TRV
Translation
King James Version
O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.
KJV (with Strong's)
O house H1004 of David H1732, thus saith H559 the LORD H3068; Execute H1777 judgment H4941 in the morning H1242, and deliver H5337 him that is spoiled H1497 out of the hand H3027 of the oppressor H6231, lest my fury H2534 go out H3318 like fire H784, and burn H1197 that none can quench H3518 it, because H6440 of the evil H7455 of your doings H4611.
Complete Jewish Bible
house of David, this is what ADONAI says: "Judge fairly every morning, rescue the wronged from their oppressors; or my fury will lash out like fire, burning so hot that no one can quench it, because of how evil your actions are."
Berean Standard Bible
O house of David, this is what the LORD says: ‘Administer justice every morning, and rescue the victim of robbery from the hand of his oppressor, or My wrath will go forth like fire and burn with no one to extinguish it because of their evil deeds.
American Standard Version
O house of David, thus saith Jehovah, Execute justice in the morning, and deliver him that is robbed out of the hand of the oppressor, lest my wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings.
World English Bible Messianic
House of David, thus says the LORD, Execute justice in the morning, and deliver him who is robbed out of the hand of the oppressor, lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of your doings.
Geneva Bible (1599)
O house of Dauid, thus saith the Lord, Execute iudgement in the morning, and deliuer the oppressed out of the hande of the oppressor, lest my wrath go out like fire and burne, that none can quench it, because of the wickednes of your workes.
Young's Literal Translation
O house of David, thus said Jehovah: Decide ye judgment at morning, And deliver the plundered from the hand of the oppressor, Lest My fury go forth as fire, And hath burned, and none is quenching, Because of the evil of your doings.
In the KJVVerse 19,453 of 31,102
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Commentary on Jeremiah 21 verses 8–14
8 ¶ And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death.
9 He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.
10 For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.
11 And touching the house of the king of Judah, say, Hear ye the word of the LORD;
12 O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.
13 Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations?
14 But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.
By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have a respect for him, which it would have been Jeremiah's policy to make some advantage of for himself; but the reply which God obliges him to make is enough to crush the little respect they begin to have for him, and to exasperate them against him more than ever. Not only the predictions in the foregoing verses, but the prescriptions in these, were provoking; for here,
I. He advises the people to surrender and ??desert to the Chaldeans, as the only means left them to save their lives, Jer 21:8-10. This counsel was very displeasing to those who were flattered by their false prophets into a desperate resolution to hold out to the last extremity, trusting to the strength of their walls and the courage of their soldiery to keep out the enemy, or to their foreign aids to raise the siege. The prophet assures them, "The city shall be given into the hand of the king of Babylon, and he shall not only plunder it, but burn it with fire, for God himself hath set his face against this city for evil and not for good, to lay it waste and not to protect it, for evil which shall have no good mixed with it, no mitigation or merciful allay; and therefore, if you would make the best of bad, you must beg quarter of the Chaldeans, and surrender prisoners of war." In vain did Rabshakeh persuade the Jews to do this while they had God for them (Isa 36:16), but it was the best course they could take now that God was against them. Both the law and the prophets had often set before them life and death in another sense - life if they obey the voice of God, death if they persist in disobedience, Deu 30:19. But they had slighted that life which would have made them truly happy, to upbraid them with which the prophet here uses the same expression (Jer 21:8): Behold, I set before you the way of life and the way of death, which denotes not, as that, a fair proposal, but a melancholy dilemma, advising them of two evils to choose the less; and that less evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abides in the city, and trusts to that to secure him, shall certainly die either by the sword without the walls or famine or pestilence within. But he that can so far bring down his spirit, and quit his vain hopes, as to go out, and fall to the Chaldeans, his life shall be given him for a prey; he shall save his life, but with much difficulty and hazard, as a prey is taken from the mighty. It is an expression like that, He shall be saved, yet so as by fire. He shall escape but very narrowly, or he shall have such surprising joy and satisfaction in escaping with his life from such a universal destruction as shall equal theirs that divide the spoil. They thought to make a prey of the camp of the Chaldeans, as their ancestors did that of the Assyrians (Isa 33:23), but they will be sadly disappointed; if by yielding at discretion they can but save their lives, that is all the prey they must promise themselves. Now one would think this advice from a prophet, in God's name, should have gained some credit with them and been universally followed; but, for aught that appears, there were few or none that took it; so wretchedly were their hearts hardened, to their destruction.
II. He advises the king and princes to reform, and make conscience of the duty of their place. Because it was the king that sent the message to him, in the reply there shall be a particular word for the house of the king, not to compliment or court them (that was no part of the prophet's business, no, not when they did him the honour to send to him), but to give them wholesome counsel (Jer 21:11, Jer 21:12): "Execute judgment in the morning; do it carefully and diligently. Those magistrates that would fill up their place with duty had need rise betimes. Do it quickly, and do not delay to do justice upon appeals made to you, and tire out poor petitioners as you have done. Do not lie in your beds in a morning to sleep away the debauch of the night before, nor spend the morning in pampering the body (as those princes, Ecc 10:16), but spend it in the despatch of business. You would be delivered out of the hand of those that distress you, and expect that therein God should do you justice; see then that you do justice to those that apply to you, and deliver them out of the hand of their oppressors, lest my fury go out like fire against you in a particular manner, and you fare worst who think to escape best, because of the evil of your doings." Now, 1. This intimates that it was their neglect to do their duty that brought all this desolation upon the people. It was the evil of their doings that kindled the fire of God's wrath. Thus plainly does he deal even with the house of the king; for those that would have the benefit of a prophet's prayers must thankfully take a prophet's reproofs. 2. This directs them to take the right method for a national reformation. The princes must begin, and set a good example, and then the people will be invited to reform. They must use their power for the punishment of wrong, and then the people will be obliged to reform. He reminds them that they are the house of David, and therefore should tread in his steps, who executed judgment and justice to his people. 3. This gives them some encouragement to hope that there may yet be a lengthening of their tranquillity, Dan 4:27. If any thing will recover their state from the brink of ruin, this will.
III. He shows them the vanity of all their hopes so long as they continued unreformed, Jer 21:13, Jer 21:14. Jerusalem is an inhabitant of the valley, guarded with mountains on all sides, which were their natural fortifications, making it difficult for an army to approach them. It is a rock of the plain, which made it difficult for an enemy to undermine them. These advantages of their situation they trusted to more than to the power and promise of God; and, thinking their city by these means to be impregnable, they set the judgments of God at defiance, saying, "Who shall come down against us? None of our neighbours dare make a descent upon us, or, if they do, who shall enter into our habitations?" They had some colour for this confidence; for it appears to have been the sense of all their neighbours that no enemy could force his way into Jerusalem, Lam 4:12. But those are least safe that are most secure. God soon shows the vanity of that challenge, Who shall come down against us? when he says (Jer 21:13), Behold, I am against thee. They had indeed by the wickedness driven God out of their city when he would have tarried with them as a friend; but they could not by their bulwarks keep them out of their city when he came against them as an enemy. If God be for us, who can be against us? But, if he be against us, who can be for us, to stand us in any stead? Nay, he comes against them not as an enemy that may lawfully and with some hope of success be resisted, but as a judge that cannot be resisted; for he says (Jer 21:14), I will punish you, by due course of law, according to the fruit of your doings, that is, according to the merit of them and the direct tendency of them. That shall be brought upon you which is the natural product of sin. Nay, he will not only come with the anger of an enemy and the justice of a judge, but with the force of a consuming fire, which has no compassion, as a judge sometimes has, nor spares any thing combustible that comes in its way. Jerusalem has become a forest, in which God will kindle a fire that shall consume all before it; for our God is himself a consuming fire; and who is able to stand in his sight when once he is angry?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 11, 12.) And to the house of the king of Judah, hear the word of the Lord, O house of David. Thus says the Lord, Judge in the morning, and deliver the oppressed from the hand of the oppressor, lest my indignation goes forth like fire and is kindled with none to quench it, because of the evil of your deeds. The phrase 'because of the evil of your deeds' is not found in the Septuagint. Because above (Al. already above) it had said, And to this people you shall say, Thus says the Lord, subsequently it now adds, and to the house of the king of Judah: so that it is understood, you shall say, thus says the Lord: for both the higher and the lower are connected; so that the meaning is: And to this people you shall say, Thus says the Lord. But a proper speech is made to the royal house, because of whose fault the city is besieged, so that it may correct the error through repentance, and obtain the mercy of the Lord. Judge, he says, justice in the morning, not in the darkness of iniquity, but in the light of justice. And deliver the one oppressed by force, from the hand of the slanderer, so that you do not show favoritism in judgment, but that the authority of God may prevail more among you than the power of the persecutor. And if, he says, you do this, the fire of my anger will not be kindled in you, nor will it find material to consume. In this place the incredible mercy of God is demonstrated, as concerning those of whom it was said before: For I have set my face against this city for evil, and not for good; it shall be given into the hand of the king of Babylon, and he shall burn it with fire, with the judgment of the Lord already approaching, so as to provoke them to seek salvation. Not that he is unaware that the city of Jerusalem is to be taken, but because the free will of man is preserved, so that they may seem to perish not by ignorance of the future, but by their own choice. How did the Savior know that the Apostle would deny him and that he himself would be crucified? Surely he had often foretold this to the Apostles and nevertheless reminded them, desiring to correct them for repentance, so that whatever they would subsequently endure, it would happen to them by their own fault, not because of the severity of the one threatening.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 21:12 delivers a poignant and urgent divine command from the LORD to the royal house of David in Judah. It is a stark call for immediate and righteous governance, emphasizing the critical need for the king and his officials to administer justice swiftly and decisively, especially in protecting the vulnerable and oppressed. The verse concludes with a severe warning that failure to heed this mandate will ignite God's unquenchable wrath, a direct consequence of their persistent evil deeds and neglect of their sacred trust.
CONTEXT
Literary Context: Jeremiah 21:12 is situated within a series of prophecies primarily addressed to the kings of Judah and the inhabitants of Jerusalem during the tumultuous final years before the Babylonian exile. Chapter 21 specifically records a message delivered to King Zedekiah, who had sent Pashhur and Zephaniah to inquire of the LORD regarding the impending Babylonian siege (Jeremiah 21:1-2). While the immediate context involves a direct answer to Zedekiah concerning the city's inevitable fate (Jeremiah 21:3-10), verse 12 shifts to a broader, yet equally urgent, ethical imperative for the "house of David" as a whole. This particular oracle, often referred to as the "Tirade against the House of David" (Jeremiah 21:11-23:8), underscores that even in the face of overwhelming external threats, the internal moral decay and failure of leadership to uphold justice are primary reasons for God's impending judgment. The preceding verses (Jeremiah 21:1-10) detail the inevitability of Jerusalem's fall, setting a grim backdrop for this call to repentance, implying that their last hope for mitigating the disaster lies in immediate and radical ethical reform.
Historical & Cultural Context: The historical setting for Jeremiah 21 is the late 7th and early 6th centuries BCE, a period of immense geopolitical upheaval. The Neo-Babylonian Empire was rapidly asserting its dominance, threatening the smaller kingdoms of the Levant, including Judah. King Zedekiah, installed as a vassal by Babylon, struggled to maintain control amidst internal factions and external pressures. The "house of David" refers to the Davidic monarchy, which held a unique covenantal status (as seen in 2 Samuel 7:12-16), yet its contemporary representatives had largely failed to live up to the righteous standards expected of them. Culturally, "executing judgment in the morning" reflects the ancient Near Eastern practice of rulers holding court early in the day. This was not merely a matter of convenience but symbolized the king's diligence, accessibility, and commitment to promptly address legal disputes and administer justice, ensuring that the vulnerable did not suffer prolonged oppression. The neglect of this duty was a profound failure of royal responsibility and a sign of deep moral corruption.
Key Themes: Jeremiah 21:12 powerfully articulates several core themes prevalent throughout the book of Jeremiah and the broader prophetic literature. Firstly, it highlights the Divine Expectation of Righteous Leadership. God holds those in authority, particularly the Davidic kings, directly accountable for upholding justice and righteousness within the kingdom. Their rule is not merely political but a sacred trust to reflect God's own character and moral order. Secondly, the verse underscores Social Justice and the Protection of the Vulnerable. The explicit command to "deliver him that is spoiled out of the hand of the oppressor" demonstrates God's profound concern for the marginalized and exploited, a recurring theme in the prophets (e.g., Isaiah 1:17 and Amos 5:24). Thirdly, it warns of the Inevitable Consequences of Disobedience and Injustice. The imagery of God's "fury" burning "like fire" that "none can quench" vividly portrays the severity and finality of divine judgment when leaders persistently fail in their duties, foreshadowing the impending destruction of Jerusalem and the exile, as detailed elsewhere in Jeremiah (e.g., Jeremiah 25:8-11). Finally, the phrase "in the morning" conveys the Urgency of Repentance and Righteous Action, emphasizing that delayed justice is denied justice, and God's patience has limits.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 21:12 employs several powerful literary devices to convey its urgent and severe message. The verse begins with Apostrophe, a direct and forceful address to "O house of David," which immediately personalizes the divine command and underscores the specific accountability of the royal leadership. The most striking device is the Simile used to describe God's impending wrath: "lest my fury go out like fire." This comparison vividly portrays the consuming, destructive, and uncontrollable nature of divine judgment, emphasizing its intensity and thoroughness. The subsequent phrase, "and burn that none can quench [it]," functions as Hyperbole, emphasizing the absolute and irreversible devastation that will result from their continued wickedness, suggesting a judgment so complete that no human effort can mitigate or extinguish it. Furthermore, there is an element of Personification as "fury" is depicted as an active agent that "goes out" and "burns," giving an almost tangible and terrifying quality to God's righteous indignation. These devices collectively amplify the urgency, severity, and certainty of the prophetic warning, leaving no doubt about the consequences of disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 21:12 is deeply rooted in the biblical understanding of God's character and His unwavering expectations for human governance. It affirms that justice is not merely a human construct or a political convenience, but a divine imperative, central to God's own righteousness and the foundation of His throne. The LORD, as the ultimate Judge and King, demands that earthly rulers reflect His justice by actively defending the vulnerable, upholding the law, and punishing wrongdoing. This verse highlights the covenantal responsibility of the Davidic monarchy, reminding them that their privileged position came with the solemn duty to uphold God's moral law and care for His people, especially the marginalized. The warning of unquenchable fire underscores a consistent biblical theme: God's patience has limits, and persistent injustice and moral depravity will inevitably lead to severe, consuming judgment. This divine wrath is not arbitrary but a righteous response to profound moral failure and the neglect of sacred trust.
REFLECTION AND APPLICATION
Jeremiah 21:12, though addressed to ancient royalty, resonates powerfully with timeless principles for all who hold positions of influence, and indeed, for every individual. It serves as a profound reminder that leadership, whether in government, community, family, or business, is a sacred trust from God, carrying with it the solemn responsibility to administer justice and protect the vulnerable. The call to "execute judgment in the morning" emphasizes the urgency of righteousness—justice delayed is often justice denied. We are challenged to consider how readily and diligently we address issues of fairness, equity, and compassion in our own spheres of influence. This verse compels us to examine whether our actions, or inactions, contribute to the oppression of others, or if we actively seek to deliver those who are "spoiled" by injustice. It warns that complacency in the face of evil, or the abuse of power, invites severe consequences, reminding us that God's righteous indignation is ignited by persistent wrongdoing. Ultimately, it calls us to embody God's heart for justice, recognizing that our commitment to righteousness has profound implications, not just for society, but for our relationship with the divine and the well-being of those around us.
Questions for Reflection
FAQ
What does "O house of David" signify in this verse?
Answer: "O house of David" refers to the Davidic monarchy, specifically the king and his royal court, who were the reigning political and judicial authorities in Judah at the time. It signifies that this divine message is directed at the leadership of the nation, holding them uniquely accountable for their governance and moral conduct, particularly in light of the perpetual covenant God made with David (see 2 Samuel 7:12-16). It underscores that their authority was a stewardship from God, demanding righteous rule.
Why is it important to "execute judgment in the morning"?
Answer: The phrase "in the morning" (Hebrew: bôqer) carries both literal and figurative significance. Literally, it refers to the ancient custom of rulers holding court and administering justice early in the day, symbolizing their diligence, accessibility, and commitment to their duties. Figuratively, and more importantly, it emphasizes the urgency and promptness required for righteous governance. Justice delayed is justice denied, and God demands that leaders prioritize and immediately address matters of fairness and equity, rather than postponing them or allowing corruption to fester.
What does God mean by "deliver him that is spoiled out of the hand of the oppressor"?
Answer: This command highlights God's deep concern for social justice and the protection of the vulnerable. "Him that is spoiled" (Hebrew: gâzal) refers to someone who has been plundered, robbed, or unjustly deprived of their possessions, rights, or dignity through violence or deceit. The "oppressor" (Hebrew: ʻâshaq) is one who exploits, defrauds, or treats others cruelly, often through the abuse of power. God is commanding the leaders to actively intervene on behalf of the victims of injustice, to rescue them from exploitation, and to restore what was wrongfully taken. This reflects a core biblical principle of caring for the marginalized and upholding righteousness, as seen in passages like Isaiah 1:17.
CHRIST-CENTERED FULFILLMENT
Jeremiah 21:12, with its urgent call for righteous judgment and deliverance of the oppressed, finds its ultimate fulfillment in Jesus Christ, the true and eternal Son of David. While the earthly "house of David" repeatedly failed in its mandate, leading to divine judgment, Jesus perfectly embodies the just and righteous King. He is the one who truly "executes judgment" not merely in the morning, but continually, with perfect wisdom, equity, and divine authority (as prophesied in Isaiah 11:3-5). Unlike the kings of Judah who neglected the vulnerable, Jesus actively sought out and delivered those "spoiled" by sin, sickness, and spiritual oppression. He came to "proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" (Luke 4:18). His first advent was one of mercy and deliverance, freeing humanity from the hand of the ultimate oppressor, Satan, and the power of sin and death (Colossians 1:13-14). His second advent will be one of final, unquenchable judgment for all unrighteousness, where His "fury" will indeed "go out like fire" against those who have rejected His reign and perpetuated evil (Revelation 19:11-16). Thus, Jesus is both the righteous King who delivers and the just Judge whose wrath against evil is absolute, perfectly fulfilling the demands and warnings of Jeremiah 21:12.