Jeremiah 21:1

KJV

¶ The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying,

KJV (with Strong's)

The word {H1697} which came unto Jeremiah {H3414} from the LORD {H3068}, when king {H4428} Zedekiah {H6667} sent {H7971} unto him Pashur {H6583} the son {H1121} of Melchiah {H4441}, and Zephaniah {H6846} the son {H1121} of Maaseiah {H4641} the priest {H3548}, saying {H559},

Complete Jewish Bible

This is the word that came to Yirmeyahu from ADONAI when King Tzidkiyahu sent to him Pash'chur the son of Malkiyah and Tz'fanyah the son of Ma'aseiyah with this message:

Berean Standard Bible

This is the word that came to Jeremiah from the LORD when King Zedekiah sent to him Pashhur son of Malchijah and the priest Zephaniah son of Maaseiah. They said,

American Standard Version

The word which came unto Jeremiah from Jehovah, when king Zedekiah sent unto him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest, saying,

Commentary

### SUMMARY
Jeremiah 21:1 serves as a critical introductory verse, marking the commencement of a new prophetic oracle from the LORD to King Zedekiah of Judah. This pivotal moment unfolds as Jerusalem stands under the relentless siege of the Babylonian army, prompting a desperate King Zedekiah to dispatch two high-ranking officials, Pashur son of Melchiah and Zephaniah son of Maaseiah the priest, to seek a divine word through the prophet Jeremiah. This urgent royal inquiry sets the stage for a pronouncement of God's unyielding judgment, revealing the inevitable fate of Jerusalem and its inhabitants due to their persistent rebellion and spiritual apostasy.

### CONTEXT
* **Literary Context:** This verse initiates a distinct prophetic block within the book of Jeremiah, specifically chapters 21-24, which primarily contain prophecies directed towards King Zedekiah and the impending fall of Jerusalem. It immediately follows the narrative of Jeremiah's severe personal persecution in [Jeremiah 20](/jeremiah/20 "Jeremiah 20 - Jeremiah's Complaint and Persecution"), where he was imprisoned and humiliated by a different official, Pashur son of Immer. The transition in [Jeremiah 21](/jeremiah/21 "Jeremiah 21 - Prophecy Against Jerusalem") to Zedekiah's direct inquiry highlights the escalating national crisis and the king's desperate, albeit belated, search for divine guidance as the Babylonian siege intensifies. This section contrasts sharply with earlier prophecies of warning and calls to repentance, now shifting toward definitive pronouncements of imminent judgment and the inevitability of Jerusalem's destruction. The "word" delivered here is not a mere communication but a performative divine decree, setting the grim tone for the unfolding events detailed in [Jeremiah 21:3-10](/jeremiah/21-3-10 "Jeremiah 21:3-10 - God's Stern Answer to Zedekiah").
* **Historical & Cultural Context:** Jeremiah 21:1 is situated during the final, devastating siege of Jerusalem by Nebuchadnezzar's Babylonian forces, specifically around 588 BC. King Zedekiah, installed as a puppet ruler by Babylon after the first major deportation of Judahites in 597 BC (which included King Jehoiachin and many prominent citizens), found himself in an increasingly precarious position. He was caught between the overwhelming power of Babylon and the nationalistic, often rebellious, factions within his own court. In the ancient Near East, it was a common cultural practice for kings and nations facing existential threats to consult prophets, diviners, or oracles to ascertain the will of their gods and seek favorable intervention. Zedekiah's act of sending prominent envoys—Pashur (a royal official, distinct from the priest in [Jeremiah 20:1](/jeremiah/20-1 "Jeremiah 20:1 - Pashur Son of Immer")) and Zephaniah the priest—underscores the extreme gravity of the situation and the king's urgent, albeit desperate, desire for a word from the LORD, hoping for a miraculous deliverance akin to Hezekiah's experience during the Assyrian siege in [2 Kings 19:2-7](/2_kings/19-2-7 "2 Kings 19:2-7 - Hezekiah's Prayer and Isaiah's Prophecy").
* **Key Themes:** Jeremiah 21:1 introduces and reinforces several profound theological and narrative themes. Firstly, **Divine Revelation** is central, immediately established by the opening phrase, "The word which came unto Jeremiah from the LORD." This emphasizes the divine origin and absolute authority of the message, asserting that Jeremiah functions as God's faithful conduit, not speaking his own counsel (a theme consistently highlighted, for example, in [Jeremiah 1:4-10](/jeremiah/1-4-10 "Jeremiah 1:4-10 - Jeremiah's Call and Commission")). Secondly, the verse vividly portrays **Desperation in Crisis**, as King Zedekiah, facing the imminent collapse of his kingdom and the destruction of his capital, turns to the very prophet he had previously ignored, persecuted, or imprisoned. This illustrates a recurring human tendency to seek God only when all other options have failed, often hoping for a convenient rescue rather than genuine repentance or a change of heart. Lastly, the **Prophetic Role** of Jeremiah is powerfully reaffirmed. Despite the unpopularity of his messages and the immense personal suffering he endured, Jeremiah remains unwavering as God's faithful messenger, delivering the divine word without compromise, even when it means pronouncing severe judgment upon his own people and king, a consistent and poignant theme throughout [the entire book of Jeremiah](/jeremiah/1 "Jeremiah - The Weeping Prophet").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **word (Hebrew, _dâbâr'_):** From the root דָבַר (davar), this term (H1697) signifies far more than a mere utterance. It encompasses "a matter (as spoken of) or thing," an "act," "decree," or "report." In this context, "dâbâr" denotes a definitive, authoritative message from God that carries the weight of a divine decree, implying both declaration and consequential action. It underscores the active and powerful nature of God's communication to His prophets, which is not merely informative but performative, bringing about what it declares and ensuring its fulfillment.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This sacred name (H3068), often transliterated as "Yahweh," is defined as "the self-Existent or Eternal; Jehovah, Jewish national name of God." The phrase "from the LORD" asserts the ultimate divine authority behind Jeremiah's prophecy, distinguishing it from human opinion, political maneuvering, or the pronouncements of false prophets. It highlights that the ensuing message is not Jeremiah's personal counsel but the sovereign, unchanging will of the covenant God of Israel, who remains faithful to His character and His promises, even when delivering judgment.
* **sent (Hebrew, _shâlach'_):** Derived from a primitive root (H7971), "shâlach" means "to send away, for, or out (in a great variety of applications)." Here, it precisely describes King Zedekiah's action of dispatching his envoys. This word conveys the deliberate, official, and urgent nature of the king's request, demonstrating his recognition, albeit desperate, of Jeremiah's unique role as a conduit for divine communication. It signifies a formal embassy, highlighting the gravity of the king's situation and his urgent need for a direct word from God regarding the dire circumstances.

#### Verse Breakdown
* **"The word which came unto Jeremiah from the LORD,"**: This opening clause functions as a standard prophetic formula, immediately establishing the divine origin and absolute authority of the message that follows. It unequivocally states that Jeremiah is not speaking his own thoughts, political opinions, or personal predictions, but is faithfully relaying a direct, divinely inspired communication from Yahweh, the covenant God of Israel. This phrase sets the entire subsequent oracle apart as authoritative, infallible, and binding.
* **"when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying,"**: This clause provides the crucial historical and circumstantial context for the divine word. It identifies the desperate situation (Jerusalem under severe Babylonian siege), the key human actors involved (King Zedekiah and his high-ranking envoys), and the explicit purpose of their visit (to inquire of Jeremiah, implying a desperate hope for a favorable oracle of deliverance). The specific mention of "Pashur the son of Melchiah" (distinct from the Pashur of [Jeremiah 20:1](/jeremiah/20-1 "Jeremiah 20:1 - Pashur Son of Immer")) and "Zephaniah the son of Maaseiah the priest" indicates that these were prominent and influential figures, underscoring the king's earnestness and the dire straits of the kingdom. The concluding "saying" anticipates the specific inquiry that these envoys would put to Jeremiah, leading directly into the subsequent verses which record Zedekiah's plea.

#### Literary Devices
Jeremiah 21:1 effectively employs several significant literary devices to set the scene and establish the tone for the ensuing prophecy. The most prominent is the **Prophetic Formula**, "The word which came unto Jeremiah from the LORD," which serves as a common and powerful literary marker throughout prophetic literature. This formula immediately signals divine authority and inspiration, lending immense gravitas to the ensuing message and distinguishing it from mere human speech or political commentary, emphasizing its absolute truth and divine origin. There is also a strong element of **Foreshadowing** embedded in this introductory verse. The king's desperate inquiry, set against the backdrop of Jeremiah's consistent pronouncements of judgment and the tightening Babylonian siege, subtly but powerfully hints at the grim and unfavorable nature of the oracle to follow. The reader is led to anticipate that the "word from the LORD" will likely not be one of comfort or miraculous deliverance, but rather a confirmation of impending doom. Furthermore, a poignant **Irony** is present in Zedekiah's actions. King Zedekiah, who had largely disregarded Jeremiah's warnings, imprisoned him (as seen in later chapters like [Jeremiah 37:15](/jeremiah/37-15 "Jeremiah 37:15 - Jeremiah Imprisoned")), and even sought to silence him, now turns to the very prophet he had previously scorned, hoping for a miraculous intervention. This highlights the universal human tendency to seek God only in moments of extreme desperation, often after having rejected His counsel during times of relative peace and prosperity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 21:1 profoundly underscores the unwavering sovereignty of God and the authoritative, active nature of His revealed word, even when that word brings difficult and unwelcome truths. It highlights the divine initiative in communication, emphasizing that God actively speaks into human history, particularly through His chosen prophets, to reveal His will and purpose. This verse also implicitly addresses the human condition of desperation and the common tendency to seek divine intervention as a last resort rather than a consistent posture of humble obedience. Zedekiah's inquiry, though born of crisis, reveals a lingering, perhaps misplaced, hope that God might yet intervene to save Jerusalem. Theologically, it sets the stage for a powerful demonstration of God's justice and His unwavering faithfulness to His covenant, even in the act of judgment, reminding us that His word, once spoken, will accomplish its intended purpose without fail.

* [Amos 3:7](/amos/3-7 "Amos 3:7 - God Reveals His Secrets to His Servants")
* [Hebrews 1:1-2](/hebrews/1-1-2 "Hebrews 1:1-2 - God's Revelation Through His Son")
* [Isaiah 55:11](/isaiah/55-11 "Isaiah 55:11 - God's Word Accomplishes Its Purpose")

### REFLECTION AND APPLICATION
Jeremiah 21:1 serves as a powerful and enduring reminder that God's word is eternally sovereign and absolutely authoritative, always cutting through the noise of human desperation, political maneuvering, and self-deception. For believers today, it challenges our own patterns of seeking God. Do we, like King Zedekiah, primarily turn to Him only in moments of profound crisis, hoping for a convenient rescue from predicaments largely of our own making, or do we cultivate a consistent, daily posture of seeking His will and wisdom in all aspects of life? This verse calls us to a posture of consistent attentiveness to God's voice, recognizing that His truth, though sometimes challenging, uncomfortable, or even painful, is always for our ultimate good, sanctification, and eternal salvation. It encourages us to embrace the prophetic word not merely as a historical record of ancient events, but as a living, active, and guiding principle for navigating our own times of uncertainty, trusting in the unchanging character of the God who speaks. Our response to God's word, whether in seasons of prosperity or peril, profoundly defines our spiritual trajectory, urging us towards genuine repentance, faithful obedience, and a relationship rooted in trust rather than transactional appeals.

#### Questions for Reflection
* **In what ways do I tend to seek God's guidance only when I am in a desperate situation, similar to King Zedekiah?**
* **How does understanding the "word of the LORD" as a powerful, active decree (_dâbâr_) change my perception of Scripture and its authority in my life?**
* **What are the "Pashurs and Zephaniahs" in my life—the crises, fears, or circumstances—that prompt me to seek God, and how can I cultivate a more consistent, proactive seeking of His presence and will?**
* **How can I better align my expectations of God's intervention with His sovereign will and character, even when His answer is not what I hoped for or anticipated?**

### FAQ

**Why did King Zedekiah send these specific individuals to Jeremiah?**

Answer: King Zedekiah sent Pashur the son of Melchiah and Zephaniah the son of Maaseiah the priest because they were prominent and influential figures in his court and among the religious leadership. Pashur, likely a high-ranking royal official, and Zephaniah, a leading priest, represented the official channels through which the king would traditionally seek divine counsel. Their high status underscored the extreme gravity of the situation—Jerusalem was under a severe Babylonian siege—and the king's desperate hope for a divine word that might offer deliverance, similar to past miraculous interventions (e.g., [2 Kings 19:2-7](/2_kings/19-2-7 "2 Kings 19:2-7 - Hezekiah's Prayer and Isaiah's Prophecy")). This delegation was a formal, urgent appeal from the highest levels of Judahite leadership, reflecting the kingdom's dire straits.

**Is the Pashur mentioned in Jeremiah 21:1 the same individual as the Pashur in Jeremiah 20:1?**

Answer: No, the Pashur in [Jeremiah 21:1](/jeremiah/21-1 "Jeremiah 21:1 - Zedekiah's Inquiry") is distinct from the Pashur son of Immer mentioned in [Jeremiah 20:1](/jeremiah/20-1 "Jeremiah 20:1 - Pashur Son of Immer Persecutes Jeremiah"). While both share the name Pashur, the one in chapter 20 is identified as "the chief officer in the house of the LORD" (a priest), who had previously beaten and imprisoned Jeremiah. The Pashur in chapter 21 is identified specifically as "the son of Melchiah," suggesting he was a different individual, likely a royal official or courtier rather than a temple priest. This distinction is crucial for understanding the various interactions Jeremiah had with different factions and officials during this tumultuous period in Judah's history.

**What was King Zedekiah hoping for when he sent to inquire of Jeremiah?**

Answer: King Zedekiah was desperately hoping for a favorable oracle from the LORD, specifically a miraculous intervention that would cause the Babylonians to withdraw from Jerusalem. His hope was for God to perform a "wonder" (as indicated in [Jeremiah 21:2](/jeremiah/21-2 "Jeremiah 21:2 - Zedekiah's Request for a Miracle")), similar to how God had delivered Jerusalem from the Assyrians in the days of King Hezekiah (see [Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the LORD Strikes Down the Assyrians")). He sought a divine sign that the siege would be lifted, allowing Judah to escape the impending destruction. This was a plea born of fear and desperation, seeking a convenient rescue rather than a genuine change of heart or national repentance, which Jeremiah had consistently called for.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 21:1, with its profound emphasis on "the word which came unto Jeremiah from the LORD," powerfully foreshadows the ultimate and perfect revelation of God in the person of Jesus Christ. While Jeremiah was a faithful and authoritative messenger, delivering God's active and performative "word" (_dâbâr_) to a rebellious people, his prophetic ministry was but a shadow pointing to the one who would embody the Word itself. In the New Testament, [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh") declares, "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." Jesus is not merely a messenger of God's word, but the living, incarnate Word, the complete and final revelation of God to humanity, through whom God has definitively spoken (as affirmed in [Hebrews 1:1-2](/hebrews/1-1-2 "Hebrews 1:1-2 - God Has Spoken Through His Son")).

King Zedekiah's desperate sending of envoys to Jeremiah in a time of existential crisis reflects humanity's inherent need for divine intervention and guidance when facing insurmountable odds and the consequences of sin. This deep human longing for a deliverer finds its ultimate fulfillment in Christ, who was "sent" by the Father not merely with a message, but as the message of salvation itself (as seen in [John 3:16-17](/john/3-16-17 "John 3:16-17 - God So Loved the World")). Unlike Jeremiah, who delivered a word of judgment that sealed Jerusalem's fate, Jesus comes to offer a word of grace, redemption, and life, inviting all who are desperate, weary, and burdened to find rest in Him (as promised in [Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")). Thus, Jeremiah 21:1, while rooted in a moment of ancient despair and impending judgment, ultimately points forward to the hope found in the one who is the "word of life" ([1 John 1:1](/1_john/1-1 "1 John 1:1 - The Word of Life")), offering eternal salvation where human efforts and political maneuvering fail.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 37:3

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.

Jeremiah 29:25

Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that [are] at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,

Jeremiah 52:24

¶ And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:

Jeremiah 38:1

¶ Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying,

2 Kings 24:17

And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.

2 Kings 24:18

Zedekiah [was] twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name [was] Hamutal, the daughter of Jeremiah of Libnah.

Jeremiah 32:1

¶ The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which [was] the eighteenth year of Nebuchadrezzar.