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Commentary on Jeremiah 21 verses 1–7
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?
(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.
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SUMMARY
Jeremiah 21:5 delivers a stark divine declaration to King Zedekiah and Judah, revealing God's active opposition to them during the Babylonian siege. Far from offering deliverance, the Lord asserts He will personally wage war against His own people, employing His mighty power and expressing His intense, righteous indignation through anger, fury, and great wrath. This verse shatters any false hopes of rescue, underscoring the severity of divine judgment for persistent covenant infidelity and unrepentant sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 21:5 masterfully employs several literary devices to convey its chilling and profound message. The most striking is Irony, specifically a profound Reversal of Imagery. The phrase "outstretched hand and strong arm" is an iconic motif throughout the Old Testament, particularly in the Pentateuch, where it consistently denotes God's powerful acts of salvation and deliverance, especially the Exodus. Here, this very imagery is shockingly inverted, signifying God's power directed against His people in judgment, not for their rescue. This reversal amplifies the severity of their sin and the certainty of their doom, making the divine pronouncement all the more terrifying. Furthermore, the verse uses Anthropomorphism, attributing human-like physical attributes (hand, arm) and intense emotions (anger, fury, wrath) to God. This device makes His active involvement and profound displeasure more relatable and impactful, emphasizing the personal nature of His judgment. Finally, the progression from "anger" to "fury" and culminating in "great wrath" functions as a powerful Climax or Accumulation, intensifying the emotional weight and underscoring the comprehensive nature and overwhelming force of God's righteous indignation, leaving no doubt about the finality of His decree.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 21:5 profoundly articulates the theological truth that God is not only a God of boundless love, mercy, and patience but also one of perfect justice and unyielding holiness. His active intervention in judgment underscores His absolute sovereignty over history and His unwavering commitment to the integrity of His covenant, even when that commitment necessitates punitive action against His own rebellious people. This verse challenges any simplistic or one-dimensional view of God as solely benevolent, revealing the terrifying reality of His righteous wrath against sin. It demonstrates that God's patience, while vast, is not infinite, and that persistent, unrepentant rebellion against His revealed will inevitably incurs His severe displeasure—a necessary aspect of His character as a just and holy God who cannot tolerate unbridled wickedness indefinitely. This judgment serves to uphold His divine character and the sanctity of His moral law.
REFLECTION AND APPLICATION
Jeremiah 21:5 serves as a sobering reminder of the gravity of sin and the unyielding holiness of God. For contemporary believers, it challenges any complacent assumption of divine favor apart from genuine repentance and sustained obedience. This verse compels us to consider the seriousness with which God views covenant faithfulness and the profound consequences of persistent rebellion against His revealed will. It calls us to cultivate a deep reverence for God, acknowledging His capacity for righteous judgment alongside His boundless grace and mercy. Understanding God's wrath in this context should not lead to despair or fear of an arbitrary deity, but rather to a renewed commitment to walk in humility, seeking His face and aligning our lives with His perfect standards, knowing that His ultimate desire is for reconciliation and life. It underscores the urgency of responding to His call to repentance and living lives that honor His name, recognizing that true peace comes from walking in His ways.
Questions for Reflection
FAQ
Why would God fight against His own people?
Answer: God fought against Judah not out of caprice or arbitrary cruelty, but as a righteous and necessary judgment for their persistent, unrepentant sin, widespread idolatry, and profound covenant unfaithfulness. Despite repeated and gracious warnings delivered through prophets like Jeremiah, the people and their leaders stubbornly continued to rebel against His commands, turning to other gods, practicing social injustice, and defiling His Temple. This divine action was a direct fulfillment of the covenant curses outlined in the Law (e.g., Deuteronomy 28:15-68), demonstrating that God's covenant relationship required faithfulness from both sides. His judgment, though severe and devastating, was an act of holy justice, upholding His character, the integrity of His covenant, and His ultimate authority over His creation.
Does God still express "anger, fury, and great wrath" today?
Answer: While the specific form of judgment seen in Jeremiah 21:5 (God directly fighting against a nation with physical warfare) is unique to the Old Covenant context, the underlying principle of God's righteous wrath against sin remains constant and eternal. The New Testament unequivocally affirms that God's wrath is still revealed against all ungodliness and unrighteousness of humanity (Romans 1:18). This wrath is often expressed through the natural, destructive consequences of sin, the giving over of people to their sinful desires (Romans 1:24-32), and ultimately, in the final, eschatological judgment for those who reject Christ and His atoning work. However, for those who are "in Christ," God's wrath has been appeased and averted through Jesus' atoning sacrifice on the cross (Romans 5:9), offering complete deliverance from future condemnation and the promise of eternal life.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 21:5 portrays a terrifying image of God's righteous wrath and judgment against His rebellious people, it ultimately points forward to the ultimate fulfillment of divine justice and mercy found supremely in Jesus Christ. The very "outstretched hand and strong arm" that once brought devastating judgment against Israel in their rebellion now, in Christ, extends an invitation of salvation and reconciliation to all who believe. Jesus, the Lamb of God who takes away the sin of the world, voluntarily bore the full measure of God's "anger, fury, and great wrath" on the cross. He became the propitiation for our sins (1 John 2:2), absorbing the divine indignation that humanity justly deserved. Through His perfect sacrifice, the righteous demands of God's holiness were fully satisfied, allowing God to be both perfectly just and the gracious justifier of those who place their faith in Jesus (Romans 3:26). Thus, the terrifying judgment of Jeremiah 21:5, while a real historical event, serves as a stark backdrop, highlighting the immeasurable grace and profound love demonstrated by God in sending His Son to deliver humanity from the wrath to come (1 Thessalonians 1:10), offering eternal life and peace instead of deserved condemnation to all who trust in His finished work.