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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?
(Verse 7) And after these things, the Lord said: I will give Sedecias, king of Judah, and his servants, and his people, and those who have been left in this city from the plague, and the sword, and famine, into the hand of Nebuchadnezzar, king of Babylon, and into the hand of their enemies, and into the hand of those who seek their lives. And he will strike them with the edge of the sword, and he will not show mercy, and he will not spare, and he will not have pity. What we have translated is not found in the Septuagint. And concerning what we have said: He will not be moved, neither will he spare, nor will he have mercy, the Seventy translated: I will not spare, neither will I have mercy. And it is better according to the Hebrew, that the sentence may seem cruel and unyielding, more like that of the Babylonian king than of the Lord. But first it was prophesied concerning the entire city: now it is specifically predicted of Zedekiah and his people, who will remain after the plague, that he is to be captured by the king of Babylon, Nebuchadnezzar, and to be killed with his friends by the sword. Nor should he hope for any mercy from him, whom he betrayed his covenant and friendship by perjury.
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SUMMARY
Jeremiah 21:7 delivers a stark and unyielding divine oracle from the LORD, pronouncing the inescapable and severe judgment awaiting King Zedekiah, his officials, and the remaining inhabitants of Jerusalem. Despite their desperate hope for divine intervention against the Babylonian siege, God explicitly declares He will hand them over to Nebuchadrezzar, king of Babylon, who will show no compassion. This verse underscores God's absolute sovereignty over nations and His unwavering commitment to execute justice upon a persistently rebellious Judah, ensuring their complete destruction by the sword, irrespective of their survival from pestilence, famine, or earlier conflict.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 21:7 employs several potent literary devices to convey its stark and unyielding message of judgment. The most prominent is Repetition, specifically the anaphora of the phrase "into the hand of," which appears three times. This repetition serves to emphasize the absolute, inescapable, and divinely ordained transfer of Judah's control and ultimate fate from their own hands to the ruthless power of Babylon. The enumeration of the scourges, "from the pestilence, from the sword, and from the famine," utilizes Tricolon (a series of three parallel words or phrases), creating a cumulative sense of comprehensive and overwhelming doom. Furthermore, the concluding phrase, "he shall not spare them, neither have pity, nor have mercy," powerfully employs both Emphatic Negation and another Tricolon, highlighting the utter and complete absence of compassion or clemency from the instruments of God's judgment. This stark and uncompromising language creates a profound sense of Foreshadowing, painting a grim and unmitigated picture of the impending destruction that awaits the city and its leadership. The entire verse functions as a powerful Oracle of Judgment, a direct and authoritative divine pronouncement of irreversible doom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 21:7 stands as a stark testament to God's unwavering justice and His absolute sovereignty over human history and nations. It reveals that even the most powerful earthly rulers, such as Nebuchadrezzar, are ultimately instruments in the hand of the Almighty, used to execute His righteous judgments against persistent sin and rebellion. The verse underscores the severe and inevitable consequences of prolonged disobedience to God's covenant, demonstrating unequivocally that divine patience has limits. While God is indeed merciful and slow to anger, His holiness and righteousness demand that sin be addressed. When His warnings are continually ignored and opportunities for repentance spurned, judgment will inevitably fall. This passage serves as a sobering reminder that God's word, whether of blessing or curse, will always be fulfilled, and there are times when His people must experience the full weight of their chosen path apart from Him, leading to profound suffering and loss.
REFLECTION AND APPLICATION
Jeremiah 21:7 offers a profound and sobering reflection on the very nature of God and the profound gravity of human sin. It serves as a powerful reminder that while God is infinitely patient, gracious, and merciful, His justice is equally perfect, unwavering, and unyielding. For the people of Judah, their persistent rebellion against God's covenant, their embrace of idolatry, and their refusal to heed the repeated prophetic warnings led to an inevitable and devastating outcome. For us today, this verse stands as a powerful and timeless reminder that choices have profound consequences, and while we live under the glorious new covenant of grace through Christ, the spiritual principles of sowing and reaping remain. It compels us to diligently examine our own lives for any areas of unrepentant sin, spiritual apathy, or willful disobedience, urging us to respond promptly and humbly to God's gentle promptings and warnings. Furthermore, it fosters a deep and abiding appreciation for God's boundless mercy, which, though seemingly absent in this specific judgment, is ultimately revealed in His gracious provision for salvation. This passage calls us to trust in God's ultimate sovereignty even amidst the most difficult and inexplicable circumstances, recognizing that He works all things, even judgment, for His ultimate righteous purposes and the demonstration of His character.
Questions for Reflection
FAQ
Why did God allow such a harsh fate for His own chosen people, King Zedekiah and the kingdom of Judah?
Answer: God allowed this harsh fate not out of caprice, but because of Judah's persistent, pervasive, and unrepentant rebellion against His covenant. Despite repeated warnings through prophets like Jeremiah, the people and their leaders continued in idolatry, injustice, spiritual apostasy, and a blatant disregard for God's commands. This judgment was not arbitrary but the culmination of centuries of unfaithfulness, ultimately fulfilling the solemn curses outlined in the Mosaic covenant (e.g., Deuteronomy 28). God, in His perfect holiness and justice, could not allow sin to go unpunished indefinitely, even among His chosen people. The severity of the judgment underscores the profound gravity of their sin and God's unwavering commitment to His righteous character and covenant faithfulness.
Does this verse mean that God is inherently unmerciful or lacks compassion?
Answer: No, this verse does not mean that God is inherently unmerciful. Rather, it powerfully demonstrates that there are limits to His divine patience when His warnings are continually rejected and His grace spurned. The explicit "lack of mercy" described here is primarily attributed to the Babylonian conquerors, whom God used as instruments of His righteous judgment. Throughout the entirety of the Old Testament, God consistently demonstrates immense mercy, longsuffering, and compassion (e.g., Psalm 103:8). However, when a people persistently hardens their hearts against Him, turning away from His truth and grace, His justice must ultimately prevail. This passage highlights the dire consequences of rejecting divine mercy, not an absence of mercy in God's eternal character.
CHRIST-CENTERED FULFILLMENT
Jeremiah 21:7, with its stark portrayal of unsparing judgment and the complete absence of human mercy, profoundly underscores the desperate and universal need for a divine deliverer. The grim fate of Zedekiah and Judah—handed over to their enemies, with no pity or mercy—powerfully foreshadows the ultimate human condition apart from God: utterly helpless, condemned, and facing the full weight of sin and divine wrath. Yet, in Jesus Christ, we witness the glorious and complete reversal of this grim prophecy for all who believe. Jesus, the true King, was not "delivered into the hand" of His enemies by divine judgment for His own sin, for He was sinless. Instead, He willingly allowed Himself to be delivered into the hands of sinful men (e.g., Matthew 26:45) to bear the full, unmitigated weight of God's wrath for us. On the cross, the Son of God experienced the ultimate lack of sparing, pity, and mercy, taking upon Himself the very judgment that Judah faced, so that all who believe in Him might receive the boundless, undeserved mercy of God (e.g., Romans 5:8). Through His perfect sacrifice, Christ became our ultimate refuge and deliverance from the pestilence of sin, the sword of divine judgment, and the famine of spiritual death, offering eternal life and reconciliation where there was only condemnation (e.g., John 3:16). Thus, Jeremiah 21:7, by vividly demonstrating the depth of human sin and the severity of God's righteous judgment, magnificently magnifies the glorious and unmerited mercy found supremely and exclusively in Jesus Christ, our perfect Lamb of God and ultimate Deliverer.