Jeremiah 38:4

KJV

Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.

KJV (with Strong's)

Therefore the princes {H8269} said {H559} unto the king {H4428}, We beseech thee, let this man {H376} be put to death {H4191}: for thus {H3651} he weakeneth {H7503} the hands {H3027} of the men {H582} of war {H4421} that remain {H7604} in this city {H5892}, and the hands {H3027} of all the people {H5971}, in speaking {H1696} such words {H1697} unto them: for this man {H376} seeketh {H1875} not the welfare {H7965} of this people {H5971}, but the hurt {H7451}.

Complete Jewish Bible

The leaders said to the king, "Please let this man be put to death; because by speaking such words to the soldiers left in this city and to all the people, he is demoralizing them. This man is seeking not to benefit this people, but to harm them."

Berean Standard Bible

Then the officials said to the king, “This man ought to die, for he is discouraging the warriors who remain in this city, as well as all the people, by speaking such words to them; this man is not seeking the well-being of these people, but their ruin.”

American Standard Version

Then the princes said unto the king, Let this man, we pray thee, be put to death; forasmuch as he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.

Commentary

### SUMMARY
Jeremiah 38:4 captures a critical moment in the final days of Jerusalem before its fall to Babylon, revealing the intense conflict between divine truth and political expediency. The princes, representing the ruling elite, accuse the prophet Jeremiah of treason, demanding his execution. They claim his prophecies of impending doom and counsel to surrender are undermining the morale of the city's defenders and citizens, thereby weakening their resolve and seeking the people's "hurt" rather than their "welfare." This verse underscores the perilous position of a prophet called to deliver an unpopular but divinely mandated message during a national crisis.

### CONTEXT
* **Literary Context:** Jeremiah 38:4 is situated within a lengthy section of Jeremiah's prophecies concerning Judah's impending judgment and the siege of Jerusalem by Babylon (Jeremiah 37-39). Immediately preceding this verse, Jeremiah has been imprisoned in the court of the guard (Jeremiah 37:21) for his persistent message that Jerusalem would fall and that the people should surrender to the Babylonians. The specific words that provoke the princes' ire are likely Jeremiah's repeated calls for surrender, such as his declaration in [Jeremiah 38:2](/jeremiah/38-2 "Jeremiah 38:2 - Surrender to Live") that "He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live." This message directly contradicted the prevailing nationalistic and militaristic sentiment, making Jeremiah a direct threat to the war effort in the eyes of the officials.
* **Historical & Cultural Context:** The events of Jeremiah 38:4 unfold during the reign of King Zedekiah, the last king of Judah, around 588-586 BC. Jerusalem was under siege by Nebuchadnezzar's Babylonian forces, a culmination of decades of Judah's spiritual apostasy and political maneuvering against Babylon. The city was in dire straits, suffering from famine and disease, yet many leaders clung to a false hope of divine intervention or Egyptian aid. Culturally, prophets were expected to declare God's will, but false prophets often offered messages of peace and prosperity, which were more palatable. Jeremiah's message of surrender was not only militarily disheartening but also religiously scandalous, as it implied God was not fighting for Jerusalem, a notion deeply disturbing to a people who believed in the inviolability of Zion. The princes, as high-ranking officials, would have viewed Jeremiah's words as undermining their authority and the national spirit, making them appear disloyal to the king and the nation.
* **Key Themes:** This verse powerfully illustrates several key themes prevalent in the book of Jeremiah. Firstly, it highlights the **cost of prophetic truth**, demonstrating the intense opposition and persecution faced by God's messengers when their divine word challenges human pride and self-reliance. Jeremiah's consistent message of judgment and the call to humble submission to God's sovereign will, even through foreign conquest, was deemed treasonous by those who prioritized nationalistic fervor over divine revelation. Secondly, it underscores the theme of **misguided patriotism versus divine will**. The princes genuinely believed they were acting for the "welfare" of the people, yet their understanding of welfare was entirely earthly and opposed to God's disciplinary plan for Judah, which involved a painful but ultimately redemptive path through exile. Their actions reveal a profound spiritual blindness, rejecting God's direct word for a perceived national good that was, in fact, leading to greater destruction, as seen throughout [Jeremiah's prophecies](/jeremiah/25 "Jeremiah 25 - Seventy Years of Exile"). Finally, the verse speaks to the theme of **divine discipline and human response**. Jeremiah's words were not intended to demoralize for demoralization's sake, but to bring the people to a place of repentance and submission to God's righteous judgment, which was necessary for their ultimate healing and restoration.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **princes (Hebrew, _sar'_):** This term (H8269) refers to a "head person (of any rank or class)," indicating high-ranking officials, leaders, or rulers. In this context, these were powerful figures in King Zedekiah's court, likely military commanders or political advisors, who had significant influence and were responsible for the city's defense and morale. Their accusation against Jeremiah carried considerable weight due to their authority.
* **weakeneth (Hebrew, _râphâh'_):** From H7503, this primitive root means "to slacken (in many applications, literal or figurative); abate, cease, consume, draw (toward evening), fail, (be) faint, be (wax) feeble, forsake, idle, leave, let alone (go, down), (be) slack, stay, be still, be slothful, (be) weak(-en)." It vividly describes the psychological and spiritual impact Jeremiah's words had on the people, causing them to lose courage, resolve, and strength for the fight. It implies a deliberate act of sapping morale.
* **welfare (Hebrew, _shâlôwm'_):** This rich Hebrew word (H7965) means "safe, i.e. (figuratively) well, happy, friendly; also (abstractly) welfare, i.e. health, prosperity, peace." It encompasses a holistic sense of well-being, wholeness, and peace. The princes accuse Jeremiah of not seeking this _shalom_ for the people, but rather its opposite, "hurt" (_ra'_, H7451), which means evil, calamity, or disaster. This contrast highlights their profound misunderstanding of God's true _shalom_, which often comes through a path of painful discipline and repentance.

#### Verse Breakdown
* **"Therefore the princes said unto the king, We beseech thee, let this man be put to death:"** The verse begins with a direct and urgent plea from the high-ranking officials to King Zedekiah. Their "therefore" connects directly to Jeremiah's recent prophecies and actions. The demand for Jeremiah's execution is severe, indicating their belief that his words constitute a capital offense, likely treason or sedition, given the context of a besieged city.
* **"for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them:"** This clause provides the specific accusation against Jeremiah. The idiom "weakeneth the hands" signifies demoralizing or sapping the strength and resolve of the soldiers and the general populace. The princes argue that Jeremiah's consistent message of doom and surrender is directly undermining the war effort and the will to resist the Babylonians, thereby endangering the city.
* **"for this man seeketh not the welfare of this people, but the hurt."** This final clause summarizes the princes' ultimate charge: Jeremiah's intentions are malicious. They believe he is actively working against the well-being (_shalom_) of the people, desiring their destruction (_ra'_) rather than their prosperity. This reveals their fundamental misinterpretation of Jeremiah's divine commission and God's disciplinary purposes.

#### Literary Devices
Jeremiah 38:4 employs several potent literary devices. The phrase "weakeneth the hands" is a powerful **idiom**, a common Hebrew expression (_merappeh et yedei_) that vividly conveys the psychological impact of Jeremiah's words – not a physical weakening, but a profound demoralization and loss of resolve. This **metaphorical language** underscores the princes' perception of Jeremiah's message as a direct assault on the city's morale. The verse also uses **juxtaposition** by contrasting "welfare" (_shalom_) with "hurt" (_ra'_), highlighting the perceived opposing forces at play: Jeremiah's supposed malevolence versus the people's well-being. This contrast emphasizes the princes' skewed perspective and their inability to discern God's ultimate good in the midst of judgment. Furthermore, the princes' accusation functions as **dramatic irony**, as their attempt to silence Jeremiah and save the city from "hurt" by resisting God's word ultimately leads to the very destruction and suffering they claim to oppose, fulfilling Jeremiah's prophecies.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:4 profoundly illustrates the tension between human wisdom and divine revelation, particularly when God's truth challenges deeply ingrained nationalistic pride or perceived self-interest. The princes, in their zeal to preserve the nation, failed to recognize that Jeremiah's message, though painful, was God's pathway to true "welfare" through repentance and submission. Their accusation that Jeremiah sought the people's "hurt" was a tragic misdiagnosis of God's disciplinary love, which, like a surgeon's scalpel, inflicts temporary pain for ultimate healing. This passage reminds us that God's ways are often counter-intuitive to human reasoning, and His peace (_shalom_) may require passing through periods of distress and surrender to His sovereign will.

* [Proverbs 14:12](/proverbs/14-12 "Proverbs 14:12 - A Way That Seems Right")
* [Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts and Ways")
* [Hosea 6:1](/hosea/6-1 "Hosea 6:1 - Return to the Lord")

### REFLECTION AND APPLICATION
Jeremiah 38:4 stands as a timeless challenge to our comfort and preconceived notions of what constitutes "good" or "welfare." It forces us to confront whether our allegiance is truly to God's revealed will, even when it demands uncomfortable truths, or to popular opinion, nationalistic fervor, or immediate gratification. In a world that often prioritizes personal comfort and perceived strength, Jeremiah's experience reminds us that true spiritual strength often lies in humility, repentance, and submission to God's difficult, yet ultimately good, purposes. For believers, this means cultivating discernment to recognize God's voice, even when it is unpopular or goes against the grain of societal norms. It also calls for courage to speak and live out biblical truth, even when it is costly or misunderstood, trusting that God's ultimate plan for His people is always for their true and lasting _shalom_, even if the path to it involves temporary "hurt" or discipline.

#### Questions for Reflection
* **When has God's truth felt like it was "weakening your hands" or challenging your comfort, and how did you respond?**
* **How do you discern between genuine concern for welfare and a misguided rejection of divine truth?**
* **What "unpopular" truths might God be calling you to embrace or speak in your current context, even if they are met with opposition?**

### FAQ
**Was Jeremiah truly seeking the "hurt" of his people, as the princes claimed?**

Answer: No, Jeremiah was not seeking the "hurt" of his people. His mission, directly from God, was to call Judah to repentance and submission to God's sovereign will, even if that meant temporary subjugation to Babylon. While his message of impending judgment and the necessity of surrender was deeply disheartening and perceived as "hurtful" by the princes, it was, in fact, the only path to eventual preservation and true _shalom_ (welfare) for the remnant of Israel. Jeremiah's heart was deeply grieved by the suffering of his people, as evidenced by his laments (e.g., [Jeremiah 9:1](/jeremiah/9-1 "Jeremiah 9:1 - Jeremiah's Lament")), but he faithfully delivered God's unpalatable truth, which was ultimately for their good, albeit through a painful process of discipline.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 38:4, with its depiction of a prophet rejected and accused of seeking "hurt" while delivering God's truth, powerfully foreshadows the ultimate prophet, Jesus Christ. Just as Jeremiah was accused of weakening the people and undermining the nation, Jesus was rejected by the religious and political leaders of His day, accused of blasphemy and sedition (e.g., [Matthew 26:65-66](/matthew/26-65 "Matthew 26:65-66 - Jesus Accused of Blasphemy")). His message of the Kingdom of God, repentance, and the necessity of His suffering and death was deeply offensive to those who sought an earthly king and nationalistic glory. The Jewish leaders, much like the princes, believed they were acting for the "welfare" of the nation by eliminating Jesus, fearing that His influence would provoke Roman wrath and destroy their "place and nation" ([John 11:48](/john/11-48 "John 11:48 - Caiaphas's Prophecy")). Yet, Jesus, the true Lamb of God, willingly embraced the path of "hurt"—the cross—not to bring harm, but to secure the ultimate _shalom_ (peace and reconciliation) for humanity ([Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ")). His suffering was the means by which God's true welfare and salvation were extended to all who believe, demonstrating that God's most profound acts of love often involve a path of perceived weakness and sacrifice, leading to ultimate victory and eternal life ([Philippians 2:8-9](/philippians/2-8 "Philippians 2:8-9 - Christ's Humility and Exaltation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 26:11

Then spake the priests and the prophets unto the princes and to all the people, saying, This man [is] worthy to die; for he hath prophesied against this city, as ye have heard with your ears.

Acts 16:20

And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

Nehemiah 6:9

For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, [O God], strengthen my hands.

Exodus 5:4

And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.

Jeremiah 29:7

And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.

1 Kings 21:20

And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found [thee]: because thou hast sold thyself to work evil in the sight of the LORD.

Amos 7:10

¶ Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.