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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 21:6 presents a chilling and unequivocal divine judgment delivered by the Lord through the prophet Jeremiah to King Zedekiah. In response to the king's desperate plea for intervention against the besieging Babylonian forces, God declares that He Himself will actively fight against Jerusalem, unleashing a "great pestilence" that will indiscriminately consume both human beings and animals within the city walls. This stark pronouncement shatters any lingering hope of miraculous deliverance, revealing God's unwavering resolve to execute comprehensive and inescapable retribution for Judah's persistent rebellion and covenant infidelity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 21:6 employs several potent literary devices to convey its grim and unyielding message of divine judgment. The most prominent is Hyperbole, as the declaration that "both man and beast" will die of a "great pestilence" vividly exaggerates the scope of destruction to emphasize its absolute totality and the overwhelming number of casualties. This is not merely a few sick individuals but a sweeping, indiscriminate plague of unprecedented magnitude. Personification is subtly present in the phrase "I will smite," where God is depicted as personally delivering the blow, rather than merely allowing events to unfold. This underscores His direct agency, active wrath, and sovereign control over the unfolding calamity. The use of Foreshadowing is also evident; this specific prophecy of pestilence, alongside famine and the sword (mentioned elsewhere in the oracle), serves as a grim preview of the eventual fall of Jerusalem and the immense suffering endured by its inhabitants. Finally, the stark, declarative language creates a powerful sense of Irony, as King Zedekiah's desperate plea for divine intervention is met not with rescue but with a divine declaration of judgment against them, turning their expectation of salvation on its head.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 21:6 stands as a profound theological statement on divine justice, the inexorable consequences of covenant disobedience, and God's absolute sovereignty over life and death. It underscores the biblical truth that God is not only infinitely merciful but also perfectly righteous in judgment, holding His people accountable for their persistent rebellion and idolatry. This verse serves as a sober reminder that while God is patient and longsuffering, there is a limit to His forbearance when His warnings are repeatedly ignored and His covenant is willfully broken. The "great pestilence" is not a random calamity but a direct, intentional act of God, fulfilling the curses outlined in the Mosaic covenant for disobedience, demonstrating that God's word, whether of blessing or curse, is always fulfilled with precision and power.
REFLECTION AND APPLICATION
Jeremiah 21:6, though rooted in a specific historical judgment, offers timeless principles for contemporary reflection and spiritual application. It compels us to confront the profound seriousness of sin and the ultimate, often devastating, consequences of persistent rebellion against God's revealed will. In a world that frequently trivializes moral accountability and seeks to redefine truth, this verse stands as a stark testament to God's unwavering holiness and justice, demonstrating that He is neither indifferent nor passive in the face of human choices. While believers now live under the new covenant of grace, the underlying principle remains: actions have consequences, and a disregard for God's truth and commands can lead to spiritual and, at times, tangible devastation. This passage calls us to sober self-examination, prompting us to consider if there are areas in our lives where we are resisting God's warnings, clinging to self-deceptions, or prioritizing personal desires over His divine will. It challenges us to cultivate a posture of humility, genuine repentance, and unwavering obedience, recognizing God's absolute sovereignty over all circumstances, including the most difficult and painful ones.
Questions for Reflection
FAQ
Was the "great pestilence" in Jeremiah 21:6 a literal plague, or a metaphorical description of widespread death?
Answer: The "great pestilence" (Hebrew: deber) in Jeremiah 21:6 is consistently understood in biblical scholarship as a literal, widespread epidemic disease. Throughout the Old Testament, pestilence is presented as one of the three primary instruments of divine judgment, often alongside famine and the sword (e.g., Jeremiah 14:12). Historical accounts and archaeological evidence from the ancient Near East confirm the devastating impact of such plagues on besieged cities. The phrase "both man and beast" further emphasizes the indiscriminate and comprehensive nature of a literal epidemic, which would affect all living beings in a confined city under siege, leading to widespread death and desolation. Therefore, it refers to a real, physical plague unleashed by God as part of His righteous judgment against Jerusalem.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 21:6 vividly portrays God's severe judgment against a rebellious people, its Christ-centered fulfillment is found not in a direct parallel of judgment, but in the radical contrast and ultimate solution provided by Jesus Christ. The "great pestilence" represents the destructive power of sin and the just wrath of God against it, leading to death for "both man and beast," signifying total spiritual and physical ruin. In Christ, we encounter God's perfect answer to this pervasive spiritual "pestilence" of sin. Jesus, the Lamb of God who takes away the sin of the world, bore the full weight of God's wrath and the ultimate consequences of humanity's sin on the cross, becoming the atoning sacrifice that cleanses us from spiritual death and offers eternal life. He did not bring pestilence but healing, offering salvation to all who believe, as profoundly declared in John 3:16. Furthermore, the judgment against Jerusalem foreshadows the ultimate judgment to come for all humanity, but for those who are in Christ, He has already endured that judgment on their behalf, offering a pathway to reconciliation and lasting peace with God, as articulated in Romans 5:1. Thus, Jeremiah 21:6, in its stark portrayal of divine justice against sin, serves to magnify the boundless grace, redemptive power, and sovereign love found in Jesus, who delivers us from the ultimate pestilence of spiritual death and separation from God.