. He has nothing to object against Jeremiah's advice, and yet he will not follow it. Many hear God's words, but will not do them. 1. Jeremiah is charged to let no man know of what had passed between the king and him. Zedekiah is concerned to keep it private, not so much for Jeremiah's safety (for he knew the princes could do him no hurt without his permission), but for his own reputation. Note, Many have really a better affection to good men and good things than they are willing to own. God's prophets are manifest in their consciences (Co2 5:11), but they care not for manifesting that to the world; they would rather do them a kindness than have it known that they do: such, it is to be feared, love the praise of men more than the praise of God. 2. He is instructed what to say to the princes if they should examine him about it. He must tell them that he was petitioning the king not to remand him back to the house of Jonathan the scribe (Jer 38:25, Jer 38:26), and he did tell them so (Jer 38:27), and no doubt it was true: he would not let slip so fair an opportunity of engaging the king's favour; so that this was no lie or equivocation, but a part of the truth, which it was lawful for him to put them off with when he was under no obligation at all to tell them the whole truth. Note, Though we must be harmless as doves, so as never to tell a wilful lie, yet we must be wise as serpents, so as not needlessly to expose ourselves to danger by telling all we know.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 38:25 captures a moment of profound ethical compromise and political maneuvering as King Zedekiah, deeply fearful of his powerful officials, instructs the prophet Jeremiah to conceal the true nature of their secret conversation. The king, having just received God's command for Judah to surrender to Babylon, directs Jeremiah to provide a partial, misleading account if interrogated by the princes, promising the prophet safety in exchange for this strategic deception. This verse starkly reveals Zedekiah's vacillation, his prioritization of self-preservation over divine truth, and the moral quandary faced by Jeremiah in the rapidly deteriorating final days of Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 38:25 is rich in Irony, particularly the tragic situational irony of King Zedekiah instructing Jeremiah to "hide" the truth, even as he anticipates the princes' forceful demand, "hide it not from us." This stark contrast underscores Zedekiah's profound moral weakness and his desperate, ultimately futile, attempt to control a situation spiraling out of his grasp. The entire verse is presented as Direct Speech, capturing Zedekiah's precise words and thereby vividly revealing his character—his debilitating fear, his indecisiveness, and his willingness to compromise divine truth for self-preservation. The king's elaborate instruction to Jeremiah serves as potent Foreshadowing, hinting at the inevitable downfall of a leadership that consistently prioritizes self-preservation and deception over courageous action and adherence to divine truth. Furthermore, the Contrast between the princes' bold demand for transparency and Zedekiah's cowardly instruction for concealment further illuminates the dysfunctional and morally bankrupt dynamics within Jerusalem's leadership during its final days.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:25 serves as a poignant and sobering illustration of the profound spiritual and ethical compromises that inevitably arise when human fear and political expediency are allowed to eclipse divine truth. Zedekiah's instruction to Jeremiah to conceal the full extent of their conversation, particularly God's unambiguous command for Judah to surrender, reveals a king more concerned with placating powerful human officials than with obeying the Lord and ensuring the welfare of his people. This act of calculated deception, even if framed as a partial truth or omission, stands in stark contrast to the biblical call for unwavering integrity and transparency, especially in positions of leadership. The passage underscores the dangerous and corrosive consequences of the fear of man, which can lead to moral cowardice, obstruct God's redemptive purposes, and ultimately bring about destruction. It challenges believers to deeply consider the personal and communal cost of speaking truth to power and the spiritual imperative to prioritize God's word above all human pressures, regardless of the perceived consequences.
REFLECTION AND APPLICATION
Jeremiah 38:25 offers a powerful and convicting mirror for contemporary believers, challenging us to critically examine our own responses when confronted with pressure to compromise truth for personal comfort, social acceptance, professional advancement, or even perceived safety. Zedekiah's tragic example serves as a stark reminder that fear-driven decisions, while often appearing pragmatic or expedient in the short term, invariably lead to far more devastating and regrettable long-term consequences. As followers of Christ, we are called to cultivate a radical and unwavering trust in God's sovereignty and the infallible authority of His Word, recognizing that true safety, peace, and flourishing are found not in human schemes, deceptions, or evasions, but in courageous, obedient faithfulness, even when such obedience is unpopular, costly, or puts us at odds with prevailing cultural or political narratives. The prophet Jeremiah, despite being placed in an unenviable and ethically precarious position, ultimately remained faithful to his divine calling, demonstrating the profound integrity required of those who bear God's message. This passage compels us to earnestly pray for divine wisdom and spiritual courage to speak and live truthfully in every sphere of our lives, understanding that our ultimate allegiance is to God alone, who sees and knows all things.
Questions for Reflection
FAQ
Why did King Zedekiah ask Jeremiah to hide the truth from the princes?
Answer: King Zedekiah was profoundly afraid of his powerful officials, the princes, who were vehemently opposed to Jeremiah's prophecies of surrender to Babylon and had previously sought to kill the prophet (see Jeremiah 38:4). Zedekiah feared that if the princes knew Jeremiah had advised him to surrender to the Babylonians, they would turn their wrath on the king himself, potentially deposing or even executing him. He sought to protect his fragile authority and his own life by instructing Jeremiah to give a partial, politically palatable account of their secret meeting, thereby avoiding a direct and dangerous confrontation with his powerful and often rebellious advisors.
Did Jeremiah lie by following Zedekiah's instructions?
Answer: The biblical text indicates that Jeremiah followed Zedekiah's instructions precisely (see Jeremiah 38:26-27). While Jeremiah did not utter an explicit falsehood, he engaged in a lie of omission by withholding the most crucial part of his conversation with the king—God's direct command for Judah to surrender to Babylon. This act, while not a fabrication, served to conceal the full and vital truth and allowed Zedekiah to maintain his deception. The narrative highlights the immense and difficult ethical dilemma Jeremiah faced, caught between a divine mandate to speak truth and the life-threatening demands of a fearful king who held his very life in his hands. The text focuses more on Zedekiah's moral failure and the consequences of his fear than on directly condemning Jeremiah's actions in this specific, highly pressurized instance.
CHRIST-CENTERED FULFILLMENT
Jeremiah 38:25, with its poignant portrayal of a weak and vacillating king consumed by the fear of man and resorting to deception, powerfully anticipates the ultimate King, Jesus Christ, who perfectly embodied truth, courage, and unwavering faithfulness to God's will. Unlike Zedekiah, who prioritized his own safety and precarious political standing over God's clear word, Jesus consistently spoke the truth, even when it led directly to His rejection, suffering, and crucifixion. The princes' demand for Jeremiah to "declare" the truth, juxtaposed with Zedekiah's instruction to "hide" it, finds its ultimate and glorious contrast in Christ, who emphatically declared Himself to be "the way, the truth, and the life" (John 14:6). He did not hide from His divine mission, nor did He compromise His message of salvation, even when facing intense political pressure from Pilate and the religious authorities (John 18:37, John 19:10-11). Where Zedekiah's fear and deception led to the catastrophic destruction of his earthly kingdom, Christ's unwavering faithfulness, even unto death on the cross, led to the establishment of an eternal kingdom and the offer of eternal life to all who believe. Believers are therefore called to follow Christ's supreme example, to be those who speak truth in love, empowered by the Holy Spirit, rather than succumbing to the fear of man, knowing that true life, freedom, and ultimate victory are found only in Him who overcame the world and offers eternal salvation to all who place their trust in Him (Matthew 10:22, Luke 12:4-5).