Verse-by-Verse Bible Commentary
Jeremiah 37:4

Clarke's Commentary

Verse Jeremiah 37:4. Now Jeremiah came in and went out — After the siege was raised, he had a measure of liberty; he was not closely confined, as he afterwards was. See Jeremiah 37:16.

Bridgeway Bible Commentary

Jeremiah imprisoned (37:1-21)

Having dealt with events in the reign of Jehoiakim in the previous two chapters, the story now returns to the reign of Zedekiah. As in the case of Jehoiakim, Zedekiah ignored the warnings of God’s prophets (37:1-2).
During Babylon’s final great siege of Jerusalem, Egypt sent an army to help the Jerusalemites. When the Egyptians approached, the Babylonians lifted the siege and went to deal with the new threat elsewhere. Zedekiah sent a message to Jeremiah, asking him to pray that the Babylonians’ withdrawal would be permanent. Jerusalem would then be able to live in peace (3-5).
Jeremiah replied that the Egyptians would retreat and the Babylonians would return. After laying siege to Jerusalem again, they would then conquer and burn it (6-8). Jerusalem’s defeat was certain. Even if the Babylonians suffered heavy losses and were left with only wounded men lying in tents, they would still take Jerusalem (9-10).
The temporary lift of the siege gave Jeremiah the opportunity to go into the country to attend to some business concerning his family’s property. But a guard at the city gate, suspecting that Jeremiah was going to see the Babylonians, arrested him and charged him with being a traitor (11-13). Jeremiah denied the charge, but it made no difference. He was flogged, then thrown into a temporary prison that had been set up in the house of a government official (14-15).
When the Babylonian army returned (contrary to the predictions of the false prophets) the king sent again to ask Jeremiah what hope there was for Jerusalem. The prophet’s reply was the same as before: the city would be conquered (16-19). Though disappointed at Jeremiah’s reply, Zedekiah at least respected the prophet’s honesty. In response to Jeremiah’s request, Zedekiah gave him better prison accommodation and a better provision of food (20-21).

Coffman's Commentaries on the Bible

"And Zedekiah the king sent Jehucal the son of Shelemiah, and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, Pray now unto Jehovah our God for us. Now Jeremiah came in and went out among the people; for they had not put him into prison. And Pharaoh's army was come forth out of Egypt; and when the Chaldeans that were besieging Jerusalem heard tidings of them, they brake up from Jerusalem."

"Pharaoh" "This was Pharaoh-Hophra, the Apries of Herodotus; his intervention availed nothing."Scribner's Bible Commentary (New York: Charles Scribner's Sons, 1898), p. 502. Feinberg stated that the "Babylonians defeated the Egyptian army";Charles Lee Feinberg in Ezekiel (Chicago: Moody Press), p. 610. but Harrison was of the opinion that the Egyptians "withdrew without a battle."R. K. Harrison, Jeremiah in the Tyndale Old Testament Commentaries, p. 253. History has no record of any battle having been fought; and the opinion of Harrison seems more likely to be correct.

The reason for Zedekiah's request for Jeremiah to pray for the city seems to have been grounded in the hope that God would again spare the city from destruction as he had done by a miraculous intervention in the death of the entire army of Sennacherib in 701 B.C. Indeed, such a thing might have happened, if Zedekiah had been the kind of man that Hezekiah was; but Jeremiah 37:2, above, indicates that Zedekiah and all the people were solidly committed to wickedness and rebellion against God.

Calvin's Commentary on the Bible

But Jeremiah tells us that he was then at liberty, coming in and going out among the people It may be that he had been in prison, but that after the rage of the king and of the people had cooled, he might have been set free. It is hence said that he was among the people, that is set at liberty, and at his own disposal, so that he could safely walk through the city; for to come and to go implies that he was free to follow his own business. He is said to come and to go who undertakes this or that concern as he pleases; for men, we know, are not engaged always in the same thing, but do various things as necessity requires. Such, then, was the condition of Jeremiah; he enjoyed common liberty. It is then added, that he was not as yet cast into prison, as it happened soon after. It is further said, that the army of Pharaoh was come out from Egypt to give aid to the Jews, and that thus the siege was raised, for the Chaldeans went forth to meet the Egyptians. At this time, then, Jeremiah received an answer from God. It seems not, therefore, probable that the messengers were sent, when the report spread through the city of the coming of the enemy, but rather when the city was relieved, for the condition of the people was still doubtful, as the liberty of the city and the land depended on the uncertain issue of the war. The Chaldeans had not yet come unto an engagement with the Egyptians. A victory gained by Pharaoh would have given the prospect of peace and safety to Zedekiah and the whole people; but if the Chaldeans gained the day, they saw that the greatest danger was at hand, for they would then be deprived of every assistance.

It was in this state of things that Zedekiah sent messengers to Jeremiah, to solicit his prayers. Thus we see that hypocrites are driven by the fear of God, whom yet they proudly despise, to seek his aid when forced to do so; nor is this done, that they may appear to do so before men, but because God brings them to such straits, that they cannot but feel that they stand in need of his help. They wish, indeed, as I have said, to obliterate every recollection of God, and were they also able to do so, they would rob him of all power and authority; but as they are forced, willing or unwilling, to know that God so reigns in heaven that the whole world is subject to his power, necessity constrains them formally to pray, and, in a manner, to conciliate his favor, or, at least, to try to do so. But as I have already said, they ought to begin with repentance and faith. Hypocrites withdraw themselves as far as they can, both from the promises of God and from the duty of repentance. They so seek God that they at the same time shun him.

We must also observe, that Zedekiah felt himself so guilty, that he could not pray himself. As, then, he was conscious of his own unworthiness, he put the Prophet, as it were, between himself and God, that he might suppliantly intercede for him. This also is what the faithful often do, for they seek aid here and there that they may be more readily heard by God; and this they do according to God’s command. But there is a great difference between the godly and hypocrites. The true worshippers of God, as I have said, are not content with their own prayers, but ask others to join them, while, at the same time, they pray God themselves. But hypocrites, what do they do? As they think that an access is forbidden them, and know that they are unworthy of being heard by God, they substitute others in their place to pray for them. Thus they do not seek themselves to know whether God will be propitious to them; and though they wish the whole world to pray for them, they do not yet pray themselves. Such, then, was the sottishhess of Zedekiah, who asked the holy Prophet to pray for him to God, while he himself was lying torpid in his own dregs; for he did not acknowledge that he was suffering a just punishment, nor had he recourse to the true remedy, that is, to return to God’s favor, to embrace his mercy and the promises of salvation. All these principal things he omitted, and only attended to what is, as they say, accessory.

Now as to the time, we ought carefully to notice that it was when the Egyptians came to raise the siege. Thus God for a time permitted hypocrites to be deceived by a fortunate event; for the Jews then began to praise their own prudence in forming a league with the Egyptians, for that kingdom, as it is well known, was powerful, and at the same time populous, so that a large army could be raised. As, then, they saw that their treaty turned out beneficially to them, they, no doubt, assumed to themselves great credit, and thus their boldness increased. But God, however, so touched their liearts, that they continued in suspense, and, by turns, greatly feared: for Zedekiah would not have sent to Jeremiah, except, constrained by some great necessity; and yet, as it has been said, success might have inebriated him; but God rendered him anxious, so as to feel that the prayer of the Prophet was needed.

Smith's Bible Commentary

Chapter 37

Now we come to the third part of the book of Jeremiah and this covers the period of Zedekiah the king. These particular prophecies, thirty-seven through thirty-nine, cover from the time that Zedekiah ascended to the throne unto his captivity in Babylon. So he again gives us the time of the prophecy.

And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar the king of Babylon had made king in the land of Judah ( Jeremiah 37:1 ).

So Zedekiah was king under the order of Nebuchadnezzar. When Jehoiakim died, you remember Jeremiah said, "There won't be any of your family sitting upon the throne." Well, one of his sons, Jehoiachin, sought for a time to sit upon the throne. He lasted for three months and Nebuchadnezzar came back and deposed him and Nebuchadnezzar set up Zedekiah as the king over Judah so that Jehoiakim was not succeeded by his own children. And the Word of the Lord was fulfilled. "Who Nebuchadnezzar the king of Babylon made king over the land of Judah."

But neither he, nor his servants, nor the people of the land, would hearken unto the words of the LORD, which he spake by the prophet Jeremiah ( Jeremiah 37:2 ).

People had closed their ears to the warning of God. Zedekiah refused to listen. He would listen privately. He would call Jeremiah and talk to him privately, but then publicly he would denounce him.

And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the LORD our God for us. Now Jeremiah came in and went out among the people: for they had not yet put him into prison. Then Pharaoh's army had come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem ( Jeremiah 37:3-5 ).

Now the Babylonian army was there, but when they heard that the Egyptian army was coming the Babylonian army withdrew. They withdrew their men from Jerusalem.

Then came the word of the LORD to the prophet Jeremiah, saying, Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to inquire of me; Behold, Pharaoh's army, which is come forth to help you, will return to Egypt into their own land. And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire. Thus saith the LORD; Don't deceive yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart ( Jeremiah 37:6-9 ).

Now the people thought, "Oh, we're free, you know, from the Chaldeans. The Egyptian army has frightened them off. They've gone. Now we can do our own thing. Now we can be independent of Babylon. Now we won't have to pay tribute." And they rebelled against the Babylonian authority. But Jeremiah warned them against this. He said, "Don't think that you're free of them, they're going to return again."

For though you had smitten the whole army of the Chaldeans ( Jeremiah 37:10 )

Even if you had wiped out the whole army.

and there were only a few wounded men left ( Jeremiah 37:10 ),

God has determined to deliver you unto the Chaldeans. And just a few wounded men would be able to take you and they'll burn this city with fire.

So it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army, Then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself from the midst of the people ( Jeremiah 37:11-12 ).

So Jeremiah started to take off and go up to Benjamin but,

As he was in the gate of Benjamin ( Jeremiah 37:13 ),

One of the gates of Jerusalem at that time.

a captain of the ward was there, whose name was Irijah; and he took Jeremiah the prophet, saying, You're going over [to the Babylonians] to the Chaldeans. Then said Jeremiah, That is not true; I am not going over to the Chaldeans. But this captain would not listen to him: so Irijah took Jeremiah, and brought him before the princes. When the princes were angry with Jeremiah, they smote him, and put him in prison in the house of Jonathan the scribe; for they had made that a prison. When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there for many days ( Jeremiah 37:13-16 );

So they imprisoned Jeremiah thinking that he was going to go over to the Babylonians. Jeremiah declared that wasn't his intention, but yet they made him a prisoner anyhow to keep him from that.

Then Zedekiah the king sent, and took him out; and the king asked him secretly in the house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon. 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? Where are now your prophets which prophesied unto you, saying, The king of Babylon will not come against you, nor against this land? ( Jeremiah 37:17-19 )

There were prophets that said, "The Babylonians will never come into this land." He said, "Where are those prophets now that gave you that story?"

Therefore hear now, I pray thee, O my lord the king: let my prayer, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there ( Jeremiah 37:20 ).

Please don't send me back to that prison. I'll die there if you do. He was put there in the prison at the house of Jonathan the scribe.

Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison ( Jeremiah 37:21 ),

Let us not put him back in the dungeon.

and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city was spent. Thus Jeremiah remained in the court of the prison ( Jeremiah 37:21 ).

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Dr. Constable's Expository Notes

The historical situation 37:1-5

Dr. Constable's Expository Notes

Zedekiah’s prayer request and its answer 37:1-10

This event happened about 18 years after the one recorded in chapter 36.

Dr. Constable's Expository Notes

Jeremiah was at this time still free to move about the city. Later his arrest and confinement prohibited this.

Gill's Exposition of the Whole Bible

Now Jeremiah came in and went out among the people,.... Was at full liberty, and could go out of the city, and come in, when he pleased; or go into any part of it, and converse with the people, and prophesy to them; which he could not do in the latter part of Jehoiakim's reign, who sent persons after him and Baruch to take them, and they were obliged to hide themselves, yea, the Lord hid them,

Jeremiah 36:19; but now he was under no restraint, as least as yet:

for they had not put him into prison; not yet; they afterwards did,

Jeremiah 37:15.

Henry's Complete Commentary on the Bible

      1 And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah.   2 But neither he, nor his servants, nor the people of the land, did hearken unto the words of the LORD, which he spake by the prophet Jeremiah.   3 And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto the LORD our God for us.   4 Now Jeremiah came in and went out among the people: for they had not put him into prison.   5 Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem.   6 Then came the word of the LORD unto the prophet Jeremiah, saying,   7 Thus saith the LORD, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land.   8 And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire.   9 Thus saith the LORD; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart.   10 For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.

      Here is, 1. Jeremiah's preaching slighted, Jeremiah 37:1; Jeremiah 37:2. Zedekiah succeeded Coniah, or Jeconiah, and, though he saw in his predecessor the fatal consequences of contemning the word of God, yet he did not take warning, nor give any more regard to it than others had done before him. Neither he, nor his courtiers, nor the people of the land, hearkened unto the words of the Lord, though they already began to be fulfilled. Note, Those have hearts wretchedly hard indeed that see God's judgments on others, and feel them on themselves, and yet will not be humbled and brought to heed what he says. These had proof sufficient that it was the Lord who spoke by Jeremiah the prophet, and yet they would not hearken to him. 2. Jeremiah's prayers desired. Zedekiah sent messengers to him, saying, Pray now unto the Lord our God for us. He did so before (Jeremiah 21:1; Jeremiah 21:2), and one of the messengers, Zephaniah, is the same there and here. Zedekiah is to be commended for his, and it shows that he had some good in him, some sense of his need of God's favour and of his own unworthiness to ask it for himself, and some value for good people and good ministers, who had an interest in Heaven. Note, When we are in distress we ought to desire the prayers of our ministers and Christian friends, for thereby we put an honour upon prayer, and an esteem upon our brethren. Kings themselves should look upon their praying people as the strength of the nation, Zechariah 12:5; Zechariah 12:10. And yet this does but help to condemn Zedekiah out of his own mouth. If indeed he looked upon Jeremiah as a prophet, whose prayers might avail much both for him and his people, why did he not then believe him, and hearken to the words of the Lord which he spoke by him? He desired his good prayers, but would not take his good counsel, nor be ruled by him, though he spoke in God's name, and it appears by this that Zedekiah knew he did. Note, It is common for those to desire to be prayed for who will not be advised; but herein they put a cheat upon themselves, for how can we expect that God should hear others speaking to him for us if we will not hear them speaking to us from him and for him? Many who despise prayer when they are in prosperity will be glad of it when they are in adversity. Now give us of your oil. When Zedekiah sent to the prophet to pray for him, he had better have sent for the prophet to pray with him; but he thought that below him: and how can those expect the comforts of religion who will not stoop to the services of it? 3. Jerusalem flattered by the retreat of the Chaldean army from it. Jeremiah was now at liberty (Jeremiah 37:4; Jeremiah 37:4); he went in and out among the people, might freely speak to them and be spoken to by them. Jerusalem also, for the present, was at liberty, Jeremiah 37:5; Jeremiah 37:5 Zedekiah, though a tributary to the king of Babylon, had entered into a private league with Pharaoh king of Egypt (Ezekiel 17:15), pursuant to which, when the king of Babylon came to chastise him for his treachery, the king of Egypt, though he came no more in person after that great defeat which Nebuchadnezzar gave him in the reign of Jehoiakim (2 Kings 24:7), yet sent some forces to relieve Jerusalem when it was besieged, upon notice of the approach of which the Chaldeans raised the siege, probably not for fear of them but in policy, to fight them at a distance, before any of the Jewish forces could join them. From this they encouraged themselves to hope that Jerusalem was delivered for good and all out of the hands of its enemies and that the storm was quite blown over. Note, Sinners are commonly hardened in their security by the intermissions of judgments and the slow proceedings of them; and those who will not be awakened by the word of God may justly be lulled asleep by the providence of God. 4. Jerusalem threatened with the return of the Chaldean army and with ruin by it. Zedekiah sent to Jeremiah to desire him to pray for them, that the Chaldean army might not return; but Jeremiah sends him word back that the decree had gone forth, and that it was but a folly for them to expect peace, for God had begun a controversy with them, which he would make an end of: Thus saith the Lord, Deceive not yourselves,Jeremiah 37:9; Jeremiah 37:9. Note, Satan himself, though he is the great deceiver, could not deceive us if we did not deceive ourselves; and thus sinners are their own destroyers by being their own deceivers, of which this is an aggravation that they are so frequently warned of it and cautioned not to deceive themselves, and they have the word of God, the great design of which is to undeceive them. Jeremiah uses no dark metaphors, but tells them plainly, (1.) That the Egyptians shall retreat, and either give back or be forced back, into their own land (Ezekiel 17:17), which was said of old (Isaiah 30:7), and is here said again, Jeremiah 37:7; Jeremiah 37:7. The Egyptians shall help in vain; they shall not dare to face the Chaldean army, but shall retire with precipitation. Note, If God help us not, no creature can. As no power can prevail against God, so none can avail without God nor countervail his departures from us. (2.) That the Chaldeans shall return, and shall renew the siege and prosecute it with more vigour than ever: They shall not depart for good and all (Jeremiah 37:9; Jeremiah 37:9); they shall come again (Jeremiah 37:8; Jeremiah 37:8); they shall fight against the city. Note, God has the sovereign command of all the hosts of men, even of those that know him not, that own him not, and they are all made to serve his purposes. He directs their marches, their counter-marches, their retreats, their returns, as it pleases him; and furious armies, like stormy winds, in all their motions are fulfilling his word. (3.) That Jerusalem shall certainly be delivered into the hand of the Chaldeans: They shall take it, and burn it with fire,Jeremiah 37:8; Jeremiah 37:8. The sentence passed upon it shall be executed, and they shall be the executioners. "O but" (say they) "the Chaldeans have withdrawn; they have quitted the enterprise as impracticable." "And though they have," says the prophet, "nay, though you had smitten their army, so that many were slain and all the rest wounded, yet those wounded men should rise up and burn this city," Jeremiah 37:10; Jeremiah 37:10. This is designed to denote that the doom passed upon Jerusalem is irrevocable, and its destruction inevitable; it must be laid in ruins, and these Chaldeans are the men that must destroy it, and it is now in vain to think of evading the stroke or contending with it. Note, Whatever instruments God has determined to make use of in any service for him, whether or mercy or judgment, they shall accomplish that for which they are designed, whatever incapacity or disability they may lie under or be reduced to. Those by whom God has resolved to save or to destroy, saviours they shall be and destroyers they shall be, yea, though there were all wounded; for as when God has work to do he will not want instruments to do it with, though they may seem far to seek, so when he has chosen his instruments they shall do the work, though they may seem very unlikely to accomplish it.