Jeremiah 21:4

Translation
King James Version
Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city.
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KJV (with Strong's)
Thus saith H559 the LORD H3068 God H430 of Israel H3478; Behold, I will turn back H5437 the weapons H3627 of war H4421 that are in your hands H3027, wherewith ye fight H3898 against the king H4428 of Babylon H894, and against the Chaldeans H3778, which besiege H6696 you without H2351 the walls H2346, and I will assemble H622 them into the midst H8432 of this city H5892.
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Complete Jewish Bible
'This is what ADONAI, the God of Isra'el, says: "I will make the weapons of war that you have in your hands ineffectual in your fight against the king of Bavel and the Kasdim who are outside the walls besieging you. Instead, I will gather them inside this city;
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Berean Standard Bible
this is what the LORD, the God of Israel, says: ‘I will turn against you the weapons of war in your hands, with which you are fighting the king of Babylon and the Chaldeans who besiege you outside the wall, and I will assemble their forces in the center of this city.
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American Standard Version
Thus saith Jehovah, the God of Israel, Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans that besiege you, without the walls; and I will gather them into the midst of this city.
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World English Bible Messianic
Thus says the LORD, the God of Israel, Behold, I will turn back the weapons of war that are in your hands, with which you fight against the king of Babylon, and against the Kasdim who besiege you, without the walls; and I will gather them into the midst of this city.
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Geneva Bible (1599)
Thus saith the Lord God of Israel, Behold, I will turne backe the weapons of warre that are in your hands, wherewith ye fight against the King of Babel, and against the Caldeans, which besiege you without the walles, and I will assemble them into the middes of this citie.
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Young's Literal Translation
Thus said Jehovah, God of Israel: Lo, I am turning round the weapons of battle That are in your hand, With which ye do fight the king of Babylon, And the Chaldeans, who are laying siege against you, At the outside of the wall, And I have gathered them into the midst of this city,
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See also
Jeremiah 33:5Isaiah 5:5Jeremiah 32:5Jeremiah 37:8Jeremiah 37:10Isaiah 13:4Jeremiah 38:17
In the KJVVerse 19,445 of 31,102

Study This Verse

SUMMARY

Jeremiah 21:4 delivers a devastating divine pronouncement to King Zedekiah and the people of Judah, who are under siege by the Babylonian army. Contrary to their desperate hope for God's intervention on their behalf, the LORD declares that He Himself will turn back their weapons of war, rendering them useless against the Chaldeans. Furthermore, God states that He will gather the fighting into the very heart of Jerusalem, ensuring the city's inevitable fall and the defeat of its inhabitants, thereby demonstrating His active judgment against His disobedient people.

CONTEXT

  • Literary Context: Jeremiah 21 opens with King Zedekiah, Judah's last king, sending Pashhur and Zephaniah to the prophet Jeremiah. Jerusalem is under siege by Nebuchadnezzar's forces, and Zedekiah, desperate, seeks a word from the LORD, hoping for a miraculous deliverance similar to past interventions. For instance, God's defeat of Sennacherib's army, as recorded in 2 Kings 19:35, would have been a recent historical precedent in their minds. Jeremiah 21:4 is part of God's immediate and unequivocal response, which shatters any such hopes. The verses immediately following, Jeremiah 21:5-7, elaborate on the severity of God's judgment, explicitly stating that He will fight against Judah with a strong hand and deliver them into the hand of Nebuchadnezzar, emphasizing the complete reversal of Judah's expectations. This passage sets the tone for the grim prophecies of Jerusalem's destruction that dominate much of the book of Jeremiah.
  • Historical & Cultural Context: The historical backdrop is the final years of the Kingdom of Judah (early 6th century BCE), specifically during Nebuchadnezzar's second major campaign against Jerusalem (c. 588-586 BCE). Following the first deportation in 597 BCE, Zedekiah, a puppet king installed by Babylon, rebelled, leading to the current siege. Culturally, the people of Judah, despite their rampant idolatry and social injustice, still held a belief in Jerusalem's invincibility due to the presence of the Temple and God's past protection. They expected God to fight for them against their enemies, a common ancient Near Eastern belief where national gods were expected to defend their people. Jeremiah's prophecy directly challenges this presumption, revealing that Judah's God, Yahweh, is not only sovereign over all nations, including Babylon, but also righteous in His judgment, even against His own covenant people, when they persist in rebellion. The siege "without the walls" highlights the immediate, existential threat facing the city.
  • Key Themes: Jeremiah 21:4 powerfully contributes to several overarching themes within the book of Jeremiah and the broader prophetic tradition. Firstly, it underscores Divine Judgment and Sovereignty, revealing God's absolute control over historical events and His willingness to use foreign nations as instruments of His wrath against His disobedient people. This is a recurring theme in Jeremiah, where Babylon is explicitly called God's "servant" in Jeremiah 25:9. Secondly, it highlights the Futility of Human Resistance when it opposes God's determined will. Judah's military strength and defensive fortifications, which they might have relied upon, are rendered utterly useless by divine decree. This echoes the broader biblical principle that human might is nothing compared to God's power, as articulated in Psalm 33:16-17. Finally, the verse dramatically illustrates the Inevitable Consequences of Disobedience. For decades, Jeremiah had warned Judah of the impending covenant curses if they did not repent, as outlined in Deuteronomy 28:15-68. This prophecy confirms that the time for judgment has arrived, and there will be no escape from the consequences of their persistent unfaithfulness.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • weapons (Hebrew, kᵉlîy', H3627): This term (H3627) refers to "something prepared," encompassing any apparatus, implement, utensil, or vessel. In a military context, it specifically denotes "weapon" or "armour." Here, it signifies all the implements of war that Judah possessed for defense. The divine declaration to "turn back" these weapons implies rendering them ineffective, turning their intended purpose of defense into a means of their downfall, or even causing them to be used against the city from within.
  • turn back (Hebrew, çâbab', H5437): This primitive root (H5437) means "to revolve, surround, or border," and can imply causing something to return or reverse course. In this context, it signifies God's direct, active intervention to reverse the expected outcome of the battle. It's not merely that Judah will lose, but that God Himself will manipulate the very instruments of their defense, causing them to cease functioning as intended or even to contribute to their defeat. This highlights God's absolute control over the conflict.
  • hands (Hebrew, yâd', H3027): While literally meaning "hand" (H3027), this word is rich with figurative meanings, often denoting power, means, agency, or dominion. "Weapons... in your hands" signifies the military capability, strength, and active engagement of the Judean forces. By turning back the weapons in their hands, God is directly undermining their power, rendering their efforts futile, and demonstrating that their strength is nothing when it opposes His will.
  • assemble (Hebrew, ʼâçaph', H622): This verb (H622) means "to gather for any purpose," but can also imply "to receive," "take away," "remove," or "destroy." Here, "I will assemble them into the midst of this city" paints a grim picture. It means God will concentrate the fighting, the chaos, and the destruction within Jerusalem's walls. This is a reversal of the normal expectation of a siege, where the defenders fight from the walls to keep the enemy out. Instead, God will bring the battle's intensity inside, ensuring the city's internal collapse and destruction.

Verse Breakdown

  • "Thus saith the LORD God of Israel;": This opening formula establishes the divine authority and unwavering truthfulness of the message. It is not Jeremiah's opinion, but a direct oracle from Yahweh, the covenant God of Israel, emphasizing His sovereign prerogative over His people and their destiny, even in judgment.
  • "Behold, I will turn back the weapons of war that [are] in your hands, wherewith ye fight against the king of Babylon, and [against] the Chaldeans, which besiege you without the walls,": This is the core of the divine reversal. God declares His active intention to disarm Judah, not by physically removing their weapons, but by rendering them useless or turning their purpose. The phrase "in your hands" signifies Judah's active military engagement. The enemy is explicitly identified as "the king of Babylon, and the Chaldeans," who are "besieging you without the walls," setting the immediate, desperate scene of the siege. God is directly stating that He will nullify Judah's defensive efforts against this formidable external threat.
  • "and I will assemble them into the midst of this city.": This final clause reveals the devastating consequence of God's action. Instead of the battle remaining outside the walls, God will "gather" or "concentrate" the conflict, the enemy, and the ensuing destruction inside Jerusalem. This signifies the breaching of the city's defenses, the infiltration of the enemy, and the ultimate, inescapable fall of the capital, turning the city's supposed protection into a deathtrap.

Literary Devices

Jeremiah 21:4 employs several potent literary devices to convey its stark message. Anthropomorphism is evident in God's declaration, "I will turn back the weapons" and "I will assemble them," portraying God as actively intervening in human warfare, directly manipulating the outcome. This emphasizes His absolute sovereignty over military might and national destinies. There is profound Irony in the statement that the very "weapons of war" in Judah's "hands," intended for defense against the besieging Chaldeans, will be "turned back" and the fighting "assembled into the midst of this city." The instruments of protection become instruments of self-destruction or futility, and the city's walls, meant to keep the enemy out, become a trap. This highlights the complete reversal of fortune and the utter powerlessness of human effort when God's judgment is at hand. The verse also contains a form of Metonymy, where "weapons of war" stand for the entire military capability and strategy of Judah. By disarming them, God is effectively disarming the entire nation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 21:4 is a profound theological statement on divine sovereignty, judgment, and the consequences of covenant unfaithfulness. It reveals a God who is not merely an observer of human history but an active participant, orchestrating events to fulfill His righteous purposes. The "LORD God of Israel" is not bound by human expectations or nationalistic presumptions; He is just and will bring judgment upon His own people when they persist in rebellion, even using a pagan empire like Babylon as His instrument. This passage challenges any notion of automatic divine protection based on heritage or religious ritual without genuine repentance and obedience. It underscores that true security lies not in military strength or fortified cities, but in a right relationship with God.

REFLECTION AND APPLICATION

Jeremiah 21:4 serves as a sobering reminder that God's justice is unwavering, even for those who bear His name. For believers today, this passage calls for a deep introspection into our own lives and our relationship with God. It challenges us to consider where our ultimate trust lies: Is it in our own resources, strategies, and perceived strengths, or in the sovereign power and righteous character of God? When we, like ancient Judah, stray from God's commands and persist in disobedience, we invite His discipline. This verse underscores that God's ultimate desire is not our destruction, but our repentance and return to Him. It encourages a humble reliance on Him, recognizing that true security and victory come only through alignment with His will. It also reminds us that God is sovereign over all nations and events, and even in seemingly chaotic times, His purposes are being worked out.

Questions for Reflection

  • In what areas of my life might I be relying on "weapons of war" (my own strength, resources, or strategies) rather than on God's sovereign power?
  • How does this passage challenge my understanding of God's justice and His willingness to discipline His own people?
  • What does it mean for me to "turn back" from disobedience and fully align my life with God's will, especially when facing external pressures or internal temptations?
  • How can I cultivate a deeper trust in God's sovereignty, even when circumstances seem to be working against me or when His ways are difficult to understand?

FAQ

Why would God fight against His own people, Judah?

Answer: God fought against Judah not because He abandoned His covenant, but precisely because of it. Judah, as God's chosen people, had entered into a covenant relationship with the LORD, which included blessings for obedience and curses for disobedience (see Deuteronomy 28). Despite repeated warnings from prophets like Jeremiah, they persistently engaged in idolatry, social injustice, and rebellion against God's commands. Therefore, God's action in Jeremiah 21:4 is an act of righteous judgment and covenant faithfulness, demonstrating that He holds His people accountable for their actions and will uphold His holy character. He used Babylon as an instrument of His discipline, aiming to purify His people and bring them to repentance, even through severe suffering.

What does it mean that God will "turn back the weapons of war" and "assemble them into the midst of this city"?

Answer: This imagery signifies God's direct and decisive intervention to render Judah's military efforts utterly ineffective. "Turning back the weapons" implies that the very tools meant for defense will be nullified or even become a source of weakness. It's not just that Judah will be defeated, but that their defeat is divinely orchestrated. "Assembling them into the midst of this city" means that the full force of the battle, the chaos, and the destruction will be concentrated within Jerusalem's walls. Instead of the city's defenses protecting it, they will become a trap, ensuring that the inhabitants face the full brunt of the conflict internally, leading to the city's inevitable fall and destruction. This highlights the futility of human resistance against God's determined judgment.

CHRIST-CENTERED FULFILLMENT

Jeremiah 21:4, with its stark portrayal of divine judgment against a disobedient people, finds profound Christ-centered fulfillment in several ways. While the immediate context speaks of physical warfare and national defeat, it ultimately points to the greater spiritual battle and the ultimate judgment of sin. The "weapons of war" that Judah relied upon were carnal and ultimately futile against God's decree. In contrast, believers in Christ are called to wield spiritual weapons, "for the weapons of our warfare are not of the flesh but have divine power to destroy strongholds" (2 Corinthians 10:4). Furthermore, the "assembling" of battle into the "midst of the city" foreshadows the ultimate siege and defeat of sin and death, not by human might, but by Christ's decisive victory. Jesus, the true Lamb of God, entered the "city" of human sin and bore its full weight, allowing the "battle" against sin to be fought and won within Himself on the cross. Through His sacrifice, He disarmed the spiritual powers that held humanity captive, triumphing over them (Colossians 2:15). The judgment that fell upon Judah for their unfaithfulness ultimately points to the greater judgment that Christ bore on behalf of all who believe, offering salvation from the eternal consequences of sin. He is the one who, through His perfect obedience, secured a new covenant, where God's people are no longer defined by physical lineage or earthly city, but by faith in Him, and their ultimate security is found not in walls of stone, but in the unshakeable kingdom of God (Hebrews 12:28).

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Commentary on Jeremiah 21 verses 1–7

I. II. Main points1. 2. Sub-points

Here is, I. A very humble decent message which king Zedekiah, when he was in distress, sent to Jeremiah the prophet. It is indeed charged upon this Zedekiah that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord (Ch2 36:12); he did not always humble himself as he did sometimes; he never humbled himself till necessity forced him to it; he humbled himself so far as to desire the prophet's assistance, but not so far as to take his advice, or to be ruled by him. Observe,

1.The distress which king Zedekiah was now in: Nebuchadrezzar made war upon him, not only invaded the land, but besieged the city, and had now actually invested it. Note, Those that put the evil day far from them will be the more terrified when it comes upon them; and those who before slighted God's ministers may then perhaps be glad to court an acquaintance with them.

2.The messengers he sent - Pashur and Zephaniah, one belonging to the fifth course of the priests, the other to the twenty-fourth, Ch1 24:9, Ch1 24:18. It was well that he sent, and that he sent persons of rank; but it would have been better if he had desired a personal conference with the prophet, which no doubt he might easily have had if he would so far have humbled himself. Perhaps these priests were no better than the rest, and yet, when they were commanded by the king, they must carry a respectful message to the prophet, which was both a mortification to them and an honour to Jeremiah. he had rashly said (Jer 20:18), My days are consumed with shame; and yet here we find that he lived to see better days than those were when he made that complaint; now he appears in reputation. Note, It is folly to say, when things are bad with us, "They will always be so." It is possible that those who are despised may come to be respected; and it is promised that those who honour God he will honour, and that those who have afflicted his people shall bow to them, Isa 60:14.

3.The message itself: Enquire, I pray thee, of the Lord for us, Jer 21:2. Now that the Chaldean army had got into their borders, into their bowels, they were at length convinced that Jeremiah was a true prophet, though loth to own it and brought too late to it. Under this conviction they desire him to stand their friend with God, believing him to have that interest in heaven which none of their other prophets had, who had flattered them with hopes of peace. They now employ Jeremiah, (1.) To consult the mind of God for them: "Enquire of the Lord for us; ask him what course we shall take in our present strait, for the measures we have hitherto taken are all broken." Note, Those that will not take the direction of God's grace how to get clear of their sins would yet be glad of the directions of his providence how to get clear of their troubles. (2.) To seek the favour of God for them (so some read it): "Entreat the Lord for us; be an intercessor for us with God." Note, Those that slight the prayers of God's people and ministers when they are in prosperity may perhaps be glad of an interest in them when they come to be in distress. Give us of your oil. The benefit they promise themselves is, It may be the Lord will deal with us now according to the wondrous works he wrought for our fathers, that the enemy may raise the siege and go up from us. Observe, [1.] All their care is to get rid of their trouble, not to make their peace with God and be reconciled to him - "That our enemy may go up from us," not, "That our God may return to us." Thus Pharaoh (Exo 10:17): Entreat the Lord that he may take away this death. [2.] All their hope is that God had done wondrous works formerly in the deliverance of Jerusalem when Sennacherib besieged it, at the prayer of Isaiah (so we are told, Ch2 32:20, Ch2 32:21), and who can tell but he may destroy these besiegers (as he did those) at the prayer of Jeremiah? But they did not consider how different the character of Zedekiah and his people was from that of Hezekiah and his people: those were days of general reformation and piety, these of general corruption and apostasy. Jerusalem is now the reverse of what it was then. Note, It is folly to think that God should do for us while we hold fast our iniquity as he did for those that held fast their integrity.

II. A very startling cutting reply which God, by the prophet, sent to that message. If Jeremiah had been to have answered the message of himself we have reason to think that he would have returned a comfortable answer, in hope that their sending such a message was an indication of some good purposes in them, which he would be glad to make the best of, for he did not desire the woeful day. But God knows their hearts better than Jeremiah does, and sends them an answer which has scarcely one word of comfort in it. He sends it to them in the name of the Lord God of Israel (Jer 21:3), to intimate to them that though God allowed himself to be called the God of Israel, and had done great things for Israel formerly, and had still great things in store for Israel, pursuant to his covenants with them, yet this should stand the present generation in no stead, who were Israelites in name only, and not in deed, any more than God's dealings with them should cut off his relation to Israel as their God. It is here foretold,

1.That God will render all their endeavours for their own security fruitless and ineffectual (Jer 21:4): "I will be so far from teaching your hands to war, and putting an edge upon your swords, that I will turn back the weapons of war that are in your hand, when you sally out upon the besiegers to beat them off, so that they shall not give the stroke you design; nay, they shall recoil into your own faces, and be turned upon yourselves." Nothing can make for those who have God against them.

2.That the besiegers shall in a little time make themselves masters of Jerusalem, and of all its wealth and strength: I will assemble those in the midst of this city who are now surrounding it. Note, If that place which should have been a centre of devotion be made a centre of wickedness, it is not strange if God make it a rendezvous of destroyers.

3.That God himself will be their enemy; and then I know not who can befriend them, no. not Jeremiah himself (Jer 21:5): "I will be so far from protecting you, as I have done formerly in a like case, that I myself will fight against you." Note, Those who rebel against God may justly expect that he will make war upon them, and that, (1.) With the power of a God who is irresistibly victorious: I will fight against you with an outstretched hand, which will reach far, and with a strong arm, which will strike home and wound deeply. (2.) With the displeasure of a God who is indisputably righteous. It is not a correction in love, but an execution in anger, in fury, and in great wrath; it is upon a sentence sworn in wrath, against which there will lie no exception, and it will soon be found what a fearful thing it is to fall into the hands of the living God.

4.That those who, for their own safety, decline sallying out upon the besiegers, and so avoid their sword, shall yet not escape the sword of God's justice (Jer 21:6): I will smite those that abide in the city (so it may be read), both man and beast, both the beasts that are for food and those that are for service in war, foot and horse; they shall, die of a great pestilence, which shall rage within the walls, while the enemies are encamped about them. Though Jerusalem's gates and walls may for a time keep out the Chaldeans, they cannot keep out God's judgments. His arrows of pestilence can reach those that think themselves safe from other arrows.

5.That the king himself, and people that escape the sword, famine, and pestilence, shall fall into the hands of the Chaldeans, who shall cut them off in cold blood (Jer 21:7): They shall not spare them, nor have pity on them. Let not those expect to find mercy with men who have forfeited God's compassions, and shut themselves out from his mercy. Thus had the decree gone forth; and then to what purpose was it for Jeremiah to enquire of the Lord for them?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Vers. 3 seqq.) And Jeremiah said to them: Thus shall you say to Zedekiah: Thus saith the Lord God of Israel: Behold, I will turn back the weapons of war (or the weapons of warfare) which are in your hands, wherewith you fight against the king of Babylon, and the Chaldeans that besiege you round about the walls: and I will gather them (or it) together in the midst of this city, and I will fight against you with stretched-out hand, and with a strong arm (or an exalted one), and in fury, and in wrath, and in great indignation. And I will strike the inhabitants of this city: both men and animals will die from a great pestilence. In vain, he says, do you want to resist the Chaldeans who are besieging you, and prepare your weapons of war, of which you will only have use in the middle of the city, so that you seem to be armed. However, against those besieging you, I will conquer you with an outstretched hand and a strong arm, and I will strike you with my fury and indignation: so that both you and everything that breathes may die in the middle of the city from hunger and pestilence. Indeed, we have read that this indeed happened. Without any crown and without any noise of the combatants, such a great city was captured by siege, that they did not have those whom they had conquered, but only those whom they had captured. Better, he says, were those wounded by the sword than those killed by hunger.
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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