Jeremiah 38:28

Translation
King James Version
So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.
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KJV (with Strong's)
So Jeremiah H3414 abode H3427 in the court H2691 of the prison H4307 until the day H3117 that Jerusalem H3389 was taken H3920: and he was there when Jerusalem H3389 was taken H3920.
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Complete Jewish Bible
Yirmeyahu remained in the guards' quarters until the day Yerushalayim was captured; he was there when Yerushalayim was captured.
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Berean Standard Bible
And Jeremiah remained in the courtyard of the guard until the day Jerusalem was captured.
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American Standard Version
So Jeremiah abode in the court of the guard until the day that Jerusalem was taken. And it came to pass when Jerusalem was taken
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World English Bible Messianic
So Jeremiah stayed in the court of the guard until the day that Jerusalem was taken.
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Geneva Bible (1599)
So Ieremiah abode still in the court of the prison, vntill the day that Ierusalem was taken: and he was there, when Ierusalem was taken.
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Young's Literal Translation
and Jeremiah dwelleth in the court of the prison till the day that Jerusalem hath been captured, and he was there when Jerusalem was captured.
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See also
Jeremiah 37:21Jeremiah 39:14Jeremiah 15:20Jeremiah 15:21Psalms 23:4Jeremiah 38:132 Timothy 4:17
In the KJVVerse 19,924 of 31,102

Study This Verse

SUMMARY

Jeremiah 38:28 serves as a pivotal conclusion to a dramatic episode in the prophet's life, chronicling his final confinement in the "court of the prison" until the climactic day Jerusalem fell to the Babylonian forces. This verse powerfully underscores God's meticulous sovereign control over the unfolding events, ensuring Jeremiah's preservation and strategically positioning him as a direct eyewitness to the devastating fulfillment of the very prophecies he had faithfully proclaimed for decades concerning the city's inevitable destruction. It marks the culmination of his arduous prophetic ministry amidst the unfolding national judgment.

CONTEXT

  • Literary Context: Jeremiah 38:28 functions as the concluding statement of a chapter that vividly details Jeremiah's suffering and God's providential care during the final, brutal siege of Jerusalem. Immediately preceding this verse, Jeremiah had endured an unjust and life-threatening ordeal, having been thrown into a deep, muddy cistern by hostile officials who despised his message of surrender to Babylon, as recounted in Jeremiah 38:1-6. Through the courageous intervention of Ebed-melech the Ethiopian and the hesitant, yet ultimately compliant, approval of King Zedekiah, Jeremiah was miraculously rescued from the pit and subsequently placed in the "court of the prison," as described in Jeremiah 38:7-13. This new location, while still a form of confinement, represented a significant improvement in conditions and offered greater safety. The verse directly sets the stage for the detailed account of Jerusalem's capture and destruction found in Jeremiah 39, explicitly confirming Jeremiah's continuous presence in this specific location until the city's ultimate demise.

  • Historical & Cultural Context: The historical backdrop for Jeremiah 38:28 is the intense, climactic phase of the Babylonian siege of Jerusalem, which occurred around 587-586 BC under the command of King Nebuchadnezzar. For many years, Jeremiah had relentlessly warned the Judean kings and their populace that resistance to the formidable Babylonian empire was futile and that God's judgment for their pervasive idolatry, covenant unfaithfulness, and moral corruption would inevitably lead to the city's destruction and the people's exile. The "court of the prison" (Hebrew: châtsêr hammattarah) was not a dungeon but likely referred to the "court of the guard" or "guardhouse," a designated area typically located within the royal palace complex. This arrangement was common in ancient Near Eastern palaces for holding high-profile prisoners or individuals under house arrest, offering considerably more humane conditions than a typical dungeon. Jeremiah's placement here reflects King Zedekiah's complex and conflicted relationship with the prophet: the king recognized Jeremiah's divine authority and the truth of his prophecies but lacked the moral courage and political will to fully heed his unpopular counsel. Consequently, Zedekiah opted for a compromise that kept Jeremiah confined but relatively safe from his most extreme and violent enemies.

  • Key Themes: This verse powerfully contributes to several overarching and profound themes woven throughout the book of Jeremiah. Firstly, it emphatically underscores the theme of Divine Sovereignty and Prophetic Fulfillment. Jeremiah's sustained presence at the very moment of Jerusalem's fall serves as the ultimate, undeniable validation of his decades-long, often-rejected prophecies concerning the city's predetermined fate, as articulated in passages like Jeremiah 21:10. Secondly, the verse highlights Perseverance and Faithfulness in Suffering. Despite enduring immense opposition, repeated imprisonment, and profound personal anguish, Jeremiah remained steadfast in delivering God's unpopular and difficult message until the bitter end, embodying the unwavering resilience and unwavering commitment required of God's true messengers. Thirdly, the verse powerfully demonstrates God's Preservation of His Messenger. Even amidst the overwhelming chaos, violence, and destruction of the city's collapse, God meticulously ensured Jeremiah's safety by positioning him in a specific, protected location. This strategic preservation allowed him to survive the judgment and continue his vital ministry in the tumultuous aftermath, as vividly detailed in Jeremiah 40.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • abode (Hebrew, yâshab', H3427): This primitive root primarily signifies "to sit down," but its broader implications include "to dwell," "to remain," or "to settle." In the context of Jeremiah 38:28, it denotes Jeremiah's fixed, continuous, and sustained presence in the court of the prison. It implies not merely a temporary stop but a prolonged residence, indicating a period of waiting, confinement, and even a state of being "settled" by divine decree, despite the restrictive circumstances.
  • court (Hebrew, châtsêr', H2691): Derived from a root meaning "to inclose by a fence," châtsêr refers to an enclosed yard or courtyard. When combined with maṭṭârâʼ (prison/guard-house), it specifically designates the "court of the guard." This was not a dark, isolated dungeon cell but an open, albeit confined, area, likely situated within the royal palace grounds. It offered a degree of light, air, and potentially some interaction, contrasting sharply with the life-threatening, muddy cistern from which Jeremiah had been rescued.
  • taken (Hebrew, lâkad', H3920): This primitive root means "to catch (in a net, trap or pit)," and more generally, "to capture or occupy." Its powerful repetition within the verse emphasizes the decisive, violent, and utterly complete nature of Jerusalem's fall. The city was not merely surrendered; it was "caught" and "captured" by the enemy, signifying a comprehensive and irreversible defeat and the definitive end of an era for the Judean kingdom.

Verse Breakdown

  • "So Jeremiah abode in the court of the prison": This initial clause precisely establishes Jeremiah's location and his state of confinement. Following his dramatic rescue from the cistern, this "court of the guard" represented a relatively safer, though still restricted, environment. It highlights God's specific and providential provision for Jeremiah's safety amidst the intensifying siege of the city.
  • "until the day that Jerusalem was taken": This crucial temporal marker defines the duration of Jeremiah's confinement and, more significantly, underscores the impending, certain fulfillment of his long-standing prophecies. His imprisonment was not arbitrary but served a precise divine purpose, strategically positioning him to personally witness the very catastrophic event he had foretold.
  • "and he was [there] when Jerusalem was taken": This powerful repetition serves to emphatically highlight Jeremiah's direct, personal eyewitness account of the city's devastating fall. His physical presence at this climactic moment provides the ultimate validation of his prophetic ministry, demonstrating the absolute certainty of God's spoken word and the inevitable consequences of the nation's persistent and defiant rebellion.

Literary Devices

Jeremiah 38:28 employs several impactful literary devices that amplify its profound meaning. The most prominent is Repetition, with the phrase "Jerusalem was taken" appearing twice. This reiteration serves to underscore the absolute certainty, inevitability, and profound significance of the city's capture, acting as a grim and undeniable confirmation of the long-prophesied judgment. There is also a powerful element of Fulfillment, as Jeremiah's entire prophetic career, marked by decades of warning, culminates in this precise moment; his presence at the fall is the ultimate tangible proof of God's word coming to pass exactly as declared. A subtle yet potent Irony pervades the verse: the prophet, unjustly imprisoned for faithfully speaking the truth that the city would fall, is precisely the one preserved and strategically positioned to witness that very fall. His confinement, initially intended to silence and neutralize him, paradoxically ensures his survival and allows him to see the vindication of his unpopular message. Finally, the "court of the prison" can be interpreted as a Symbol of the attempted suppression of God's truth within a rebellious nation, yet ultimately, this divine truth cannot be confined or suppressed and will be witnessed by its faithful messenger.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 38:28 profoundly illustrates the unwavering reliability of God's prophetic word and His meticulous sovereign hand in directing human affairs. Jeremiah's long and arduous ministry, consistently marked by intense suffering, rejection, and isolation, culminates in this moment of undeniable vindication. His strategic presence at the fall of Jerusalem stands as a stark and irrefutable testament to the truth that God's warnings are not idle threats but certain realities for those who persistently reject His divine counsel. It also powerfully highlights God's unwavering faithfulness to His devoted servants, preserving them even in the midst of widespread judgment, chaos, and destruction, ensuring they fulfill their divinely appointed roles. The verse underscores that even in confinement, distress, or seemingly restrictive circumstances, God can position His people precisely where they need to be for His greater purposes, demonstrating His omnipotent power to protect, sustain, and utilize His chosen instruments.

  • Isaiah 55:11 - "So is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it."
  • Lamentations 2:9 - "Her gates have sunk into the ground; he has destroyed her bars. Her king and her princes are among the nations; the law is no more, and her prophets find no vision from the Lord."
  • 2 Peter 1:20-21 - "Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit."

REFLECTION AND APPLICATION

Jeremiah's experience in the court of the prison offers profound and enduring lessons for believers today. His unwavering faithfulness and steadfastness, even when confined and suffering intensely for proclaiming God's unvarnished truth, challenges us to deeply examine our own commitment to God's word in the face of opposition, discomfort, or personal cost. His confinement was not an arbitrary obstacle but a strategic placement by God, meticulously ensuring his survival and positioning him as an indispensable eyewitness to the undeniable fulfillment of prophecy. This teaches us a vital spiritual principle: that even in our own "prisons"—whether they manifest as literal confinements, challenging life circumstances, seasons of prolonged waiting, or periods of profound isolation—God can be actively and purposefully at work, positioning us for a specific divine purpose, refining our character, or preparing us to witness His faithfulness in unexpected ways. Our sacred task is to remain steadfast, trusting implicitly in God's sovereign timing and His ultimate vindication of His word, knowing with certainty that His transformative presence can convert any place of restriction into a crucible of divine purpose.

Questions for Reflection

  • How does Jeremiah's steadfastness in confinement challenge our own responses to difficult or restrictive circumstances, particularly when proclaiming truth?
  • What profound insights does Jeremiah's presence at the fall of Jerusalem offer us regarding the absolute certainty of God's word and the grave consequences of persistently ignoring it?
  • In what "prisons" or confined situations might God be strategically positioning us for a specific purpose, to cultivate our character, or to enable us to witness a particular truth about His faithfulness?

FAQ

What was the "court of the prison" and how was it different from Jeremiah's previous confinement?

Answer: The "court of the prison" (Hebrew: châtsêr hammattarah) refers to the "court of the guard" or "guardhouse," which was likely an open courtyard or designated area within the royal palace complex in Jerusalem. This was a common place for holding high-profile prisoners under surveillance or house arrest. It was dramatically different and far more humane than Jeremiah's previous, life-threatening confinement in the muddy cistern or dungeon, vividly described in Jeremiah 38:6. The cistern was a deep, dark, and mire-filled pit where Jeremiah was left to die of hunger or exposure. In stark contrast, the court of the prison offered significantly better conditions, including access to light, air, possibly provisions, and a degree of movement. This less severe form of imprisonment reflected King Zedekiah's conflicted attempt to protect Jeremiah from his more extreme and violent enemies while still keeping him confined.

Why was it significant that Jeremiah was "there when Jerusalem was taken"?

Answer: Jeremiah's physical presence at the fall of Jerusalem was profoundly significant for multiple reasons. Firstly, it served as the ultimate and undeniable vindication of his prophetic ministry. For decades, Jeremiah had faithfully, and often painfully, proclaimed God's warnings about the city's impending destruction due to its deep-seated sin and rebellion (e.g., Jeremiah 21:10). His eyewitness account confirmed that every word he spoke, though widely rejected and ridiculed, was indeed from God and had come to pass with terrifying accuracy. Secondly, it powerfully demonstrated God's sovereign preservation of His faithful messenger. Despite being a prisoner and facing immense danger amidst the city's collapse, God meticulously ensured Jeremiah was in a specific, relatively safe location to survive the cataclysm. This strategic positioning prepared him for the next crucial phase of his ministry, as detailed in Jeremiah 40. Ultimately, his presence underscored the timeless principle that God's word, spoken through His chosen prophets, is absolutely certain and will inevitably be fulfilled.

CHRIST-CENTERED FULFILLMENT

Jeremiah, the suffering prophet confined for speaking God's unvarnished truth, serves as a poignant and powerful type of Christ. Just as Jeremiah was unjustly imprisoned by the authorities for delivering an unpopular divine message that exposed national sin, Jesus, the ultimate Prophet and Word Incarnate, was also confined, rejected, and ultimately crucified by the religious and political powers for proclaiming the truth of God's kingdom and exposing their spiritual blindness and hypocrisy (Matthew 27:2). Jeremiah's miraculous preservation in the "court of the prison" until the city's fall, positioning him to witness the culmination of divine judgment, powerfully foreshadows Christ's divine protection and sovereign control over His own life until His appointed time for ultimate sacrifice and His glorious triumph over the "prison" of death and sin (Acts 2:24). The unwavering faithfulness of Jeremiah in his confinement, enduring immense suffering for the sake of God's word, prefigures the perfect obedience of Christ, who humbled Himself and became obedient to death, even the excruciating death on a cross (Philippians 2:8). Ultimately, Jeremiah's profound message of impending judgment for sin and the subsequent hope for a faithful remnant points directly to Christ, who brings both the definitive and just judgment on all sin and offers the ultimate, eternal hope and salvation for all who believe in Him and embrace His atoning work (John 3:16-18).

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Commentary on Jeremiah 38 verses 14–28

In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jer 38:5) he had given him up into the hands of his enemies; such a struggle there was in the breast of this unhappy prince between his convictions and his corruptions. Observe,

I. The honour that Zedekiah did to the prophet. When he was newly fetched out of the dungeon he sent for him to advise with him privately. He met him in the third entry, or (as the margin reads it) the principal entry, that is in, or leads towards, or adjoins to, the house of the Lord, Jer 38:14. In appointing this place of interview with the prophet perhaps he intended to show a respect and reverence for the house of God, which was proper enough now that he was desiring to hear the word of God. Zedekiah would ask Jeremiah a thing; it should rather be rendered, a word. "I am here asking thee for a word of prediction, of counsel, of comfort, a word from the Lord, Jer 37:17. Whatever word thou has for me hide it not from me; let me know the worst." He had been told plainly what things would come to in the foregoing chapter, but, like Balaam, he asks again, in hopes to get a more pleasing answer, as if God, who is in one mind, were altogether such a one as himself, who was in many minds.

II. The bargain that Jeremiah made with him before he would give him his advice, Jer 38:15. He would stipulate, 1. For his own safety. Zedekiah would have him deal faithfully with him: "And if I do," says Jeremiah, "wilt thou not put me to death? I am afraid thou wilt" (so some take it); "what else can I expect when thou art led blindfold by the princes?" Not that Jeremiah was backward to seal the doctrine he preached with his blood, when he was called to do so; but, in doing our duty, we ought to use all lawful means for our own preservation; even the apostles of Christ did so. 2. He would answer for the success of his advice, being no less concerned for Zedekiah's welfare than for his own. He is willing to give him wholesome advice, and does not upbraid him with his unkindness in suffering him to be put into the dungeon, nor bid him go and consult with his princes, whose judgments he had such a value for. Ministers must with meekness instruct even those that oppose themselves, and render good for evil. He is desirous that he should hear counsel and receive instruction: "Wilt thou not hearken unto me? Surely thou wilt; I am in hopes to find thee pliable at last, and now in this thy day willing to know the things that belong to thy peace." Note, Then, and then only, there is hope of sinners, when they are willing to hearken to good counsel. Some read it as spoken despairingly: "If I give thee counsel, thou wilt not hearken unto me; I have reason to fear thou wilt not, and then I might as well keep my counsel to myself." Note, Ministers have little heart to speak to those who have long and often turned a deaf ear to them. Now, as to this latter concern of Jeremiah's, Zedekiah makes him no answer, will not promise to hearken to his advice: though he desires to know what is the mind of God, yet he will reserve himself a liberty, when he does know it, to do as he things fit; as if it were the prerogative of a prince not to have his ruin prevented by good counsel. But, as to the prophet's safety, he promises him, upon the word of a king, and confirms his promise with an oath, that, whatever he should say to him, no advantage should be taken against him for it: I will neither put thee to death nor deliver thee into the hands of those that will, Jer 38:16. This, he thought, was a mighty favour, and yet Nebuchadnezzar and Belshazzar, when Daniel read their doom, not only protected him, but preferred and rewarded him, Dan 2:48; Dan 2:29. Zedekiah's oath on this occasion is solemn, and very observable: "As the Lord liveth, who made us this soul, who gave me my life and thee thine, I dare not take away thy life unjustly, knowing that then I should forfeit my own to him that is the Lord of life." Note, God is the Father of spirits; souls are his workmanship, and they are more fearfully and wonderfully made than bodies are. The soul both of the greatest prince and of the poorest prisoner is of God's making. He fashioneth their hearts alike easily. In all our appeals to God, and in all our dealings both with ourselves and others, we ought to consider this, that the living God made us these souls.

III. The good advice that Jeremiah gave him, with good reasons why he should take it, not from any prudence or politics of his own, but in the name of the Lord, the God of hosts and God of Israel. Not as a statesman, but as a prophet, he advises him by all means to surrender himself and his city to the king of Babylon's princes: "Go forth to them, and make the best terms thou canst with them," Jer 38:17. This was the advice he had given to the people (Jer 38:2, and before, Jer 21:9), to submit to divine judgments, and not think of contending with them. Note, In dealing with God, that which is good counsel to the meanest is so to the greatest, for there is no respect of persons with him. To persuade him to take this counsel, he sets before him good and evil, life and death. 1. If he will tamely yield, he shall save his children from the sword and Jerusalem from the flames. The white flag is yet hung out; if he will be acknowledge God's justice, he shall experience his mercy: The city shall not be burnt, and thou shalt live and thy house. But, 2. If he will obstinately stand it out, it will be the ruin both of his house and Jerusalem (Jer 38:18); for when God judges he will overcome. This is the case of sinners with God; let them humbly submit to his grace and government and they shall live; let them take hold on his strength, that they may make peace, and they shall make peace; but, if they harden their hearts against his proposals, it will certainly be to their destruction: they must either bend or break.

IV. The objection which Zedekiah made against the prophet's advice, Jer 38:19. Jeremiah spoke to him by prophecy, in the name of God, and therefore if he had had a due regard to the divine authority, wisdom, and goodness, as soon as he understood what the mind of God was he would immediately have acquiesced in it and resolved to observe it, without disputing; but, as if it had been the dictate only of Jeremiah's prudence, he advances against it some prudential considerations of his own: but human wisdom is folly when it contradicts the divine counsel. All he suggests is, "I am afraid, not of the Chaldeans; their princes are men of honour, but of the Jews, that have already gone over to the Chaldeans; when they see me follow them, and who had so much opposed their going, they will laugh at me, and say, Hast thou also become weak as water?" Isa 14:10. Now, 1. It was not at all likely that he should be thus exposed and ridiculed, that the Chaldeans should so far gratify the Jews, or trample upon him, as to deliver him into their hands; nor that the Jews, who were themselves captives, should be in such a gay humour as to make a jest of the misery of their prince. Note, We often frighten ourselves from our duty by foolish, causeless, groundless, fears, that are merely the creatures of our own fancy and imagination. 2. If he should be taunted at a little by the Jews, could he not despise it and make light of it? What harm would it do him? Note, Those have very weak and fretful spirits indeed that cannot bear to be laughed at for that which is both their duty and their interest. 3. Though it had been really the greatest personal mischief that he could imagine it to be, yet he ought to have ventured it, in obedience to God, and for the preservation of his family and city. He thought it would be looked upon as a piece of cowardice to surrender; whereas it would be really an instance of true courage cheerfully to bear a less evil, the mocking of the Jews, for the avoiding of a greater, the ruin of his family and kingdom.

V. The pressing importunity with which Jeremiah followed the advice he had given the king. He assures him that, if he would comply with the will of God herein, the thing he feared should not come upon him (Jer 38:20): They shall not deliver thee up, but treat thee as becomes thy character. He begs of him, after all the foolish games he had played, to manage wisely the last stake, and now at length to do well for himself: Obey, I beseech thee, the voice of the Lord, because it is his voice, so it shall be well unto thee. But he tells him what would be the consequence if he would not obey. 1. He himself would fall into the hands of the Chaldeans, as implacable enemies, whom he might now make his friends by throwing himself into their hands. if he must fall, he should contrive how to fall easily: "Thou shalt not escape, as thou hopest to do," Jer 38:23. 2. He would himself be chargeable with the destruction of Jerusalem, which he pretended a concern for the preservation of: "Thou shalt cause this city to be burnt with fire, for by a little submission and self-denial thou mightest have prevented it." Thus subjects often suffer for the pride and wilfulness of their rulers, who should be their protectors, but prove their destroyers. 3. Whereas he causelessly feared an unjust reproach for surrendering, he should certainly fall under a just reproach for standing it out, and that from women too, Jer 38:22. The court ladies who were left when Jehoiakim and Jeconiah were carried away will now at length fall into the hands of the enemy, and they shall say, "The men of thy peace, whom thou didst consult with and confide in, and who promised thee peace if thou wouldst be ruled by them, have set thee on, have encouraged thee to be bold and brace and hold out to the last extremity; and see what comes of it? They, by prevailing upon thee, have prevailed against thee, and thou findest those thy real enemies that would be thought thy only friends. Now thy feet are sunk in the mire, thou art embarrassed, and hast noway to help thyself; thy feet cannot get forward, but are turned away back." Thus will Zedekiah be bantered by the women, when all his wives and children shall be made a prey to the conquerors, Jer 38:23. Note, What we seek to avoid by sin will be justly brought upon us by the righteousness of God. And those that decline the way of duty for fear of reproach will certainly meet with much greater reproach in the way of disobedience. The fear of the wicked, it shall come upon him, Pro 10:24.

VI. The care which Zedekiah took to keep this conference private (Jer 38:24): Let no man know of these words. he does not at all incline to take God's counsel, nor so much as promise to consider of it; for so obstinate has he been to the calls of God, and so wilful in the ways of sin, that though he has good counsel given him he seems to be given up to walk in his own counsels. He has nothing to object against Jeremiah's advice, and yet he will not follow it. Many hear God's words, but will not do them. 1. Jeremiah is charged to let no man know of what had passed between the king and him. Zedekiah is concerned to keep it private, not so much for Jeremiah's safety (for he knew the princes could do him no hurt without his permission), but for his own reputation. Note, Many have really a better affection to good men and good things than they are willing to own. God's prophets are manifest in their consciences (Co2 5:11), but they care not for manifesting that to the world; they would rather do them a kindness than have it known that they do: such, it is to be feared, love the praise of men more than the praise of God. 2. He is instructed what to say to the princes if they should examine him about it. He must tell them that he was petitioning the king not to remand him back to the house of Jonathan the scribe (Jer 38:25, Jer 38:26), and he did tell them so (Jer 38:27), and no doubt it was true: he would not let slip so fair an opportunity of engaging the king's favour; so that this was no lie or equivocation, but a part of the truth, which it was lawful for him to put them off with when he was under no obligation at all to tell them the whole truth. Note, Though we must be harmless as doves, so as never to tell a wilful lie, yet we must be wise as serpents, so as not needlessly to expose ourselves to danger by telling all we know.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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