Then Zedekiah the king sent, and took Jeremiah the prophet to him into the third entry that is in the house of the LORD: and the king said to Jeremiah, I will ask you a thing; hide nothing from me.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)The third entry that is in the house of the Lord.—In 2Kings 16:18 we read of” the king’s entry without,” an outside entrance, and of “a covert,” or covered gallery, both leading from the palace to the Temple. The passage now mentioned (the name does not occur elsewhere) was probably distinct from both these, leading from the lower city, and may therefore have been chosen by Zedekiah as a more suitable place for a private interview with the prophet. It seems probable from 2Kings 23:11, that there was a chamber for the chief Eunuch, or chamberlain of the king’s household, and if, it may have been arranged by Ebed-melech that the meeting should take place there. As in Jeremiah 37:17, the king has still a secret respect for Jeremiah’s mission, and, it may be, guided now by the Eunuch’s better counsels, hankers after a word of the Lord from him. Will the prophet, after what has passed, tell him the whole truth?Jeremiah 38:14. Then Zedekiah sent, &c. — Here we have an account of the honour which the king did the prophet after he was fetched out of the dungeon: he sent for him to advise with him privately what measures it would be best to take in the present calamitous state of public affairs. The interview took place in the third entry in, or leading toward, or adjoining to, the house of the Lord. Dr. Lightfoot explains this of the third passage or gate which lay between the king’s palace, where the prison was, and the temple, whither the king now retreated for fear of the Chaldean army. And the king said, I will ask thee a thing — Hebrew, שׁאל אני דבר, I am asking thee a word, namely, of prediction, counsel, or comfort, a word from the Lord, Jeremiah 37:17. Whatever word thou hast for me, hide it not from me — Let me know the worst. He had been plainly told what would be the issue of the measures they were pursuing; 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.That is in the house of the Lord: some think that this were better translated, that is near the house of the Lord, and that this third entry, or principal entry, was that ascent out of the king’s house into the temple mentioned 1 Kings 10:5, which was one of the things the queen of Sheba admired; for it is hardly probable that Jeremiah being in a prison within the compass of the king’s house, the king should, especially at such a time, go out of his house to so public a place as the temple, for a private conference with the prophet. The king desires him faithfully to tell him what he knew in a business he should inquire of him.
into the third entry that is in the house of the Lord; what place is meant Jarchi confesses his ignorance of, but conjectures it was the court of the Israelites; the outward court, and the court of the women, being before it. Kimchi rightly takes it to be a place through which they went from the king's house to the house of the Lord; no doubt the same that is called the king's ascent, by which he went up thither, shown to, and admired by, the queen of Sheba, 1 Kings 10:5; in which there were three gates or entrances, as Dr. Lightfoot observes (y); the first, the gate of the foundation; the second, the gate behind the guard; and the third, the gate Coponius; and here the king and the prophet had their interview:
and the king said to Jeremiah, I will ask thee a thing, or "a word"; a word of prophecy; or whether there was a word of prophecy from the Lord, concerning him, his people, and city, and what it was; and what would be the event of the present siege, whether it would issue well or ill:
hide nothing from me; be it what it will, whether grateful or not; he had been told again and again how things would be; but still he was in hopes that something more favourable and consolatory would come from the Lord to him.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.
EXEGETICAL (ORIGINAL LANGUAGES)14. the third entry] not mentioned elsewhere by this name, but perhaps identical with that which in 2 Kings 16:18 is called “the king’s entry.” Gi. (followed by Du.) by a slight alteration of the MT. gets the meaning the entry of the body-guard. Cp. for the king’s action ch. Jeremiah 37:17.
14–28 a. Jeremiah once more tenders solemn advice to the king
The section may be summarized as follows.
(i) Jeremiah 38:14-18. Zedekiah again seeks counsel from the prophet, who, after demanding and receiving an assurance of immunity, declares that, if the king surrenders, his life and the city shall be spared, whereas otherwise Jerusalem shall be burned, and Zedekiah himself shall not escape. (ii) Jeremiah 38:19-28 a. The king objects that, if he follow this advice, he will meet personal injury from those Jews who are already in the enemy’s hands. The prophet reassures him on this point and renews his urgent counsel in more detail. He pictures the women of the palace, led out in mournful procession by their captors, and chanting a lamentation as they go; while he repeats that the king shall be taken and the city burnt. Zedekiah pledges Jeremiah to secrecy. Accordingly, on being questioned by the princes as to the purport of the interview, he only reports his request not to be sent back to Jonathan’s house.Verse 14. - The third entry. What this means exactly is not clear; probably the "entry" led from the palace to the temple. It must have been a private place, else it would not have been chosen for this interview. I will ask thee a thing; rather, I will ask of thee a word; i.e. a revelation from Jehovah (comp. Jeremiah 37:17). Jeremiah 38:22.), the presence of a eunuch at the court, as overseer of the harem, cannot seem strange. The law of Moses, indeed, prohibited castration (Deuteronomy 23:2); but the man was a foreigner, and had been taken by the king into his service as one castrated. עבד מלך is a proper name (otherwise it must have been written המּלך); the name is a genuine Hebrew one, and probably may have been assumed when the man entered the service of Zedekiah. - On hearing of what had occurred, the Ethiopian went to the king, who was sitting in the gate of Benjamin, on the north wall of the city, which was probably the point most threatened by the besiegers, and said to him, Jeremiah 38:9, "My lord, O king, these men have acted wickedly in all that they have done to Jeremiah the prophet, whom they have cast into the pit; and he is dying of hunger on the spot, for there is no more bread in the city." הרעוּ את־א, lit.,: "they have done wickedly what they have done." ויּמת cannot be translated, "and he died on the spot," for Ebedmelech wishes to save him before he dies of hunger. But neither does it stand for וימת, "so that he must die." The imperfect with Vav consecutive expresses the consequence of a preceding act, and usually stands in the narrative as a historic tense; but it may also declare what necessarily follows or will follow from what precedes; cf. Ewald, 342, a. Thus ויּמת stands here in the sense, "and so he is dying," i.e., "he must die of hunger." תּחתּיו, "on his spot," i.e., on the place where he is; cf. 2 Samuel 2:23. The reason, "for there is no longer any bread (הלחם with the article, the necessary bread) in the city," is not to be taken in the exact sense of the words, but merely expresses the greatest deficiency in provisions. As long as Jeremiah was in the court of the prison, he received, like the officers of the court, at the king's order, his ration of bread every day (Jeremiah 37:21). But after he had been cast into the pit, that royal ordinance no longer applied to him, so that he was given over to the tender mercies of others, from whom, in the prevailing scarcity of bread, he had not much to hope for.
LinksJeremiah 38:14 Interlinear
Jeremiah 38:14 Parallel Texts
Jeremiah 38:14 NIV
Jeremiah 38:14 NLT
Jeremiah 38:14 ESV
Jeremiah 38:14 NASB
Jeremiah 38:14 KJV
Jeremiah 38:14 Bible Apps
Jeremiah 38:14 Parallel
Jeremiah 38:14 Biblia Paralela
Jeremiah 38:14 Chinese Bible
Jeremiah 38:14 French Bible
Jeremiah 38:14 German Bible