TRV
Translation
King James Version
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.
KJV (with Strong's)
Then thou shalt say H559 unto them, I presented H5307 my supplication H8467 before H6440 the king H4428, that he would not cause me to return H7725 to Jonathan's H3083 house H1004, to die H4191 there.
Complete Jewish Bible
then tell them, 'I presented my request to the king that he would not make me return to Y'honatan's house, to die there.'"
Berean Standard Bible
then tell them, ‘I was presenting to the king my petition that he not return me to the house of Jonathan to die there.’”
American Standard Version
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.
World English Bible Messianic
then you shall tell them, I presented my supplication before the king, that he would not cause me to return to Jonathan’s house, to die there.
Geneva Bible (1599)
Then shalt thou say vnto them, I humbly besought the King that he would not cause me to returne to Iehonathans house, to die there.
Young's Literal Translation
then thou hast said unto them, I am causing my supplication to fall before the king, not to cause me to return to the house of Jonathan, to die there.'
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 38:26 records King Zedekiah's carefully orchestrated instruction to the prophet Jeremiah following their clandestine meeting. Driven by his profound fear of the powerful Judean officials who vehemently opposed Jeremiah's counsel to surrender to Babylon, the king commanded Jeremiah to present a fabricated, yet plausible, reason for their encounter. Jeremiah was to inform the princes that his sole purpose in seeking the king was to plead against being returned to the dreaded house of Jonathan the scribe, which served as a severe prison where his life had previously been in grave danger. This verse powerfully encapsulates Zedekiah's debilitating weakness and fear of man, juxtaposed with Jeremiah's precarious existence as God's faithful, yet persistently persecuted, messenger.
CONTEXT
Literary Context: This verse is a pivotal moment in the dramatic narrative of Jeremiah chapter 38, directly following a secret and tense meeting between King Zedekiah and the prophet Jeremiah. Immediately prior, Zedekiah had secretly summoned Jeremiah, seeking a word from the Lord despite having previously allowed the prophet to be cast into a miry cistern, from which he was miraculously rescued by Ebed-Melech, an Ethiopian eunuch (Jeremiah 38:6-13). During their private conversation, Jeremiah delivered God's unyielding counsel: Zedekiah must surrender to the Babylonians to save Jerusalem and his own life (Jeremiah 38:17-18). However, Zedekiah, paralyzed by fear of the Jewish officials who had already sought Jeremiah's death (Jeremiah 38:19), devised a plan. To protect both himself from exposure and Jeremiah from the wrath of the princes, Zedekiah instructed Jeremiah to offer a plausible, though incomplete, explanation for their meeting, specifically to avoid returning to the life-threatening prison. This strategic omission highlights the king's desperation and the perilous environment Jeremiah navigated.
Historical & Cultural Context: The events of Jeremiah 38 unfold during the final, desperate stages of the Babylonian siege of Jerusalem, approximately 588-586 BC. The kingdom of Judah was on the precipice of utter destruction, and King Zedekiah, installed as a vassal by Nebuchadnezzar, proved to be an indecisive and weak ruler, constantly swayed by his powerful, anti-Babylonian court officials. Jeremiah's consistent prophecies of impending doom and his radical call for surrender were perceived as treasonous by the nationalist faction within the court, leading to his repeated persecution and imprisonment. "Jonathan's house," or "Jonathan the scribe's house," refers to a specific private dwelling that had been converted into a temporary, yet notoriously harsh, prison, described earlier in Jeremiah 37:15 as a dungeon or cistern. Jeremiah's prior experience there was so severe that he genuinely feared for his life, making this a credible and emotionally resonant excuse for the princes. The cultural context vividly illustrates the immense pressure exerted on the monarch by his court and the extremely precarious position of anyone, especially a prophet, whose message ran contrary to popular political sentiment or nationalistic fervor.
Key Themes: This verse powerfully contributes to several overarching themes that permeate the book of Jeremiah. Firstly, it underscores Jeremiah's unwavering faithfulness amidst profound suffering, highlighting the immense personal cost of delivering God's unpopular and often condemned message. Despite constant threats to his life and liberty, Jeremiah continues to speak God's truth, even when it leads to repeated imprisonment and the need for protective, albeit ethically complex, deception. Secondly, it vividly portrays King Zedekiah's profound fear of man and his crippling moral weakness. His consistent inability to stand firm on divine counsel, prioritizing political expediency and self-preservation over righteous leadership, ultimately sealed the tragic fate of Jerusalem and his own ignominious end. This debilitating fear is a recurring motif throughout the latter part of the book, contrasting sharply with Jeremiah's courageous obedience. Lastly, the passage touches upon the complex ethical dilemmas faced by God's servants in oppressive and life-threatening circumstances, where survival might necessitate navigating a fine line between absolute truth and strategic omission, particularly when under the direct command of a reigning authority figure. This highlights the nuanced challenges of living faithfully in a fallen world, a theme echoed throughout prophetic literature and the broader biblical narrative of God's people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its complex message and underscore the dramatic tension. Irony is profoundly evident, as King Zedekiah, the ostensibly powerful leader, is so paralyzed by the fear of man that he resorts to a deceptive maneuver to protect himself from his own officials, even while seeking divine counsel from the very prophet they despise. The king's concern for Jeremiah's life, though perhaps genuine in part, is ironically intertwined with his overwhelming desire for self-preservation and political stability. There is a strong element of dramatic irony at play, as the reader is fully privy to the true nature of the secret meeting and Zedekiah's deep-seated fear, while the princes remain ignorant, accepting Jeremiah's plausible, yet incomplete, explanation. Furthermore, the repeated mention of "Jonathan's house" functions as a powerful symbol of persecution, the mortal danger faced by God's prophet, and the oppressive environment in which Jeremiah faithfully served, reinforcing the pervasive theme of Jeremiah's suffering throughout the book.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the tension between divine truth and human expediency, a recurring and critical theme throughout the prophetic books. King Zedekiah's actions highlight the spiritual danger of the fear of man, which can cripple leadership, lead to moral compromise, and ultimately hinder God's redemptive purposes for His people. Jeremiah's compliance, under duress and direct royal command, raises complex questions about truthfulness in extreme circumstances, yet the narrative primarily focuses on the king's weakness and culpability rather than condemning Jeremiah's action. It underscores God's sovereignty even amidst human failings and political machinations, as His prophet is preserved to continue delivering His word, albeit through perilous and unconventional means.
REFLECTION AND APPLICATION
Jeremiah 38:26 offers profound insights into the complex challenges of faithfulness in a fallen and hostile world. Jeremiah's experience powerfully reminds us that speaking God's truth can indeed lead to suffering, intense opposition, and even life-threatening situations. His willingness to endure such hardship, trusting in God's ultimate protection and purpose, serves as a powerful call to perseverance for believers facing persecution, unpopularity, or outright hostility for their faith. Conversely, King Zedekiah's tragic example stands as a stark warning against allowing the fear of human disapproval, political pressure, or the desire for self-preservation to dictate one's actions over divine wisdom and righteous conviction. His chronic indecisiveness and moral compromise ultimately led to the catastrophic downfall of his kingdom and his own tragic demise. For us today, this means cultivating a greater fear of God than of man, seeking His approval above all else, even when it costs us popularity or comfort. While the passage presents a complex ethical scenario regarding truthfulness, it primarily highlights the king's culpability and Jeremiah's desperate survival in a perilous situation, urging us to pray for wisdom and courage when navigating difficult moral landscapes where our integrity or even our lives may be at stake.
Questions for Reflection
FAQ
Why did King Zedekiah instruct Jeremiah to say this?
Answer: King Zedekiah was deeply fearful of his own powerful officials and princes, who were vehemently opposed to Jeremiah's prophecies of surrender to Babylon and viewed him as a traitor. Having just secretly consulted Jeremiah, and received the politically explosive counsel to surrender to save the city, Zedekiah knew that if the princes discovered the true nature of their meeting, they would not only seek to kill Jeremiah but might also turn against the king himself for consulting such a prophet. By instructing Jeremiah to claim he was merely pleading not to be returned to the deadly prison at Jonathan's house, Zedekiah provided a plausible and relatable excuse. This diversion would satisfy the princes' curiosity without revealing the sensitive political counsel or exposing the king's own weakness and indecision. It was a desperate attempt by Zedekiah to maintain his precarious position and protect Jeremiah, albeit through a partial truth.
Was Jeremiah's compliance with Zedekiah's instruction an act of deception?
Answer: The text indicates that Jeremiah followed the king's instruction precisely. While Jeremiah's statement was a strategic omission of the full truth, rather than an outright fabrication (Jeremiah genuinely did not want to return to Jonathan's house, where he had nearly died), it undeniably served a deceptive purpose in the context of the princes' inquiry. The narrative does not explicitly condemn Jeremiah for this action. Instead, it places the emphasis on Zedekiah's fear and moral weakness as the instigating factor for the entire scenario. In a life-threatening situation under direct command from the king, Jeremiah's compliance can be understood as a means of survival, demonstrating the complex ethical dilemmas faced by God's servants in oppressive and dangerous circumstances. The primary focus of the passage is on the king's duplicity and fear, not on Jeremiah's integrity, which remained steadfast in delivering God's word despite the personal cost and the difficult circumstances.
CHRIST-CENTERED FULFILLMENT
Jeremiah's experience in Jeremiah 38:26 powerfully foreshadows profound aspects of Christ's life and ministry, serving as a poignant type of the Suffering Servant. Like Jeremiah, who was rejected, imprisoned, and threatened with death by his own people and authorities for delivering God's unpopular and challenging truth, Jesus was a prophet "without honor in his own country" (Mark 6:4). Jeremiah's suffering, including his near-death experience in the miry pit (Jeremiah 38:6), prefigures the ultimate suffering and death of Christ, who was metaphorically cast into the "pit" of the grave for the sins of humanity. The king's instruction for Jeremiah to offer a partial truth to save his life, while ethically complex, hints at the divine wisdom that often operates through unexpected and humanly imperfect means to preserve God's ultimate purposes. Ultimately, Jesus, the perfect Prophet and Son of God, did not resort to such measures for His own preservation but willingly faced rejection, false accusations, and a brutal death (Isaiah 53:7). He perfectly fulfilled all righteousness and offered Himself as the spotless Lamb of God, securing eternal life for all who believe (John 1:29 and Philippians 2:8). Jeremiah's prophetic life, marked by faithful suffering and divine preservation, stands as a powerful testament to the path of obedience that culminates perfectly in Christ.