Zedekiah Once Again Consults Jeremiah And Keeps Him Safely In The Court Of The Guard Until Jerusalem Is Taken (Jeremiah 38:14-28).
This was to be Zedekiah's last consultation with Jeremiah. During it he was offered a lifeline if he was willing to obey YHWH and surrender to the Babylonians. But there were huge pressures on him not to do so from his band of ‘princes' who were firmly against such a surrender. We must presume that they still hoped that Egypt would come to their aid. And the consequence was that he refused to obey YHWH, with the result that in the end Jerusalem suffered for his disobedience. It was taken, and burned and turned into a ruin. Such is often the case if we listen to the voice of men rather than responding to the voice of God.
‘Then Zedekiah the king sent, and took Jeremiah the prophet to him into the third entry that is in the house of YHWH, and the king said to Jeremiah, “I will ask you something. Do not hide anything from me.”
Zedekiah was clearly torn in his mind about what he should do, and he wanted assurance from YHWH that at least YHWH was on his side. Thus he hoped that perhaps YHWH's message though Jeremiah may have changed. That is presumably why he had him brought to him to a private place in the Temple where he may well have been praying. But prayer is of little value if we are walking in disobedience towards God..
‘The third entry that is in the house of YHWH' was presumably an easily recognisable spot and may well have been restricted to the king and the royal family, for it would appear that he chose it so that he could meet Jeremiah privately. There was probably a private room in the gateway, suitable for Zedekiah's purpose. There the king informed Jeremiah that he had something to ask him, and that he wanted him to be totally honest when giving him an answer. We are never in fact told what he wanted to ask him, but in all probability it was as to the options open to him from YHWH's point of view.
‘Then Jeremiah said to Zedekiah, “If I declare it to you, will you not surely put me to death? And if I give you counsel, you will not listen to me.”
But Jeremiah pointed out that this put him in an invidious position, for if he told him the truth he would have him put to death, and if he gave him advice it would not be listened to. What then was the point of his speaking?
‘So Zedekiah the king swore secretly to Jeremiah, saying, “As YHWH lives, who made us this soul, I will not put you to death, nor will I give you into the hand of these men who seek your life.”
The king then swore to Jeremiah secretly man to man that no matter what he said to him he would not have him put to death, nor would he again hand him over to the princes who were seeking Jeremiah's life.
‘Then Jeremiah said to Zedekiah,
“Thus says YHWH, the God of hosts, the God of Israel.
“If you will go forth to the king of Babylon's princes,
Then your soul will live,
And this city will not be burned with fire,
And you will live, and your house.”
But if you will not go forth to the king of Babylon's princes,
Then will this city be given into the hand of the Chaldeans,
And they will burn it with fire,
And you will not escape out of their hand.”
As a consequence of Zedekiah's promise Jeremiah reiterated what had previously been said. The choice for Zedekiah was clear. If he surrendered to the Babylonians all would be well. If he did not, then disaster awaited both Zedekiah and Jerusalem.
It would seem quite possible that this interview was a consequence of an offer having come from Nebuchadnezzar offering surrender terms, for only such an offer would explain why options were still open. Normally a city that had resisted this long would be automatically doomed. It may therefore be that Nebuchadnezzar was aware of pressures elsewhere and, wanting to bring the siege to a rapid end, had offered favourable terms. And it may have been partly this that was encouraging the princes to hope for his withdrawal without having taken the city.
Looking at the carefully constructed parallels ‘your soul' may well be referring to Jerusalem as being the king's very soul. Thus it is stressing that YHWH's offer would result in life both for Jerusalem and for the royal house.
‘And Zedekiah the king said to Jeremiah, “I am afraid of the Jews who are fallen away to the Chaldeans, in case they deliver me into their hand, and they mock me.”
That Zedekiah may have been contemplating surrender comes out in these fears. One thing that was preventing him was his fears lest when he surrendered he might be handed over to ‘the Jews who had fallen over to the Chaldeans' who would then mock him, and worse. These would themselves have suffered mockery and hatred from Zedekiah and his princes. He thus feared reciprocation.
‘But Jeremiah said, “They will not deliver you. Obey, I beg you, the voice of YHWH in what I speak to you. So it will be well with you, and your soul will live.”
Jeremiah then assured him that his fears were groundless. If only he would obey YHWH all would be well. Furthermore he himself would prosper. It is very possible that Jeremiah, as one who was recognised as an influential Babylonian supporter, had received assurances through a secret emissary that if only he could persuade the king to surrender the king would be treated reasonably.
“But if you refuse to go forth, this is the word that YHWH has shown me,”
On the other hand if he refused to go forth and surrender, then he would have to bear the full weight of the word of YHWH, in the way now described, and paradoxically this WOULD result in him being mocked, for he would be mocked by the women of his own harem.
“Behold, all the women who are left in the king of Judah's house will be brought forth to the king of Babylon's princes, and those women will say,
‘Your friends who suggested you would have peace have set you on,
And have prevailed over you,
Your feet are sunk in the mire,
They are turned away back.' ”
The women who remained in the king's house would, because of Jerusalem's demise, become members of the harems of Nebuchadnezzar's princes. And they themselves would mock Zedekiah and point out to him that he had allowed himself to be over-persuaded and to be led into the mire by his ‘friends'.
‘Your friends who suggested you would have peace' is literally ‘the men of your peace', but in context the meaning is clear. It is referring to the men who set Zedekiah on his false course (or ‘deceived' him), and persuaded him to make the wrong decision, by declaring that by following their advice he would achieve peace and wellbeing. But the only consequence would be that his feet would be as though stuck in the mud (just as Jeremiah had been left in the mud in the cistern - Jeremiah 38:6), while his friends would turn round and desert him leaving him starkly alone. The first two lines of the women's words reflect Obadiah 1:7.
“And they will bring out all your wives and your children to the Chaldeans; and you will not escape out of their hand, but will be taken by the hand of the king of Babylon, and you will cause this city to be burned with fire.”
And not only the royal harem (which would always be taken over by the conqueror in order to demonstrate his superiority, compare 2 Samuel 16:22), but also all the wives and children of the inhabitants of Jerusalem, would be handed over to the Chaldeans, and the city itself would be burned with fire as one that was continually rebellious. Furthermore Zedekiah himself, and his household, would also not escape out of his hand. All would be doomed. (The lack of mention of his being blinded confirms that here we have a prophecy before the event, for an inventor would hardly have failed to mention it).
‘And you will cause this city to be burned with fire.' Literally ‘and you will burn this city with fire'. Zedekiah would be directly responsible for the destruction of Jerusalem because of his failure to obey YHWH.
Once again we get the feeling that special terms must have been offered in one way or another, for otherwise this would already be the natural consequence of having resisted for so long.
‘Then Zedekiah said to Jeremiah, “Let no man know of these words, and you will not die.”
Zedekiah then swore Jeremiah to silence about their conversation and promised him that in return he would ensure Jeremiah's safety. This brings out the huge pressure that was being exerted by the princes who were against surrender at any price. The king did not dare to let them know that he had even contemplated it.
The warning about death may be an additional assurance of the king's protection as long as he remained silent, or a warning of what the princes would seek to bring about if they learned that Jeremiah had again exhorted the king to surrender to the Babylonians, or indeed both.
“But if the princes hear that I have talked with you, and they come to you, and say to you, ‘Declare to us now what you have said to the king. Do not hide it from us, and we will not put you to death, also what the king said to you,' then you shall say to them, ‘I presented my supplication before the king, that he would not cause me to return to Jonathan's house, to die there.' ”
The uneasy relationships between the king and his chief advisers is brought out here. He was even afraid that his princes would seek to undermine him, and that to such an extent that he considered that they would give Jeremiah immunity instead if only they could get cause against the king. That is why he now enjoined total silence on Jeremiah concerning their conversation. As the conversation was from the start private, and was between the king and his subject, that was a perfectly reasonable request. A firm promise to remain silent must be observed. But in view of the fact that the princes might question Jeremiah about what had been discussed, Zedekiah said that he could release the fact of his request that he not be sent back to the prison in Jonathan's house where he had been treated so badly. That that idea came up may well indicate that both were aware of pressures for such a move being made, which would serve to confirm that that matter was discussed. Furthermore we should note that in these circumstances Jeremiah would be acting on the king's command which was sacred. To release a state secret would be a great sin.
The duty of a godly man to tell the truth must certainly take into account a guarantee of privacy for matters which are essentially and specifically private, especially when they concerned someone like the king. It was perfectly reasonable not to reveal the whole of such a conversation, and it was therefore by no means deceitful not to do so. It was no business of the princes what Zedekiah had spoken to Jeremiah about, so they had no right to the information. They only wanted it so as to stir up trouble. Thus Jeremiah cannot be faulted for doing what the king asked as long as the matter that he did speak of was also discussed. And this was especially so as disobedience to the kings command might have resulted in a revolution. After all, a prophet of YHWH had to be able to be trusted with secrets, otherwise no one would have consulted him.
‘Then all the princes came to 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.'
Sure enough the princes did come to Jeremiah and question him about his meeting with the king, and it was no doubt in not too pleasant a way. Jeremiah responded to them in the way that the king had commanded. Eventually they appear to have been satisfied that there was no more to be discovered from Jeremiah for they let him be. Consequently, whatever their suspicions, they never discovered what had been the main item in the conversation. The uneasy truce between the king and the princes continued.
‘So Jeremiah abode in the court of the guard until the day that Jerusalem was taken.'
And in consequence of all this Jeremiah remained in the court of the guard right up to the taking of Jerusalem by the Babylonians. He was no longer subjected to vile conditions and was no doubt given such scraps of food as were available, for all would by this time be living on starvation rations.
The treatment of the prophet of YHWH who had brought the word of YHWH that is described in these last two Chapter s was final proof of the attitude of Jerusalem towards Him. They had broken His covenant (as regards slavery) after having renewed it (chapter 34), they had disobeyed their ‘Father's' commands in contrast with the obedience of the Rechabites (chapter 35), they had burned the word that came from YHWH as a deliberate act of rejection (chapter 36), and now finally they had continually mistreated Jeremiah, the very prophet of YHWH (Chapter s 37-38).