Verse-by-Verse Bible Commentary
Jeremiah 38:28

Bridgeway Bible Commentary

Jeremiah’s escape from death (38:1-28)

The chief officials in Jerusalem were a powerful group. They hated Jeremiah for his unchanging message of ‘submit to Babylon or perish’, and they managed to force the king to hand over Jeremiah to them for execution (38:1-5). They dropped him into a filthy disused well and left him there to die (6).
There was, however, in Zedekiah’s court an African who had risen to a position of responsibility and who was favourable to Jeremiah. In an action that showed considerable courage, the man pleaded with the king on Jeremiah’s behalf (7-9). The result was that he was able to change the weak king’s mind, rescue the prophet from the well and return him to his temporary prison accommodation in the palace barracks (10-13; cf. 37:21).
The king sent for Jeremiah to question him again about the city’s future. Jeremiah agreed to talk only after gaining the king’s assurance that he would not be unjustly treated again (14-16).
Jeremiah’s message, however, was no more encouraging than it had been previously. Zedekiah’s only hope was to surrender to Babylon (17-18; cf. 37:17). Zedekiah feared that if he surrendered, he might receive disgraceful treatment from his people (19). Jeremiah replied that if he did not repent he would still receive disgraceful treatment from his people, and from the Babylonians as well. The helpless Judean women, raped by enemy soldiers and officials, would in bitterness blame Zedekiah for their plight, because he had been so easily deceived by his advisers (20-23).
Zedekiah and Jeremiah agreed not to reveal the content of their conversation to the king’s officials, who were still plotting to kill Jeremiah. In this way Jeremiah escaped death, though he was still kept under military guard at the palace barracks (24-28).

Coffman's Commentaries on the Bible

ZEDEKIAH PLEDGES JEREMIAH TO SECRECY

"Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die. But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou has said unto the king; hide it not from us, and we will not put thee to death; also what the king said unto thee: then, thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there. Then came all the princes unto Jeremiah, and asked him; and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived. So Jeremiah abode in the court of the guard until the day that Jerusalem was taken."

"My supplication… that he would not cause me to return to Jonathan's house, to die there" The mention of Jonathan's house in this passage is alleged to support the notion that only one imprisonment is in view in these two chapters; but such a view is a total misunderstanding.

This was a master-stroke on the part of Zedekiah. By the mention of Jeremiah's petition not to be sent back to Jonathan's house, the princes would have concluded immediately that Zedekiah, displeased with their placement of Jeremiah in the miry cistern, had told Jeremiah that he would send him back to the house of Jonathan where Jeremiah would have been silenced as in the second imprisonment; and they would have instantly supposed that this "second plea" of Jeremiah not to be sent back to the house of Jonathan was a response to Zedekiah's threat, a threat that never took place at all, but from this misunderstanding of the real nature of Jeremiah's supplication, doubtless caused them to accept what they understood as Zedekiah's action as compatible with what they desired.

Thus Jeremiah told nothing but the truth, but not all of the truth, and it served the wishes of both Zedekiah and Jeremiah perfectly. We have yet to find the writing of any scholar which acknowledges what to us is the perfect explanation of this episode.

We have no patience whatever with "scholars" who criticize the "ethics of Jeremiah," suggesting that perhaps he told a lie on this occasion. Nonsense! Jeremiah obeyed his king, which he was honor bound to do; what he said was absolutely true. Of course, it was not "the whole truth," but Jeremiah was under no oath nor any responsibility whatever to tell those crooked murderers the "whole truth." It was not Jeremiah's error that his supplication not to be sent back to the house of Jonathan had occurred at the end of the second imprisonment, and not at the end of the third.

One may only marvel at the genius of Zedekiah who arranged this skillful deception of the crooked princes who were his bitterest enemies.

Keil and many other commentators have pointed out that Jeremiah 38:28 here actually belongs to Jeremiah 39, and "forms the introductory sentence of the passage ending in Jeremiah 39:3."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 116.

Barnes' Notes on the Whole Bible

And he was there when ... - These words are altered by some to “and it came to pass when” etc., and taken to form the opening of Jeremiah 39:0.

Calvin's Commentary on the Bible

Some render the last words simply thus, “And it happened that Jerusalem was taken;” and others, “It happened accordingly that Jerusalem was taken;” but this seems unnatural. Others take the relative as a demonstrative pronoun, and of this I approve, “For it happened that according to this Jerusalem was taken.”

He first says that he dwelt in the court of the prison. It hence appears that he was not even then at liberty; for though the king wished him to be free, yet he dared not to release him. This is one thing. Then he says, that he was there until the day the city was taken We shall hereafter see that he was saved by the king’s command, and was brought out of prison. He was, then, until that day in the court of the prison, as though he had said, that he was a prisoner until the king was taken prisoner, together with his counselors, and also until the day the whole city was taken. And here we may see, as in a vivid form, the wonderful judgment of God. As long as the Jews boasted that they offered sacrifices to God, they kept Jeremiah shut up in prison, so that he was not a free man until the king was taken, the city perished, and almost all were driven into exile. I have no doubt but that he added the following by way of explanation, And it happened that according to this Jerusalem was taken; that is, he reminds readers in these words, that he had not been a false Prophet, but a true and faithful witness as to God’s judgment, for all his prophecies were verified by the event. ⁽¹¹⁶⁾ He then says that the city was taken, not by chance, but because God had so declared. He now begins to narrate historically the destruction and the burning of the city. He therefore says, —

(116) These words are left out in the Sept. and the Syriac. The Vulgate, and the Targum. give this version, “And it came to pass that Jerusalem was taken;” which seems not in this connection to have any meaning. Some connect them with the following chapter, but improperly. Our version, followed by Blayney, gives the best sense, “And he was there (that is, in the court of the prison) when Jerusalem was taken:“ He was there not only to the day or time of its capture, but during that time. This was added to shew that he was not released by the Jews, but by those who took the city. — Ed.

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 ).

"

Dr. Constable's Expository Notes

Zedekiah’s last interview with Jeremiah 38:14-28

Dr. Constable's Expository Notes

Zedekiah kept his word to Jeremiah, who was able to stay in the court of the guardhouse until the city fell to the Babylonians.

"Nothing is more marked throughout all this story than the absolute and unswerving loyalty of Jeremiah to the message of judgment which he was called on to deliver." [Note: Morgan, p. 334.]

Gill's Exposition of the Whole Bible

So Jeremiah abode in the court of the prison,.... Where he was ordered to be by the king, before he was cast into the dungeon, and where he was replaced by Ebedmelech; and which was now confirmed by the king, and here he continued:

until the day that Jerusalem was taken; but how long it was from his conversation with the king, to the taking of the city, is not certain:

and he was [there] when Jerusalem was taken; as appears from

Jeremiah 39:14. Kimchi connects this with the beginning of the next chapter; and so the Targum, rendering it,

"and it came to pass when Jerusalem was taken;''

namely, what is related in the following chapter.

Henry's Complete Commentary on the Bible

      14 Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me.   15 Then Jeremiah said unto Zedekiah, If I declare it unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me?   16 So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life.   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:   18 But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.   19 And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me.   20 But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live.   21 But if thou refuse to go forth, this is the word that the LORD hath shewed me:   22 And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Thy friends have set thee on, and have prevailed against thee: thy feet are sunk in the mire, and they are turned away back.   23 So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire.   24 Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die.   25 But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee:   26 Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there.   27 Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived.   28 So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken.

      In the foregoing chapter we had the king in close conference with Jeremiah, and here again, though (Jeremiah 38:5; Jeremiah 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,Jeremiah 38:14; Jeremiah 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,Jeremiah 37:17; Jeremiah 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, Jeremiah 38:15; Jeremiah 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,Jeremiah 38:16; Jeremiah 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, Daniel 2:48; Jeremiah 38:29. 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," Jeremiah 38:17; Jeremiah 38:17. This was the advice he had given to the people (Jeremiah 38:2; Jeremiah 38:2, and before, Jeremiah 21:9; Jeremiah 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 (Jeremiah 38:18; Jeremiah 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, Jeremiah 38:19; Jeremiah 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?" Isaiah 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 (Jeremiah 38:20; Jeremiah 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," Jeremiah 38:23; Jeremiah 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, Jeremiah 38:22; Jeremiah 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, Jeremiah 38:23; Jeremiah 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,Proverbs 10:24.

      VI. The care which Zedekiah took to keep this conference private (Jeremiah 38:24; Jeremiah 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 (2 Corinthians 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 (Jeremiah 38:25; Jeremiah 38:26), and he did tell them so (Jeremiah 38:27; Jeremiah 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.