Jeremiah 38:17

Jer 38:17 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:

Ver. 17. If thou wilt assuredly go forth.] Jeremiah was semper idem, one and the same still; no changeling at all, but a faithful and constant preacher of God’s Word.

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 38:17-18. Then said Jeremiah, Thus saith the Lord — Here we have the good advice which Jeremiah gave him, with the reasons why the king ought to take it; reasons drawn, not from any prudence or politics of his own, but in the name of the Lord, the God of hosts, and God of Israel. If thou wilt assuredly go forth unto the king of Babylon’s princes — Those mentioned Jer 39:3, and submit thyself to them; then thy soul shall live — That is, thou shalt live; and this city shall not be burned, &c. — Thou shalt save the city from destruction by fire, and thy wives and children from suffering a violent death. It must be observed that Nebuchadnezzar was not now in person at the siege of Jerusalem, but at Riblah in Syria, Jer 39:5; Jer 39:9. His army was commanded by his generals; and it is to them, here termed princes, that Jeremiah counsels Zedekiah to go forth, and through them to submit himself to the king, by whom he had been established on the throne. But if thou wilt not go forth, &c. — As he had before used exhortations and promises, so here he uses warnings and threatenings to prevail with the king to take that course by which alone he could preserve Jerusalem, and himself, and family from ruin.

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

38:17-18 Jeremiah laid out the Lord’s decree. Zedekiah could save the city by surrendering or he could watch as it was destroyed by the invaders.

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

And yield thyself unto them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

princes-- (Jer 39:3). He does not say "to the king himself," for he was at Riblah, in Hamath (Jer 39:5; Kg2 25:6). "If thou go forth" (namely, to surrender; Kg2 24:12; Isa 36:16), God foreknows future conditional contingencies, and ordains not only the end, but also the means to the end.

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

Verse 17. Wilt assuredly go] On the king's obedience to the advice of the prophet the safety of the city depended.

Unto the king of Babylon's princes] The generals of the army then returning to the siege from the defeat of the Egyptians; for Nebuchadnezzar himself was then at Riblah, in Syria, Jer 39:5; Jer 39:6.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

A question may be raised here, Whether God had again bidden his Prophet to repeat what he had so often spoken in vain? To this we cannot say anything certain, except that the probability is, that the Prophet did not open his mouth without being guided by the Holy Spirit. For though he had not received any new command, yet the Spirit of God influenced him, and ruled his tongue as well as his heart. We shall indeed presently find, that what was nigh at hand had been revealed to him; not what he had before, but it was added as a new confirmation of former doctrine. But this is only a probable conjecture; let then every one take his own view of the question.

That he might now gain credit to his answer, he prefaced it by saying, that he did not speak except from God’s mouth. He had often declared this, having testified that what he said was made known to him by God. But it is not now known whether he had been bidden to repeat the same things; though it is certain that he did not make a wrong use of God’s name, nor did he, without authority, assert that it was God’s word. The Spirit, therefore, as I have said, was his guide and ruler, though we may grant that he did not receive any divine command.

He calls God, the God of hosts, and the God of Israel. By the first title he denotes the omnipotence of God; and by the second, the covenant which he had made with the Jews. He then did set forth the immeasurable power of God, that he might make Zedekiah to fear; for hypocrites, though they are constrained to dread God’s name, yet afterwards do, in a manner, become hardened: it is therefore necessary to rouse them, as the Prophet did here. He then touched on the impiety of Zedekiah; for he not only professed himself to be one of God’s elect people, but he was also the king and head; he ruled over the heritage of the Lord. And yet he did not believe any of the prophecies. There is therefore implied a reprobation, when the Prophet says, the God of Israel

A mitigation of punishment is added, provided Zedekiah willingly put his neck under the yoke. And it was no common mercy from God, that he could yet escape extreme punishment; for he was unworthy to be regarded by God, since for some years he had not attended to what he had heard from the mouth of Jeremiah, that he was to surrender himself, his people, and the city to the Chaldeans. he had refused, nay, he had been refractory and obstinate against God. We hence see, that he was unworthy of any alleviation; and yet God was still ready to forgive him, as to his life, provided he passed over, of his own accord, to the Chal-deans. And thus he was made more inexcusable, inasmuch as when he heard that God would be propitious if he submitted to due punishment, he was still unwilling to obey, as afterwards we shall see. And thus we see that Jeremiah had not said without reason, “If I give thee counsel, thou wilt not hear nor obey me;” for the event proved this. This is one thing. Then he said, Thou shalt live; and in the first place, he said, Thy soul shall live; and then, This city shall not be burned, and thou shalt live; and he repeated the words, Thou shalt live, thou and thy house Now follows the threatening —

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.

(17) If thou wilt assuredly go forth.—Literally, If going thou wilt go, the Hebrew idiom of emphasis. The prophet places before the king the alternative of surrender and safety, resistance and destruction, and leaves him to make his choice. The princes of the king of Babylon were those in command of the army by which Jerusalem was invested. The king himself was at Riblah, on the Orontes, in Northern Syria (Jer_39:5).

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

17. go forth] surrender thyself.

the king of Babylon’s princes] an intimation that Nebuchadnezzar was not himself at this time in command of the besieging forces. See Jer_39:3; Jer_39:5.

19–28 a. See introd. summary to the section.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then said Jeremiah unto Zedekiah,.... Being thus indemnified and secured by the king's word and oath, he proceeds freely to lay before the king the whole matter as from the Lord:

thus saith the Lord, the God of hosts, the God of Israel; the prophet does not give the following advice in his own name, but in the name of the eternal Jehovah, the Lord of armies above and below, and who had a special regard to the people of Israel, and their welfare; and therefore it became the king to show the more regard unto it:

if thou wilt assuredly go forth unto the king of Babylon's princes; the generals of his army, whose names are mentioned, Jer 39:3; the king not being with his army at this time, but at Riblah, Jer 39:5; the meaning is, if he would open the gates of Jerusalem, and go forth from thence to the Chaldean army, and surrender himself and the city into the hands of the princes in it, and general officers of it:

then thy soul shall live; in thy body, and not be separated from it; or live comfortably, in peace and safety, though not in so much splendour and glory as he had done:

and this city shall not be burned with fire; as had been threatened; and as the Chaldeans would be provoked to do, should it hold out to the last extremity; but should preserve it upon a surrender:

and thou shall live, and thine house; not only himself, but his wives and children, and servants.

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

King. He was at Reblatha. Though an usurper, he had claims upon Sedecias, whom he had appointed ruler, on his swearing to be faithful and to pay tribute. The prophet’s advice was just. (Calmet) --- Even conditional prophecies are certain, and the king would have been treated differently if he had complied. But on his refusal, great misery ensued. (Worthington)

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).

Thy soul shall live; that is, thou shalt live.

And this city shall not be burned with fire; and thou shalt live, and thine house; and thou shalt save the city from being burned with fire, and thy wives and children from death. God did certainly know that Zedekiah would not do this, though it was in his power to do it, yet he doth not judge it vain for him, to exhort him to it, and to annex such a promise; for thereby he was left inexcusable, in his not saving the city and his relations’ lives.

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

17. King of Babylon’s princes — This language suggests that the king may not himself have been present with the army at this time. As intimated in Jer_39:5, and 2Ki_25:6, he was probably at this time at Riblah, and hence we have here a minute and apparently altogether undesigned coincidence, but one which stamps on the whole the image of verisimilitude.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The king of Babylon"s princes. Nebuchadnezzar himself was in Riblah. (Jer_39:5)

Vers. 17-23. God"s terms of salvation hard.

I IN WHAT THEY ARE HARD.

1. They attack our pride. Zedekiah was afraid of the mockery of "the Jews that are fallen to the Chaldeans." He did not like to acknowledge himself in error. There was no glory in surrender. Pride is one of the first hindrances to salvation. We want to be our own saviours.

2. They crush self-will. "Not as I will, but as thou wilt the first and last prayer of the true child of God. It was not Zedekiah"s plan, and contradicted all the policy of his rebellion. It should be sufficient to the sinner to know that God has appointed the way of escape. He has no right to choose.

3. They require faith. How was the king to be certain that yielding himself into the hands of the princes of the Chaldeans would secure the ends desired? He hardly realized that it could be so. And similarly it is asked, "How can Jesus save?" He is to the Jews a stumbling block and to the Gentiles foolishness, but to them that believe the Power of God and the Wisdom of God. Only believe," that is the hardest thing the unregenerate soul can do. Yet it is necessary.

II THEY DO NOT ADMIT OF COMPROMISE.

1. See how relentless the alternative. There is no middle way, no royal road to salvation. It was a step simple enough in itself, but it involved everything, and could not, therefore, be qualified. Christ and his salvation are our only hope: "And in none other is there salvation: for neither is there any other Name under heaven, that is given among men, wherein we must be saved" (Act_4:12; cf. Gal_1:8).

2. Nor is the messenger of God at liberty to alter them. These are the terms for all, and they represent the infinite wisdom and love of God. It is not for man to attempt to improve upon them. To do so would be equivalent to creating a human gospel. Jeremiah, although he had reasons for ingratiating himself with the wicked king, yet presents an example of faithfulness to every minister of the truth. He might not suffer himself to corrupt the Word of God even for such considerations.

III YET IS THEIR HARDNESS MORE APPARENT THAN REAL.

1. Belief and obedience will remove every difficulty. The troubles of Zedekiah were almost wholly imaginary. Had he not been assured that everything would be made sure by adopting the advice given? One act of faith on the part of the sinner will save him. Henceforth is will be infinitely easier to do the things that remain, and to pass from faith to faith.

2. How mild are they compared with the consequences of disobedience! M.

Vers. 17, 18. The path of obedience the path of safety.

The circumstances here recorded show that

I IT MAY BE MUCH ELSE. It may be

(1) a difficult path;

(2) humiliating;

(3) repellant to our whole disposition and will;

(4) seemingly unlikely, arguing after the manner of men.

II BUT IT WELL BE SAFE.

1. It would have been so in this case. For the king, his misery, exile, and degradation would have been escaped. The city of Jerusalem would not have been destroyed; nor the temple. All that would have been needful was submission to the rule of Babylon, which would have been neither intolerably harsh nor of long duration. For the prophet knew the rapidly approaching doom of both Babylon and her king. Hence he gave the counsel here told of. Whilst, on the other hand, he knew that if the wrath of the King of Babylon was aroused, all that now might be saved would then be utterly lost. Nebuchadnezzar was now like a sated lion, not desiring to destroy or devour. But let him be angered, and then woe to the weakling that had dared his rage! Submission was, therefore, the prophet"s perpetual and earnest counsel. It was a case in which arguments were not merely to be counted, but weighed.

2. And it is so always. The path of obedience to God may have much urged against it, and truly urged, but it will ever be found to be the right and best way after all.

III AND THE REASON IS: the path God commands is the path which pleases him who knows and who controls all events. All other paths are the self-chosen ways of men, who know but little and can control less.

IV THIS ESPECIALLY TRUE IN REGARD TO THE SINNER"S RECONCILIATION WITH GOD. That path is protested against by voices not a few from within and without. But it is the right way, cannot but be so. We, therefore, as ambassadors for God, beseech you "in Christ"s stead, be ye reconciled to God. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

After this solemn asseveration of the king, Jeremiah said to him, "Thus saith Jahveh, the God of hosts, the God of Israel: If thou wilt assuredly go out to the princes of the king of Babylon [i.e., wilt surrender thyself to them, cf. Kg2 18:31; Kg2 24:12], then thy soul shall live, and this city shall not be burned with fire, and thou and thy house shall live. But if thou dost not go out to the princes of the king of Babylon, then this city will be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand." The word of God is the same that Jeremiah had already repeatedly announced to the king, cf. Jer 34:2-5; Jer 32:4; Jer 21:4-10. The princes (chiefs, generals) of the king of Babylon are named, because they commanded the besieging army (Jer 39:3, Jer 39:13); Nebuchadnezzar himself had his headquarters at Riblah, Jer 39:5.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

God of Israel

The name of the people group is metonym for the people of that group. AT: "God of the people of Israel" (See: Metonymy)

this city will not be burned

This can be translated in active form. AT: "the Babylonian army will not burn this city" (See: Active or Passive)

this city will be given into the hand of the Chaldeans

The word "hand" is a metonym for the power or control that the hand exercises. This can be translated in active form. See how similar words are translated in Jeremiah 38:2. AT: "I will allow the Chaldeans to conquer this city" or "I will allow the Chaldeans to do whatever they want with this city" (See: Active or Passive)

you will not escape from their hand

The word "hand" is a metonym for the power or control that the hand exercises. AT: "you will not escape from their power" (See: Metonymy)

translationWords

Yahweh of hosts

Israel

Babylon

family

Chaldea

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