Jeremiah 37:18

Jer 37:18 Moreover Jeremiah said unto king Zedekiah, What have I offended against thee, or against thy servants, or against this people, that ye have put me in prison?

Ver. 18. What have I offended against thee?] As I know mine own innocence, so I would thou shouldst know that I am no stoic, or stock, indolent, or insensible of my grievous sufferings through the cruelty of thy princes, who have committed me to this ugly prison.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 37:18-21. Moreover Jeremiah said, What have I offended against thee — What law have I broken? What injury have I done to thee, or thy people, or government, that ye have put me in prison — Have put me into the pit or dungeon, as a malefactor of the worst kind? Where are now your prophets — That is, your false prophets? Surely the event has now convinced you, how much they have deceived you: for you see the siege renewed, and the city in imminent danger of being taken. Here we see Jeremiah’s confinement in the dungeon had not broken his spirit, or diminished either his zeal or courage in delivering God’s message: he still speaks with the greatest boldness, and as one having authority. No doubt he would have been willing, had God called him to it, to seal his testimony with his blood: nevertheless, having so fair an opportunity to obtain relief, he thought it his duty to embrace it, and therefore, with great humility and submissiveness, and in a most respectful manner, presents his supplication, not indeed for an entire deliverance from restraint, which, however, it would not have been unreasonable to ask, but for a less cruel treatment. Then Zedekiah commanded that they should commit Jeremiah into the court of the prison — A more agreeable place of confinement; and that they should give him daily a piece of bread, &c. — Namely, out of the public stock, (for the prison was within the precincts of the court,) in order that he might not die for want. Until all the bread of the city was spent —

Till the famine forced the city to surrender, Jer 52:6. This was the king’s first order, but afterward it was reversed, by the importunity of the princes and great men, Jer 38:6, when Jeremiah was again thrown into the dungeon. Though after that he was released from that place, and returned to his former confinement, ibid. Jer 38:28.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

37:18-20 Jeremiah evidently assumed that Zedekiah was involved in his arrest and imprisonment. The prophet would have been in poor physical condition after being flogged and confined without medical treatment and with little food.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

What--In what respect have I offended?

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Though the Prophet had spoken what was displeasing to the king, he yet complains that wrong had been done to him, as he had been cast into prison; and thus he shews that he had been unjustly condemned for having threatened ruin to the city and destruction to the kingdom, because he was constrained to do this by the obligations of his office. Hence the Prophet shews that he had not sinned in this — that he had proclaimed God’s commands, however bitter they were to the king and to the people.

This passage deserves special notice: earthly princes are so proud, that as soon as they order anything, they wish every dispute about their authority to be suspended; for they will have their own ordinances to be counted laws, and their own decrees to be sacred and authoritative; and yet we know, that by following their own wills, they decree often what is wholly unjust and inconsistent with everything that is reasonable. This passage then, as I have said, deserves special notice; for Jeremiah boldly declares that he had not sinned, because he had threatened the king, displeased his counsellors, inveighed against the impiety of the people, and denounced utter ruin on the city and the Temple. He then denies that in all this he had done anything wrong. So also Daniel said,

“Against God and the king have I not sinned,” (Daniel 6:22)

and yet he had disregarded the king’s decree, and firmly refused by an impious flattery to put the king in the place of God: he however denied that he had done anything wrong against the king, because his decree was unjust and wicked. Let us then bear in mind, that though princes may in bear their decrees to be disregarded by us, they are yet not absolved before God and his angels, and also that we can boldly, openly, and with a full mouth, as they say, assert our innocence, when religion constrains us, and when it is not lawful to obey the impious and unjust edicts of kings. He afterwards adds —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) What have I offended against thee . . .?—The cruelty of his treatment draws from the prophet an indignant protest. Of what crime had he been guilty, but that of speaking the word which the Lord had given him to speak, and was this a crime in the eyes of any true Israelite? No act of treachery or desertion could be proved against him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Moreover, Jeremiah said unto King Zedekiah,.... Having this opportunity with him alone, and perhaps observing the king was melted and softened with what he had said; however, finding liberty in his own mind, he enlarges his discourse, and freely expostulates with him in the following manner:

what have I offended against thee, or against thy servants, or against this people, that ye have put me in prison? or, "what have I sinned?" have I been guilty of treason against thee, O king? or of scandal and defamation of any of thy nobles and courtiers? have I done any injury to any of the king's subjects? has there been any falsehood in my prophecies? has not everything appeared to be true that I have spoken, concerning the coming of the Chaldeans to invade the land, and besiege the city? and concerning the return of the Chaldean army when broken up? why then should I be cast into prison, and detained there? is it not a clear case that what I have said comes from the Lord? and therefore ought not to be used in this manner.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Prophets. He insults over these impostors, and speaks boldly. The Chaldeans were now returned, chap. xxxviii.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That is, What have I done worthy of bonds? I have faithfully heretofore revealed to you the mind and will of God; if this hath offended you, I am not to be blamed, I could not but execute God’s commands.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

How have I sinned against you ... prison?

Jeremiah uses this question to emphasize that he has not done anything wrong. AT: "I have not done anything wrong to you ... prison." (See: Rhetorical Question)

this people

the people of the kingdom of Judah

have placed

"have put"

Where are your prophets, the ones who prophesied ... against this land?

Jeremiah uses this question to emphasize that the other prophets were lying but that he had done nothing wrong because he had told the truth. AT: "Your prophets who prophesied ... against this land were obviously wrong, but now it is clear that I was telling you the truth." (See: Rhetorical Question and Assumed Knowledge and Implicit Information)

your prophets

The word "your" refers to King Zedekiah and the other people of the kingdom of Judah.

will not come against you or against this land

"will not attack you or attack this land"

Let my pleas come before you

"Hear me plead for mercy and do as I ask." See how you translated "their pleas for mercy will come before Yahweh" in Jeremiah 36:7.

the house of Jonathan the scribe

"the house of Jonathan, who is a scribe." See how you translated this in Jeremiah 37:15.

translationWords

Jeremiah

king

Zedekiah

sin

servant

people group

prison

false prophet

prophet

Babylon

lord

plea

scribe

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.