Jeremiah 37:2

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(2) But neither he, nor his servants . . .—The verse gives a general survey of the character of Zedekiah’s reign preparatory to the actual history that follows, which falls towards its close, probably in the seventh or eighth year of his reign. It will be noted that the “servants” here, as in Jeremiah 36:24, are the personal attendants of the king, his courtiers, as distinct from the “princes” of Judah and the “people of the land,” that is, the great body of unofficial laymen.

Matthew Henry's Concise Commentary

37:1-10 Numbers witness the fatal effects of other men's sins, yet heedlessly step into their places, and follow the same destructive course. When in distress, we ought to desire the prayers of ministers and Christian friends. And it is common for those to desire to be prayed for, who will not be advised; yet sinners are often hardened by a pause in judgments. But if God help us not, no creature can. Whatever instruments God has determined to use, they shall do the work, though they seem unlikely.

Barnes' Notes on the Bible

It is evident that Zedekiah was well affected toward Jeremiah. In Jeremiah 37-38, dealing with events during the siege of Jerusalem, we have an account of his relations with Jeremiah and of the prophet's personal history up to the capture of the city.

Jamieson-Fausset-Brown Bible Commentary

2. Amazing stupidity, that they were not admonished by the punishment of Jeconiah [Calvin], (2Ch 36:12, 14)!

Matthew Poole's Commentary

This Zedekiah was little better than Jehoiakim; he seemeth by his story to be of a little better temper, not so cruel and bloody; but he no more regarded God’s word by his prophet than Jehoiakim had done.

Gill's Exposition of the Entire Bible

But neither he, nor his servants, nor the people of the land,.... The king, his courtiers and subjects the royal family, nobility, and common people; they were all degenerate and corrupt. Jarchi observes, that Jehoiakim was wicked, and his people righteous; and that Zedekiah was righteous, and his people wicked but he seems to found his character on that single action of taking Jeremiah out of prison; whereas, according to this account, king and people were all wicked: for neither one or other

did hearken unto the words of the Lord, which he spake by Jeremiah the prophet; neither those which were spoken in the former nor in the latter part of his reign, concerning the destruction of the city by the Chaldeans. This short count is given to show how just it was to give up such a prince and people to ruin.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Jeremiah 37:2

Keil and Delitzsch Biblical Commentary on the Old Testament

The account of what befell Jeremiah and what he did during the last siege of Jerusalem by the Chaldeans, until the taking of the city, is introduced, Jeremiah 37:1 and Jeremiah 37:2, with the general remark that Zedekiah - whom Nebuchadnezzar the king of Babylon had made king in the land of Judah in place of Coniah (on which name see on Jeremiah 22:24) - when he became king, did not listen to the words of the Lord through Jeremiah, neither himself, nor his servants (officers), nor the people of the land (the population of Judah). Then follows, Jeremiah 37:3-10, a declaration of the prophet regarding the issue of the siege, which he sent to the king by the messengers who were to beseech him for his intercession with the Lord. Jeremiah 37:3-5. The occasion of this declaration was the following: Zedekiah sent to Jeremiah two of his chief officers, Jehucal the son of Shelemiah (see on Jeremiah 38:1), and Zephaniah the son of Maaseiah, the priest (see Jeremiah 21:1 and Jeremiah 29:25), with this charge: "Pray now for us to Jahveh our God." This message was sent to Jeremiah while he still went in and out among the people, and had not yet been put in prison (כּליא, Jeremiah 37:4 and Jeremiah 52:31, an unusual form for כּלא, Jeremiah 37:15 and Jeremiah 37:18, for which the Qeri would have us in both instances read כּלוּא); the army of Pharaoh (Hophra, Jeremiah 44:30), too, had marched out of Egypt to oppose the Chaldeans; and the latter, when they heard the report of them (שׁמעם, the news of their approach), had withdrawn from Jerusalem (עלה מעל, see on Jeremiah 21:2), viz., in order to repulse the Egyptians. Both of these circumstances are mentioned for the purpose of giving a clear view of the state of things: (a) Jeremiah's freedom to go in and out, not to prepare us for his imprisonment afterwards, but to explain the reason why the king sent two chief officers of the realm to him, whereas, after his imprisonment, he caused him to be brought (cf. Jeremiah 37:17 with Jeremiah 38:14); and (b) the approach of the Egyptians joined with the raising of the siege, because this event seemed to afford some hope that the city would be saved. - This occurrence, consequently, falls within a later period than that mentioned in Jeremiah 21:1-14.