5 Zedekiah the king said, Behold, he is in your hand; for the king is not he who can do anything against you.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Zedekiah doubtless knew that wrong was done to the holy Prophet; for though he wished him to remain as he was, yet he knew that the Prophet had not threatened the people from ill-will or a hostile mind; and he was thus conscious that he had to do with God rather than with a mortal man. However this may have been, he knew that Jeremiah was not an enemy to the public safety according to the charge brought by the princes. He might then have wished to deliver the Prophet from their hands, but he submitted to their fury; for he was divested of all regal power, and was become, as it were, a slave to his own counselors, on whom depended the government of the kingdom. They wrongly explain this verse, who think that the king spoke honorably of his counselors, as though he had said, that such was their prudence and dignity, that nothing could be denied them. They pervert the meaning of the Prophet; for the king, on the contrary, acknowledges here, that he was reduced to such a condition, as though he were a private individual, he, in short, confessed that he was the servant of servants; "Now I see," he says, "that I am no king, but that ye so rule, that, willing or unwilling, I am forced to yield to you, even in the best cause." There is then no doubt but that it was the bitter complaint of the king when he said, The king can do nothing against you. [1] But Zedekiah deserved this degradation: for he ought to have been from the beginning more teachable, and to submit to God. But in the first place, as we have seen, he had despised prophetic doctrine, and hearkened not to the voice of God; and in the second place, he revolted perfidiously from the Chaldean king, and became thus guilty of ingratitude, for when his nephew was dethroned, that is, Jeconiah or Coniah, he obtained the regal power through the favor of the king of Babylon. He had therefore been ungrateful in denying tribute to him. But his impiety was the main cause of all evils. As then he had been such a rebel against God, he deserved that the princes should prove rebels to him. He then degraded himself, and deprived himself of royal authority, when he refused submission to the word of God, and also when he denied tribute to the king of Babylon. It was no wonder, then, that God made him subject to the princes and counselors, who were yet his servants. As to these couriers, their arrogance was inexcusable in daring to condemn Jeremiah; for this was to take away from the king his own right; Die let this man, for he is worthy of death. Why was it that they were not content with accusing him, without assuming also to be his sole judges? As, then, they treated the king so disrespectfully, there is no doubt but they were despisers of God, when they deemed as nothing the royal dignity. But as to the king, he reaped, as I have said, the fruit of his own impiety, for he had not given to God his due honor in embracing the truth taught by the Prophet. It was therefore necessary, that he should be unworthily and contumeliously treated, so that he dared not to say even one word in behalf of a just and good cause. This was the reason why he said, He is in your hands, for the king can do nothing against you
1 - "The king," observes Blayney, "evidently speaks this in disgust with the princes, for endeavoring to frustrate his clemency." -- Ed.
All real power was in their hands, and as they affirmed that Jeremiah's death was a matter of necessity, the king did not dare refuse it to them.
He is in your hand - Ye have power to do as you please; I must act by your counsel. Poor weak prince! you respect the prophet, you fear the cabal, and you sacrifice an innocent man to your own weakness and their malice!
Then Zedekiah the king said, Behold, he [is] in your hand: for the king [is] not [he that] can do [any] (d) thing against you.
(d) In which he grievously offended in that not only would he not hear the truth spoken by the prophet, but also gave him to the lusts of the wicked to be cruelly treated.
Then Zedekiah the king said, behold, he is in your hand,.... In your power, to do with him as you please. This is either a grant of the king, allowing them to do as they thought fit; or a declaration of their power, supposing them to be the princes of the sanhedrim, as Grotius thinks, to judge of a false prophet, and condemn him; but that they were such does not appear; nor does their charge of the prophet, or their procedure against him, confirm it. The former sense seems best:
for the king is not he that can do any thing against you; which is said either in a flattering way, that such was their interest in him, and so great his regard for them, that he could not deny them any thing. So it is in the old translations, "for the king may deny you nothing"; and, "the king can deny you nothing": or else in a complaining way, suggesting that, he was a king, and no king; that he had no power to oppose them; they would do as they pleased; and therefore it signified nothing applying to him; he should not say any thing against it; he would have no concern in it; they might do as they pleased, since he knew they would.
the king is not he--Zedekiah was a weak prince, and now in his straits afraid to oppose his princes. He hides his dislike of their overweening power, which prevented him shielding Jeremiah as he would have wished, under complimentary speeches. "It is not right that the king should deny aught to such faithful and wise statesmen"; the king is not such a one as to deny you your wishes [JEROME].
The king said, "Behold, he is in your hand, for the king can do nothing alongside of you." This reply indicates not merely the weakness and powerlessness of the king against his princes, but also his inward aversion to the testimony of the man of God. "That he would like to save him, just as he afterwards does (Jeremiah 38:10)," is not implied in what he says, with which he delivers up the prophet to the spite of his enemies. Though the princes had at once put Jeremiah to death, the king would not even have been able to reproach them. The want of courage vigorously to oppose the demand of the princes did not spring from any kindly feeling towards the prophet, but partly from moral weakness of character, partly from inward repugnance to the word of God proclaimed by Jeremiah. On the construction אין וּיכל instead of the participle from יכול, which does not occur, cf. Ewald, 321, a. אתכם is certainly in form an accusative; but it cannot be such, since דּבר follows as the accusative: it is therefore either to be pointed אתּכם or to be considered as standing for it, just as אותך often occurs for אתּך, "with," i.e., "along with you."
For the king - I see I am as it were no king. I can do nothing against you, you will do what you please.
*More commentary available at chapter level.