Exegetical and Hermeneutical Commentary of Jeremiah 21:7
And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadnezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
7. The Hebrew form of the v. is evidently an expansion. The LXX read “from the famine into the hand of those that seek, etc.,” omitting the intermediate words.
the pestilence ] This would be a natural consequence of the overcrowding of the city on account of the siege.
with the edge of the sword ] lit. according to the mouth of the sword, i.e. relentlessly, without quarter.
Fuente: The Cambridge Bible for Schools and Colleges
Jer 21:7
He shall not spare them, neither have pity, nor have mercy.
No mercy in war
The exploits of Surrey in Scotland are thus recorded in a letter of Wolsey: The Earl of Surrey so devastated and destroyed all Tweedale and March, that there is left neither house, fortress, village, tree, cattle, corn, nor other succour for man; insomuch that some of the people that fled from the same, afterward returning and finding no sustenance, were compelled to come into England begging bread, which oftentimes when they do eat they die incontinently for the hunger passed. And with no imprisonment, cutting off their ears, burning them in the faces, or otherwise, can be kept away. (Knights England.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Nebuchadrezzar] This name is spelt as above in twenty-six places of this book; and in ten places it is spelt Nebuchadnezzar, which is the common orthography. The difference is only a resh for a nun; but the MSS. are various on this point. It is the same person who is intended by both names; and here all the Versions, except the Arabic, which omits the name, have it in the usual form.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Afterward; after that many of the people of this city shall be destroyed, some by the enemy assaulting and skirmishing with them; others by the famine that shall be amongst them through a want of victuals, being all spent with the long siege; others by the pestilence. Zedekiah, who shall escape these three judgments, together with his courtiers, and the residue of the people, shall be delivered into the power of the king of Babylon, and into the power of such as will not be content with the plunder of their houses, but thirst after their blood; and these enemies (set on by Nebuchadnezzar) shall smite them with the sword, without showing them any mercy or pity. This is not to be understood of king Zedekiah himself, for God let him know, Jer 34:4, that he should not die by the sword, but in peace, as he did afterward in Babylon, though in prison; but it was true of his sons and courtiers, and a great part of the people, Jer 49:6,8; 52:10. Those who went into captivity were only such as had revolted during the siege, and many of those that were of the poor of the land, for the rest there was little pity had of them, or mercy showed to them, as may be seen, Jer 39; Jer 52; 2Ch 36:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. the people, and suchrather,explanatory, “the people,” namely, “such as are left.”
seek their lifecontentwith nothing short of their death; not content with plundering andenslaving them.
smite with . . . swordThiswas the fate of Zedekiah’s sons and many of the Jewish nobles.Zedekiah himself, though not put to a violent death, died of grief.Compare as to the accurate fulfilment, Jer 34:4;Eze 12:13; 2Ki 25:6;2Ki 25:7.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And afterwards, saith the Lord God,…. After there should be so great a mortality among men and beasts:
I will deliver Zedekiah king of Judah, and his servants; the king himself shall not escape; though he shall not die by the pestilence, or famine, or sword, yet he shall fall into the hands of the Chaldeans, and also “his servants”, his courtiers, and counsellors:
and the people, and such as are left in this city from the pestilence,
from the sword, and from the famine; such of the inhabitants of the city, as well as those at court, that died not by the sword, famine, and pestilence: these should be delivered
into the hand of Nebuchadnezzar king of Babylon; who was now with his army without the walls of the city besieging it:
and into the hand of their enemies, and into the hand of those that seek their life; the Chaldeans, who were their implacable enemies, and cruel, and whom nothing would satisfy but their lives:
he shall smite them with the edge of the sword; that is, Nebuchadnezzar king of Babylon, or, however, the army under his command; for what was done by the one is ascribed to the other: this is to be understood of such that fell into their hands upon taking the city, and who endeavoured to make their escape; see Jer 39:4;
he shall not spare them, neither have pity, nor have mercy; they had no regard to rank or figure, to age or sex; the sons of the king were slain before his eyes, and then his eyes were put out; princes were hanged up by the hand; and no compassion shown to old or young, man or maiden; see
Jer 52:10. This verse is remarkably long.
Fuente: John Gill’s Exposition of the Entire Bible
He then adds, And afterwards, that is, when the pestilence had in a great measure consumed them; I will give, or deliver, he says, Zedekiah the king of Judah, and his servants, into the hand of Nebuchadnezzer He intimates that though they might suffer with courage their wants, it, would be of no avail to them. It often happens that a siege is raised, when the obstinacy of the besieged is so great, that they overcome famine and thirst, and struggle against extreme want; for they who besiege them are led to think that they contend with furious wild beasts, and so depart from them. But God declares here that the event would be different as to the Jews, for after having been nearly consumed, they would still be delivered up into the power of their enemies. Thus he shows that, their endurance would be useless. It is indeed, a most deplorable thing, that when we have endured many grievous and distressing evils, the enemy should at length gain the ascendency, and possess over us the power of life and death. But God shows here that such a calamity awaited the Jews; I will deliver, he says, Zedekiah the king of Judah, etc. He doubtless intended to show how foolish their confidence was, when they thought that they were safe under the shadow of their king: “The king himself,” he says, “shall not exempt himself from danger; what then will it avail you to have a king?” And the king is expressly mentioned, that the Jews might not deceive themselves with the foolish notion, that they had a sufficient safeguard in their king.
He then adds, And his servants, that is, his counsellors or courtiers; for servants were those called who were the chief men and ministers of the king, “and his ministers.” There was a great deal of pride in these courtiers, and they were very hostile to the Prophets; for being blinded by their own foolish wisdom, they despised what the Prophets taught and all their warnings. For this reason the Prophet says that they would be delivered into the hand of the king of Babylon.
It is further said, And the people The last copulative is to be taken exegetically, even, ואת-הנשארים, veat enesharim, “even the residue;” for he refers to none but the people, but intimates what the people would be, even a small number, a remnant. Then the words are to be thus rendered, “even those who shall remain in the city.” But Jerusalem, when this discourse was delivered, was in a flourishing state, and had a large number of inhabitants, he therefore shews, that after God diminished and reduced the people to a small number, there would not yet be an end to their evils, but that a worse thing would still happen to them, for their life would be put in the power of their enemies; he therefore says, even those who shall remain in the city; and he alludes to the last verse, for he had said that many would perish through want; nor does he refer only to famine, but, also to the sword and to the pestilence, for he says, even those who shall remain from the pestilence, and from the sword, and from the famine The famine, as it is usual, produced pestilence; and then when their enemies attacked the city with their warlike instruments, many must have been killed, as they could not repulse their enemies from the walls without a conflict. Then God shows that the Jews would have to contend with want, pestilence, and the sword, until they were overcome, and the city taken by the Chaldeans.
It is afterwards added, into the hands of their enemies, into the hand of those who seek their life This repetition is not superfluous, for God intimates what is more fully and clearly expressed by Isaiah, — that the Chaldeans would not be satisfied with plunder, that they would make no account of silver and gold, for they would burn with rage, and their object would be to shed blood. (Isa 13:17.) So the meaning is here, when he mentions those who would seek their life; for they would be led by deadly hatred, so that their anger and cruelty would not be appeased until they destroyed them. Thus he shows that it would be a bloody victory, for the Jews would not only be led captives, because their conquerors would not think it worth their while to drag them away as worthless slaves, but their object would be wholly to destroy them.
Hence he says, He will smite them There is a change of number, and the reference is made to the king, and yet the whole army is included, he will smite them with the mouth of the sword, he will not spare, he will not forgive, (the words are synonymous,) and will shew no mercy (23) God thus transferred his own inexorable wrath to the Chaldeans, who were his ministers, as though he had said, “Your enemies will be implacable, they will not be turned to mercy; for I have so commanded, and I will rouse them to execute my judgment.” Nor can this be deemed strange, because God had resolved in his implacable wrath to reduce the people to nothing. For we know how great was their perverseness in their sins.
Since then they had so often rejected the mercy of God, they had in a manner closed up the door of pardon. Hence it was that God resolved that the Chaldeans should thus rage against them without any feeling of humanity. It afterwards follows, —
(23) The Versions and the Targum all differ as to these three verbs, and their distinct meaning is not given by any of them. The first is to spare, the second is to relent, and the third is to feel compassion or pity. The last act, sparing, is mentioned first, then the previous one relenting, and in the third place, what occasions relenting, pity, or compassion. The same verbs occur together in Jer 13:14, but in a different order, relent, spare, pity. — Ed.
Fuente: Calvin’s Complete Commentary
(7) He shall smite them with the edge of the sword.The words were bold words for the prophet to utter while the king was still on the throne, and urged on by his princes to defy the power of the Chaldan king. In Jer. 52:10; Jer. 52:24-27 we find their literal fulfilment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Deliver Not “from” but into the hand of their enemies.
King servants people, and such as are left Such of them as “are left,” or escape with life from the “pestilence, sword, and famine.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 21:7. I will deliver Zedekiah See the execution of these menaces in chap. 52: and 2 Kings 25. We may just observe, that Zedekiah himself was not slain, but carried to Babylon, where he died, though his sons and his great men were slain by the command of Nebuchadrezzar: but it is common with all writers to express that it indefinitely, which is true of the greatest part of the persons concerned.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 21:7 And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
Ver. 7. And afterward, saith the Lord. ] This is noted by the Hebrew critics for a very long verse – as having in it forty-two words, which consist of one hundred and sixty letters – and it sounds very heavily all along, to the courtiers especially. Potentes potenter torquebuntur. Power torments powerfully.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
saith the LORD = [is] Jehovah’s oracle.
from. Some codices, with Aramaean, Septuagint, Syriac, and Vulgate, read “and from”, thus forming the Figure of speech Polysyndeton. App-6.
life = soul. Hebrew. nephesh. App-13.
he shall not spare. Reference to Pentateuch (Deu 28:50).
Fuente: Companion Bible Notes, Appendices and Graphics
I will: Jer 24:8-10, Jer 34:19-22, Jer 37:17, Jer 38:21-23, Jer 39:4-7, Jer 52:8-11, Jer 52:24-27, 2Ki 25:5-7, 2Ki 25:18-21, 2Ch 36:17-20, Eze 12:12-16, Eze 17:20, Eze 17:21, Eze 21:25, Eze 21:26
he shall: Jer 13:14, Deu 28:50, 2Ch 36:17, Isa 13:17, Isa 13:18, Isa 27:11, Isa 47:6, Eze 7:9, Eze 8:18, Eze 9:5, Eze 9:6, Eze 9:10, Hab 1:6-10
Reciprocal: Deu 7:16 – thine eye Deu 28:21 – General 2Ki 25:6 – they took Jer 4:6 – for I will Jer 6:21 – fathers Jer 14:12 – but Jer 15:5 – For who Jer 21:9 – that abideth Jer 22:25 – I Jer 34:3 – And thou Jer 34:17 – to the sword Jer 34:20 – and into Jer 39:6 – slew all Jer 39:16 – Behold Lam 2:2 – swallowed Lam 2:21 – thou hast killed Eze 12:10 – prince Eze 15:6 – General Eze 23:28 – whom thou
Fuente: The Treasury of Scripture Knowledge
Jer 21:7. Afterward means at the end of the siege and when the city has been taken. There will be many in it who survived the ravages of the ordeal, among whom will be King Zedekiah. God knew that this king would refuse the advice of the prophet to submit to the king of Babylon and would try to escape by fleeing. This verse is especially directed against him and his army (2Ki 25:4-7).
Fuente: Combined Bible Commentary
Nebuchadnezzar would also slay King Zedekiah, his servants, and the people who survived the war and its accompanying horrors. The Babylonian king would show no mercy or compassion. Zedekiah did indeed die in Babylon, some time after the Babylonians killed his sons as he watched, and then blinded him (Jer 34:4; Jer 52:11; 2Ki 25:6-7; Eze 12:13).
Jeremiah directed this second oracle against the people of Jerusalem.