Jeremiah 38:27

Translation
King James Version
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.
Ask
KJV (with Strong's)
Then came H935 all the princes H8269 unto Jeremiah H3414, and asked H7592 him: and he told H5046 them according to all these words H1697 that the king H4428 had commanded H6680. So they left off speaking H2790 with him; for the matter H1697 was not perceived H8085.
Ask
Complete Jewish Bible
All the officials did come to Yirmeyahu and asked him, and he told them everything the king had ordered him to say. So they stopped speaking with him, since the matter had not been reported.
Ask
Berean Standard Bible
When all the officials came to Jeremiah and questioned him, he relayed to them the exact words the king had commanded him to say. So they said no more to him, for no one had overheard the conversation.
Ask
American Standard Version
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.
Ask
World English Bible Messianic
Then came all the princes to 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.
Ask
Geneva Bible (1599)
Then came all the princes vnto Ieremiah and asked him. And he tolde them according to all these wordes that the King had commanded: so they left off speaking with him, for the matter was not perceiued.
Ask
Young's Literal Translation
And all the heads come in unto Jeremiah, and ask him, and he declareth to them according to all these words that the king commanded, and they keep silent from him, for the matter was not heard;
Ask
See also
1 Samuel 10:151 Samuel 10:16Acts 23:61 Samuel 16:21 Samuel 16:52 Kings 6:19
In the KJVVerse 19,923 of 31,102

Study This Verse

SUMMARY

Jeremiah 38:27 meticulously records the immediate aftermath of King Zedekiah's clandestine meeting with the prophet Jeremiah. Following the king's precise instructions, Jeremiah delivers a carefully curated, partial account of their conversation to the suspicious Judean princes. This verse not only highlights Jeremiah's strategic obedience to the royal command but, more significantly, underscores the princes' profound failure to grasp the true nature and dire implications of the encounter, leading them to prematurely conclude their interrogation, satisfied by a superficial explanation.

CONTEXT

  • Literary Context: This verse is strategically placed directly after the intensely private consultation between King Zedekiah and Jeremiah, a dialogue detailed in Jeremiah 38:14-26. Earlier in the chapter, Jeremiah had been unjustly cast into a deep, miry cistern at the instigation of these very princes, only to be miraculously rescued by the Ethiopian eunuch Ebed-Melech, acting under the king's direct orders (Jeremiah 38:6-13). During their secret meeting, Jeremiah had delivered God's unyielding message: surrender to Babylon to save Jerusalem and the king's life (Jeremiah 38:17-18). Fearing the wrath of his own officials, Zedekiah then explicitly instructed Jeremiah on the precise, limited response to give if questioned by the princes. Jeremiah's actions in this verse are a direct fulfillment of that command, serving as a protective maneuver for both the prophet and the indecisive king. The narrative immediately transitions into Jeremiah's continued imprisonment in the court of the guard until the eventual fall of Jerusalem (Jeremiah 38:28).
  • Historical & Cultural Context: The events of Jeremiah 38:27 unfold amidst the harrowing final stages of the Babylonian siege of Jerusalem under Nebuchadnezzar. King Zedekiah was a figurehead ruler, perpetually caught in the crosscurrents of competing political factions within his own court. On one side stood the powerful pro-Egyptian party, advocating for continued resistance against Babylon, often fueled by a false sense of nationalistic pride and trust in alliances. On the other, a smaller, often persecuted group, including Jeremiah, urged surrender in accordance with God's prophetic word. The princes, who held significant power and often acted independently of or even against the king's wishes, largely embodied the defiant, anti-Babylonian sentiment, viewing Jeremiah's counsel as treasonous. Prophets who delivered unpopular divine messages, especially those predicting national defeat, frequently faced severe persecution, imprisonment, or even death. Zedekiah's palpable fear of his own officials, explicitly stated in Jeremiah 38:19, and his elaborate attempt to control the flow of information, vividly illustrate the highly volatile and dangerous political climate in Judah as it teetered on the brink of utter destruction.
  • Key Themes: Jeremiah 38:27 significantly contributes to several profound themes woven throughout the book of Jeremiah. It starkly illuminates the fragility and dysfunction of leadership in Judah, personified by King Zedekiah's chronic fear, indecision, and inability to act decisively on divine counsel. The verse also underscores the pervasive political intrigue and corruption that permeated the royal court, where personal agendas and factionalism overshadowed national welfare and divine revelation. Crucially, the princes' inability to "perceive" the truth highlights the overarching theme of spiritual blindness and obstinacy that characterized Judah's persistent rejection of God's prophetic warnings. This theme is a recurring motif, powerfully articulated in passages such as Jeremiah 7 and Jeremiah 26, where the people and their leaders refuse to truly hear or obey God's word. Despite the perilous circumstances, Jeremiah's prophetic integrity is subtly maintained; he navigates a complex ethical dilemma by adhering to the king's strategic communication, which, while not a full disclosure, avoids outright falsehood concerning the specific question he was instructed to answer. This delicate balance also speaks to the theme of divine protection for the prophet, as the princes' lack of perception inadvertently serves to shield Jeremiah from further harm, allowing God's purposes to continue unfolding through him.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Princes (Hebrew, sar', H8269): Meaning "a head person (of any rank or class); captain, chief, governor, lord, prince, ruler." This term denotes the highest-ranking officials in Judah's court, emphasizing their considerable power, authority, and influence. These were not mere advisors but powerful figures who had previously demonstrated their capacity to challenge the king's authority and dictate policy, as evidenced by their successful petition to have Jeremiah imprisoned. Their collective appearance here signifies a concerted and authoritative effort to ascertain information and assert control over the narrative surrounding the king's actions.
  • Left off speaking (Hebrew, chârash', H2790): Meaning "to scratch, to engrave, to plough; hence to fabricate; figuratively, to devise; hence to be silent, to let alone; hence to be deaf." This verb is profoundly significant. It implies more than merely ceasing conversation; it suggests that the princes became "silent" or "let alone" their inquiry because they were satisfied with the superficial explanation. The extended meaning of "to be deaf" is particularly poignant, indicating a profound lack of deeper insight or an unwillingness to hear the full truth. Their cessation of questioning stemmed from a failure to discern, rather than from a thorough and complete understanding of the situation.
  • Perceived (Hebrew, shâmaʻ', H8085): Meaning "to hear intelligently (often with implication of attention, obedience, etc.); causatively, to tell...perceive, understand." The negative construction, "was not perceived" (נשמע, nishmâʻ), highlights a critical failure not just to hear sounds, but to grasp intelligently, comprehend, or discern the true significance of the "matter" (dâbâr, H1697 - word, affair, thing). It points to a deep-seated spiritual and intellectual blindness on the part of the princes, preventing them from understanding the gravity of the impending crisis and Jeremiah's crucial role as God's messenger. Their inability to perceive allowed them to be content with a partial truth, sealing their own and the nation's fate.

Verse Breakdown

  • "Then came all the princes unto Jeremiah, and asked him:" This opening clause vividly sets the scene, depicting a direct and confrontational encounter. The collective presence of "all the princes" underscores their unified suspicion, their high authority, and their intent to interrogate Jeremiah regarding his secret meeting with King Zedekiah. They sought to uncover the nature of the conversation, likely fearing a shift in the king's policy or a challenge to their own influence.
  • "and he told them according to all these words that the king had commanded." This is the pivotal action of the verse, showcasing Jeremiah's obedience to Zedekiah's specific instructions from Jeremiah 38:26. Jeremiah did not invent a lie, but faithfully relayed the pre-arranged, partial truth. He communicated only the king's alibi, which focused on Jeremiah's plea not to be returned to the house of Jonathan, thereby omitting the far more critical counsel about surrendering to Babylon. This demonstrates Jeremiah's prudence in a dangerous situation, navigating a complex ethical demand while protecting both himself and the king.
  • "So they left off speaking with him;" This phrase indicates the immediate and desired consequence of Jeremiah's strategic communication. The princes, seemingly satisfied with the explanation provided, ceased their interrogation. Their inquiry was halted, suggesting that the partial answer was sufficiently plausible or, more likely, that their lack of discernment prevented them from pressing further or recognizing the deeper implications of the situation.
  • "for the matter was not perceived." This concluding phrase delivers the crucial theological and narrative insight. The "matter" (Hebrew: dâbâr, encompassing the entire affair, the full word, or the true prophetic message) was not genuinely understood or discerned by the princes. Their perception remained superficial; they failed to grasp the profound prophetic significance of Jeremiah's counsel to the king, the true nature of God's judgment, and the dire implications for Jerusalem's imminent destruction. This spiritual and intellectual blindness allowed them to be content with a partial truth, inadvertently serving God's purpose by protecting Jeremiah.

Literary Devices

Jeremiah 38:27 masterfully employs several literary devices to convey its profound message. Central to the verse is Irony, as King Zedekiah's desperate attempt to protect Jeremiah (and himself) by orchestrating a partial truth ironically serves to highlight the profound Spiritual Blindness of the princes. These powerful figures, who should have been the nation's discerning leaders, lack the insight to "perceive" the true gravity of the situation or the prophetic message that Jeremiah embodied. This lack of perception functions as a subtle form of Foreshadowing, indicating that if the nation's leadership cannot discern the truth even when it is partially presented, they are utterly incapable of averting the impending divine judgment and the catastrophic fall of Jerusalem. There is also a distinct Contrast drawn between Jeremiah's obedient, albeit strategic, communication and the princes' superficial understanding, which underscores the vast chasm between divine wisdom (as mediated through Jeremiah) and human folly and obstinacy. The narrative choice to end with "for the matter was not perceived" acts as a powerful Climax for this specific interaction, revealing the tragic core of Judah's downfall.

THEOLOGICAL AND THEMATIC CONNECTIONS

This passage powerfully underscores the tragic reality of spiritual and intellectual dullness in the face of divine truth. The princes, representing the highest echelons of Judah's leadership, were so deeply entrenched in their political machinations, self-interest, and resistance to God's warnings through Jeremiah that they were utterly unable to "perceive" the true nature of the king's consultation or the gravity of the impending judgment. Their lack of discernment was not merely an intellectual failing but a profound spiritual one, reflecting a hardened heart that stubbornly refused to acknowledge or submit to the prophetic word. This inability to perceive the deeper spiritual realities ultimately contributed directly to the nation's catastrophic downfall, as they continued to make decisions based on superficial understanding and human wisdom rather than divine revelation. It serves as a sobering testament to the perilous consequences that arise when those in authority are blind to God's purposes and fail to heed His messengers, especially when uncomfortable truths are being proclaimed.

REFLECTION AND APPLICATION

Jeremiah 38:27 offers a profound and challenging reminder of the human propensity to miss the full picture, particularly when our perceptions are clouded by personal biases, deep-seated fears, or a stubborn refusal to confront uncomfortable truths. Like the princes of Judah, we can become so fixated on superficial explanations, what we want to hear, or what aligns with our preconceived notions, that we fail to genuinely "perceive" deeper spiritual realities or the profound implications of God's Word for our individual lives and collective communities. This verse powerfully challenges us to cultivate a spirit of genuine discernment, earnestly seeking to understand beyond the surface and humbly asking God for insight into His will and the true signs of our times. It also subtly addresses the ethical complexities of communication in hostile or dangerous environments, suggesting that wisdom and prudence may sometimes necessitate careful, strategic disclosure rather than absolute transparency, provided such communication remains truthful in its essence and does not compromise divine truth. Ultimately, this passage calls us to soberly consider the profound consequences, both personal and communal, when spiritual blindness prevents us from truly heeding divine warnings and embracing the truth that leads to life and flourishing.

Questions for Reflection

  • How might our own biases, fears, or preconceived notions prevent us from "perceiving" truth, especially spiritual truth, in our lives today?
  • In what situations might wisdom dictate a careful or strategic communication, and how can we ensure such communication remains truthful in essence and honors God?
  • What are the potential consequences, both personal and communal, of a widespread failure to discern God's word or the signs of the times?

FAQ

Was Jeremiah lying when he gave the princes a partial account of his meeting with Zedekiah?

Answer: No, Jeremiah was not lying in the sense of fabricating falsehoods or intentionally deceiving. He was following the king's explicit command to provide a specific, limited explanation of their meeting, as detailed in Jeremiah 38:26. Jeremiah stated that he was pleading not to be returned to Jonathan's house to die, which was indeed a part of his plea to the king, even if not the primary subject of their secret discussion about surrender. This was a strategic omission, a partial truth designed to protect both Jeremiah and the king from the hostile princes. It demonstrates Jeremiah's obedience to the king's authority, even in a difficult ethical dilemma, without directly contradicting what he actually said to the king. The text implies that the princes' inability to "perceive" the full "matter" (H1697, dâbâr) was their own failing, not due to a direct lie from Jeremiah.

What does the phrase "the matter was not perceived" truly mean in this context?

Answer: This phrase signifies far more than a mere lack of hearing; it points to a profound failure of understanding, discernment, and spiritual comprehension on the part of the princes. The Hebrew word for "perceived" (H8085, shâmaʻ) implies hearing with intelligence, attention, and often, obedience. Therefore, "the matter was not perceived" means that the princes failed to grasp the true nature, depth, and ultimate significance of the king's secret consultation with Jeremiah. They missed the prophetic gravity of Jeremiah's actual counsel (to surrender to Babylon) and the dire implications for Jerusalem's future. Their perception was superficial, clouded by their own political agendas and spiritual blindness, leading them to be satisfied with a partial explanation and remain tragically ignorant of the unfolding divine judgment. It speaks to a spiritual dullness that prevented them from apprehending the full truth of God's word through His prophet.

CHRIST-CENTERED FULFILLMENT

Jeremiah 38:27, with its poignant depiction of a messenger of God whose crucial message is "not perceived" by those in authority, finds a profound Christ-centered fulfillment. Just as Jeremiah, the prophet of judgment and lament, was largely misunderstood, rejected, and persecuted by his own people and leaders, so too was Jesus, the ultimate Prophet and Son of God. The Jewish religious and political leaders, along with many among the people of His day, failed to "perceive" the true nature of His kingdom, His divine authority, or the radical, redemptive implications of His teachings. Though Jesus spoke truth plainly, often employing parables to reveal and conceal, many had "ears to hear but did not hear" and "eyes to see but did not see," thereby tragically fulfilling the prophecy of Isaiah 6:9-10, which Jesus Himself quoted in Matthew 13:13-15. The "matter" of who Jesus truly was—the promised Messiah, the Lamb of God who takes away the sin of the world (John 1:29), the King of Israel—was not perceived by those who should have recognized Him, particularly the religious and political elite. As John 1:10-11 sorrowfully states, "He was in the world, and the world was made through Him, yet the world did not know Him. He came to His own, and His own people did not receive Him." This profound rejection, rooted in a pervasive spiritual lack of perception, ultimately led to His crucifixion. Yet, in God's sovereign and mysterious plan, this very blindness and rejection became the means by which salvation was offered to all humanity, demonstrating that even human failure to perceive God's truth can be woven into His greater redemptive purposes, as hinted at in Acts 3:17-18.

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 38:27 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.