JEREMIAH – CHAPTER 21

THE IMPENDING FALL AND DESTRUCTION

OF JERUSALEM

Chapters 21 and 22 contain a series of prophecies (by no means chronological) recorded during the reigns of Judah’s last four kings. Following the death of Josiah, his son Shallum (Jehoahaz) was enthroned for three months before being bound by Pharaoh-Necho and taken captive to Egypt, where he died. Another son of Josiah, Eliakim (whose name was changed to Jehoiakim), was placed on the throne, by Necho, and reigned for 11 years over Judah. Defeating Egypt at the battle of Carchemish (605 B.C.), Nebuchadnezzar quickly moved against Jerusalem and forced the submission of Jehoiakim who, after three years, rebelled – bringing the army of Babylon against Jerusalem once more. Jehoiakim was bound (Nebuchadnezzar planning to take him captive to Babylon), but died in Jerusalem in December, 598 B.C. Eighteen-year-old Jehoiachin (Coniah), his son, was placed on the throne, but, because of his evil ways, Jerusalem was again besieged by Babylon; he was deposed and led away captive.

Finally, another son of Josiah, Mattaniah, whose name Nebuchadnezzar changed to Zedekiah, was made king in Jerusalem. The weakest of all these kings, he reigned for 11 years – until the actual fall of Jerusalem – when he was forced to watch the slaying of his sons, had his eyes put out, was bound with fetters of brass and taken captive to Babylon (586 B.C.).

Vs. 1-2: ZEDEKIAH ASKS JEREMIAH TO INQUIRE

OF THE LORD FOR JERUSALEM

1. This incident finds its setting during the reign of Zedekiah (597-586 B.C.) – when Nebuchadnezzar is making war against Judah, (2Ki 24:18-20; 2Ch 36:11-14).

a. This is the first naming of Nebuchadnezzar (or Nebuchadnezzar) in , Jeremiah’s prophecy.

b. According to the Babylonian Chronicle, the events of 597 B.C. found Nebuchadnezzar marching into Palestine, laying a siege against Jerusalem, and finally capturing it on the second day of Adar (March 16).

c. Some years earlier, during the reign of Jehoiakim, Nebuchadnezzar had overwhelmed Jerusalem; though he left Jehoiakim as a vassal-king, he carried to Babylon many of the temple treasures -with Daniel, Hananiah, Mishael and Azariah (Shadrack, Meshach and Abednego)-some of the choice young men of Judah, (Dan 1:1-7).

d. Thus, it is being demonstrated, quite clearly, that Jeremiah’s warnings have been true and trustworthy.

2. This is the first mention of Jeremiah’s being consulted at the initiative of the king, who is now fearful for the future of Judah.

3. Remembering how God has intervened for the salvation of Judah and Jerusalem in the past, Zedekiah wants Jeremiah to intercede with Jehovah in behalf of the Holy City and the kingdom, (vs. 2; 2Ki 19:6-7; 2Ki 19:32-36; Isaiah 37).

a. If the Lord be willing, His wondrous works will once again be manifested in behalf of the people of His covenant.

b. Before His might the Chaldeans will not be able to stand: the king of Judah was aware of Jehovah’s great power; yet, he had not previously shown any concern for His pleasure – and the Lord will never permit himself to be USED as a troubleshooter for wicked men!

Fuente: Garner-Howes Baptist Commentary

Jeremiah relates how he received the king’s messengers, who sought from him an answer, whether he could bring any comfort in a state of things so perplexed and almost hopeless, he then says, that two had been sent to him; one was Pashur, not the priest mentioned in the last chapter, for he was the son of Immer but this was the son of Melchiah; and the other was Zephaniah the priest, the son of Maaseiah. But he shews that the king and his counsellors were disappointed of their hope, for they expected a favor-able answer, as though God would be propitious to Jerusalem; but the Prophet answered as he was commanded by God, that it was all over with the city, the kingdom, and the whole nation.

We shall also see from other passages that Zedekiah was not one of the worst; though he did not really fear God and was led away by false counsels, there was yet in him some regard for religion, so that he did not avowedly despise God as Epicureans do. Many such are found even at this day in the world, who think it enough to cherish a half-buried fear of God, and to retain some little regard for religion; but it is very fading, and disappears on even the least occasion. So it was with Zedekiah; he was as it were neutral, for he neither seriously worshipped God nor yet despised him.

Hence it was, that he sent messengers to Jeremiah. He knew that while God was displeased with them no safety could be hoped for; but he did not understand the way of appeasing God, nor had he any real desire to be reconciled to him; as the case is with hypocrites, who, though they wish God to be kind to them, yet when God’s mercy is offered to them, either openly reject it, or are unwilling to embrace it, because they cannot bear to surrender themselves to God. Such was the state of mind in which Zedekiah was; and hence it was, that he asked the Prophet to consult God. But we must also observe that this was an honorable message; and it hence more fully appears that Zedekiah was not one of those furious tyrants, who like the giants seek to fight with God. For by sending two messengers to the Prophet, and employing him as an advocate to seek some favor from God, he proved that religion was not wholly suppressed and extinguished in him.

And hence also it may be seen how bold and courageous was the Prophet; for he was not softened by the honor paid to him, but gave such answer as was calculated to exasperate the king, and to drive him into great rage. But we ought especially to notice, that they did not flatter the Prophet so as to induce him to give a false answer, but wished God to be consulted. It hence appears that they were convinced of Jeremiah’s integrity, that he would say nothing rashly or from himself, but would be a faithful interpreter and herald of heavenly oracles. And yet we see, and shall hereafter see in several passages, that the king was very incensed against God’s Prophet. But hypocrites, though they are forced to reverence God, are yet carried here and there, and maintain no consistency, especially when they perceive that God is against them; for they are not turned by threatenings. They cannot, therefore, but make tumult, and strive like refractory horses to shake off their rider. Such an instance we find in Zedekiah; for he acknowledged Jeremiah as God’s faithful servant; for he did not say, “Tell a lie for us, or in our favor but, inquire of God for us.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES.1. Chronology of the Chapter. Beginning of Zedekiahs reign. Vide Notes, and especially Personal Allusions to chap. 1. Usher dates the chapter B.C. 589; Hales B.C. 587.

2. Contemporary Scriptures.2Ki. 24:17 to 2Ki. 25:2. Daniel had been prophesying at Babylon from the time of the first captivity of Judah under Jehoiakim, and his book runs on over to the reign of Zedekiah. Ezekiel also appears as a prophet (at Babylon) when he sat among the captives by the river Chebar (Eze. 1:1).

3. National Affairs.Jehoiachin, son of Jehoiakim, was deposed by the Chaldean king after three months reign. Mattaniah (named by Nebuchadnezzar Zedekiah), the brother of Jehoiakim, had been placed on the throne by Nebuchadnezzar as his vassal. Against this Chaldean power Zedekiah early revolted in favour of Egypt, then growing into a first-class power. Nebuchadnezzar thereupon sends invaders against Jerusalem; and apprehending this attack, Zedekiah sends the embassy to Jeremiah recorded in this chapter.

4. Contemporary History.Pharaoh-Hophra reigned in Egypt: Nebuchadnezzar in Babylon: Solon at Athens. At this time Jehoiachin (his other names were Jeconiah and Coniah), with his queen-mother Nehushia, and the highest families of Judah, pined in captivity in Babylon. It is not wonderful, therefore, that Zedekiah, led by his nobles, revolted against the Chaldean power which now dominated from Babylon the centre of the Chaldean sway.

5. Geographical References.Jer. 21:4. Babylon and Chaldeans. Chaldea is properly only the southerly division of Babylonia; but the Chaldea over which Nebuchadnezzar was king comprised the entire tract of country which lay between the Euphrates and the Tigris, and an equal breadth of country on the Arabian desert side of the Euphrates capable of irrigation from that river, and extending along the course of the Euphrates for over 400 miles, and measuring in average breadth 100 miles. Jer. 21:13. Valley and plain: Vide the note in loc. on chap. Jer. 17:3. The valley means that which ran between Mount Zion and Mount Moriah; and the rock, Mount Zion itself.

6. Personal Allusions.Jer. 21:1. Zedekiah: Vide note above, under National Affairs, and also Personal Allusions to chap. 1. Pashur the son of Melchiah: this was the fifth order of the priesthood, and Pashur was the head of this order (1Ch. 24:9-14). [This is not the Pashur mentioned in previous chapter]. Zephaniah, &c., connected with the twenty-fourth priestly family (1Ch. 24:18). This Zephaniah was afterwards put to death by Nebuchadnezzar at Riblah (Jer. 52:24). Jer. 21:2. Nebuchadrezzar. This is more nearly the Chaldean spelling of his name than Nebuchadnezzar. He was the son of Nabopolassar, and led the army against Egypt and conquered it at Charchemish. See further in Literary Criticisms below. Jer. 21:4. Chaldeans. Vide Geog. Ref., supra.

7. Natural History.Jer. 21:14. The forest thereof. A city is a forest of houses.Keil. A reference here to the dense mass of residences and edifices built of the cedar trees from Lebanon (comp. Jer. 22:7 with Jer. 52:13, and 2Ki. 25:9).

8. Manners and Customs.Jer. 21:12. Execute judgment in the morning. Kings sat in judgment at this time of the day. (Comp. 2Sa. 4:5; Job. 20:27; Psa. 101:8). See Lit. Crit. below.

9. Literary Criticisms.Jer. 21:2. Nebuchadrezzar: a noticeable spelling: with instead of . Jeremiah uses this form twenty-six times; but the form with ten times. Jeremiah used the more correct Chaldean form of the name until current usage among the Jews settled the spelling with the instead of with the . The LXX. write the name thus, ; and Berosus thus, ; the recently discovered Assyrian cylinders thus, Nabu-Rudurri-uzur. Professor Rawlinson interprets this last to mean Nebo protects the landmarks; and Schrader, Nebo, protect thou the crown. The name, interpreted from Persian roots, had been supposed to mean, Nebo deorum princeps, or Nebo deus ignis.

Jer. 21:4. I will assemble them, &c. The antecedent of them is doubtful, whether weapons or Chaldeans; but the latter is the nearer and more probable antecedent.

Jer. 21:7. And such as are left: ; the Vaw may be regarded as explicativeeven such as are left, namely, of the people.

Jer. 21:9. His life for a prey: i.e., shall make his escape with it.

Jer. 21:12. In the morning. Keil regards as a distributive adverb, every morning; while Henderson regards it as here used idiomatically, as in Psa. 90:14; Psa. 143:8, where means early, soon, quickly: implying urgency; for the opportunity would quickly end.

SECTIONAL SUMMARY OF CHAPTER 21

GODS FINAL OFFER OF DELIVERANCE

The siege of Jerusalem had begun. Zedekiah in alarm sent to ask of Jeremiah respecting the event.

I. Times of distress drive men to seek Gods servants whom amid their prosperity they despised.

1. Apprehensive of evil, they crave counsel and prayers (Jer. 21:2). Zedekiah sent two of the priests who were in highest office to ask Jeremiahs interposition with Jehovah! What a humbling of their arrogant disregard of this hitherto reviled prophet!

2. Yet they crave counsels and prayers only to avert punishment (Jer. 21:2). Their sole desire was that Jeremiahs prayers would prevail with God to thwart Nebuchadnezzar. There was no humiliation for the sin which brought this visitation on the nation.

See Addenda: SEEKING COUNSEL.

II. Messages of wrath will meet those who refuse to seek God except in times of distress.

1. Professors of religion may presume upon their outward privileges until God be angered and wholly alienated. These priests, this king, and indeed the whole nation, had so presumed upon their being Gods people; but their presumption would now be checked (Jer. 21:5).

2. Resources of self-reliance will be rendered powerless in the day of adversity (Jer. 21:4).

3. Overwhelming disaster shall avenge the iniquities which have long called for Divine punishment. God had been slow to anger and of great kindness, but the time for mercy was now irrecoverably past (Jer. 21:6-7).

The messenger of God has woful messages to declare against such as despise His gracious warnings and weary out His longsuffering.

III. A way of mercy is still opened to such as will regard Divine counsels. The king and princes would not surrender to Nebuchadnezzar: they trusted their own counsels, and would not heed Gods; but some among the people might be found ready to heed Gods word and thereby secure immunity from imminent ruin.

1. Even to the latest hour salvation is offered (Jer. 21:8); although the enemy was at the very gates.

2. The way of life consists in trustfully submitting to Gods directions (Jer. 21:9). It required prompt obedience, and the performance of a part which would be humiliating and seemed painfulfalleth to the Chaldeans, whom they hated.

God leaves no sinner on earth without a way of escape; but it depends on his implicit surrender to His counsels whether he be saved. Happily now we may find a more gracious salvation than was offered to those people.

IV. To those eminent in sin God sends special warnings of doom.

1. God recognises the circumstances which aggravate individual disobedience. There was special heinousness in the conduct of the king of Judah (Jer. 21:11), since he belonged to the house of David (Jer. 21:12).

2. A final appeal is made to even greatest transgressors (Jer. 21:12).

3. Yet God will show no further mercy when His warnings are rejected with self-confident pride. The reply of the king (Jer. 21:13) virtually was, We have a strong city, we dwell in the rock of the plain: he boasted in his security. Further, he despised the forces of destruction which were gatheringWho shall come down against us? who shall enter into our habitation? But God was against the king of Judah; and therefore no hope of safety was left.

HOMILIES AND COMMENTS ON VERSES OF CHAPTER 21

Jer. 21:2. Theme: WILFUL INQUIRERS SEEKING COUNSEL.

I. In what mind they came.

1. Their own counsels were determined and fixed; so that they were not in a teachable mood. This Pashur belonged to the party who counselled that Nebuchadnezzar be resisted by force of arms, for he endeavoured to persuade King Zedekiah to put Jeremiah to death as a traitor (chap. Jer. 38:1-4). Zephaniah likewise (from Nebuchadnezzar having slain him at Riblah, chap. Jer. 52:24) was manifestly hostile to any surrender to the Chaldean force. Thus they came with predetermined opinions.

2. They declared what counsels they wished to receive. Asking Jeremiah to inquire of the Lord for them, they yet specified the kind of reply they expected to be returnedthat Nebuchadnezzar may go up from us; i.e., be compelled to raise the siege, and so give these inquirers the gratification they sought.

This is not inquiry; it is dictation. Such inquiry is insolent to God. All supplication for Divine leading which is prompted by predetermination and wilfulness is self-delusive in the inquirer and offensive to God.

II. In what delusion they reposed.

If so be that the Lord will deal with us according to all His wondrous works.
1. Their own demerits were conveniently ignored. It would almost seem that they were unconscious of their flagrant impiety and wickedness. Certainly Gods actions towards them were not to be regulated by righteousness, not to be affected by their crying iniquities, not to be swayed by their defiance of Divine pleadings and warnings, but only according to His wondrous works.

2. Their exclusive request was for miraculous interposition. Not that God would exert His gracious power to reform them; but that, leaving them still in their sins, and unpunished for their sins, He would exert His miraculous power to protect them. Panic prayers, such as these, are rarely inspired by sincere contrition for sin, but rather by sudden realisation of penalty.

Note:
i. Sinners often have clear recollection of Gods marvellous works. These men had. At the prayer of Isaiah God delivered Jerusalem when Sennacherib besieged it (2Ch. 32:20-21). And as they have clear recollections, so often they have

ii. Strange expectations of like merciful interpositions on their own behalf. Doubtless these messengers anticipated for Jeremiah a similar answer to that which Isaiah gave (Isa. 37:6). But

iii. God always keeps vivid recognition of mens sinful ways. And He makes a difference accordingly. So that His wondrous works are not repeated to men who deserved, not wondrous deliverances, but wondrous judgments.

See Addenda: SEEKING COUNSEL.

Jer. 21:3. Theme: INTREPID DENUNCIATIONS. Thus shall ye say to Zedekiah.

Since the days of Jehoiakim, under whose reign Jeremiah betrayed much fickleness, temerity, and repining; of all which the previous chapter (20) furnishes too ample proofwhat a change has come upon Gods servant! How altered now is the tone of his address. Regard this reply as evidence of

I. Great personal courage. Note the circumstances:

1. He is confronted with men of highest state dignity. This embassy was chosen from among the foremost officers in the ranks of the priesthood, so that Jeremiah had to address men of pride and power.

2. He has to send a message direct to the king. His words are to Zedekiah. He is under special temptation therefore to be apprehensive of royal disfavour, and concerned to be conciliatory.

3. He is for the first time sought as state-adviser. Never before had he been recognised by king and princes in this special manner as Gods vicegerent and oracle. They had heretofore derided him (Jer. 20:7-8). Now he is treated with highest respect: an embassy of marked importance is sent him; he is consulted at a crucial moment on a matter of vast seriousnesswould he accept the flattery, and prize the sweet gratification so highly, as to lead him to mild speech and even partial suppression of his message? (Compare Jer. 20:9.) No: he spoke out all Gods word, forcibly and fearlessly, and sent back these powerful messengers to the king with burning words of denunciation.

II. Grand prophetic confidence.

1. He is conscious of the Divinity of his inspiration. Had he been in any doubt that Gods Spirit moved him as he spake, he would certainly have spoken with more deference and some equivocation. But his words are decisive and authoritative. He knew that he had Gods word to utter. So as truly do preachers of Divine truth.

Here, too, let it be noted that the coming of this embassy to him was a silent testimony and tribute to his inspiration (Wordsworth). They accepted the fact as undoubted: and came to ask Gods word at his lips.

2. He is confident of the certainty of his prophecies. The moment was critical. The Chaldeans were at the walls, the city was besieged, the message was for that very hour. What he said would be verified or refuted forthwith. It was different when a prophecy was being uttered which related to distant days. Yet though a few hours would suffice to prove or disprove his words, Jeremiah spoke with emphasis and confidence. He risks his credit as a prophet on the assurance he sends back, that if the king would promptly execute judgment and justice, the besiegers should be thwarted (Jer. 21:12). We have reason to believe that had Zedekiah acted on Jeremiahs counsel he would have been saved from the Chaldeans as Hezekiah was from the Assyrians.

Note:

i. This progress from temerity (chap. Jer. 1:6) to courage was the progressively of Gods promise of qualification for his work. (See chap. Jer. 1:17-18.) It was only progressively fulfilled, for often the prophet showed a craven spirit (Jer. 20:7-9); but now it was completely fulfilled. So Gods words of promise will find ultimate vindication in us.

ii. This development of courage and confidence marks the perfection of his prophetic equipment. Jeremiahs sorest testing was at hand; in the travail and calamities which accumulated, he would need now the full confidence and fearless courage which here for the first time he evinced. God knows the hour when we need largest grace, and as our day is, so shall our strength be.

See Addenda: COURAGE.

Jer. 21:8. Theme: A PITIABLE DILEMMA. I have set before thee the way of life and death.

In this instance how different the circumstances amid which Jeremiah made this appeal from those amid which Moses used the same words! (Deu. 30:19.) Here it is

I. Not a gracious contrast: Life and death.

It was a gracious contrast that Moses proposed: a choice between

1. A life blessed with Jehovahs favour; or
2. A death in sin and the miseries which follow disobedience.
But that propitious hour for the nation was gone for ever. The offer could not be made on those beneficent terms. They had slighted the life (says Henry) which would have made them truly happy; to upbraid them with which the prophet uses the same expression.

Note: The same offer may not mean the same when it is renewed, after it has once been rejected.

II. But a melancholy alternative.

Here the choice lay between two possibilities well-nigh equally distressing.
1. A life only saved by deserting to the enemy, and to be spent in wretched and shameful captivity; or
2. A death of famine, pestilence, and the sword within their own citys walls.
See Addenda: OPPORTUNITY.

Theme: A FAITHFUL MINISTERS APPEAL.

It ought to be possible for every messenger of God to say among his people that during his ministry he has persistently and faithfully set before them life and death.

I. This summarises the preachers work.

1. The alternative which God offers to men through the preacherlife and death.

2. The fidelity which marks the preachers messages to men. I have set before you. Not engaging you with speculative theories, but solemn truths and revealed facts.

II. This indicates the hearers duty.

1. A free choice is left to each (Eze. 33:11).

2. A wise choice is possible with each (Pro. 8:36; Luk. 10:42).

III. This narrows the sinners outlook.

1. There are but two possibilities before the soul: no third course.

2. There are great responsibilities upon the soul (Joh. 15:22).

See further: NOTICEABLE TOPICS at end of chapter.

Jer. 21:11-12. Theme: COUNSEL TO A KING.

Because it was the king who sent the message to him, he sends a particular message to the king. He advises the king and princes to reform, and to make conscience of the duty from their place. Execute judgment in the morningcarefully, diligently, promptly. Deliver him that is spoiled out of the hand of the oppressorif you would be delivered from the Chaldeans who distress you.

i. This intimates that it was their neglect to do their duty which brought all this desolation upon the people. The evil of their doings kindled the fire of Gods wrath.

ii. This directs them to take the right direction for a national reformation. The princes must begin and set the people a good example. He reminds them that they are of the house of David, and therefore should tread in his righteous steps.

iii. This gives them some encouragement to hope that there may yet be a lengthening of their tranquillity (Deu. 4:27). If anything will recover their state from the brink of ruin, this will.M. Henry.

See Addenda: EXECUTE JUDGMENT.

NOTICEABLE TOPIC IN CHAPTER 21
Topic: GODS MESSAGE OF LIFE AND DEATH (Jer. 21:8).

The conduct of God towards Israel is the model of His conduct towards us: and the conduct of Israel towards God closely resembles the conduct of mankind in all subsequent ages. Here is a glass in which we may see ourselves revealed.
When Nebuchadnezzar advanced to the siege, the state dignitaries urged Jeremiah to inquire of God for them what the result would be. He did so. And this was the answerLife in submission to the Chaldeans: death by continuance in the city. The result wasthey despised the warning, they clung to their own devicesthe city was destroyed.

(a.) Many learn religions worth amid threatening or actual calamities.

(b.) Many prize the comfort of the prayers of Gods people who never pray themselves.

I. That it is Gods prerogative to mark the path in which He would have us go for both worlds. God who knows our wants has provided for their supply.

He has set before us life and death.
1. In His written Wordi. By doctrinal statements. ii. By warnings and invitations.

2. By Providence and mercies: examples and instances.

The way to heaven is faith and holiness, the way to hell is unbelief and sin. Jesus says (Mar. 16:16). John, bearing witness to the Divinity and Messiahship of Christ, says (Joh. 3:36). Our Lord also declares concerning Himself in terms too plain to be misunderstood (Joh. 14:6).

It is evident that all who receive Christ by faithin His atoning sacrifice and sanctifying graceare in the way of life: and all those who reject and disown Himrefuse His salvation and disobey His commandsare in the way of death.

II. That the path to life is clothed with many attractions.

Our Lord speaks of the strait gate and narrow way, and the few that find it. The difficulty arises not from the road itself, but from the nature of those who walk in it. It is
1. A plain way. The way though narrow is plainthe way to the wicket gate is straight as a line can make it. It is only difficult and perplexed to those who are reluctant to renounce the burden of their sins and the corruptions of this evil world, or would fain invent some method to reconcile the discordant claims of God and mammon, earth and heaven. But though the first entrance may be difficult to the awakened sinner, owing to the abounding evils of his heart, yet grace enables him to overcome these deep workings of corruption and to pass by true repentance and humble faith through the strait gate towards the blessed region of eternal felicity.

Both of these paths have numerous travellersbut the broad way and the green have had a fearful majority hitherto. Yet the votaries of religion have not been few in reality, though few as compared with the worldand in every age the number of these has increased, and will increase. Of the path to heaven observe
2. That it is an old way and well trodden. Stand ye in the old way, inquire for the good paths. From Abels time. The way the holy prophets went.

3. That it is a safe way: for though much contested it is yet divinely guarded: No lion shall be there. No weapon, &c.

4. That it is a pleasant way. Wisdoms ways are ways of pleasantness. The way of life is above to the wise, &c.

III. That we are daily advancing in one or other of these paths.

There can be amidst the diversities of the race but two broad divisions: wise and foolish, wheat and tares.
God sees how you forget Him and your latter end, and how light you make of everlasting things: how bold you are in sin, how fearless of His threateningscareless of your soulsdoing the work of infidels in your lives while the creed of Christians is in your mouth. He sees the dreadful day near at hand when your sorrows will begin. Behold the judge standeth. Death will bring such an argument in favour of truth and religion as you will never be able to answer, and then you will be an unbeliever no longer. There is nothing but a slender veil of flesh between thee and that amazing sight of God and eternity which will silence your presumption for ever. But let us mark the contrast between the righteous and the wicked in present life.

A worldly man is one that has his chief treasure upon earth, while God and eternity are forgotten. Though he does not say that earth is better than heaven, and sin than holiness, he acts as if he did; and if he could have enough of earth and time he would let go heaven, and never think of being removed thitherfor a holy God and a holy heaven have never been comprehended within the circle of his joys. Whereas the Christian is one who has been converted from the error of his wayshis mind has been enlightened to discern the evil of sin and the love and loveliness of Christ, and is anxious to lay up his treasure and hopes in heaven.

A worldly man is one who neglects the great salvation, who never truly valued the mystery of redemption, nor truly applied to the Physician of souls, nor thankfully entertained in his heart the great Redeemer; and though he might not object to be outwardly religious, he was never concerned to be inwardly renewed, neither seeking to be delivered from the guilt and dominion of sin, nor to be conformed to the image and likeness of God. Whereas the Christian, having been savingly convinced of his undone state by sin, and apprehending the mercy of God in Christ, thankfully entertains the glad tidings of redemption, flees to Christ for pardon and salvationdesires to experience more the daily renewal of the Holy Spirit.

To which of these do you belong? Think thus;I am a dying creature, on the verge of an awful eternity; heaven and hell are before me, and to one of these states I am advancing every day as another days journey. Ask, Whither am I going? What reception shall I meet at last? What award does conscience now make? Have I believed with the heart unto righteousness? Is the life I now live in the flesh a life of faith? Will the course I am in do to die by?

IV. That the doom of the impenitent will be aggravated by weighty considerations.

1. That the path of life and death was clearly set before you, and rejected by deliberate choice. It will be eternally true that Christ was set forth crucified, that you were invited, summoned, and entreated in His name to be reconciled to God. God Himself calls

2. From the solemn Providences and warnings you have abused.

3. From the vanity and worthlessness of pursuits for which salvation was rejected.

4. From the changeless eternity of the state to which you go.

Samuel Thodey, A.D. 1845.

ADDENDA TO CHAPTER 21: ILLUSTRATIONS AND SUGGESTIVE EXTRACTS

Jer. 21:2. SEEKING COUNSEL.

Consult your friend on all things, especially on those which respect yourself.
His counsel may then be useful, where your own self-love might impair your judgment.Seneca.

Good counsels observed are chains to grace.Fuller.

Mid pleasure plenty, and success,

Freely we take from Him who lends:

We boas the blessings we possess,

Yet scarcely thank the One who sends.

But let affliction pour its smart,

How soon we quail beneath the rod!

With shattered pride, and prostrate heart,

We seek the long-forgotten God.

Eliza Cook.

Jer. 21:3. COURAGE.

A minister without boldness is like a smooth file, a knife without an edge, a sentinel that is afraid to let off his gun. If men will be bold in sin, ministers must be bold to reprove.

Gurnall.

Think of that Reformer, who, when some one said to him, The whole world is against you, calmly replied, Then I am against the world.

This is true courage, not the brutal force
Of vulgar heroes, but the firm resolve
Of virtue and of reason.Whitehead.

True valour

Lies in the mind, the never-yielding purpose,
Nor owns the blind award of giddy fortune.

Thomson.

Jer. 21:8. OPPORTUNITY.

The mill cannot grind with the water that is past.Proverb.

Herodthose who offered to follow Christ (Luk. 9:57-62)FelixAgrippaSimon Magushow many characters seem to flash before our eyes in Scripture as having been visited with convictions and opportunities of grace, but only, it has been said, like ships, which, when night is spread over the sea, emerge for a moment from the darkness as they cross the pathway of the moonbeams, and then are lost in utter gloom.

Opportunities are importunities.

There is a tide in the affairs of men,
Which, taken at the flood, leads on to fortune;
Omitted, all the voyage of their life
Is bound in shallows, and in miseries;
And we must take the current when it serves,
Or lose our ventures.Shakespeare.

Jer. 21:12. EXECUTE JUDGMENT.

What is justice? To give to every man his own.Aristotle.

It often falls in course of common life,

That right sometimes is overborne of wrong;

The avarice of power, or guile, or strife,

That weakens her, and makes her party strong.
But Justice, tho her doom she do prolong,

Yet at the last will make her own cause rife.Spenser.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

CHAPTER TWELVE

POLITICAL PRONOUNCEMENTS OF THE PROPHET

Jer. 21:1 to Jer. 25:38

The oracles in chapters 2125 are concerned mainly with political matters. These materials come from the reigns of three kings and may be arranged chronologically according to the following scheme:

1. From the reign of Jehoiakim

a) Jer. 22:1-23

b) Jer. 25:1-38

2. From the reign of Jehoiachin

a) Jer. 22:24-30

3. From the reign of Zedekiah

a) Jer. 24:1-10

b) Jer. 21:1-14

C) Jer. 23:1-40

In addition to these oracles, other literary elements are clearly present in this section including narrative (Jer. 21:1-2; Jer. 25:1-2), autobiography (Jer. 23:9), vision (Jer. 24:1-2) and action parable (Jer. 25:15-29). Topically this section of the book can be divided into two subdivisions: (1) God and the leaders of Judah (Jer. 21:1 to Jer. 24:10); and (2) God and the World Order (Jer. 25:1-38).

I. GOD AND THE LEADERS OF JUDAH

Jer. 21:1 to Jer. 24:10

Chapters 2124 contain mainly oracles addressed to the leaders of Judah particularly the kings and the prophets. The material is not in chronological order as already noted. The section begins with a reply to king Zedekiah (Jer. 21:1-14) which is followed by general remarks directed to the royal house (Jer. 22:1-9). Standing next are three oracles directed to Jehoahaz, Jehoiakim and Jehoiachin (Jer. 22:10-30). chapter 23 begins with the promise of an ideal ruler who is to come (Jer. 23:1-8) and continues with a lengthy condemnation of the false prophets (Jer. 23:9-15). The section closes with a vision and the interpretation thereof (Jer. 24:1-10).

A. A Reply to King Zedekiah Jer. 21:1-14

The time is 588 B.C. A new Pharaoh had taken the throne, Pharaoh Hophra (588569 B.C.), known in secular literature as Apries. Hoping to re-establish Egypt as a world power, he at once challenged the Babylonian supremacy. By means of lavish promises Hophra secured the support of a number of leaders in Jerusalem. Zedekiah eventually gave in to the political pressure to rebel against Babylon. This act of indiscretion brought on the invasion of the great Nebuchadnezzar. City after city in Judah was falling to the Chaldeans. Having no one to whom to turn except the man of God, Zedekiah sent a delegation to Jeremiah. The present paragraph contains (1) the appeal of the king (Jer. 21:1-2), (2) the answer of the prophet (Jer. 21:3-7), (3) advice to the people (Jer. 21:8-10), and (4) the alternatives for the royal house (Jer. 21:11-14).

1. The appeal of the king (Jer. 21:1-2)

TRANSLATION

(1) The word which came unto Jeremiah from the LORD when king Zedekiah sent unto him Pashur son of Malchiah, and Zephaniah the priest, the son of Maaseiah, saying, (2) Please inquire of the LORD on our behalf, for Nebuchadnezzar king of Babylon is fighting against us; perhaps the LORD will deal with us according to His wondrous works and cause him to go up from us.

COMMENTS

Zedekiah selected two men to form his delegation to the prophet. Representing the civil authority was Pashur the son of Malchiah. This is not the same Pashur who appeared in Jer. 20:1 as a high ranking priest and false prophet. Representing the ecclesiastical authority was Zephaniah the son of Maaseiah who is mentioned again in Jer. 29:25 and Jer. 37:3. He was second in rank to the high priest (Jer. 52:24). Since Jeremiah had been for so long public enemy number one to the leaders in Jerusalem, it must have been very embarrassing for them to now seek him out for counsel and guidance.

The delegation was in no position to make demands. Rather they humbly petition the prophet to inquire of the Lord for them. The word inquire here is a technical word in the Hebrew which means to seek an oracle. They were seeking a revelation from God. These men do not come as penitent sinners casting themselves on the mercy of God. They say nothing in their conversation about forgiveness or repentance. They seem to be expecting some positive response on the part of God. No doubt they fully expected Him to intervene on behalf of Jerusalem in the present crisis even as He had done many years before when Sennacherib the Assyrian had besieged the city (2Ki. 19:35). Zedekiah and his counselors and court theologians could not believe that God had abandoned them. They seem to have forgotten all that Jeremiah had been saying throughout his ministry.

The spelling of the name of the Chaldean king in this verse should be noted. This is the spelling which predominates in Jeremiah and Daniel and is the only form in Ezekiel. Actually this form of the name is closer to the Babylonian original Nabukudurri-uzur. In the Bible the spelling Nebuchadnezzar is also found.

Fuente: College Press Bible Study Textbook Series

XXI.

(1) The word which came unto Jeremiah . . .There is obviously a great gap at this point in the collection of the prophets utterances, and we enter on a new body or group of prophecies which extends to the close of Jeremiah 33. Thus far we have had his ministry under Jehoiakim, the roll which was read before that king, and formed the first part of his work. Now we pass to the later stage, which forms what has been called the roll of Zedekiah. The judgment predicted in the previous roll had come nearer. The armies of Nebuchadnezzar were gathering round the city. The prophet was now honoured and consulted, and the king sent his chief minister, Pashur (not the priest who had been the prophets persecutor, as in the preceding chapter, but the head of the family or course of Melchiah), and Zephaniah, the second priest, or deputy of Jer. 52:24, to ask his intercession. We learn from their later history that they were in their hearts inclined to the policy of resistance, and ready to accuse Jeremiah of being a traitor (Jer. 38:1-4).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE KING’S QUESTION, Jer 21:1-2.

1. The word from the Lord The historical heading of the following prediction. For a better view of the historical setting of this whole passage, see chapters 37 and 38, between which this would fall.

When King Zedekiah sent The embassy here mentioned was sent after the siege of the city had actually commenced. That in this time of extremity and peril the king should send distinguished men to consult Jeremiah, shows not only the consternation of the court, but also the recognition vouchsafed to this prophet of evil. Corrupt and wicked men oft-times have in their hearts a conviction deeper and purer than they express with their lips and lives; and under the pressure of a great danger or calamity it will reveal itself.

Pashur Not the Pashur of the previous chapter, and not a priest, but probably a court official. His companion, Zephaniah, held a high position in the priesthood. See Jer 29:25; Jer 37:3; Jer 52:24: and in Jer 38:1; Jer 38:4, he is mentioned as attempting to persuade the king to put Jeremiah to death.

Fuente: Whedon’s Commentary on the Old and New Testaments

Zedekiah Appeals To Jeremiah As A Last Resort, Only To Learn That There Is No Hope Of Intervention By YHWH Whose Will Is Being Done ( Jer 21:1-10 ).

As we have seen these verses form an inclusio along with Jer 24:1-10 in order to emphasise that this subsection concludes the Section of Jeremiah which contains his general prophecies with a guarantee of their fulfilment. Zedekiah is the last of the royal house of David (even if he was Nebuchadrezzar’s appointee) who will reign in the land until after the Exile is over. The events described occurred in the very last days of the siege of Jerusalem, with Nebuchadnezzar pressing at the gates, at a time when all could see that the promises of the false prophets had failed and that in Jerusalem only Jeremiah and his circle had prophesied truly. In their desperation the king and his people still clung on to the hope that YHWH would once more intervene and deliver Jerusalem as He had done in the days of Isaiah and Hezekiah, and it was to that end that Zedekiah called on Jeremiah. YHWH was seen as their last hope.

But Jeremiah had no hope to offer. The message that he returned to Zedekiah was that it was too late, and that YHWH’s purpose on Jerusalem must be fulfilled. The potter’s vessel (Jer 19:1-10) would be smashed. YHWH would in fact be fighting on the side of Babylon, and Jerusalem must be destroyed. Those therefore who had any sense would surrender to the Babylonians before it was too late.

Jer 21:1

‘The word which came to Jeremiah from YHWH, when king Zedekiah sent to him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest, saying,’

This passage contains YHWH’s response when Zedekiah during the last throes of the siege of Jerusalem in 587 BC sent his ministers to Jeremiah to intercede for them before YHWH. Pashhur the son of Malchijah was a different Pashhur from the one mentioned in Jer 20:1 who was the son of Immer (and who would have been carried off to Babylon after the earlier siege of 597 BC). He was one of those who had called for Jeremiah to be imprisoned because of his prophecies (Jer 38:1-4), and was probably the king’s chief minister. He was no friend of Jeremiah. He is not said to have been a priest, and both his own name and his father’s were apparently fairly common names. Zephaniah was a priest and appears to have been more neutral as appears from the fact that he read to Jeremiah the prophetic letter which was being circulated by Shemaiah the Nehelamite (Jer 29:29), and was not included within YHWH’s condemnation of Shemaiah. He is nowhere mentioned as one of Jeremiah’s adversaries. He was the second priest after the High Priest (Jer 52:24), probably holding the same position as that previously held by Pashhur the son of Immer, and he had previously been sent to Jeremiah when his intercession was being sought by Zedekiah at the time when the Egyptians had temporarily caused a raising of the siege (Jer 37:3). He was later handed over to Nebuchadrezzar at Riblah along with the High Priest (2Ki 25:18).

Jer 21:2

“Enquire, I pray you, of YHWH for us, for Nebuchadrezzar king of Babylon makes war against us. Perhaps YHWH will deal with us according to all his wondrous works, that he may go up from us.”

The sending by Zedekiah of his prime minister and the ‘second Priest’ is similar to the sending of an important deputation to Isaiah by Hezekiah in a comparable situation (2Ki 19:2; Isa 37:2), something Zedekiah may well have had in mind. In that case it had resulted in a remarkable deliverance for Jerusalem, and Zedekiah clearly hoped for the same. But the difference lay in the fact that Hezekiah was held in greater regard by YHWH than Zedekiah, and had previously paid greater heed to His prophet, while the people as a whole were at that time not so steeped in idolatry and the Temple itself had recently been purified. Conditions were very different now. But in such a crisis where else could he turn?

Zedekiah’s request was that Jeremiah as the one whose prophecies had proved correct would ‘enquire’ on their behalf of YHWH, with the hope that YHWH ‘will deal with us according to all His wondrous works’ and would be the Saviour of Israel/Judah as in the past. The expression ‘that he (Nebuchadrezzar) may go up from us’ simply signifies ‘that he may raise the siege’.

This is the first mention by name of Nebuchadrezzar (of which Nebuchadnezzar was an acceptable variant, although it has been argued by some that it was a deliberate changing of the name by writers in order to signify ‘Nabu protects the mule’. Such alterations were quite common. Compare the changing of Eshbaal (man of Baal) to Ishbosheth (man of shame). The name is a transliteration of Nabu-kudurri-usur, which probably means something like, ‘Nabu has protected the succession rites’. He succeeded Nabopolassar who died not long after Nebuchadrezzar’s great victory over the Egyptians in c. 605 BC. It was following that that he had initially subjugated Jerusalem during the reign of Jehoiakim. When Jehoiakim later withheld tribute, encouraged by Egypt, Nebuchadrezzar had besieged Jerusalem which yielded to him in 597 BC when Jehoiakim was replaced on the throne by Jehoiachin. That was when Jehoiachin was carried off to Babylon, with Zedekiah being appointed to the throne by Nebuchadrezzar. But now Zedekiah had also rebelled, encouraged by Egypt but against the advice of Jeremiah, which was why Nebuchadrezzar was once more at the gates of Jerusalem.

Jer 21:3

‘Then Jeremiah said to them, “Thus shall you say to Zedekiah,”

We are not told whether Jeremiah did ‘enquire of YHWH’, but we do learn that he had a very definite message for Zedekiah from YHWH, which he now sent through the illustrious messengers. It was a message of ‘no hope’, in accordance with what he had earlier made clear in his prophecies.

Jer 21:4

“Thus says YHWH, the God of Israel, Behold, I will turn back the weapons of war which are in your hands, with which you fight against the king of Babylon, and against the Chaldeans who besiege you outside the walls, and I will gather them into the midst of this city.”

YHWH’s sad message was that not only would He not help them but that, rather than making them strong in the use of their weapons (see Psa 18:34), He would in fact turn their own weapons against them, or at least render them useless, so that they would not be successful in the defence of the city (there is perhaps a hint here of conflicts within the city as arguments arose as to whether they should surrender or not). It is made clear that at this stage Nebuchadrezzar and his Chaldean (Babylonian) army were actually outside the walls, besieging the city and seeking to break them down.

Alternately if we connect ‘outside the walls’ with ‘with which you fight against the Babylonians’, as many insist is necessary, the idea is that those who were manning the outer defences outside the huge walls would have to retreat back into the city within the safety of the walls along with their weapons.

Jer 21:5

“And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in wrath, and in great indignation.”

Indeed YHWH declared that He Himself would be fighting against Jerusalem with all His power and might, ‘with an outstretched hand and with a strong arm’ (compare for this description Jer 27:5; Jer 32:21; Deu 4:34; Deu 5:15; Deu 26:8; Psa 136:12). For His ‘anger (root – heavy breathing) and wrath (root – heat) and great indignation (root – bitterness)’ were levelled at Jerusalem. The three words are very expressive,

Jer 21:6

“And I will smite the inhabitants of this city, both man and beast. They will die of a great pestilence.”

Initially His anger would be revealed by ‘a great pestilence’ within the city, striking at the defenders and smiting both man and beast. In a besieged city, short of water and food, and weakened by starvation (compare Jer 19:9 and see the vivid picture in 2Ki 6:25-30), disease was a common problem, and to lose their beasts who provided milk was a catastrophe. But here it was to be exacerbated.

Jer 21:7

“And afterward, says YHWH, I will deliver Zedekiah king of Judah, and his servants, and the people, even 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 who seek their life, and he will smite them with the edge of the sword. He will not spare them, nor have pity, nor have mercy.”

And then once starvation and pestilence had done their worst it would all prove in vain, for the end would come. Those who remained after the pestilence, and the famine, and the sword would be delivered into ‘the hands of Nebuchadrezzar, and of their enemies, and of those who sought their lives’. There would be great slaughter, and he would not ‘spare them or have pity or show mercy’ because they had not surrendered. Note the threefold repetitions emphasising the completeness of the devastation.

Jer 21:8

“And you shall say to this people, Thus says YHWH, Behold, I set before you the way of life and the way of death.”

These words are a deliberate ironic parallel with Moses’ words in Deu 30:15; Deu 30:19, ‘behold I have set before you this day life and good, and death and evil’, but it will be noted that there is no mention of ‘good’. Here it was literally a stark choice between living and dying. He was not offering a life of well-being, but simply the stark possibility of survival for those who would surrender to the Chaldeans before it was too late. For them there would then be a life of poverty or exile. But at least they would be alive (Jer 39:9; Jer 52:15 tell us that some took the opportunity to ‘fall away’).

We must not underestimate Jeremiah’s courage in saying all this. While he was simply bringing out the hopelessness of the situation because of what YHWH had said, he could have been seen as actually recommending desertion in the face of the enemy, and hardening himself against offering hope.

Jer 21:9

“He who remains in this city will die by the sword, and by the famine, and by the pestilence, but he who goes out, and passes over to the Chaldeans who besiege you, he will live, and his life will be to him for a prey.”

For the truth was that he had no hope to offer. The time for hope was past. As with Pharaoh in Egypt in the time of Moses they had hardened their hearts too often. Thus the only hope of anyone for survival would lie in deserting the city and going over to the besieging Chaldeans. Only those who did this would live, seizing their lives as though they had hunted them down with great difficulty and taken them as a prey (this phrase is typically Jeremaic, see Jer 38:2; Jer 39:18; Jer 45:5). All the remainder would die by the sword, and by famine, and by pestilence. If there were dissensions in the city it could be that the alternative had actually been on offer that those who wished to do so could surrender to the Babylonians, for the less people left in the city the more food and water for those who remained. The Babylonians on the other hand would offer less severe terms to deserters both because they would see them as ‘friendly’ and because it would mean less defenders in the city and could cause a lack of morale there.

Jer 21:10

“For I have set my face on this city for evil, and not for good, the word of YHWH, it will be given into the hand of the king of Babylon, and he will burn it with fire.”

YHWH then finalises His message of doom by emphasising that He has set His face against the city for evil and not for good. This was the prophetic and certain ‘word of YHWH’. It would thus be given into the hands of the king of Babylon, who would burn it with fire. Burning with fire was a regular end for cities which had constantly rebelled, and which did not surrender immediately. It was literally fulfilled (Jer 52:13).

Fuente: Commentary Series on the Bible by Peter Pett

SECTION 1. An Overall Description Of Jeremiah’s Teaching Given In A Series Of Accumulated, Mainly Undated, Prophecies, Concluding With Jeremiah’s Own Summary Of His Ministry ( Jer 2:4 to Jer 25:38 ).

From this point onwards up to chapter 25 we have a new major section (a section in which MT and LXX are mainly similar) which records the overall teaching of Jeremiah, probably given mainly during the reigns of Josiah (Jer 3:6) and Jehoiakim, although leading up to the days of Zedekiah (Jer 21:1). While there are good reasons for not seeing these chapters as containing a series of specific discourses as some have suggested, nevertheless they can safely be seen as giving a general overall view of Jeremiah’s teaching over that period, and as having on the whole been put together earlier rather than later. The whole commences with the statement, ‘Hear you the word of YHWH O house of Jacob, and all the families of the house of Israel, thus says YHWH —.’ It is therefore directed to Israel as a whole, mainly as now contained in the land of Judah to which many northerners had fled for refuge. We may divide up the main subsections as follows, based partly on content, and partly on the opening introductory phrases:

1. ‘Hear you the word of YHWH, O house of Jacob and all the families of the house of Israel —’ (Jer 2:4). YHWH commences by presenting His complaint against Israel/Judah because they have failed to continue to respond to the love and faithfulness that He had demonstrated to them in the wilderness and in the years that followed, resulting by their fervent addiction to idolatry in their losing the water of life in exchange for empty cisterns. It ends with a plea for them to turn back to Him like an unfaithful wife returning to her husband. This would appear to be mainly his initial teaching in his earliest days, indicating even at that stage how far, in spite of Josiah’s reformation, the people as a whole were from truly obeying the covenant, but it also appears to contain teaching given in the days of Jehoiakim, for which see commentary (Jer 2:4 to Jer 3:5).

2. ‘Moreover YHWH said to me in the days of King Josiah –’ (Jer 3:6). This section follows up on section 1 with later teaching given in the days of Josiah, and some apparently in the days of Jehoiakim. He gives a solemn warning to Judah based on what had happened to the northern tribes (‘the ten tribes’) as a result of their behaviour towards YHWH, facing Judah up to the certainty of similar coming judgment if they do not amend their ways, a judgment that would come in the form of a ravaged land and exile for its people. This is, however, intermingled with a promise of final blessing and further pleas for them to return to YHWH, for that in the end is YHWH’s overall purpose. But the subsection at this time ends under a threat of soon coming judgment (Jer 3:6 to Jer 6:30).

3. ‘The word that came to Jeremiah from YHWH –’ (Jer 7:1). In this subsection Jeremiah admonishes the people about the false confidence that they have in the inviolability of the Temple, and in their sacrificial ritual, and warned that like Shiloh they could be destroyed. He accompanies his words with warnings that if they continued in their present disobedience, Judah would be dispersed and the country would be despoiled (Jer 7:1 to Jer 8:3). He therefore chides the people for their obstinacy in the face of all attempts at reformation (Jer 8:4 to Jer 9:21), and seeks to demonstrate to them what the path of true wisdom is, that they understand and know YHWH in His covenant love, justice and righteousness. In a fourfold comparison he then vividly brings out the folly of idolatry when contrasted with the greatness of YHWH. The section ends with the people knowing that they must be chastised, but hoping that YHWH’s full wrath will rather be poured out on their oppressors (Jer 9:22 to Jer 10:25).

4. ‘The word that came to Jeremiah from YHWH –’ (Jer 11:1). He now deprecates their disloyalty to the covenant, and demonstrates from examples the total corruption of the people, revealing that as a consequence their doom is irrevocably determined (Jer 11:1 to Jer 12:17). The section closes with a symbolic action which reveals the certainty of their expulsion from the land (13).

5. ‘The word that came from YHWH to Jeremiah –’ (Jer 14:1). “The word concerning the drought,” gives illustrative evidence confirming that the impending judgment of Judah cannot be turned aside by any prayers or entreaties, and that because of their sins Judah will be driven into exile. A promise of hope for the future when they will be restored to the land is, however, once more incorporated (Jer 16:14-15) although only with a view to stressing the general judgment (Jer 14:1 to Jer 17:4). The passage then closes with general explanations of what is at the root of the problem, and lays out cursings and blessings and demonstrates the way by which punishment might be avoided by a full response to the covenant as evidenced by observing the Sabbath (Jer 17:5-27).

6. ‘The word that came to Jeremiah from YHWH –’ (Jer 18:1). Chapters 18-19 then contain two oracles from God illustrated in terms of the Potter and his handiwork, which bring out on the one hand God’s willingness to offer mercy, and on the other the judgment that is about to come on Judah because of their continuance in sin and their refusal to respond to that offer. The consequence of this for Jeremiah, in chapter 20, is severe persecution, including physical blows and harsh imprisonment. This results in him complaining to YHWH in his distress, and cursing the day of his birth.

7. ‘The word that came to Jeremiah from YHWH –’ (Jer 21:1). This subsection, which is a kind of appendix to what has gone before, finally confirming the hopelessness of Jerusalem’s situation under Zedekiah. In response to an appeal from King Zedekiah concerning Judah’s hopes for the future Jeremiah warns that it is YHWH’s purpose that Judah be subject to Babylon (Jer 21:1-10). Meanwhile, having sent out a general call to the house of David to rule righteously and deal with oppression, he has stressed that no hope was to be nurtured of the restoration of either Shallum, the son of Josiah who had been carried off to Egypt, nor of Jehoiachin (Coniah), the son of Jehoiakim who had been carried off to Babylon. In fact no direct heir of Jehoiachin would sit upon the throne. And the reason that this was so was because all the current sons of David had refused to respond to his call to rule with justice and to stamp down on oppression. What had been required was to put right what was wrong in Judah, and reign in accordance with the requirements of the covenant. In this had lain any hope for the continuation of the Davidic monarchy. But because they had refused to do so only judgment could await them. Note in all this the emphasis on the monarchy as ‘sons of David’ (Jer 21:12; Jer 22:2-3). This is preparatory to the mention of the coming glorious son of David Who would one day come and reign in righteousness (Jer 23:3-8).

Jeremiah then heartily castigates the false shepherds of Judah who have brought Judah to the position that they are in and explains that for the present Judah’s sinful condition is such that all that they can expect is everlasting reproach and shame (Jer 23:9 ff). The subsection then closes (chapter 24) with the parable of the good and bad figs, the good representing the righteous remnant in exile who will one day return, the bad the people who have been left in Judah to await sword, pestilence, famine and exile.

8. ‘The word that came to Jeremiah concerning all the people of Judah –’ (Jer 25:1). This subsection contains Jeremiah’s own summary, given to the people in a sermon, describing what has gone before during the previous twenty three years of his ministry. It is also in preparation for what is to follow. He warns them that because they have not listened to YHWH’s voice the land must suffer for ‘seventy years’ in subjection to Babylon, and goes on to bring out that YHWH’s wrath will subsequently be visited on Babylon, and not only on them, but on ‘the whole world’. For YHWH will be dealing with the nations in judgment, something which will be expanded on in chapters 46-51. There is at this stage no mention of restoration, (except as hinted at in the seventy year limit to Babylon’s supremacy), and the chapter closes with a picture of the final desolation which is to come on Judah as a consequence of YHWH’s anger.

While the opening phrase ‘the word that came from YHWH to Jeremiah’ will appear again in Jer 30:1; Jer 32:1; Jer 34:8; Jer 35:1; Jer 40:1 it will only be after the sequence has been broken by other introductory phrases which link the word of YHWH with the activities of a particular king (e.g. Jer 25:1; Jer 26:1; Jer 27:1; Jer 28:1) where in each case the message that follows is limited in length. See also Jer 29:1 which introduces a letter from Jeremiah to the early exiles in Babylon. Looking at chapter 25 as the concluding chapter to the first part, this confirms a new approach from Jer 26:1 onwards, (apparent also in its content), while at the same time demonstrating that the prophecy must be seen as an overall unity.

Fuente: Commentary Series on the Bible by Peter Pett

Subsection 7). Words Concerning Various Kings ( Jer 21:1 to Jer 24:10 ).

This subsection proceeds in logical sequence although not chronologically, and will centre on three special themes, firstly on the fact that all hope for Judah in the short term has now gone, secondly that the promises of the false prophets suggesting that any of the current sons of David will be restored to the throne are invalid, and thirdly that while final blessing ‘in coming days’ will truly be at the hands of a son of David, it is meanwhile to be stressed that that ‘son of David’ will not be one of the current regime.

The subsection commences by making clear that prior to the future coming of the exalted son of David the doom of Jerusalem under the present sons of David is certain and will unquestionably happen (echoes of Isaiah). Neither Zedekiah nor any of his current relations (Jehoahaz who had been taken to Egypt and Jehoiachin who had been taken to Babylon) are therefore to be seen as the hope of Judah/Israel.

The whole subsection may be summarised as follows:

A Jerusalem and Judah are unquestionably doomed under Zedekiah (Jer 21:1-10).

B Concerning the current sons of David. None of the current batch of ‘sons of David’ can be seen as presenting any hope for Israel. Uniquely over this period Judah had a plurality of kings. Initially Jehoahaz was hostage in Egypt with Jehoiakim reigning in Jerusalem, and this was followed by three ‘reigning’ kings, one held hostage in Egypt (Jehoahaz, although nothing is known of his fate), one reigning in Jerusalem as ‘regent’ (Zedekiah), and one who was still seen as king in Babylon, (Jehoiachin/Jeconiah/Coniah). But all of them are to be written off as presenting Judah with any hope (Jer 21:11 to Jer 22:30).

C In ‘the days that are coming’ YHWH will attend to the false rulers above and will intervene in the person of the coming Son of David, (the Righteous Shoot (Branch), ‘YHWH our righteousness’) who will rule righteously in YHWH’s Name (Jer 23:1-8).

B Concerning the current prophets. They are promising peace and that no harm will come to Judah, but they are not speaking in the Name of YHWH. There is no current hope for Judah and Jerusalem (Jer 23:9-40).

A The removal of Jehoiachin from Jerusalem has left it in the hands of second rate leaders, which includes their king (regent) Zedekiah, with the result that Jerusalem and its people are without hope and will certainly be destroyed (Jer 24:1-10).

It will be noted that the opening and closing passages form an inclusio based on the guaranteed fate of Jerusalem under Zedekiah. The inadequacy of the sons of David is paralleled by the inadequacy of the prophets (and priests). Central is the promise of the coming Son of David Who will introduce righteousness.

The question may well be asked, however, as to why Zedekiah is mentioned first rather than in the sequence in which the sons of David reigned, namely Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah. One clear answer to that question lies in the fact that Zedekiah was never sole ruler of Judah. When he died Jehoiachin was still in fact seen as king of Judah. Jeremiah is thus bringing out that Zedekiah was not even under consideration as the hope of Israel. He was a ‘bad fig’ (chapter 24). Furthermore to have placed Zedekiah after Jehoiachin would have been to ignore royal protocol and to suggest openly that Jehoiachin’s reign was over, something which would have caused great dissatisfaction in Judah.

There are in fact four reasons for putting the prophecy about Zedekiah first (quite apart from the coincidence of the name Pashhur):

1. It is intended to demonstrate that the final fulfilment of Jeremiah’s earlier prophecies will take place, regardless of the fact that the Son of David was coming, and was in order to explain why Jeremiah had had to undergo what he did as described in the previous chapter.

2. Had Zedekiah (‘YHWH is righteous’) been dealt with in chronological order, then he could have become confused in people’s minds with the coming of ‘the righteous branch’, ‘YHWH our righteousness’, as will be apparent subsequently. By dealing with him first any likelihood of confusion was avoided.

3. Strictly speaking it was Jehoiachin who was seen as the current reigning monarch, with Zedekiah merely acting as his regent in his absence. This was the position accepted both by the Babylonians, who still called Jehoiachin ‘King Yaukin of Yahuda’ on their ration lists, and in Judah where handles of vessels have been discovered coming from the final days of the city inscribed in the name of ‘Eliakim servant of Jehoiachin’ (and not ‘of Zedekiah’). This is further confirmed by the fact that Ezekiel dates his writings in terms of the exile of ‘King Jehoiachin’ (e.g. Eze 1:2). Zedekiah was seemingly simply seen in Judah as an appointee of Nebuchdrezzar rather than as the appointee of the people. His legitimacy was therefore always in doubt. So it would have been seen as fitting that Jehoiachin be presented as still the main feasible option from among the current choices to be the ‘coming Son of David’, and therefore as rightly finalising the list of options. To have presented the situation otherwise would have been seen as insulting.

4. The opening passage dealing with Zedekiah forms an inclusio with chapter Jer 24:1-10, for both deal with the final demise of Judah and Jerusalem. The intervening passages then justify and explain this coming assured judgment, while at the same time centring on Judah/Israel’s final hope. Thus by this inclusio it is made clear that Jer 21:11 to Jer 23:40 are intended to be viewed against the background of the final catastrophe which must necessarily come before there could be any possibility of restoration.

So in the initial chapter of this subsection the justification for Jeremiah having had to endure such affliction as was described in the previous chapter will first be made clear, for it confirms that such arduous continuing prophecy was necessary in the face of what was to be the future. Furthermore it describes the final ‘smashing of the vessel’ as portrayed in chapter 19, demonstrating that that came to fulfilment, and confirms the certainty of final Babylonian victory as previously asserted to an earlier Pashhur in chapter 20. Thus there were good reasons for putting Jer 21:1-10, which is so clearly out of order chronologically, immediately after chapters 19 & 20 connecting with what has gone before.

However, having initially emphasised the certainty of the doom that was coming on Zedekiah and Jerusalem the passage then goes back in time at Jer 21:11 to YHWH’s open offer of repentance to the one of the house of David (Jer 21:12) who sat on the throne of David (Jer 22:2) if only he, as king of Judah, would turn round in his ways, execute justice and fulfil the covenant (Jer 21:12; Jer 22:3), although even then it was with grave doubts about Judah’s willingness to repent. It is reasonable to see in this an open offer to all the sons of David who came to the throne during Jeremiah’s ministry, and indeed may have been specifically presented to each one by Jeremiah on his accession. In Jer 22:3 the same offer is repeated and accompanied by a promise of the certain triumph of the royal house (Jer 22:4) if only they will respond, but it is again followed by a warning of the consequences if they would not.

Following that Jeremiah then sets out to demolish the false hopes offered to the people by the false prophets. He makes clear that Shallum (Jehoahaz), appointed by the people as Josiah’s heir-apparent as the son of David, will not be returning from Egypt where he had been taken by Pharaoh Necho (Jer 22:10-12; compare 2Ki 23:31-35), and castigates the one who had been appointed in his place (Jehoiakim), because he did not follow in the ways of his father (Jer 22:15-16) and especially because he was crushing the people by his expansive building plans, with no intention of paying for the work that was done (Jer 22:13-17). For him there would only be an ignominious death (Jer 22:19). And finally he emphasises that they were not to look for the return of their reigning king Jehoiachin (Coniah, Jeconiah) from Babylon (Jer 22:20-30; compare 2Ki 24:8-17), who, as we have seen above, was still officially looked on as king both in Babylon (he is described as King Yaukin in Babylonian ration lists) and in Judah. Jeremiah is making clear that while it was true (as earlier prophets had underlined) that Israel’s future hopes did remain with the house of David, and that they would also one day celebrate their deliverance from the north country, it would nevertheless only be after they had first been exiled (Jer 23:1-8), and it would not be by the false shepherds (rulers) who had wrecked the morals of Judah, and certainly not by someone from the house of Jehoiachin (Jeconiah) (Jer 22:30). He then roundly turns on the prophets who were offering precisely those false hopes and completely disposes of them (Jer 23:9-40). Following that in chapter 24 he confirms that Judah’s future hopes do not rest with Zedekiah and his ilk, for while it was true that one day the good figs (those who will repent among the exiles) would return to the land, and be built and planted, and God will again be their God, they will not include the bad figs who were running Judah in the days of Zedekiah, who as already described in Jer 15:4 would be tossed about among all the kingdoms of the earth because of their evil, and who according to Jer 21:1-10 would undoubtedly suffer great devastation and be exiled. Thus Jer 21:1-10 and Jer 24:1-10 form an inclusio for the subsection, a subsection which both demonstrates that there was no point in looking to the current sons of David, and emphasises that one day there would be a son of David who would fulfil all their hopes.

Up to this point most of Jeremiah’s prophecies have not been openly attached to specific situations (Jer 3:6 being a partial exception), but it will be noted that from this point onwards in the narrative there is an undoubted change of approach. Whereas previously time references have been vague and almost non-existent, with the result that we cannot always be sure in whose reign they took place, Jeremiah now addresses his words to various kings, usually by name, and as we have seen the first example is Zedekiah who was the ‘king’ of Judah at the time when Jerusalem was taken for the second time and emptied of its inhabitants at the same time as the Temple was destroyed. This took place in 587 BC. By its very nature it could not have been a part of Jeremiah’s initial writing down of his earlier prophecies, for that was in the days of Jehoiakim, so that this part of chapters 2-25 must have been updated by him later. Furthermore from this point on Jeremiah will openly and constantly urge submission to the King of Babylon by name and title (although compare the first mention in Jer 20:4). On the other hand it will be noted that the subsection has been opened by the same formula as that used previously (contrast the marked change in formula in chapters 26-29) and this would appear to suggest therefore that these chapters are intended as a kind of appendix to chapters 1-20, illustrating them historically and confirming their message and its fulfilment.

To summarise. The subsection opens with the familiar words, ‘The word that came to Jeremiah from YHWH –’ (Jer 21:1). It then goes on to deal with Jeremiah’s response to an appeal from King Zedekiah concerning Judah’s hopes for the future in which he warns that it is YHWH’s purpose that Judah be subject to Babylon and that Judah’s doom is sealed. Meanwhile he warns that there is no hope of the restoration of Shallum (Jehoahaz) the son of Josiah or of Jehoiachin (Coniah), the son of Jehoiakim who had been carried off to Babylon.

He castigates the false shepherds (rulers) of Judah who have brought Judah to this position, but promises that one day YHWH will raise up to David a righteous Branch, a king Who will reign and prosper, and execute righteousness and justice. He will be called ‘YHWH our righteousness’. He then castigates the prophets. For the present Judah’s sinful condition is seen as such that all that Judah can expect is everlasting reproach and shame. The subsection then closes with the parable of the good and bad figs, the good representing the righteous remnant in exile (part of the cream of the population exiled to Babylon (2Ki 24:15-16) who were experiencing the ministry of Ezekiel) who will one day return, the bad the people who have been left in Judah to await sword, pestilence, famine and exile. Destitute of experienced leadership, and under a weak king-regent, they were unstable and too inexperienced to govern well, carrying Judah forward inexorably to its worst moment.

Fuente: Commentary Series on the Bible by Peter Pett

Zedekiah’s Question and its Answer

v. 1. The word which came unto Jeremiah from the Lord, when King Zedekiah sent unto him Pashur, the son of Melchiah, not the same Pashur who was mentioned in the last chapter, but the man listed with other prominent men of the kingdom in 38:1, and Zephanlah, the son of Maaseiah, the priest, saying,

v. 2. Enquire, I pray thee, of the Lord for us, to find out what attitude Jehovah would take, and whether they could count on His assistance on the basis of a special revelation; for Nebuchadnezzar, king of Babylon, maketh war against us, this incident taking place at the time when the invaders were already near the city or about to enter; if so be that the Lord will deal with us according to all His wondrous works, the fact that the true God is almighty coming to their remembrance at the time of this affliction, that he, the invading king, may go up from us, discontinue his advance or raise the siege which he had even then begun. It has ever been thus, that affliction drove people to seek the Lord and His mercy, much as the same people otherwise ignored Him.

v. 3. Then said Jeremiah unto them, Thus shall ye say to Zedekiah,

v. 4. Thus saith the Lord God of Israel, the one true God, of whose existence the people and their king seemed to be aware only as it suited their needs and their fancy. 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, so that their entire defense would be rendered vain, and I will assemble them into the midst of this city, so that its defenders, who were still attempting to repel the invaders outside the walls, would be compelled to take refuge in the city, their weapons having proved powerless against the enemy.

v. 5. And I Myself will fight against you with an outstretched hand and with a strong arm, exhibiting His almighty power in punishing them, even in anger and in fury and in great wrath, the climax presented by the synonyms indicating that He was possessed with the highest degree of indignation,

v. 6. and I will smite the inhabitants of this city, both man and beast, in a general sentence of punishment; they shall die of a great pestilence, this being the first part of the destruction decided upon by the Lord.

v. 7. And afterward, saith the Lord, I will deliver Zedekiah, king of Judah, and his servants, and the people, the inhabitants in general, and such as are left in this city from the pestilence, from the sword, and from the famine, the survivors after the coming of these great scourges, 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, the inevitable doom being brought out in these expressions, and he shall smite them with the edge of the sword, in a relentless slaughter; he shall not spare them, neither have pity nor have mercy. Cf Deu 29:29; 2Ki 25:6-7; Eze 12:13. Thus did Zedekiah receive his answer in agreement with his actions and his state of mind, for he did evil in the sight of the Lord.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

The chapter falls into three parts, two of which seem to be in some sort of connection, while the third is isolated. First comes a warning to the messengers of Zedekiah of the unfortunate issue of the rebellion against Babylon; this is followed by a counsel to the people to give up their futile resistance, and “fall away” to the Chaldeans. The last four verses contain an exhortation to the “house of David” to fulfill their high duties with greater conscientiousness, for fear of the judgment which had already begun to take effect when the former part of this chapter was written. Compare Zedekiah’s embassy to Jeremiah with that of Hezekiah to Isaiah on a similar emergency (Isa 37:2).

Jer 21:1

Pashur. A different Pashur from the one mentioned in Jer 20:1. This one reappears in Jer 38:1; he belonged to the fifteenth of the sacerdotal families, named after Melchiah. Zephaniah, mentioned again in Jer 29:25; Jer 37:3. He was of the priestly family or class of Maaseiah, and was next in rank to the high priest (Jer 52:24).

Jer 21:2

Nebuchadrezzar. This form predominates in Jeremiah and Daniel, and is the only form found in Ezekiel. It is, in fact, the correct way of spelling the name, which is in Babylonian Nabu-kudura-ucur, i.e. “Nebo, protect [or perhaps, ‘has made’] the crown.” According to all his wondrous works; e.g. the destruction of Sennacherib, which must have occurred in the first instance to the minds of devout Jews.

Jer 21:4

I will assemble them into the midst of this city; i.e. I will compel the warriors to give up resistance, and shut themselves up within the walls.

Jer 21:7

And such as are; rather, left which are left. (There has been an obvious error in the repetition of “and.”)

Jer 21:9

He that abideth in this city, etc. No doubt Jeremiah often gave this counsel to his fellow-citizens (comp. Jer 38:1, Jer 38:17), and it appears from Jer 38:19; Jer 39:9; Jer 52:15, that many of the Jews acted in accordance with it. Falleth; more distinctly, falleth away (as Jer 37:14, Authorized Version); i.e. goeth over to.

Jer 21:11

And touching the house, etc. The formula with which this section is introduced shows that it was attached to Jer 21:1-7 at the same time as Jer 21:8-10, although obviously written at a much earlier period.

Jer 21:12

O house of David. The “house of David” here, as in Isa 7:13, means the various branches of the royal family, the same, in fact, which are called by courtesy “kings of Judah” in Jer 17:20 (see note). They appear from the present passage to have monopolized the judicial function. Deliver him that is spoiled, etc. The poor man would have no advocate to plead for him; in this case the judge was to see that he suffered no injustice in consequence.

Jer 21:13

Jehovah, standing, as it were, on the Mount of Olives, addresses the proud city beneath him. O inhabitant of the valley, and rock of the plain; rather, O inhabitress; Jerusalem is personified as a virgin. The poetical description of the capital as a “valley” (the word, however, signifies a valley as wide as a plain) reminds us of “the valley [or rather, ‘ravine’] of vision” (Isa 22:1, Isa 22:5); While “the rock of the plain” recalls “my mountain in the field” (Jer 17:3). So, as Graf points out, Babylon is called “a mountain” in metaphorical language (Jer 51:25). It is, however, singular that the prophet should call Jerusalem a “valley” and a “rock” in the same passage. In the former, perhaps, Jeremiah is thinking specially of the lower city, and in the latter of Mount Zion. Who shall come down against us? viz. from the “hills round about Jerusalem.”

Jer 21:14

In the forest thereof; i.e. in the forest of houses (comp. Jer 22:6, Jer 22:7).

HOMILETICS

Jer 21:1, Jer 21:2

God consulted in vain.

I. IT IS VAIN TO SEEK GOD‘S HELP WITHOUT REPENTING OF OUR SIN. Zedekiah sends to Jeremiah in his alarm. But he gives no sign of repentance. The dread of coming trouble and the desire to escape it are not penitence; the fear of hell is not penitence. All men naturally desire to be safe from suffering. But God will only deliver those who also desire to be free from sin, who regret the evil they have done, not merely that which they endure.

II. IT IS VAIN TO SEEK GOD‘S HELP WITHOUT SUBMITTING TO HIS WILL. Zedekiah consults God as an oracle; he wants information. But he gives no indication of a willingness to obey the command of God. He would be glad of Divine aid for his own plans, but he has no thought of yielding himself up to the execution of God’s will. Many men would have God for their servant; their prayer is that God would do their will. Such presumptuous conduct must be rebuked by failure.

III. IT IN VAIN TO SEEK GOD‘S HELP FOR DELIVERANCE FROM THAT WHICH IS MORALLY NECESSARY. There is a moral necessity as well as a physical. No sane man would pray that two and two might make five. There are moral impossibilities equally impregnable. A just God cannot forgive the impenitent. All that God does must be for the best, and nothing can induce him to turn from what he knows is best. If men need chastisement God will give it them, though they may most earnestly desire to be delivered from it. It was good for the Jews as a discipline, as well as just as a punishment, that they should be carried captive to Babylon. Therefore, even if all thoughts of inflicting the penalties of justice were in abeyance, God’s merciful intentions to his people would make their prayers for escape vain.

Jer 21:8-10

The choice between life and death.

I. THE CHOICE WAS FREE. It was left to the Jews to choose which course they would take. God has endowed every man with freedom of will, opening up to him a vast range of possibilities. All of us have opportunities for choosing life and blessedness if only we will seek them. A Divine vocation marks out for us a course which we ought to follow in preference to the fancies of our own inclination, and a Divine destiny sots us down in a certain sphere bounded by definite limitations beyond which we cannot go; but within these limits we are free from compulsion, and even in regard to the vocation no force is exerted to make us follow it. We are under moral obligation to do so, but we are left to freely acknowledge or reject the claims of that obligation.

II. THE CHOICE WAS MOMENTOUS. It was between life and death. These were the great alternatives of the Deuteronomic covenant (Deu 30:19). The same alternatives are set before us spiritually (Rom 6:23). Life is not to be played with; tremendous issues depend on the manner in which it is conducted. Religion is no mere topic of abstract speculation for learned leisure, no empty toy for idle sentiment; it is of vast practical moment, for it deals with the choice of the greatest possible alternativeslife and death.

III. THE CHOICE WAS LIMITED. The choice which was set before the Jews by Jeremiah was gloomy enough. The best prospect offered to them was escape from massacre indeed, but escape to exile and captivity. We may come to such a condition that no effort will restore the lost possessions and gladness of the past. Even though there is no ground for despair, though the worst may be avoided, our conduct may bear such inevitable fruits in poverty, loss of position, alienation of friends, sickness, etc; that our best prospects may be far from satisfactory. This is necessary, for moral choice cannot undo past facts nor overleap the barriers of physical law. It is wise, for the disagreeable fruits of sin may be useful medicines in the form of chastisement. Yet the New Testament offers us a freer choice for the ultimate future; as the alternative of death not captivity and a life of sorrow, but eternal life and liberty, the full restoration to the blessings of God’s favor (1Jn 5:11, 1Jn 5:12).

IV. THE CHOICE OF LIFE INVOLVED SAFETY WITH SUBMISSION. Jeremiah said that death would await those who stayed in Jerusalem to resist the invader from behind the city walls, while they who went out to the field to yield themselves up without fighting would be spared. For this advice the prophet was regarded as a traitor. It was justified, because

(1) resistance was utterly hopeless,

(2) submission was required by God to a divinely appointed chastisement,

(3) the Divine aid with which the Jews had won their victories in the past would not be forthcoming in this case.

It is never dishonorable to submit to the will of God. True patriotism will seek the good of the nation rather than its transient glory. The method of escape offered to the Jews illustrates the Christian method of salvation. The Jews were to escape by leaving their ramparts and meeting their foes defenseless in the open field. We are to save our life by losing it. The Jews found safety in submission. The Christian salvation is secured, not by fighting and grasping at our rights, but by yielding to the will of God in Christ, and submitting to this even when it brings chastisement.

Jer 21:13

God against Jerusalem.

In the fact that God was against her, Jerusalem was to see that all resistance to the Chaldeans must fail. This terrible secret of hopeless ruin may be found in others besides the Jews.

I. IT IS POSSIBLE FOR GOD TO BE AGAINST THOSE WHO WERE ONCE HIS MOST FAVORED PEOPLE. It is Jerusalem, of all cities, that finds God to be her opponent. Therefore they who have enjoyed the friendship of God in the past have no right to presume that nothing can break that friendship. Moreover, God may be actively opposed to us. The opposition may not be all on our side. Though God is love, he can be angry, since even love itself will rouse anger when it is abused; and though he desires ultimately nothing but good, he may first send partial and temporary evil as a means for effecting this.

II. THEY WHO OPPOSE THEMSELVES TO GOD WILL ULTIMATELY FIND GOD OPPOSED TO THEM. The original enmity is on our side, so is the offence, the wrong-doing, the evil passion which stirs up contention. God would ever be at peace with his children, and it is they alone who have imported strife into his family. But after they have done so it is impossible for God to be indifferent to their conduct to him. His honor, insulted, must needs be vindicatednot, indeed, in the selfish way of personal pride, but in the righteous regard for the just and orderly government of his kingdom.

III. NO MORE TERRIBLE FATE CAN BEFALL MEN THAN FOE GOD TO BE AGAINST THEM. The horrors of the sieges of Jerusalem are amongst the darkest scenes of history. Yet the moral effects of God’s wrath are far more serious than the material.

1. If God is against us, we lose all the help of his favor. It is impossible to measure the grace which, in multiform influences, streams into us and sustains and strengthens us for duty and trial. If all were removed we should perish. If God were wholly against any soul, that soul must at once be driven to outer darknessbe crushed and destroyed, and by negative causes alone; simply through the loss of God’s light and life. But no man in this world has been so cursed. Yet even while God withdraws his special favors the loss is so great as to entail certain failure in life. The fruit may not be dashed from the trees, but the summer sun will never come to ripen it.

2. If God is against us, terrible evils will befall us. God is ever active in his presence. If we are not blessed by it, we suffer from it. How fearful to have God for our enemy! All the laws and forces of the universe are then against us. Nature and providence, earth and heaven fulfilling his will, must direct their vast resources against the wretched outlaw. Our opposition to God will be to our own injury, but what much more fearful results must follow his opposition to us! This dreadful fate is illustrated by our Lord’s words, in which he compares those who shall fall on the stone with those on whom the stone shall fall (Mat 21:44).

IV. IF GOD IS AGAINST US, REDEMPTION MUST INVOLVE A CHANGE OF GOD‘S RELATION TO US. The atonement must have an aspect towards Cod as well as one towards man. While man is reconciled to God, God must be propitiated to man. It is true that this language is only possible because we speak of God after the manner of man, and that the atonement does not originate in us or in an independent third party who seeks to reconcile man and Cod, but in God himself, who sent his Son to redeem the world to himself. Yet, though desiring to be only gracious to men, God must have recognized the necessity of that intercession and sacrifice of Christ which won the favor of the Father to his beloved Son, and so to mankind, of whom Christ was the representative Priest. In Christ, therefore, we need not fear that God is against us (Rom 3:25).

HOMILIES BY A.F. MUIR

Jer 21:1, Jer 21:2

Zedekiah’s message; or, the prayer of the ungodly.

I. AN EXAMPLE TO BE IMITATED. Whatever might be said of the general behavior of the king, his conduct on this occasion appears at first highly sagacious and commendable.

1. For its acknowledgment of Jehovah as the only Deliverer. A tremendous danger threatened the state. Zedekiah “counted the cost” and sent to the representative of Jehovah. He did not waste his resources in useless expedients, but frankly accepted the calamity as sent from God, appealing through God’s prophet for deliverance. Most men in similar circumstances lose themselves in secondary causes. “It is this unfortunate accident or that. In time circumstances will be better, and we shall right ourselves.”

2. Its respect for God. Great officers of state sent to a poor prophet. Religion after all may be the chief concern; at least a very important matter, and worthy the attention of the highest in the land.

II. AN EXAMPLE TO BE AVOIDED.

1. It was tardy. The warning of the prophet had been given long before, but it was not believed. Not until the visible proof of his veracity appeared before the city was Zedekiah eager to come to terms with the God he had offended. However great the alacrity of men to betake themselves to the offices of religion in times of calamity, their earnestness has not the spontaneous character to which it pretends. They are spurred on by fear.

2. The power instead of the grace of God was appealed to. A compliment to Jehovah’s past achievements is delicately suggested. No potty business would bring him to ask a favor of God, but this trouble is great and urgent, and beyond human means of dealing with it; therefore God is called in. “It is worthy of his interference who always ‘ doeth wondrously.’ “Now, there is no real humiliation here. Recognition of God’s claims is grudgingly and of necessity made, but no word is mentioned of sin or repentance from it; no appeal is made to the forgiving love of God. Human nature is proud even in its necessities and prayers. “Help me now, at this juncture, andafterwards I shall be able to help myself.” God wilt not accept us unless we come humbly as well as prayerfully. Sin must be confessed.

3. It contained no promise of amendment. Jehovah is summoned as a Dens ex machina for the solution of a humanly impossible problem; but there is no indication that the “desperate resort” will grow into a course of constant waiting upon God.

4. The duty which ought to have been personal was delegated to others. Under the garb of respect religion is often really evaded. The Bible teaches the great doctrine of mediation, but it does not tell us how to perform our religious duties by proxy.

5. Certainty, the note of Divine faith, is conspicuous by its absence. “If so be that.” The case is stated as a distant possibility. The language sounds respectful; it is so diffident, so unpresuming; but it really veils a profound skepticism. There ought to be, there is, no “perhaps” in believing prayer. The king was told that if he and his people repented, God would instantly avert the calamity or convert it into blessing. Perhapses like this are profanities. Besides, the suggestion is dishonoring to God, viz. that he should stay his judgments and the sinner nevertheless continue impenitent,

6. The whole tone of the message is false and unsatisfactory. It is that of one driven up into a corner by an unexpected exigency, but resolved that what he is obliged to do shall be barely done, and in such a manner as to give it quite another aspect to those who look on. A moral distance is observed, as of one who is unwilling to allow that religious duties are of personal as well as official and conventional obligation. It is the courtly language of diplomacy, and does not come hot-burning from a heart full of sorrow, faith, and love. What wonder it should not be answered save in scorn and added severity? The sarcasm is sublime.M.

Jer 21:13, Jer 21:14

God’s answer to earthly presumption.

The indifference and callousness of Judah and her king would appear to have reached a climax. Ignorance could not be alleged in excuse of it. It had become ingrained systematic unrighteousness; and had added this to itself, that it had rejected the warning counsels of God’s prophet. How was it to be dealt with?

I. IT COULD NOT BE LET ALONE.

1. The long-suffering mercy that had already been shown had been misunderstood. To delay longer was therefore impossible.

2. For all sin is a contradiction of the Divine Spirit and rule in the earth. It is a direct challenge to Heaven. Especially is this the case when a positive law has been revealed, and a direct intimation of God’s will made by a living representative. God’s honor is therefore involved in the issue.

3. The interests of truth and the kingdom of God on earth would suffer. The transgression of one child of God is a stumbling-block to many, and those who enjoy Divine privileges should be especially careful as to how they behave. The world of heathenism witnessing the behavior of Judah would be confirmed in its unbelief, or would misinterpret the genius of the religion of Jehovah. It might suppose that Jehovah was but a likeness of one of its own gods, full of partiality. This impression must be dissipated, and it could only be so by firm and prompt dealing with the offence.

II. A FINAL PEREMPTORY SUMMONS TO REFORMATION IS GIVEN. It might be supposed enough to have dealt silent and summary punishments upon the guilty land anti its king. But this would not consist with:

1. God’s revelation of righteousness. In blessings as well as in punishments a rational connection had to be shown with the behavior and deserts of their subjects. The sinner’s own conscience had to be addressed ere he was cast off forever; and the indictment was of world-wide concern. A warning and an example were required for the general guidance of men, and for their apprehension of the justice of Heaven in punishing those upon whom the calamity came.

2. God‘s mercy. The scheme of redemption does not exclude the possibility of the sinner himself being saved. On the contrary, this is its chief aim. Just as it would not be consistent with God’s character to suffer unrighteous practices to continue unrebuked, so “God would not be God” were the penalty to be unannounced and without alternative of salvation. With many sinners of today he deals in like fashion. The warning is given with gentle, repeated, and terrible emphasis, and the way of escape is pointed out so plainly that “the wayfaring man, though a fool, may not err therein,”

III. HE HIMSELF WILL BE THE ANTAGONIST. “I am against thee” (cf. Jer 21:5).

1. This was a reversal of his normal relation to Israel. It would be hard for people of their habits of thought to realize; and it is stated boldly in order to emphasis. Not mere neutrality, He is to be a belligerentthe belligerent with whom they have to do. They must have felt foredoomed to failure. They knew his power and resources, for had they not been employed on their own behalf in the past? Is not this the present consciousness of many? They know that God is against them. Are they prepared to carry the war on to the end?

2. It represented the utter wrongness and hopelessness of their cause. The “rock of the plain’ would be of little avail against him. The forces of the world were at his command; and their own hearts would fail them for fear against this ghostly combatant. Against the righteous one the sense of an evil cause would be the parent of discomfiture.

IV. YET THE PUNISHMENT WAS TO COME FROM WITHIN THEMSELVES, “I will punish you according to the fruit of your doings;” “I will kindle a fire in the forest thereof.” It is not easy to gather from these vague statements the precise form the punishment would assume. But the description agrees best with the circumstances of Jehoiakim’s reign, who built palaces of cedar, and ruled with despotic violence. A literal rendering of the terms of the judgment is scarcely permissible. Is civil war meant? Or court intrigues that may issue even more disastrously? In any case it would be the result of a reaction against the tyranny and wrongdoing of the court.

1. The elements of destruction are within the sinner himself. Many already know something of what hell is in themselves.

2. The results of sin will be its punish-men.M.

HOMILIES BY S. CONWAY

Jer 21:1-14

Saved so as by fire.

This chapter has been by some means put out of its proper place; for it treats of King Zedekiah, whilst in later chapters circumstances connected with the reigns of the kings who preceded him are given. But being placed here it serves to show how God’s servants, despised at first, come to be honored at last. The stocks had been good enough for Jeremiahso the last chapter tells-and his enemies had smitten him as if he were a common felon. Here we find the king and high officers of the court coming and beseeching his intercession and help to avert the calamity which was so fast coming upon them and the nation at large. “Give us of your oil,” said the foolish virgins to the wise. And again and again has it been and will it be that the ungodly shall come to covet earnestly the place in God’s favor which his servants only enjoy, but which, together with them who sought it when they did not, they have heretofore despised. Those who honor God he will honor, and will cause their enemies to come and confess that God is with them of a truth. Thus did the enemies of Jeremiah at this time acknowledge him as the true servant of God. But it was too late to secure what they desired. “The door was shut.” But as the foolish virgins were bidden go to them that sell and buy for themselves, so the prophet of God has one counsel to give them whereby they might be “saved, yet so as by fire.” “Behold, I set before you the way of life, and the way of death” (verse 8). But when we come to see what that way of life was, we see how far different it was from what the king and his people would have chosen for themselves. Note, therefore

I. WHAT THIS WAY OF LIFE WAS.

1. It was bare lifelife only. They were to suffer defeat; their weapons to be of no avail, their strong fortress to be taken, their city and their temple in which they gloried to be burnt with fire, and they themselves led into captivity. That now was all that was possible for them. It was too late to avert their calamities, much less to gain victory, or honor, or glory in the war which they were waging. A glorious deliverance such as Hezekiah had known was out of the question.

2. And ever, this bare life on hard conditions. They must surrender themselves to their enemies when the summons came, and meanwhile they must reform their ways (verse 12). On these terms they should be allowed to live. Refuse them, as many did, and they perished miserably. It was indeed a salvation “so as by fire.”

II. ITS MOURNFULNESS. How full of this it was is seen by the plaintive psalms of the Captivity: “By the rivers of Babylon we sat down and wept,” etc. And that which made it so mournful was the remembrance of how different their lot might have been. Had they but hearkened to the pleadings of those prophets of God, whose prayers when it was too late they importunately sought, how happy had it been with them then! Salvation in fullness, as their fathers had experienced and rejoiced in again and again, they too might have known. But now

III. ITS PLAIN TEACHING FOR OURSELVES. Life may be retained, but made so wretched that only one thing could be worseto have lost it altogether. This certainly true of the present life, it is probably true of the life after this. Beware of that false doctrine which encourages men to believe, that if only they can get within what they are pleased to call “the door of heaven,” they need desire no more. This is not humility, but the evil desire to escape that faithful following of Christ which alone will win “the prize of our high calling.” And since salvation in fullness is offered to us and God desires it to be ours, let us be content with nothing less, lest we be “ashamed before him at his coming,” and have “with shame to take a lower place.” To any now suffering under judgment of God this history says, “Humble yourselves under the mighty hand of God.’ Accept his terms, see in them your only hope.”C.

Jer 21:8

A sad but common necessity.

The surrender of a part to save the whole. This was the “way of life” the prophet put before the people. The way of death would be their refusal “If they would submit to the irresistible pressure of the Babylonian power, then whatever blessings were bound up in the preservation of the house of David and of the holy city would remain intact”. But to resist would not merely be useless, but mischievous in the extreme. It would rouse the rage of their conquerors and involve the destruction of all they held most precious. It would be “a way of death.” At the final siege of Jerusalem the Christians retired, but the Zealots drew down upon themselves the rage of the armies of Vespasian and Titus, and so hurried on the ruin of the whole Jewish state. Stanley says of Jeremiah, “It was not indifference to his country, but attachment to its permanent interests, with the yet larger consequences wrapped up in them, which induced him to counsel submission. It was his sense of the inestimable importance of that sacred spot, with its sacred institutions, which caused him to advise every sacrifice for the sake of retaining it. He had the courage, so rare in political leaders, to surrender a part for the sake of preserving the whole-to embrace in his view the complete relations of the great scheme of the world, rather than fix his attention exclusively on the one pressing question of the moment. As there are times when the constitution must be broken to save the commonwealth, when the interests of particular nations or doctrines must give way to the preponderating claims of mankind or of truth at large, so Jeremiah staked the eternal value of the truths which Jerusalem represented against the temporary evils of the Chaldean dominion. It was a bitter pang, but the result seemed to him worth the cost,”

“To steel his melting heart,
To act the martyr’s sternest part;
To watch with firm, unshrinking eye
His darling visions as they die;
Too happy if, that dreadful day,
His life be given him for a prey.”

(Keble).

I. THIS DREAD NECESSITY IS ONE WHICH MAY BE SEEN CONTINUALLY PRESSING ON MEN. Illustrations are numerous: the throwing over the cargo in storm at sea; the abandonment of outposts to concentrate strength on the key of the position; the cutting off a limb to save the life; the giving up a less important branch of trade to safeguard one more so. And in the religious life we are perpetually summoned to such sacrifice. “Whoso loveth his life shall lose it, but he that loveth his life for my sake shall find it;” “Except a corn of wheat fall into the ground and die,” etc. All ventures of faith. And death” for corruption cannot inherit incorruption,” and therefore that the true life may be ours, the fleshly life must die. And our Lord represents the awful doom of the wicked to be a “cutting off of a diseased part,” a , thatso it should seementire destruction may not be needed. It is an awful process, but sternly necessary. God save us from it! And what is the submission of our will to God, the self-surrender for which he ever asks, but the prudent conduct of that king who feels that with his puny force of ten thousand he cannot meet the king who comes against him with twenty thousand, and therefore straightway sends an embassage desiring conditions of peace? But

II. MEN SHRINK FROM IT. Those before whom Jeremiah placed this “way of life” shrank from it. They would not listen to him. They cruelly persecuted their farseeing and God-inspired prophet. And it is so still. In common life the proverbial saying, “Nothing venture, nothing have,” implies that men are loath to venture. Many a craft hugs the shore, thinking to find safety there, and is driven on the rocks and wrecked, when by putting boldly out to sea the storm might have been safely weathered. The historian of the Crimean War finds fault, once and again, with our generals for their timid policy, which he maintains brought so great sufferings and losses on our army, whilst had a more daring strategy been adoptedas in our recent Egyptian campaign at Tel-el-Kebirthe war might have been speedily and gloriously ended. And in the religious life, how men shrink from this self-surrender! What frantic but futile efforts there are to serve God and mammon, notwithstanding our Savior has said, “There is no man that hath left house, or lands,” etc. (Mar 10:29)! But men cannot be-persuaded to believe this. The young ruler who had great possessions (Mat 19:1-30.) went away sorrowful, because he could not make the great venture. And the feeble religious life of so many, the absence of all joy in God’s service, is owing to this same cause. Men are ever trying to find a via media between the “way of life” and “way of death.” The husbandman does not refuse to cast into the earth all he has left of last year’s corn, in the trust that it will yield him a bounteous harvest. But we are slow to believe in the wisdom of such sowing in spiritual things.

III. BUT THE REFUSAL TO SUBMIT IS FATAL. It was so in case of those to whom Jeremiah preached, and it has been so a thousand times since. A ship was sinking. A man leaped from her deck into the sea. He was a good swimmer, but he had fastened round him a belt containing gold, which he could not bring himself to abandon, and its weight sank him ere he could reach the beat for which he was making. Our Lord bade him who should be on the housetops when Jerusalem was besieged “not go down to fetch his clothes.” Such carefulness might cost him his life. Our Lord tells of many of the Pharisees who believed on him, but were afraid to confess him, lest they should be put out of the synagogue. And perhaps there are few of the worldly and irreligious amongst us who have not sunk down to where they are now, and will sink down to lower depths still, through this same refusal to give up all for Christ. It may be humiliating and involve present loss, and therefore men let go the eternal gain. To refuse such sacrifice is the way of death. But

IV. To CONSENT TO IT IS LIFE. Take our Lord as the supreme example, who, not for himself but for us, threw away that infinite glory, that equality with God, which, being in “the form of God,” was ever his; but St. Paul tells us (Php 2:6) he counted it not a thing to be grasped at, a prize which he should cling to with eagerness and retain with tenacity, but “emptied himself of it, and made himself of no reputation.” Thus for the time of his incarnation submitting himself to the cruel might of sin and Satan, he gained thereby that infinite exaltation, that salvation of mankind upon which his loving heart was set. “Let this mind,” therefore, “be in us which was also in Christ Jesus.” And whenever it is found, God rewards it. Self-sacrifice, the cross, is the way to supreme reward. The shepherds were told, at the Nativity, that there was born to them “a Savior, Christ the Lord.” And when they came to Bethlehem they found a Babe wrapped in swaddling clothes, and lying in a manger. What correspondence was there between that saying of the angels and that sight of the infant Jesus? To the outward eye none, but to the eye instructed by God’s Word and God’s providence, there is every correspondence. For those outward signs of poverty and humiliation which were the characteristic of his life, have formed his title-deeds, his royal right, to the homage of every human heart. “Blessed are the meek,” etc.; “He that humbleth himself shall,” etc. It is ever so; and especially when we humble ourselves before God, giving up self and sin, giving up and losing, as the world would say, our very life,then it is we find it, as God grant we may.C.

HOMILIES BY D. YOUNG

Jer 21:1-7

A king appealing for a prophet’s intercession.

I. A KING‘S ACKNOWLEDGMENT THAT HUMAN RESOURCES ARE UNAVAILING. The hour and the danger so long and often predicted, referred to all the more earnestly as the hour draws nigh, has come at last. No time is here taken up in narrating the attempts Zedekiah may have made himself to repel the invader. The Scriptures were not meant to give us details of sieges. The likelihood is, however, that it was long before Zedekiah reached anything like an extremity that he made this appeal to the prophet. When all unusual danger comes close at hand it is easy to exaggerate. The man who has been indifferent, imprudent, heedless of all hints that have been given him to make provision for the future, is the very man who, when peril comes, rushes into panic and becomes unable to use the resources he has.

II. A KING‘S PRESUMPTUOUS ATTEMPT TO AVAIL HIMSELF OF DIVINE RESOURCES. Nothing is more beautiful than to see one who has found out the vanity of human help turning to God. Only he must come in a right spirit, having made a clear discovery of why it is that man could not help him. Anything of this sort was utterly lacking in Zedekiah’s approach. There is no sign of repentance, no word of confession, no resolution of amendment. The only thing in the shape of acknowledgment is that Jehovah is the God who does wondrous works. This is an acknowledgment which we find often in the Old Testament, but it is acceptable to God only when accompanied with a sense of why it is that God does his wondrous works. The more we consider Zedekiah’s request, the more will the blindness and audacity of it appear. Here is the king in Jerusalem, bound, if any man ever was, to know the significance of the history of Israel as a whole; and yet he can only see certain great manifestations of power which encourage him to hope that a similar manifestation may now come for his own deliverance. There is no real coming to God, unless we come for things that are according to his will. His power cannot wait upon our selfish needs. There is no telling what might have happened, even at this more than eleventh hour, if Zedekiah had only come with something of true penitence. God knew beforehand that this could not be expected; and thus there is no clearer evidence of the righteousness of Jerusalem’s doom and of Israel’s expatriation than is furnished from Zedekiah’s own lips. He shows that he has lost all sense of the meaning and the necessity of God’s great covenant with his people. If only they had been obedient they would never have lacked the benefit of many wondrous works.

III. THE PLAIN AND NECESSARY ANSWER OF JEHOVAH. We see through all that God here says a purpose to make plain that he is now full of activity against his apostate people. The object was not to be attained simply by leaving them, in their natural resources, to the natural resources of the Chaldeans. The contest is not of man against man, but of the man who has forsaken God against the man whom God has taken to be the instrument of his righteous indignation. God must specially intervene and make his presence manifest, to show that all this visitation of suffering is from him. If God has, for a time, to forsake his people, he must needs oppose them. If God be not for us, be is against us; and so here the defenders of Jerusalem are represented as having difficulties to deal with such as have arisen through God’s own operation. Their weapons of war do not produce the usual effect. God turns them back upon those who wield them. This may be more than a mere general figure of speech. It is quite possible that either the arm wielding the heavy, sharp sword becomes as the arm of the little child, or else, that remaining strong, the weapon becomes but as the child’s toy. Thus the Chaldeans themselves would learn that some mysterious power was at work, and that the glory of the victory was not theirs. Furthermore, God was to fight against these apostates with a weapon of his own. He can make the wicked and the ambitious his sword, but pestilence is of his own sending. Not all the might of the Chaldeans could bring a pestilence, nor take it away once it had come. Thus we see how all this dread combination of events was intended to impress on all, alike amongst besiegers and besieged, who had minds to understand that God himself was terribly at work. He was indeed dealing with the people according to his wondrous works; works necessitated in order to prevent his holy and reasonable wrath from being nothing more than empty wind.Y.

Jer 21:8-10

Escape for the individual among the calamities of the nation.

Even amid all the thick, impending horrors indicated in the previous passage, a clear and immediate way of escape is indicated for the individual. Every one going over promptly and resolutely to the Chaldeans would be at least safe. What might be reserved for him in the future it was not proper to say. Enough for him to know that he had security for the present. He who is made safe may expect further communications of positive blessing in due time. We are not, indeed, to suppose that every one who remained in the city, exposed to sword, famine, and pestilence, would assuredly perish. That can hardly have been the case. But this certainly is meant, that every one so remaining would have to take a tremendous risk. Whereas every one who took the suggestion as to what is here called the way of life, found that the great Preserver of life had thereby entered into a special covenant with him.

I. THE PLACE LEFT FOR INDIVIDUAL RESPONSIBILITY. God is dealing with a whole nation. His representative and the representative of this nation’s king have just been in conference. His dreadful, necessary decision as to the nation’s fate is communicated. But now each individual is impressively informed that God is thinking also of him. The individual must, to some extent, share in the suffering of his people. How far he shall share depends, however, on his own choice. We cannot be dragged into the worst experiences of human life merely as sufferers from the wrong-doing of others. The worst pains, the gloomiest hours of life, can only come from our own wrong-doing. Whatever faithful remnant there might now be in Jerusalem had a great chance given to them. Complete exemption from suffering was not possible; but they were offered a kind of shelter, where the great storm of God’s wrath would leave them untouched, however much it might affect their temporal belongings.

II. ALL THAT THE BEST OF MEN MUST EXPECT FOR THE PRESENT IS A MITIGATION OF SUFFERING. Whatever advantages come from our connection with the temporal body politic must be accepted with the risk of corresponding disadvantages. Even while Israel was in this doomed degenerated state it was the medium of benefits to those who could use it aright. No Israelite needed to regret that he had belonged to Israel; if only he had the wisdom to accept all uncomfortable experiences as part of a discipline that would work out unmixed and abiding good in the end. Those here addressed had much reason to Be thankful that at such a terrible crisis God did so much to make their position safe. He who has got safe to land from the sinking ship would be reckoned a monster of ingratitude if he did nothing but grumble because all his property was lost. He may still have the opportunity of a prosperity as great as he had in the past, or even greater.

III. THIS REQUIREMENT GAVE A SEARCHING TRIAL TO THE FAITH OF THE BELIEVING. If any good was to come out of the proposition it must be by acting on it at once. And such action could not but have some appearance of cowardice and desertion. Indeed, under certain circumstances, it would have been cowardice and desertion. If Israel could have been looked on as a human state and nothing more, if the Chaldeans had been a human enemy and nothing more, then such a departure, self-prompted, would have been nothing less than apostasy from national duty. The sentiment is a noble one: better to die a freeman than to live a slave. This aspect of things vanishes, however, when we recollect that Jerusalem was divinely doomed. This Chaldean army was nothing less than the sword of God, and a timely surrender to the Chaldean was really a timely surrender to him. To go over to them might look questionable enough on a mere hasty, superficial glance; but time would show that it was the right, trustful, obedient course. The real bravery is to withstand the taunts and misrepresentations of unbelieving men; enduring “as seeing him who is invisible.” Some, indeed, who escaped to the Chaldeans did so, we doubt not, in a really cowardly spirit. But the Lord knows who are his; and their motives would be revealed in the end. A bravo heart cannot be forever misrepresented; and a mere outward appearance of obedience will have to pass through that fire which tries every man’s work, of what sort it is.Y.

Fuente: The Complete Pulpit Commentary

Jer 21:1. The word which came unto Jeremiah Nebuchadrezzar having besieged Jerusalem a second time, under Zedekiah, the king sent to consult Jeremiah concerning the success of this war. This happened in the second year of the siege, in the year of the world 3415. There are some who think that the Pashur here mentioned was different from him who is spoken of in the preceding chapter.

Fuente: Commentary on the Holy Bible by Thomas Coke

8. THE EIGHTH DISCOURSE (Against the Wicked Shepherds)
(Chaps. 2124)

In designating this portion of the book a discourse we do so only a potiori. For neither is it purely of the nature of a discourse, nor does it form one discourse, i. e., a connected rhetorical whole. The different portions of it, partly of historical, partly of rhetorical character, and pertaining to very different epochs, are however comprised under a common title, such as in Jeremiah is usually prefixed to the greater sections. These portions contain in general the same fundamental thought, viz., that which is slated in the title, Against wicked Shepherds. By these wicked shepherds are to be understood all the leaders of the people, kings and prophets (and priests, Jer 23:11). The main trunk is formed by the powerful speech against Jehoiakim (Jer 22:1-9; Jer 22:13-23; Jer 23:1-8), which Jeremiah addressed to that violent despot before the gate of his palace, in presence of his court and the people. Around this discourse, enclosing it and interwoven with it, are grouped other portions of similar character. Originally a brief passage (Jer 21:11-14) was prefixed to this discourse, on account of its purport, in which it is intimately related to Jer 22:3-7 (comp. the Comm. on Jer 21:11-14). This passage could not be subjoined after Jer 22:9, because here the personal addresses connected with the words spoken to Jehoiakim, Jer 22:13-19, had to be inserted, and after Jer 22:30, the distance would be too great from the discourse to which it is related, Jer 22:3-7. The passage Jer 21:1-10 had to be placed before Jer 21:11, although as to time the latest in the whole compass of chh. 2124. because in it a Pashur is spoken of. By this it seemed to be connected with Jeremiah 20, in which also a Pashur plays the chief part. Jer 22:13-23 followed originally immediately after Jer 22:9 (comp. the preliminary remarks to Jer 22:13-19). But since there was a brief passage, referring to Shallum-Jehoahaz (Jer 22:10-12) the immediate predecessor of Jehoiakim, this had to be placed before Jer 22:13. After Jer 22:23 the passage referring to Jehoiakim (Jer 22:24-30) naturally found its position. The passage Jer 23:1-8 followed finally as the original conclusion of the speech addressed to Jehoiakim, and as a consolatory glance into the future after the dark portraits of the kings of the present. From Jer 23:9-40 follows then the connected discourse against the false prophets. This was by no means delivered on the same day and in the same place as the discourse against Jehoiakim, Jer 22:1 to Jer 28:8. It may however in general belong to the same period, viz., the first four years of the reign of Jehoiakim, since there is no mention of the Chaldeans, and the reign of Josiah gave much less occasion for such a discourse. Chap. 24 finally corresponds to the punitive judgments on the three predecessors of Zedekiah, and completes the judgment on the corrupt pastors and leaders of the people (Graf). The reason why this chapter was not inserted immediately after Jer 22:30 is that it treats its subject in a form quite peculiar and different from the style of Jeremiah 22. It would accordingly appear too much like a foreign element after Jer 22:30.

If accordingly we cannot speak of this discourse as one properly and logically concatenated, yet we may recognize a certain orderly arrangement of its individual parts. This will be manifest in the following synopsis:

Against The Wicked Shepherds
Chaps. 2124

I. Preface, Jeremiah 21

a. Passage relating to Pashur, as an addition to Jeremiah 20; Jer 21:1-10

b. Transition. Exhortation to the house of David to righteousness, Jer 21:11-14.

II. Main Discourse, chs. 22 and 23.

Against the wicked kings and prophets.

1. Against the wicked kings, Jer 22:1 to Jer 23:8.

a. The alternative offered the royal house, Jer 22:1-9.

b. Prophecy relating to the person of Shallum, Jer 22:10-12.

c. Prophecy relating to the person of Jehoiakim, Jer 22:13-19.

d. The consequences to the people, Jer 22:20-23.

e. Prophecy relating to the person of Jehoiakim, Jer 22:24-30.

. Before the captivity, Jer 22:24-27.

. After the captivity, Jer 22:28-30.

f. Conclusion and consolation in a glance at the just and the justifier, Jer 23:1-8.

2. Against the false prophets, Jer 23:9-40.

a. The blind leaders of the blind, Jer 23:9-15.

b. Warning against deception by the prophets, Jer 23:16-22.

c. The criminal mingling of mans word and Gods word, Jer 23:23-32.

d. The criminal use of the word burden, Jer 23:33-40.

III. Postscript.

Supplement to Jer 22:13-30 : The fourth king, Jer 24:1-10.

________
I. PREFACE

Chap. 21

a. Passage relating to Pashur, as an addition to Jeremiah 20 (Jer 21:1-10)

1. The kings question and the prophets consolatory answer

Jer 21:1-7

1The word which came unto Jeremiah from the Lord [Jehovah] when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah2[,] the priest, saying, Inquire, I pray thee, of the Lord [Jehovah] for us, for Nebuchadrezzar,1 king of Babylon, maketh war against us; if so be that [perhaps] the Lord [Jehovah] will deal with us according to all his wondrous works, that he 3may go up [withdraw] from us. Then said Jeremiah unto them, Thus shall ye say 4to Zedekiah: Thus saith the Lord [Jehovah] 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 [or your walls from without] and I will assemble [withdraw] them into the midst of this city. 5And I myself will fight against you, with an outstretched hand and a strong arm, 6even in anger and in great fury, and in great wrath. And I will smite the inhabitants 7of this city, both man and beast: they shall die of a great pestilence. And afterward, saith the Lord [Jehovah] I will deliver Zedekiah, king of Judah, and his servants, and the people, and such as are left2 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.

EXEGETICAL AND CRITICAL

To the petition of King Zedekiah that the prophet would seek for them the interposition of Jehovah against Nebuchadnezzar (Jer 21:1-2), the prophet answers that the Lord will cause the defenders of the city to retreat before the Chaldeans (Jer 21:3-4), yea, will Himself contend against them with a great pestilence (Jer 21:5-6), and will then surrender the survivors of the sword, famine and pestilence (among whom will be the king himself and his servants) to king Nebuchadnezzar, who will slay them without mercy by the sword (Jer 21:7).

Jer 21:1-2. The word which came withdraw from us. The beginning is like Jer 7:1. Comp. ad hoc loc.Pashur, the son of Malkiah, is also mentioned in Jer 38:1.Zephaniah, the son of Maaseiah, Jer 29:25; Jer 37:3; Jer 52:24. Both were priests (Malkiah and Maaseiah are also names of courses of priests, 1Ch 24:9-18); the latter the next after the high-priest (Jer 52:24). The embassy was therefore a respectable one.Zedekiah sent once again with the same object to the prophet: Jer 37:3. Comp. also Isa 37:2 sqq.On the relation of time Vide Comm. on Isa 37:23.Inquire, etc. The prophet was not merely to ask what will be done, but also to pray that whatever would serve for deliverance may be done, as is evident from perhaps Jehovah, etc. In Jer 37:3 it is Pray for us. Comp. Jer 42:2.That he may go up from us. Comp. 1Sa 6:20; 1Ki 15:19; Jer 37:5; Jer 37:11. The figure of a person thrown down, from whom his vanquisher raises himself, lies at the basis of this expression. [Henderson: The phrase means to recede from the incumbent attitude assumed by a besieging army.S. R. A.]

Jer 21:3-7. Then said Jeremiah have mercy. From the words in the midst of the city it is evident that the prophet places the line of defence within the walls. Thus the enemy presses the Jews no longer without but within the walls, and certainly the city is then as good as taken. This however is just what the prophet wished them to understand. I believe therefore that without the walls is to be referred not to turn back nor to fight, but to besiege.Assemble. Comp. Jer 16:5; Joel 2:10; 4:15.Outstretched hand. Comp. Deu 4:34; Deu 5:15; Deu 26:8. It should be remarked that everywhere else, with the exception of the formula and his hand is stretched out still (Isa 5:25; Isa 9:11; Isa 9:16; Isa 9:20; Isa 10:4 coll. 1Ch 21:16), outstretched is the adjective used with arm, and mighty, with hand.With anger, etc. Comp. Jer 32:37; Deu 29:27.With the edge of the sword. In Jeremiah here only.Not spare them. Comp. Jer 13:14.

DOCTRINAL AND ETHICAL

1. On Jer 21:2. King Zedekiah sends word to Jeremiah, that the Lord is to do according to all His miracles, that Nebuchadnezzar may withdraw. A demand rather cavalierly made in such evil circumstances. But the noble are so unfortunate! It is indeed as though it only depended on them to arrange matters with God; as if He were only waiting for them, as if it were a point of honor not to be over-hasty, but first to await a little extremity . It is a very necessary observance for a servant of the Lord, that he try his superiors, whether there is any trace remaining in them of having been once baptized, well brought up and instructed in the fear of the Lord. If he observe anything of this kind, he must insist upon it and especially not allow them to deal too familiarly with the Judge of all the earth, but plainly demonstrate to them their insufficiency and nothingness, if they measure themselves by Him. Though Zedekiah had spoken so superficially, Jeremiah answered him without hesitation, definitely and positively, and accustomed him to a different manner of dealing with the Lord. Zinzendorf. When the ungodly desire Gods help, they commonly appeal not to His saving power to heal them, but to His miraculous power to save them, while they persist in their impenitence. Starke.

2. On Jer 21:8. It is pure grace on the part of God, when He leaves to man the choice between the good and the evil; not that it is permitted him to choose the evil, but that he may choose freely the good, which he is under obligation to do, Deu 30:19. Starke. God lays before us the way of life and the way of death. The way of life is however always contrary to human reason, and that on which it sees merely death and shame. If thou wilt save thyself thou must leave the false Jerusalem, fallen under the judgment, and seek thy life where there seems to be only death. He who would save his life must lose it, and he who devotes it for the sake of the truth will save it. Diedrich.

3. On Jer 21:11-14. To be such a king is to be an abomination to the Lord, and severe judgment will follow. God appoints magistrates for His service and for the use of men; he who only seeks his own enjoyment in office, is lost. Jerusalem, situated on rocks in the midst of a plain, looks secure; but against God neither rocks avail nor aught else. The fire will break out even in them, and consume all around, together with the forest of cedar-houses in the city. The corruption is seated within, and therefore proceeds from within outwards, so that nothing of the former stock can remain. What shall a government do which no longer bears the sword of justice? What shall a church do which is no longer founded on Gods truth as its only power? Diedrich. Comp. moreover on the whole of Jeremiah 24. the extended moral reflections of Cyrillus Alex. . . Lib. I.

4. On Jer 22:1. Jeremiah is to deliver a sermon at court, in which he reminds the king of his office of magistrate, in which he is to administer justice to every man. Cramer.

It was no easy task for Jeremiah to go into the lions den and deliver such an uncourtly message to him. We are reminded of the prophet Jonah. But Jeremiah did not flee as he did.

5. On Jer 22:1-3. [But we ought the more carefully to notice this passage, that we may learn to strengthen ourselves against bad examples, lest the impiety of men should overturn our faith; when we see in Gods church things in such disorder, that those who glory in the name of God are become like robbers, we must beware lest we become on this account alienated from true religion. We must, indeed, desert such monsters, but we must take care lest Gods word, through mens wickedness, should lose its value in our esteem. We ought then to remember the admonition of Christ, to hear the Scribes and Pharisees who sat in Moses seat (Mat 23:2). Calvin.S. R. A.]

6. On Jer 22:10. [Dying saints may be justly envied, while living sinners are justly pitied. And so dismal perhaps the prospect of the times may be, that tears even for a Josiah, even for a Jesus, must be restrained, that they may be reserved for ourselves and our children (Luk 23:28). Henry.S. R. A.]

Nequaquam gentilis plangendus est atque Judus, qui in ecclesia non fuerunt et simul mortui sunt, de quibus Salvator dicit: dimitte mortuos sepelire mortuos suos (Mat 8:22). Sed eos plange, qui per scelera atque peccata egrediuntur de ecclesia et nolunt ultra reverti ad earn damnatione vitiorum. Hieron. Epist. 46 ad Rusticam. Nolite flere mortuum, sed plorate raptorem avarum, pecuni sitientem et inexplebilem auri cupidinem. Cur mortuos inutiliter ploramus? Eos ploremus, qui in melius mutari possunt. Basilius Seleucensis. Comp. Basil, Magn. Homil. 4 de Gratiarum actione post dimid.Ghislerus.

7. On Jer 22:6-9. God does not spare even the authorities. For though He has said that they are gods, when they do not rightly administer their office they must die like men (Psa 82:6) No cedars are too high for God, no splendor too mighty; He can destroy all at once, and overturn, and overturn, and overturn. Eze 21:27, Cramer.

Another passage from which it is seen how perverse and unjustifiable is the illusion that Gods election is a surety against His anger, and a permit to any wilfulness. The individual representatives of the objects of divine election should never forget that God can march over their carcases, and the ruins of their glory, to the fulfilment of His promise, and that He can rebuild on a higher stage, what He has destroyed on a lower. Comp. remarks on Jer 22:24.

8. On Jer 22:13-19. It is blasphemy to imagine that God will be frre et compagnon to all princes as such, and that He has a predilection for them as of His own kind. Does He not say to his majesty the king of Judah, with whom, in respect of the eminence of his dynasty and throne no other prince of earth could compare, that he should be buried like an ass, dragged and cast out before the gates of Jerusalem? This Jehoiakim was however an aristocrat, a heartless, selfish tyrant, who for his own pleasure trampled divine and human rights under foot. If such things were done in the green tree, what shall be done in the dry?

He who builds his house with other peoples property, collects stones for his grave. Cramer.

9. On Jer 22:14. [It was a proof of luxury when men began to indulge in superfluities. In old times the windows were small; for use only was regarded by frugal men; but afterwards a sort of madness possessed the minds of many, so that they sought to be suspended as it were in the air. And hence they began to have wider windows. The thing in itself, as I have said, is not what God condemns; but we must ever remember, that men never go to excesses in external things, except when their hearts are infected with pride, so that they do not regard what is useful, what is becoming, but are carried away by fondness for excess. Calvin.S. R. A.]

10. On Jer 22:15. God may grant the great lords a preference in eating and drinking and the splendor of royal courts, but it is not His will that these be regarded as the main things, but that true religion, right and justice must have the precedence;this is the Lords work. But cursed is he who does the Lords work remissly. Jer 48:10. Cramer.

11. On Jer 22:17. Description of haughty, proud, magnificent, merciless and tyrannical lords and rulers, who are accomplices of thieves. Cramer.

12. On Jer 22:19. [God would have burial a proof to distinguish us from brute animals even after death, as we in life excel them, and as our condition is much nobler than that of the brute creation. Burial is also a pledge as it were of immortality; for when mans body is laid hid in the earth, it is as it were a mirror of a future life. Since then burial is an evidence of Gods grace and favor towards mankind, it is on the other hand a sign of a curse, when burial is denied. Calvin.S. R. A.]

13. On Jer 22:24. Great lords often imagine that they not only sit in the bosom of God, but that they are a pearl in His crown; or as the prophet says here, Gods signet-ring. Therefore, it is impossible that they should not succeed in their designs. But God looks not on the person of the princes, and knows the magnificent no more than the poor. Job 34:19. Cramer.

14. On Jer 22:28. [What is idolized will, first or last, be despised and broken, what is unjustly honored will be justly contemned, and rivals with God will be the scorn of man. Whatever we idolize we shall be disappointed in, and then shall despise. Henry.S. R. A.]

The compliment is a very poor one for a king, who thinks somewhat of himself, and to whom it in a certain measure pertains that he be honored.But here it is the word of the Lord, and in consideration of these words it is declared in 2Ch 36:12, to be evil on the part of Zedekiah, that he did not humble himself before Jeremiah. Teachers must be much on their guard against assuming such purely prophetic, that is, extraordinary acts. It cost the servants of the Lord many a death, who were obliged thus to employ themselves, and when it is easy for one to ape it without a divine calling he thus betrays his frivolity and incompetence, if not his pride and delusion. Zinzendorf.

15. On Jer 22:28-30. Irenus (Adv. Hr. 3:30) uses this passage to prove that the Lord could not have been Josephs natural son, for otherwise he would have fallen under the curse of this passage, and appear as one not entitled to dominion (qui eum dicunt ex Joseph generatum et in eo habere spem, abdicatos se faciunt a regno, sub maledictione et increpatione decidentes, qu erga Jechoniam et in semen ejus est). Basil the Great (Epist. ad Amphilochium) endeavors to show that this passage, with its declaration that none of Jeconiahs descendants should sit on Davids throne, is not in contradiction to the prophecy of Jacob (Gen 49:10), that a ruler should not be lacking from Judah, till He came for whom the nations were hoping. Basil distinguishes in this relation between dominion and royal dignity.The former continued, the latter ceased, and this period of, so to speak, latent royalty, was the bridge to the present, in which Christ rules in an invisible manner, but yet in real power and glory as royal priest, and at the same time represents Himself as the fulfilment of the hope of the nations. In like manner John of Damascus concludes that according to this passage there could be no prospect of the fulfilment of the promise in Gen 49:10, if Mary had not virgineo modo borne the scion of David, who however was not to occupy the visible throne of David. (Orat. II. in Nativ. B. Mari p. med.)Ambrose finally (Comment. in Ev. Luc. L. III. cap. ult.) raises the question how Jeremiah could say, that ex semine Jechoni neminem regnaturum esse, since Christ was of the seed of Jeconiah and reigned? He answers: Illic (Jer 22:30) futuros ex semine Jechoni posteros non negatur et ideo de semine ejus est Christus (comp. Mat 1:11), et quod regnavit Christus, non contra prophetiam est, non enim seculari honore regnavit, nee in Jechoni sedibus sedit, sed regnavit in sede David. Ghislerus.

16. On Jer 23:2. Nonnulli prsmles gregis quosdam pro peccato a communione ceiciunt, ut pniteant, sed quali sorte vivere debeant ad melius exhortando non visitant. Quibus congrue increpans sermo divinus comminatur: pastores, qui pascunt populum meum, vos dispersistis gregem meum, ejecistis et non visitastis eum. Isidor. Hisp. de summo bono she LL. sentt. Cap. 46. Ghislerus.

17. On Jer 23:5-6. Eusebius (Dem. Ev. VII. 9) remarks that Christ among all the descendants of David is the only one, who rules over the whole earth, and everywhere not only preaches justice and righteousness by His doctrine but is Himself also the author of the rising [of the Sun] of righteousness for all, according to Psa 72:7 : , (LXX.) Cyril of Alex. (Glaphyr. in Gen. I. p. 133) explains as justitia Dei, in so far as we are made righteous in Him, not for the sake of the works of righteousness that we have done, but according to His great mercy. Rom 3:24; Tit 3:5.

18. On Jer 23:6. [If we regard God in Himself, He is indeed righteous, but not our righteousness. If we desire to have God as our righteousness, we must seek Christ; for this cannot be found except in Him. Paul says that He has been given or made to us righteousness,for what end? that we might be made the righteousness of God in Him. (1Co 1:30). Since, then, Christ is made our righteousness, and we are counted the righteousness of God in Him, we hence learn how properly and fitly it has been said that He would be Jehovah, not only that the power of His divinity might defend us, but also that we might become righteous in Him, for He is not only righteous for Himself, but He is our righteousness. Calvin. See also a long note in Wordsworth, to show that Jehovah our Righteousness refers to Christ;S. R. A.]

The character of a true church is when the Lytrum, the ransom-money of Jesus Christ, is known and valued by all, and when they have written this secret, foolish and absolutely inscrutable to reason, in the heart with the finger of the living God: that Jesus by His blood has taken away the sins of the world. O let it neer escape my thought, at what a price my soul was bought. This is the evening and morning prayer of every church, which is a true sister from above. Zinzendorf.

19. On Jer 23:5-8. The return under Ezra was also a fulfilment of this promise, but inferior and preliminary: not all came, and those who did come brought their sins back with them. They were still under the Law and had to wait for Righteousness; still in their return they had a pledge that the Messiah was yet to come and prepare the true city of peace. Now, however, all has been long fulfilled and we can enjoy it perfectly, if we have the mind for it. We have now a country of which no tyrant can rob us; our walk and citizenship is in heaven. We have been delivered from all our suffering, when we sit down at the feet of Jesus to hear His word. Then there is a power of resurrection within us, So that we can fly with our souls beyond the world and laugh at all our foes. For Christ has made us righteous by His daily forgiveness, so that we may also bring ourselves daily into heaven. Yea verily, the kingdom of heaven is come very nigh unto us! Jeremiah then longed to see and hear this more nearly, and now we can have it. Diedrich.

20. On Jer 23:9. Great love renders Gods servant so ardent, that he deals powerful blows on the seducers. He does not think that he has struck a wasps nest and embittered his life here forever, for he has a higher life and gives the lower one willingly for love. Yet all the world will hold him for an incorrigible and mad enthusiast, who spares no one. He says himself that he is as it were drunk with God and His word, when he on the other hand contemplates the country. Diedrich.

21. On Jer 23:11. They are rogues. They know how to find subterfuges, and I would like to see him who accuses a false and unfaithful teacher, and manages his own case so that he does not himself come into the dilemma. Zinzendorf.

22. On Jer 23:13-14. In the prophets of Samaria I see folly. This is the character which the Lord gives to error, false religion, heterodoxy. But in the prophets of Jerusalem I find abomination. This is the description of the or thodox, when they apply their doctrine, so that either the wicked are strengthened or no one is converted. Zinzendorf.

23. On Jer 23:15. From the prophets of Jerusalem hypocrisy goes forth into all the land. This is the natural consequence of the superiority, which the consistories, academies, ministers, etc., have and in due measure ought to have, that when they become corrupt they communicate their corruption to the whole region, and it is apparent in the whole land what sort of theologians sit at the helm. Zinzendorf.

24. On Jer 23:16. Listen not to the words of the prophets, they deceive you. Luther says (Altenb. Tom. II. p. 330): But a Christian has so much power that he may and ought to come forward even among Christians and teach, where he sees that the teacher himself is wanting, etc.; and The hearers altogether have the right to judge and decide concerning all doctrine. Therefore the priests and liveried Christians have snatched this office to themselves; because, if this office remained in the church, the aforesaid could retain nothing for their own. (Altenb. Tom. II. p. 508).The exercise of this right on the part of members of the church has its difficulties. May not misunderstanding, ignorance, even wickedness cause this to be a heavy and unjust pressure on the ministers of the word, and thus mediately tend to the injury of the church? Certainly. Still it is better for the church to exercise this right than not to do so. The former is a sign of spiritual life, the latter of spiritual death. It will be easier to find a corrective for some extravagances than to save a church become religiously indifferent from the fate of Laodicea (Rev 3:16).

25. On Jer 23:16. [But here a question may be raised, How can the common people understand that some speak from Gods mouth, and that others propound their own glosses? I answer, That the doctrine of the Law was then sufficient to guide the minds of the people, provided they closed not their eyes; and if the Law was sufficient at that time, God does now most surely give us a clearer light by His prophets, and especially by His Gospel. CalvinS. R. A.]

26. On Jer 23:17. The pastors, who are welcome and gladly seen at a rich mans table, wish him in fact long life, good health, and all prosperity. What they wish they prophesy. This is not unnatural; but he who is softened by it is ill-advised. Zinzendorf.

27. On Jer 23:21. [There is a twofold call; one is internal, the other belongs to order, and may therefore be called external or ecclesiastical. But the external call is never legitimate, except it be preceded by the internal; for it does not belong to us to create prophets, or apostles, or pastors, as this is the special work of the Holy Spirit. But it often happens that the call of God is sufficient, especially for a time. For when there is no church, there is no remedy for the evil, except God raise up extraordinary teachers. Calvin.S. R. A.]

28. On Jer 23:22. If I knew that my teacher was a most abominable miscreant, personally, and in heart the worst enemy of God in his parish; so long as, for any reason, he preaches, expounds, develops, inculcates the word of God; even though he should betray here and there in his expressions, that this word was not dwelling in him; if only he does not ex professo at one time throw down what at another time he teaches of good and true quasi aliud agendo: I assure you before the Lord that I should fear to censure his preaching. Zinzendorf.

29. On Jer 23:23. Gods essential attribute is Omnipresence. For He is higher than heaven, what canst thou do? deeper than hell, what canst thou know? Longer than the earth and broader than the sea (Job 4:8). And He is not far from every one of us (Act 17:27). Cramer.We often think God is quite far from us, when He is yet near to us, has us in His arms, presses us to His heart and kisses us. Luther. When we think the Sun of righteousness, Jesus, is not risen, and is still behind the mountain, and will not come to us, He is yet nearest to us. The Lord is nigh unto them that are of a broken heart. (Psa 34:19) Deus et omni et nullo loco Cuncta Deus replens molem se fundit in omnem. MS. notes to my copy of Cramers Bibel. Si vis peccare, O homo, qure tibi locum, ubi Deus non videat. Augustine.

30. On Jer 23:28. [When any one rejects the wheat because it is covered with chaff, and who will pity him who says that he has indeed wheat on his floor, but that it is mixed with chaff, and therefore not fit for food? If we be negligent, and think that it is a sufficient excuse for despising the Word of God, because Satan brings in his fallacies, we shall perish in our sloth like him who neglects to cleanse his wheat that he might turn it to bread. Calvin.S. R. A.]

He who cannot restrain his mouth or his ink let him expectorate. But let him say openly and honestly that they are his own dreams, which he preaches. The false prophets certainly know that mere falsehood is empty straw. They therefore always mingle some of the genuine word of God amongst it. An unavailing mixture! It is in this mingling that Satans highest art is displayed, so that he at the same time furthers his own work and testifies against himself. Comp. Genesis 3

31. On Jer 23:29. Gods word is the highest reality, life and power, while the dreams of the false prophets are pretence, death and weakness. Gods word is therefore compared to a fire which burns, warms, and enlightens, so that it burns up the hardest flint, melts the thickest ice, illuminates the deepest obscurities. It is compared further to a hammer which crushes the hardest rocks into sand.He who mingles Gods wheat among his straw, will find that the wheat will become fire and burn up the straw (1Co 3:12-15). He Who handles the word of the Lord purely, let him not despair if he sees before him hearts of adamant (Zec 7:12). He who seeks peace is not ashamed to bow beneath the hammer of the word. For the destructive power of the word applies to that in us which is opposed to God, while the God-related elements are loosed and set free by those very crushing blows.He, however, to whom the peace of God is an object of derision, may feed on the straw of this world. But how will it be when finally the day comes that God will come upon him with fire and hammer? What then remains to him as the result of his straw-diet, which is in a condition to withstand the blows of the hammer and the fire?

Help, Lord, against Thy scornful foes,
Who seek our souls to lead astray;
Whose mockeries at mortal woes
Will end in terrible dismay!
Grant that Thy holy word may root
Deep in our hearts, and richer fruit
May ever bear to endless day.
Gods word converts, all other doctrine befools. Luther.

32. On Jer 23:29. Gods word in general is like a fire: the more it is urged the more widely and brightly it extends. God has caused His word to be proclaimed to the world as a matter, which they can dispense with as little as fire. Fire often smoulders long in secret before it breaks out, thus the power of the divine word operates in its time. Gods word can make people as warm as if glowing coals lay upon them; it shines as brightly upon them, as if a lamp were held under their eyes; it tells every one the truth and purifies from all vices. He who deals evilly with Gods word burns himself by it, he who opposes it is consumed by it. But the word of God is as little to blame as a lamp or a fire when an unskilful person is burned by it. Yet it happens that often it will not be suffered in the world, then there is fire in all the streets. That is the unhappy fire of persecution, which is kindled incidentally in the world by the preaching of the Gospel. Jos. Conr. Schaller, Pastor at Cautendorf, Sermons on the Gospels, 1742.

33. On Jer 23:30. Teachers and preachers are not to steal their sermons from other books, but take them from the Bible, and testify that which they speak from their inward experience (Joh 3:11). False teachers steal Gods word, inventing a foreign meaning for it, and using this for the palliation of their errors. StarkeHinc illi at auctions, who can obtain this or that good book, this or that manuscript? Here they are thus declared to be plagiarios; and they are necessarily so because they are not taught of God. But I would rather they would steal from true men of God than from each other.Zinzendorf.

34. On Jer 23:33-40. When the word of God becomes intolerable to men, then men in their turn become intolerable to our Lord God; yea, they are no more than inutile pondus terr, which the land can no more bear, therefore they must be winnowed out, Jer 15:17. Cramer.

35. On Jer 24:5-7. He who willingly and readily resigns himself to the will of God even to the cross, may escape misfortune. But he who opposes himself to the hand of God cannot escape. Cramer.The captives are dearest to God. By the first greater affliction He prepares their souls for repentance and radical conversion, so that He has in them again His people and inheritance. O the gracious God, that He allows even those who on account of sin must be so deeply degraded and rendered slaves, even in such humiliation to be His people! The captives are forgiven their opposition to God; they are separated from the number of nations existing in the world, politically they are dead and banished to the interior. Now, God will show them what His love can do; they shall return, and in true nearness to God be His true Israel. Diedrich.

36. On Jer 24:7. [Since He affirms that He would give them a heart to understand, we hence learn that men are by nature blind, and also that when they are blinded by the devil they cannot return to the right way, and that they cannot be otherwise capable of light than by having God to illuminate them by His Spirit. This passage also shows, that we cannot really turn to God until we acknowledge Him to be the Judge; for until the sinner sets himself before Gods tribunal he will never be touched with the feeling of true repentance. Though God rules the whole world. He yet declares that He is the God of the Church; and the faithful whom He has adopted He favors with this high distinction, that they are His people; and He does this that they may be persuaded that there is safety in Him, according to what is said by Habakkuk, Thou art our God, we shall not die (Hab 1:12). And of this sentence Christ Himself is the best interpreter, when He says, that He is not the God of the dead, but of the living (Luk 20:38). Calvin.S. R. A.]

HOMILETICAL AND PRACTICAL

1. On Jer 21:8. This text may be used on all occasions when an important decision is to be made or on the entrance on a new section of life, as, e. g., at synods, diets, New Years, beginning of the church-year, at confirmations, weddings, installations, etc. What the present day demands and promises: I. It demands from us an important choice. II. It promises us, according as we choose, life or death.

2. On Jer 22:2-9. In how far the divine election is conditional and unconditional. I. It is conditional with respect to individual elected men, places, things. For 1, these become partakers of the salvation promised by the election only by behaviour well-pleasing to God; 2, if they behave in a manner displeasing to God, the election does not protect them from destruction. II. The election is unconditional with respect to the eternal ideas lying at the foundation of the single appearances, and their absolute realizations.

3. On Jer 22:24. [Payson:The punishment of the impenitent inevitable and justifiable. I. To mention some awful instances in which God has verified this declaration: (a), the apostate angels; (b) our first parents; (c) destruction of mankind by the flood; (d) the children of Israel; (e) Moses, David, the disobedient prophet, Christ. II. Some of the reasons for such a declaration. Not a disposition to give pain or desire for revenge. It is the nature and tendency of sin to produce misery.S. R. A.]

4. On Jer 23:5-6. The Son of David. What the prophet declares of Him is fourfold: 1. He will Himself be righteous; 2. He will rule well as king and execute judgment and righteousness; 3. He will be our righteousness; 4. Under Him shall Judah be helped and Israel dwell safely.

5. On Jer 23:14. [Lathrop: The horrible guilt of those who strengthen the hands of the wicked. 1. All sin is horrible in its nature. 2. This is to oppose the government of the Almighty. 3. It directly tends to the misery of mankind. 4. It supports the cause of the Evil Spirit. 5. It is to become partakers of their sins. 6. It is horrible as directly contrary to the command of God, and marked with His peculiar abhorrence.S. R. A.]

6. On Jer 23:23-24. The Omnipresence of God. 1. What it means. God is everywhere present, (a). He fills heaven and earth; (b) there is no removal from Him in space; (c) nothing is hidden from Him. 2. There is in this for us (a) a glorious consolation, (b) an earnest admonition. [Charnock, Jortin, and Wesley have sermons on this text, all of very similar outline. The following are Jortins practical conclusions; This doctrine 1. Should lead us to seek to resemble Gods perfections 2. Should deter us from sin. 3. Should teach us humility. 4. Should encourage us to reliance and contentment, to faith and hope.S. R. A.]

7. On Jer 23:29-30. Gods Word and mans word. 1. The former is life and power (wheat, fire, hammer). The latter pretence and weakness (dream, straw). 2. The two are not to be mixed with each other. [Cecil: This shows 1. The vanity of all human imaginations in religion, (a). What do they afford to man? (b). How much do they hinder? 2. The energy of spiritual truth. Let us entreat God that our estimate may be practical.S. R. A.]

8. On Jer 24:1-10. The good and bad figs an emblem of humanity well-pleasing and displeasing to God. 1. The prisoners and broken-hearted are, like the good figs, well-pleasing to God. For (a) they know the Lord and turn to Him; (b) He is their God and they are His people. 2. Those who dwell proudly and securely are displeasing to God, like the bad figs. For (a) they live on in foolish blindness; (b) they challenge the judgment of God.

Footnotes:

[1]Jer 21:2.On the form of the name comp. rems. on Jer 25:1.

[2]Jer 21:7.The here is logically incorrect, since after the general term the people, other survivors are not supposable. The LXX. omits it ( ). Comp. Jer 8:3; Jer 24:8; Jer 38:4; Jer 39:9; Jer 40:6; Jer 41:10; Jer 52:15.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Chapter refers to a period in the reign of Zedekiah. The King felt alarmed at the prospect of the king of Babylon’s army, and sends to enquire of Jeremiah concerning the event. The Prophet sends back a heavy answer of evil tidings.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

It should seem from the parallel history of Zedekiah, 2Ch 36:11-12 . that there was no sincerity in this enquiry: and what good could therefore be expected from it. Alas! how is it that men draw nigh to God with their mouth, and honour him with their lips, while their hearts are far from him?

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

IX

THE PROPHECIES OF JEREMIAH IN THE REIGN OF ZEDEKIAH

Jer 21 ; 24, 27-29; Jer 34 ; 37-39

We have here the prophecies of Jeremiah, during the reign of Zedekiah, the last king of the Jewish people. These prophecies are to be found as indicated at the head of this chapter. They are not all the prophecies that Jeremiah uttered or that were written during this reign, but they are the prophecies that he uttered relative to that period and bearing upon the events of that reign. During Zedekiah’s reign he also wrote the messianic prophecy that we shall discuss in the next chapter.

When Jehoiakim burned the roll of his prophecies, he commanded his officers to go and take Jeremiah and Baruch. The Lord hid them or they would have lost their lives as Uriah had. Jeremiah and Baruch remained in hiding during the remainder of Jehoiakim’s wicked reign, four or five years. The latter part of this reign, as given in our books of 1 and 2 Kings and 1 and 2 Chronicles, was a troublous time. Jehoiakim rebelled against Nebuchadnezzar. That king stirred up bands of the Moabites and the Edomites to come and trouble his kingdom. His cities were besieged and he himself was slain and his body cast forth as refuse outside the walls of the city. His son, Jehoiachin, succeeded him to the throne. Jehoiachin was quite young, some authorities say eight years, other authorities, eighteen years of age. His mother reigned with him, and was probably the power behind the throne. Jehoiachin continued the rebellion against Nebuchadnezzar, and the result was that in a little over three months, that great king buried his hosts against Jerusalem and besieged the holy city. Jehoiachin, acting on good and wise advice, surrendered the city, and so he himself with his queen mother and the royal family were deported. Nebuchadnezzar, convinced that he was not a safe man to have upon the throne, had him and his royal family taken to Babylon and confined there. On the succession of “Evil Merodac” to the throne he was given a certain amount of liberty.

About 597 B.C. something over 7,000 of the best blood of Jerusalem, including the princes, the nobles, and the elders, with their wives, their slaves, and the most valuable and choice vessels of the Temple were carried away to Babylon. Ezekiel was carried away with them and began his prophecy in the fifth year of this captivity.

We can readily see that the removal of 7,000 of the best people from Jerusalem, such a thinning of the people, would give an opportunity to the many that were left. These nobles, princes, and elders, who were left in Jerusalem, were congratulating themselves that they were much better than those unfortunates who were carried off into exile. Such a conclusion would be perfectly natural. They were saying, “Those who had to go away and suffer such hardships are bad and so are suffering for their sins. We are left here in peace and so the Lord is with us.” That resulted in pride, and was a very foolish state of mind for this people. Jeremiah knows that destruction is awaiting them, if they continue in their ways of wickedness.

The theme of Jer 24 is Jeremiah’s comparison between those in exile and those left behind. Note the following points:

1. The vision (Jer 24:1-3 ). Jeremiah is shown in a vision two baskets of figs, set before the Temple of the Lord. He goes on to explain the occasion and the time when this occurred. The description is found in verse Jer 24:2 : “One basket of very good figs, like the figs that are first ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.” Jer 24:3 continues the description, as given to Jehovah by the prophet.

2. The fate of the good figs (Jer 24:4-7 ). “Like these good figs so will I regard the captives of Judah.” Those in exile are the ones referred to, and so he says he will take care of them: “I will bring them again into this land: I will set mine eyes upon them for good.”

3. The fate of the bad figs (Jer 24:8-10 ). These bad figs were the people living in Jerusalem, those who were puffed up, regarding themselves better than others because they were so fortunate as to escape deportation. “These bad figs are so bad that they cannot be eaten. So will I give up Zedekiah and the kings of Judah, and his princes and the residue of Jerusalem and those that remain in this land and them that dwell in the land of Egypt. I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse in all the places whither I shall drive them.”

Naturally the effect of that kind of preaching upon the people of Jerusalem was not very gratifying. Jeremiah did not make friends very fast by that kind of comparison and application. But he was a true prophet. He preached God’s truth, whether welcome or not.

The theme of Jeremiah’s 27-29 is Jeremiah’s exhortation to submit to the yoke of Babylon. This prophecy occurred during the first or second year of the reign of Zedekiah, who had been put upon the throne by Nebuchadnezzar as his vassal. The date is about 596 B.C., certainly within two years after the exile under Jehoiachin. There was a movement among the various small nations surrounding Judah, a sort of revival of their political interests. The kings and the princes of these sections had conceived the idea that they could league together and revolt against Babylon. The kings of these various nations had sent their ambassadors to Zedekiah at Jerusalem to form a league, or a conspiracy, by which they could throw off the yoke of Nebuchadnezzar. Zedekiah was but a weakling, a mere tool in the hands of his chief princes. He had a certain reverence for Jeremiah and therefore he consulted him about it. But he feared the princes. He wanted to do right, but being a weak king, he was led to ruin and destruction by bad advice. He was afraid of Jeremiah, afraid of Nebuchadnezzar, afraid of his princes, and afraid of the prophets. To such a man all these nations came for consultation. They held their convention in Jerusalem, and to such a conference Jeremiah came as adviser. He advised that they all submit to Babylon.

Now, in Jer 27:1 there is an interpretation. It says, “In the reign of Jehoiachin,” and it should be, “The reign of Zedekiah.” Compare Jer 27:12 . Somehow that mistake has crept into the text. Jeremiah is commanded to make a yoke. He sets the yoke upon the heads of these ambassadors as a symbol. It is something like his symbolic action with the girdle. He puts the yoke on the heads of these envoys of Moab, Tyre, and the rest; also Zedekiah, the king of Judah, and gives his message. It is in verse Jer 27:6 : “And now have I given all these lands into the hands of Nebuchadnezzar, my servant. The beasts of the field I have given him also.” Verse Jer 27:7 : “And all the nations shall serve him and his sons’ sons till the time of his own land come.” Then destruction shall come upon him: Verse Jer 27:8 : “And it shall come to pass that the nation and the kingdom that shall not serve the same Nebuchadnezzar, king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith Jehovah, with the sword and with famine and with pestilence till I have consumed them by his hand.” Then he throws out this warning: Don’t listen to the preaching of your prophets for they are false. They have not the word of God. Listen to me and submit. No better advice was ever given to a king. Jeremiah was a man who had divine wisdom and gave advice that would have saved the people. He was called to be the savior of his country, and to be the prophet of the nations, the nations mentioned here. He would have saved them all, if they had listened to him.

We have some specific advice of the prophet to Zedekiah, the king, in Jer 27:12-15 . Notice what he says: “And I spake to Zedekiah, the king of Judah, according to all these words, saying, bring your necks under the yoke of the king of Babylon and serve him and his people and live.” But this advice to Zedekiah was to a weakling. He was respectful to the prophet, but afraid of his princes.

In Jer 27:16 he says, “I spake to the priests and the people, saying, Thus [He warns them against these false prophets, which had doubtless been inciting this revolt among the nations by prophesying that they could succeed.] . . . Serve the king of Babylon and live.” These prophets are prophesying a lie unto you. Why should this land become a desolation? These prophets had been preaching to the people that this exile would soon be over; that they would soon bring back the beautiful vessels of the Temple. This was fine talk to the people, for they wanted those vessels back. That suited the people fine, and the prophets knew it, so they just preached what the people wanted. These vessels will not come back. Just wait a little while and see if their prophecies come true. Thus saith the Lord concerning you: You shall be carried to Babylon and you shall be there until the day that I visit that land. Not only are these vessels not coming back, but you are going into exile also. Now, that was not a popular kind of talk, but it was divine wisdom.

A conflict with Hananiah, the false prophet, is described in Jer 28 . Here was a strange incident. We have a conflict between two men, able men, influential men, men of high position and rank; one a false prophet, the other a true prophet. Externally both are good men. Hananiah was the son of a prophet, of the priestly line. Doubtless this Hananiah had been hired by the enemies of Jeremiah to counteract his influence with the people. They hired this man to make the people believe that these vessels would come back. So Hananiah comes forward. He stands in the gate of the Temple and thus addresses the people: “Thus saith Jehovah of hosts, the God of Israel, I have broken the yoke of the king of Babylon; within two full years I will bring into this place all the vessels of the Lord’s house, that Nebuchadnezzar, the king of Babylon, took away from this place. I will bring back Jehoiachin and the royal family within two years and everything will be restored within that two years.”

Now, that was delightful preaching. That was just what the people wanted. But there was Jeremiah and he had to be reckoned with. Hananiah had all the marks of truth in him. Jeremiah seems to have wavered. He treats this man with all the courtesy of a gentleman. He stands there and listens to his message. He stood with the people that stood in the house of the Lord. When Hananiah had finished he said: “Amen: the Lord do so; may it be as you have said.” Jeremiah would have been glad if it had been true. He was patriotic and loyal. Nothing would have rejoiced him more than for this to have happened. “Oh, that it might be so!”

But in Jer 28:7-8 he says, “Nevertheless hear thou this that I speak unto thee. The prophets that spake in the olden time prophesied against many countries and against many kingdoms.” What did he mean by that? That the prophets who were true prophets prophesied destruction; that the punishment was coming. He means to say that the criterion by which one could determine a true prophet was that he prophesied evil. Now this man Hananiah was a false optimist. The true prophet sees the evil as well as the good. So by that process of reasoning he proved that Hananiah was a false prophet. He prophesied only good, hence he could not be a true prophet. I have prophesied evil and therefore I am in line with the tried and true prophets. How did the people like that?

We may well suppose that the majority of them did not like it. When Hananiah saw that the tide was coming his way, that the people were with him, he seized the yoke that Jeremiah was wearing before the people and smashed it to pieces. This is what he says: “Even so will I break the yoke of the king of Babylon before two full years end.” That was a bold stroke. Jeremiah was silenced for the time. But he did not give it up entirely; he went his way and talked to Jehovah about it. God gave him his answer. In Jer 28:13 we have it: “Go, tell Hananiah, saying, Thus saith Jehovah: Thou hast broken the bars of wood; but thou hast made in their stead bars of iron.” This kingdom shall be suddenly destroyed, as for Hananiah the Lord said, “Thou makest this people to trust in a lie. . . Behold, I will send thee away from off the face of the earth: this year thou shalt die, because thou hast spoken rebellion against Jehovah.” And Hananiah died the same year in the seventh month, two months after this incident.

An account of a letter of Jeremiah to the exiles is found in Jer 29 . Zedekiah was the vassal of Nebuchadnezzar and in order to assure him that he was true he sent two messengers to him. Their names are given in Jer 29:3 . These two messengers took letters from Zedekiah to the king in Babylon. Jeremiah took occasion to send a letter by these messengers to the exiles in Babylon. False prophets were over there, too.

They had been predicting that they would soon return to their own land. So Jeremiah sent them a letter, the substance of which is to be found from Jer 29:4 on to the end of the chapter. This we will discuss briefly. He advised the people to settle down, to marry, to be true to the king of Babylon and after seventy years, that is, about two generations, God’s will concerning the king of Babylon would be accomplished, and then they should return to their own place. In Jer 29:13 we have a beautiful statement: “Ye shall seek me, and find me, when ye shall search for me with all your heart.” In Jer 29:21-22 we have this statement regarding two false prophets in Babylon, Ahab and Zedekiah, who were prophesying the destruction of Babylon and the immediate return. Word of this comes to the ears of Nebuchadnezzar. That king was not a man to be trifled with. Here were two exiles stirring up an insurrection in his realm. Jeremiah says, “He roasted them in the fire.” He tried to do the same thing with the three Hebrew children, Shadrach, Meshach, and Abednego. It was not an uncommon thing for a man to burn people to death then. That was the fate of these two false prophets.

But we come to another incident in Jer 29:24 . There was one Shemaiah who sent letters from Babylon to the princes and guardians of the Temple about Jeremiah, and said that this man, this Jeremiah ought not to be at large. Verse Jer 29:26 : “Every man that is mad, and maketh himself a prophet, that thou shouldest put him in the stocks. . . Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you, for as much as he hath sent unto us in Babylon, saying, The captivity is long,” and thus and so. Then the men of the Temple read the letter to Jeremiah, and he responds, verse Jer 29:32 : “Behold, I will punish Shemaiah and his seed; he shall not have a man to dwell among this people, neither shall he behold the good that I will do unto my people, saith Jehovah, because he hath spoken rebellion against Jehovah.”

Jeremiah’s advice to Zedekiah during the siege is given in Jer 21 . This chapter is very much out of chronological order. This weak king is still in the hands of his princes, who are trying to throw off the yoke of Babylon. They have been all this time expecting help from Egypt. PharaohNecho who had slain Josiah, king of Judah, had been succeeded by Pharaoh-Hophra. He had overthrown his adversaries at home and was now ready for Asia. There was an Egyptian party in Jerusalem and they soon had their plans ready for Zedekiah. They proposed to form an alliance with this Pharaoh against Nebuchadnezzar. This they did against the advice of Jeremiah. The outcome of the matter was that Nebuchadnezzar swept down upon Judah and Jerusalem to subdue them.

Zedekiah sent an anxious message to Jeremiah inquiring if there was any message from the Lord. His answer was brief. He simply told him that the Lord would not save the city as he did when Isaiah was the prophet. But he says in verse Jer 21:5 : “I myself will fight against you with an outstretched hand and with a strong arm even in anger and in wrath and in great indignation, and I will smite the inhabitants of this city, both man and beasts and they shall die of great pestilence.” This siege was to end in the downfall of the city. In Jer 21:8 he says, “Behold, I set before you the way of life and the way of death. He that abideth in this city shall die by the sword and by famine and by the pestilence, but he that goeth out and falleth away to the Chaldeans that besiege you, he shall live and his life shall be unto him for a prey.”

The incidents of the siege are described in Jer 34 . Under the preaching of Jeremiah and the stress and strain of the siege, the people’s consciences were awakened and they gave heed to the law of Moses and made a covenant that they would liberate all the slaves according to the law of Moses, which said that when a Hebrew became a slave to another that he should be such only six years. That is recorded in the law as found in Exo 21:2 and Deu 15:12 . That law was given by Moses. They usually neglected it, but they did it now while there was pressure on them, but as soon as the pressure was removed they went back to their old ways again, Jer 34:11 : “But afterward, they turned and caused the servants and handmaidens, whom they had caused to go free to return and brought them into subjection for servants and handmaidens.” This occurred while Pharaoh-Hophra was coming up to Jerusalem to relieve the city. Nebuchadnezzar defeated him and drove him back. When the pressure was removed their conscience grew calloused again. Jeremiah broke out in great bitterness against this, Jer 34:17 : “You granted liberty, then you took it back. I proclaim to you a liberty to the sword and to famine. I will make you to be a curse among the nations of the earth.” In spite of all the solemnity with which you made the covenant you broke it. I will cause the Chaldeans to return to the city and make it without inhabitants.

The effect of Jeremiah’s preaching is recorded in Jeremiah 37-39. Jeremiah’s forty years and more of preaching had verily been in vain. The people would not heed. There seemed to be a fixedness in their perverseness. They evidently hardened their hearts to go after idols. There is a saying, “Whom the gods would destroy they first make mad.” It was so with these people. They were mad after idolatry. The siege had now been on more than a year. It lasted eighteen months altogether, accompanied with all the horrors of a siege. These events are recorded in Jeremiah 37-39. We take them up in order:

Jer 37:2 : “Neither he, nor the people of the land, hearkened unto the words of the Lord.” This general statement is followed by the details:

Zedekiah was a weakling. He wanted to do what Jeremiah said, and if he had been stronger he would have done so. So he sent for him and asked his advice. He says, Jer 37:3 : “Pray now unto the Lord our God for us.” Jeremiah answered him, Jer 37:7 : “Behold, Pharaoh’s army that is come forth to help you shall return into their own land; the Chaldeans shall come again and fight against this city. They shall take it and burn it with fire.”

At the time the siege was raised and the Chaldeans went to meet the Egyptians, many people broke out of the city. Jeremiah was one of them. He started to go to his home at Anathoth to take charge of a certain piece of property he had bought, verse Jer 37:12 : “Jeremiah went out of Jerusalem at the gate of Benjamin.” He came in collision with the captain of the ward whose name was Irijah and he said to Jeremiah, “Thou goeth to the Chaldeans; thou art falling away to the Chaldeans.” Many others were doing the same thing and nothing was said about it, but these people now had a chance to get in a blow at Jeremiah, because he had been stoutly counseling the people to surrender to the Chaldeans. Jeremiah said, “I do not fall away to the Chaldeans.” Irijah did not believe him, but seized him and brought him before the princes, “and the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan, the scribe.” This is the second time Jeremiah had been arrested, but the first time he was imprisoned.

The king called for Jeremiah and asked him, “Is there any word from the Lord?” “No,” said Jeremiah, “The only word is this: Thou shalt be delivered into the hands of the king of Babylon.” Then he pleads for himself: “Cause me not to return to the house of Jonathan, the scribe, lest I perish there.” Zedekiah, the king, was kindly disposed toward him. He gave him some liberty. He remained in the court of the guard six months or more, guarded by the king.

Then the princes put him in the dungeon. These princes were the real cause of the fall of Jerusalem. They hated Jeremiah. They had been treating with Egypt, and he had advised against them; his counsel had weakened many of the people in their loyalty to the plans of the princes; so they hated him, and now that they had him in their hands they wreaked their vengeance on him. Verse Jer 37:4 : “Then the princes said to the king, Let this man we pray thee be put to death, forasmuch as he hath weakened the hands of the men of war that remain in this city, and the hands of all the people.”

That the king was a weakling is shown in verse Jer 37:5 : “Then Zedekiah, the king, said, Behold he is in your hands; do as you will, for the king is one that can do nothing against you.” There was a certain Justification for these princes who saw only the military aspect of it. If any man had done as did Jeremiah, in connection with the siege of Richmond or Vicksburg, he would have been promptly dealt with as a traitor. So they took Jeremiah and threw him into a deep cistern, or pit. It had no water in it, but it was deep with mud and he sank down into that, and they left him thinking that would be the last of him. At last, they thought, his tongue was silenced. But he was rescued by a slave, an Ethiopian, named Ebedmelech. He felt kindly toward Jeremiah, so he went to the king and the king gave him liberty to rescue him (Jer 38:7-13 ).

Another audience with the king is allowed Jeremiah (Jer 38:14-28 ). This is Jeremiah’s last audience with Zedekiah. Verse Jer 38:17 : “If thou go forth to the king of Babylon thou shalt live, and the people.” He could yet save the city. Then the king told him not to tell anybody about the interview. If there had been a man on the throne, he would have saved the city. Then follows an account of the capture of the city and its destruction (Jer 39:1-10 ). A careful reading of this passage will be sufficient.

Jeremiah was saved by the command of Nebuchadnezzar, the king of Babylon. He had heard about Jeremiah and his services, how he had counseled the people to surrender, and spared his life; told them to take good care of him and let him do as he would.

The prophecy in Jer 39:15-18 is concerning Ebed-melech, the slave who had saved Jeremiah’s life. It is beautiful to see how Jeremiah remembered this man. He writes down in the word of God what should be his reward, thus: “I will surely save thee, saith Jehovah.”

Jerusalem is now a smoking ruin, and the people are scattered far and wide. The nobles and the princes are slain before the king, and his own sons are slaughtered before his own eyes. Zedekiah’s eyes are put out and he is carried captive to Babylon. If he had only followed the advice of Jeremiah, all would have been well. The position of a prophet in the state is supreme; it is the highest honor that can be bestowed upon any man.

QUESTIONS

1. What is the theme of this chapter of this INTERPRETATION and what the historical setting?

2. What is the theme of Jer 24 and how is it presented? Explain fully.

3. What is the theme of Jeremiah 27-29 and what the general condition in Judah and the surrounding nations at this time?

4. How do you explain the name “Jehoiachim” in Jer 27:1 , what the symbolic action of the prophet here and what its meaning? (Jer 27:1-11 .)

5. What is the specific advice of the prophet to Zedekiah, the king, in Jer 27:12-15 ?

6. What is his advice to the priests and the people and how does he meet the prophecies of the false prophets?

7. Give an account of the conflict between Hananiah and Jeremiah (Jer 28 ).

8. Give an account of the letter of Jeremiah to the exiles (Jer 29 ).

9. What is Jeremiah’s advice to Zedekiah during the siege? (Jer 21 .)

10. What are the incidents of the siege? (Jer 34 .)

11. What is the effect of Jeremiah’s preaching and how are the people characterized? (Jeremiah 37-39.)

12. What is the general statement of this in Jer 37:1-2 ?

13. Give an account of the king’s request of Jeremiah and his response (Jer 37:3-10 ).

14. Give an account of Jeremiah’s second arrest and first imprisonment (Jer 37:11-15 ).

15. Give an account of his deliverance from the prison (Jer 37:16-21 ).

16. What was next done with him and what the particulars (Jer 38:4-6 )?

17. How did he escape and what the particulars?

18. Give an account of Jeremiah’s last audience with the king (Jer 38:14-28 ).

19. Give an account of the capture of the city and its destruction (Jer 39:1-10 ).

20. How was Jeremiah saved and what the particulars? (Jer 39:11-14 .)

21. What is the prophecy in Jer 39:15-18 ?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Jer 21:1 The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying,

Ver. 1. The word that came unto Jeremiah from the Lord. ] This history is here set down out of course; a for Jerusalem was not besieged till Jer 32:2 , and Jehoiakim reigned Jer 25:1 It was in the ninth year of Zedekiah that this present prophecy was uttered. 2Ki 25:1-2 This Zedekiah was one of those semiperfectae virtutis homines, as Philo calleth some professors, cakes half-baked., Hos 7:8 no flat atheist, nor yet a pious prince. Of Galba the emperor, as also of our Richard III, it is recorded that they were bad men but good princes. We cannot say so much of Zedekiah; two things he is chiefly charged with: (1.) That he broke his oath and faith plelged to the King of Babylon; Eze 17:16 (2.) That he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord. 2Ch 36:12-13 Hitherto he had not: but now in his distress he seeketh to this prophet; yea, sendeth an embassy. Kings care not for soldiers, said a great commander, till their crowns hang on the one side of their heads. Sure it is that some of them slight God’s ministers till they cannot tell what to do without them, as here. Kingdoms have their cares, and thrones their thorns. Antigonus cried out of his diadem, O vilis pannus, O base rag, not worth taking up at a man’s feet. Julian complained of his own unhappiness in being made emperor. Dioclesian laid down the empire as weary of it. Thirty of the ancient kings of this our land, saith Capgrave, resigned their crowns; such were their cares, crosses, and emulations. Zedekiah now could gladly have done as much. But since that might not be, he sendeth to Jeremiah, whom in his prosperity he had slighted, and, to gratify his wicked counsellors, wrongfully imprisoned.

He sent unto him Pashur. ] Not that Magormissabib, Jer 20:1 but another of his name, though not much better, as it afterwards appeared, when, seeing Jeremiah’s stoutness for the truth, he counselled the king to put him to death. Jer 38:4

And Zephaniah, the son of Maaseiah. ] Of whom see further, Jer 29:25-29 ; Jer 37:3 .

a Est hic hysterologia sive praeposterus ordo.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Jeremiah Chapter 21

Zedekiah’s message to the prophet in the last struggle with king of Babylon, gave occasion to the section before us. “Enquire, I pray thee, of the Lord for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the Lord will deal with us according to all his wondrous works, that he may go up from us.” (Ver. 2.)

The answer of the Lord was peremptory in the extreme. How could it be otherwise to a king who thus hypocritically honoured Jehovah with his lips when his heart was far from Him? All was hopeless for the king of Judah, who showed less value for the oath he had taken than the Gentile who had imposed it on him. “Thus shall ye say to Zedekiah: 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. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence. And afterward, saith the Lord, 1 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 will smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.” (Ver. 4-7.)

Yet even then God has a word for the people (ver. 8-10), and sets before them the way of life, no less than that of death. “He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. For I have set my face against this city for evil, and not for good, saith the Lord: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.” (Ver. 9, 10.) Nor is the house of the king forgotten. “Hear ye the word of the Lord; O house of David, thus saith the Lord; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord; which say, Who shall come down against us? or who shall enter into our habitations? But I will punish you according to the fruit of your doings, saith the Lord: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.” (Ver. 11-14.)

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Jer 21:1-2

1The word which came to Jeremiah from the LORD when King Zedekiah sent to him Pashhur the son of Malchijah, and Zephaniah the priest, the son of Maaseiah, saying, 2Please inquire of the LORD on our behalf, for Nebuchadnezzar king of Babylon is warring against us; perhaps the LORD will deal with us according to all His wonderful acts, so that the enemy will withdraw from us.

Jer 21:1 Pashhur This is different from the priest/false prophet by the same name in Jer 20:1 (see note there).

Zephaniah This priest is also mentioned in Jer 29:25; Jer 29:29; Jer 37:3; Jer 52:24; 2Ki 25:18-21. He was assistant to the High Priest.

Jer 21:2 inquire This Qal IMPERATIVE (BDB 205, KB 233) means to petition God on behalf of another (cf. Jer 37:7; Eze 20:1; Eze 20:3). One Aramaic Targum translates it as pray. Zedekiah requests that YHWH act on Judah’s behalf against Babylon as He had done in the past (i.e., Isaiah 36-39). It was part of the covenant promises especially related to the conquest of Canaan in 2 Kings 18 from Isaiah to Hezekiah.

Nebuchadnezzar The spelling here is closer to the Babylonian spelling. It (BDB 613, KB 660) means Nebo protect the boundary or Nebo protect the heir to the crown. See Appendix Three: A Brief Historical Survey of the Powers of Mesopotamia . The normal Hebrew spelling with an N may reflect a sarcastic corruption, Nebo protect my mule. The Jews loved to add vowels or consonants that made a name refer to something shameful.

wonderful acts The king was hoping for a repeat of Isa 37:36-37 or the Holy War of the Exodus or Joshua’s conquest of Canaan (cf. Jer 32:16-25).

SPECIAL TOPIC: WONDERFUL THINGS

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Jeremiah’s Fourteenth Prophecy, Jer 21:1-10, and a new division of the book (see book comments for Jeremiah).

Note the reigns: Jer 21: Zedekiah (the last king of Judah). Jer 21: his three predecessors, Shallum (or Jehoahaz), Jehoiakim, and Coniah (or Jechoniah, or Jehoiachin). Jer 25, Jer 26, Jer 27, Jehoiakim. Jer 28, Zedekiah again, and the last days of Jerusalem. This order is logical, which is more important than chronological, for the severity of Jer 21 is shown to be justified by the chapters which follow. Compare Jer 25:3-5, and see App-83.

the LORD. Hebrew. Jehovah. App-4.

sent unto him. Contrast the mission of Hezekiah to Isaiah (2Ki 19:2. Isa 37:2).

Pashur. Not the Pashur of Jer 20:1. This prophecy is nineteen years later; the deportation in the reign of Jehoiachin had taken place, and a worse set of men were the rulers. This Pashur was a priest, if Melchiah is the same Melchiah as in 1Ch 9:12.

Zephaniah, &c. He is mentioned again (Jer 29:25; Jer 37:3; Jer 52:24). The Hebrew accents read “Zephaniah the priest, the son of Maaseiah.”

Fuente: Companion Bible Notes, Appendices and Graphics

Jeremiah chapter 21.

Now the book of Jeremiah is not written in a consecutive kind of an order. This particular prophecy Jeremiah dates. They’re just the prophecies of Jeremiah at particular times in particular situations, but they don’t necessarily follow in a sequential order or in a chronological order. So this particular prophecy in chapter 21 to king Zedekiah actually takes place about six years after the prophecy of chapter 24. So you see, they’re not in a chronological order. They are just his prophecies at the various times and they’re just thrown in, not in a chronological order, but just thrown in. Now I don’t know what the order is, or if there is any, or if there’s any reason for their not being in a chronological order. But he is careful to date for us the particular times of the prophecies. So he dates chapter 21, this particular prophecy to Zedekiah.

The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying, Inquire, I pray thee, of the LORD for us ( Jer 21:1-2 );

Now Pashur last week was the priest that when Jeremiah was prophesying put him in stocks. Arrested him and put him in stocks and all. And, of course, it brought great discouragement to Jeremiah, for he decided to quit his prophetic ministry until God’s word like a fire burned in him and he could not hold back from speaking forth God’s truth. And this same Pashur now is sent by king Zedekiah to find out what’s going to happen because Babylon is marching. The armies of Nebuchadnezzar are there. What’s going to happen to us? And so they’re sending to Jeremiah now to find the word of the Lord concerning their present dilemma. “Inquire, I pray thee, to the Lord for us.”

for Nebuchadnezzar the king of Babylon is making war against us; see if will so be that the LORD will deal with us according to all of his wondrous works, that he [Nebuchadnezzar] may go up from us ( Jer 21:2 ).

And so he is asking Jeremiah to inquire of the Lord concerning what is going to be happening. Will the Lord turn back Nebuchadnezzar according to God’s marvelous works? and so forth. Jeremiah does not have a good message for Zedekiah.

Then said Jeremiah unto them, Thus shall ye say to Zedekiah: Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith you fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls ( Jer 21:3-4 ),

They’re already outside besieging them.

I will assemble them into the midst of this city ( Jer 21:4 ).

They’re outside of the walls now, but they’re going to be assembling right in the middle of town.

And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath. And I will smite the inhabitants of this city, both man and beast: and they shall die of a great pestilence. 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; and he shall not spare them, neither have pity, nor have mercy ( Jer 21:5-7 ).

So the message that he has for Zedekiah is not at all a comforting message. Not only is God going to allow the Babylonian troops to assemble right here in the middle of the city, but God Himself is going to turn His hand against Israel, against Zedekiah, and against the armies, and God is going to destroy them. And there will not be a sparing of them, pity nor mercy.

And unto this people ( Jer 21:8 )

Now that was the message to Zedekiah. Now to the people Jeremiah declares,

Thus saith the LORD; Behold, I set before you the way of life, and the way of death ( Jer 21:8 ).

Isn’t this true always? That God sets before man the way of life and the way of death. When God placed Adam in the Garden of Eden, God set before him the way of life and the way of death. There were two special trees in the garden. There was the tree of life; there was also the tree of the knowledge of good and of evil, which also was the tree of death. For God said, “Thou shalt not eat of it: for in the day that you eat of it you shall surely die” ( Gen 2:17 ). So it was the tree of death. Now I always marvel to myself that Adam would have eaten of the tree of death before he ate of the tree of life. But after he had eaten of the tree of death and the Lord drove him from the garden, you remember that the Lord put an angel there to guard the way into the garden lest he would come back and eat of the tree of life and live forever in that degenerated spiritual state.

Now that always amazes and surprises me that God gives to man a way of life, a way of death, and man so foolishly oftentimes takes the way of death. Now it is true of every one of us tonight. God has laid before each of us tonight the way of life, the way of death. The Bible says the mind of the flesh is death. The mind of the Spirit is life and joy and peace in the Holy Ghost. You have your choice. You can live after your flesh, that’s the way of death. You can live after the Spirit, that is the way of life. So don’t blame Adam for making a foolish choice, because so many people today are making the same foolish choices because God has laid before each man the way of life and the way of death. This is the perpetual story of God. “I’ve laid before you the way of life, the way of death.” And now you must exercise your own capacity of choice to choose either life or death. “He that hath the Son hath life; he that hath not the Son of God hath not life” ( 1Jn 5:12 ). “The wrath of God is abiding upon him” ( Joh 3:36 ). God has given you the way of life, the way of death.

So in this particular case, he said,

If you abide [or stay] in this city you will surely die by the sword, or the famine, or the pestilence: but if you’ll go out, and surrender to the Chaldeans that are besieging you, you will live, and your life will be for him a prey ( Jer 21:9 ).

So he is saying now, “Look, if you’ll just go out and surrender they’ll spare your life. If you stay in here, you’re going to be slain in one of three ways-either by the pestilence that God will bring against it, the famine, or the sword of the Babylonians.”

Now you can see how that this kind of a message would be interpreted as a treasonable statement. And so Jeremiah was accused of treason and thrown into the dungeon because of this particular prophecy, because he is encouraging them to capitulate, to surrender to the enemy. And so he’s accused of being a traitor and placed into prison when this message was delivered to the people, because he’s encouraging them to surrender. But it’s God saying, “Hey, you have the way of life, the way of death. If you want to live, go out and surrender to them. If you want to die, just stay here in this city and you’re going to die either by the sword, the pestilence or famine.”

For the Lord said,

For I have set my face against this city for evil, and not for good, saith the LORD: it shall be given into the hand of the king of Babylon, and he will burn it with fire ( Jer 21:10 ).

This city’s going to be destroyed, burned with fire.

And touching the house of the king of Judah, say ( Jer 21:11 ),

And so this is a third part of the message. This is now to the house of Zedekiah.

Hear ye the word of the LORD; O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like a fire, and burn that none can quench it, because of the evil of your doings. Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations? But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it ( Jer 21:11-14 ).

And so the message to Zedekiah in response to his request to find out how things are going to go. Not so good, buddy. It’s looking tough, you know. You’re in bad shape.

“

Fuente: Through the Bible Commentary

Jer 21:1-14

Jer 21:1-2

ZEDEKIAH’S DELEGATION TO JEREMIAH

The word which came unto Jeremiah from Jehovah, when king Zedekiah sent unto him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest, saying, Inquire, I pray thee, of Jehovah for us; for Nebuchadrezzar king of Babylon maketh war against us: peradventure Jehovah will deal with us according to all his wondrous works, that he may go up from us.

Zedekiah evidently expected Jehovah to lift the siege against Jerusalem by some tremendous miracle similar to that in which God destroyed 185,000 soldiers of Sennacherib’s army and lifted the siege against Jerusalem in the days of Isaiah. The ancient Jews never learned the lesson that God’s promises are all conditional, even those of his everlasting love and blessing. They were the ancient practitioners of salvation by faith only. Sure, they believed all right; but they did not propose to do any of the things God commanded.

Notice how the status of Jeremiah has changed. Ten years earlier, those terrible warnings Jeremiah had been prophesying throughout his ministry had begun to be fulfilled; and now, he receives an honored delegation from the king himself requesting his prayers upon their behalf. Characteristically, they paid no attention whatever to his warning, his prophetic advice, and to his instruction as to how some life could be saved.

In the second siege and destruction of Jerusalem, not even the temple was spared; and even the sacred golden vessels were carried away to Babylon as booty.

Pashhur the son of Malchijah…

(Jer 21:1) This was not the same as the Pashhur of the previous chapter. One was the son of Immer, and the other the son of Malchijah.

Zephaniah the son of Maaseiah…

(Jer 21:1). This man was the successor of Jehoida the priest (Jer 29:25-26; Jer 37:3 and Jer 52:24). He ranked second to the High Priest, was slain by Nebuchadnezzar at Riblah; and both he and Pashhur opposed Jeremiah’s views. They were probably the ones who persuaded Zedekiah to go on with his resistance rather than surrender the city as Jeremiah had advocated.

It should be noted that there is a similar account of the warning that Jerusalem will fall in Jer 37:3-10; but, “These are not a doublet. It deals with a temporary raising of the siege by the Egyptians, only to be resumed later on with greater intensity. Here we have the siege in its initial phases.”

These first two verses reveal Jeremiah in a new role. He now stands much higher in the opinion of the people. “The strong confirmation of his preaching by the captivity of 597 B.C. has made him a national figure whom the king now consults in the hour of crisis.”

Many scholars make a big to-do about what they claim is the correct way to spell Nebuchadnezzar, most of them favoring Nebuchadrezzar. There is no doubt that the correct spelling from the Babylonian viewpoint is the latter method; but our viewpoint is by no means the Babylonian viewpoint; and, as the Dean of Canterbury put it, “The common method of spelling it, i.e., Nebuchadnezzar, became finally the current form among the Jews. Jeremiah used it in Jer 34:1 and Jer 39:5; and even Daniel used it.” Therefore, we shall stay with the common spelling, since our viewpoint is more that of the people of God than it is that of the ancient Babylonians. No well-informed person should find any difficulty with this. All of us are familiar with the variations in spelling as we move from one racial culture to another. Pablo and Paul; Juan and John, or Johannes; Matthew and Mateo; Mark and Marcos; James and Santiago; etc. are examples. Jeremiah himself used the spellings interchangeably. In Jeremiah’s writings, “The Jewish spelling is used ten times, and the Babylonian spelling is used twenty-six times.”

It is significant that in this petition for Jeremiah to pray for God’s intervention on behalf of Zedekiah and the citizens of Jerusalem, “There was no suggestion of repentance or humiliation for the gross sins of the whole nation that had brought upon them the horrible destruction then impending.” F10 The message was simply, “Look God, we’re in trouble; save us!”

Jer 21:3-7

GOD’S MESSAGE TO ZEDEKIAH

Then said Jeremiah unto them, Thus shall ye say to Zedekiah: 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. And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in wrath, and in great indignation. And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence. And afterward, saith Jehovah, I will deliver Zedekiah king of Judah, and his servants, and the people, even 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.

The weapons of war that are in your hands…

(Jer 21:4). The prophecy here meant that the soldiers and their weapons of war which were fighting against Nebuchadnezzar would not be able to resist the Babylonian army, but would have to withdraw within the wails of the city

I myself will fight against you…

(Jer 21:5) Jeremiah even foretold exactly how God would do this. He would bring .a terrible pestilence upon the city. The severe overcrowding of people and animals into the city during the later stages of the siege would become a severe strain upon the sanitary facilities of the city; and the resulting epidemic would wipe out vast numbers of the people. At the time of this delegations coming to Jeremiah, The siege had just begun, and the Jews were still trying to hinder the enemy from taking a position closer to the city and the resulting tighter blockade.

The terrible news for Zedekiah was that God, far from putting a hook in the nose of Nebuchadnezzar, and dragging him back to his homeland, as he had surely done to Sennacherib a hundred years earlier, God would actually help the invaders to accomplish their purpose of the total destruction of the city.

From the pestilence, from the sword, and from the famine…

(Jer 21:7) not a great many of the inhabitants would escape; and of them who were the fortunate survivors, many would be deported to Babylon as captives.

Jer 21:8-10

GOD’S MESSAGE TO THE INHABITANTS OF JERUSALEM (Jer 21:8-10)

And unto this people thou shalt say, Thus saith Jehovah: Behold, I set before you the way of life and the way of death. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence; but he that goeth out, and passeth over to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. For I have set my face upon this city for evil, and not for good, saith Jehovah: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.

God had decreed the inevitable destruction of Jerusalem because of the total apostasy and gross wickedness of the people; and the terrible destruction impending was nothing but what the people themselves had ordered by their rejection of God’s will and their utter reprobacy. It was very appropriate that the words in these three verses should be taken almost verbatim from Deu 30:15-20. Countless warnings the people had received, but they would not hear. Some terrible inability to respond to God’s warnings seems to have taken hold of the hearts of the people. Like a bird charmed by a snake, they simply sat still until the blow fell.

Even when such inability in the face of certain death is witnessed in the natural creation around us, it is sad indeed, but in no manner as sad as when it is seen among human beings whom God has endowed with the gift of intelligence.

It is said that sometimes in the late fall of the year in the Cornwall area of England, the migratory waterfowl are trapped by an early freeze, resulting in the death of large numbers of them. They are tempted to feast a little too long on the apples that lie rotting on the ground.

HEAR THE SUMMONS FROM ON HIGH!

“Beneath the Cornwall apple trees,

The migratory fowl delay

Their flight from Winter’s chilling breeze

And feast their day of grace away.

Spread ripe and rotting on the ground,

The banquet seems to have no end.

The warning trumpet does not sound

Within, or, sounding, fails to send

Their strong wings on the Southward path.

The noble fowl remains too long,

All heedless of the Winter’s wrath,

Unmindful of the even-song…

Until they’re trapped beneath the trees

In misty sheets of freezing rain.

Feet locked to earth by bitter freeze;

The call to rise and fly is vain.

Also, for me, Life’s banquet calls;

Its pleasures drown all doubts and fears.

The soul’s high purpose dims, and falls

Unrealized despite the tears.

At last, the summons from On High

Strikes through the heart. Shall I

Too find that hope has passed me by?

Or shall I rise, in time and fly?”

— James Burton Coffman

The dreadful alternative of life or death was here presented in the words of Deuteronomy; but there was a significant difference. When Moses thus addressed the people, “The choice was between a life lived under the blessing and favor of God, and a life of sin and death; but here it is the miserable alternative of a life saved by desertion to the enemy with its resulting captivity, and certain death sure to come to all who remained in the city by sword, by pestilence, or by famine.”

Jeremiah was indeed a type of Jesus Christ in some particulars; and one of them is evident here. Both Jeremiah and Christ commanded the true followers of God to abandon the city of Jerusalem. Christ did so in Mat 24:16 at the time of the Roman siege in A.D. 70. In that instance, however, the Christians would be fleeing to a place of safety at Pella.

Jer 21:11-14

THE REASON FOR JERUSALEM’S DESTRUCTION VERSES

And touching the house of the king of Judah, hear ye the word of Jehovah: O house of David, thus saith Jehovah, Execute justice in the morning, and deliver him that is robbed out of the hand of the oppressor, lest my wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings. Behold, I am against thee, O inhabitant of the valley, [and] of the rock of the plain, saith Jehovah; you that say, Who shall come down against us? or who shall enter into our habitations? And I will punish you according to the fruit of your doings, saith Jehovah; and I will kindle a fire in her forest, and it shall devour all that is round about her.

Some of the scholars affirm that the end of the message to Zedekiah came in Jer 21:10 and that this is a prophecy regarding the House of David, being a part of a number of similar prophecies in this sub-group of four chapters (Jer. 21–24). We do not deny this; but we also believe that the words here were also quite appropriate when understood as a continuation of the message to Zedekiah. Certainly, the burning of Jerusalem mentioned in Jer 21:14 was appropriately spoken to Zedekiah, because that would occur within eighteen months of Jeremiah’s response to the delegation from the king. Besides that, Jer 21:12 relates that all of the punishment to come upon Jerusalem would be “because of the evil of your doings.” Was not this appropriate for Zedekiah? His wickedness is seen even in this chapter where he repudiated the prophetic warnings of God’s prophet.

Even the verses regarding the king’s duty to dispense justice were not inappropriate, because, as Harrison noted, “Along with the false prophets and the immoral cultic-priests, the monarchy itself must take its place and its share of the responsibility for the moral and social degradation of the people,” with the resulting divine punishment that fell upon them.

I will kindle a fire in her forest…

(Jer 21:14) Thompson complained that, In Jerusalem itself, there was no forest. But the same scholar tells us that, The royal palace itself was called the ‘House of the Forest of Lebanon’ (1Ki 7:2). This supports the opinion of Keil that The city itself was a forest of houses. Others have supposed that many of the houses of the ancient city were constructed from cedars brought down from the forest of Lebanon. In any case, there is no doubt that the reference is to Jerusalem. Bright especially thought that the words here spoke of Jerusalem’s great buildings of cedar. Payne Smith stated that, The commentators have made a difficulty here, simply by not remembering the delight which the Jews took in trees.

POLITICAL PRONOUNCEMENTS OF THE PROPHET

Jer 21:1 to Jer 25:38

The oracles in chapters 21-25 are concerned mainly with political matters. These materials come from the reigns of three kings and may be arranged chronologically according to the following scheme:

1. From the reign of Jehoiakim

a) Jer 22:1-23

b) Jer 25:1-38

2. From the reign of Jehoiachin

a) Jer 22:24-30

3. From the reign of Zedekiah

a) Jer 24:1-10

b) Jer 21:1-14

C) Jer 23:1-40

In addition to these oracles, other literary elements are clearly present in this section including narrative (Jer 21:1-2; Jer 25:1-2), autobiography (Jer 23:9), vision (Jer 24:1-2) and action parable (Jer 25:15-29). Topically this section of the book can be divided into two subdivisions: (1) God and the leaders of Judah (Jer 21:1 to Jer 24:10); and (2) God and the World Order (Jer 25:1-38).

GOD AND THE LEADERS OF JUDAH

Jer 21:1 to Jer 24:10

Chapters 21-24 contain mainly oracles addressed to the leaders of Judah particularly the kings and the prophets. The material is not in chronological order as already noted. The section begins with a reply to king Zedekiah (Jer 21:1-14) which is followed by general remarks directed to the royal house (Jer 22:1-9). Standing next are three oracles directed to Jehoahaz, Jehoiakim and Jehoiachin (Jer 22:10-30). chapter 23 begins with the promise of an ideal ruler who is to come (Jer 23:1-8) and continues with a lengthy condemnation of the false prophets (Jer 23:9-15). The section closes with a vision and the interpretation thereof (Jer 24:1-10).

A Reply to King Zedekiah Jer 21:1-14

The time is 588 B.C. A new Pharaoh had taken the throne, Pharaoh Hophra (588-569 B.C.), known in secular literature as Apries. Hoping to re-establish Egypt as a world power, he at once challenged the Babylonian supremacy. By means of lavish promises Hophra secured the support of a number of leaders in Jerusalem. Zedekiah eventually gave in to the political pressure to rebel against Babylon. This act of indiscretion brought on the invasion of the great Nebuchadnezzar. City after city in Judah was falling to the Chaldeans. Having no one to whom to turn except the man of God, Zedekiah sent a delegation to Jeremiah. The present paragraph contains (1) the appeal of the king (Jer 21:1-2), (2) the answer of the prophet (Jer 21:3-7), (3) advice to the people (Jer 21:8-10), and (4) the alternatives for the royal house (Jer 21:11-14).

1. The appeal of the king (Jer 21:1-2)

Zedekiah selected two men to form his delegation to the prophet. Representing the civil authority was Pashur the son of Malchiah. This is not the same Pashur who appeared in Jer 20:1 as a high ranking priest and false prophet. Representing the ecclesiastical authority was Zephaniah the son of Maaseiah who is mentioned again in Jer 29:25 and Jer 37:3. He was second in rank to the high priest (Jer 52:24). Since Jeremiah had been for so long public enemy number one to the leaders in Jerusalem, it must have been very embarrassing for them to now seek him out for counsel and guidance.

The delegation was in no position to make demands. Rather they humbly petition the prophet to inquire of the Lord for them. The word inquire here is a technical word in the Hebrew which means to seek an oracle. They were seeking a revelation from God. These men do not come as penitent sinners casting themselves on the mercy of God. They say nothing in their conversation about forgiveness or repentance. They seem to be expecting some positive response on the part of God. No doubt they fully expected Him to intervene on behalf of Jerusalem in the present crisis even as He had done many years before when Sennacherib the Assyrian had besieged the city (2Ki 19:35). Zedekiah and his counselors and court theologians could not believe that God had abandoned them. They seem to have forgotten all that Jeremiah had been saying throughout his ministry.

The spelling of the name of the Chaldean king in this verse should be noted. This is the spelling which predominates in Jeremiah and Daniel and is the only form in Ezekiel. Actually this form of the name is closer to the Babylonian original Nabukudurri-uzur. In the Bible the spelling Nebuchadnezzar is also found.

2. The answer of the prophet (Jer 21:3-7)

Jeremiah was not impressed or flattered by the coming of this royal delegation. He does not hesitate a moment to fire back an oracle to the king. Those soldiers who are attempting to defend the walls of Jerusalem will not be successful. God Himself will turn back i.e., render ineffective or inoperative, the defensive weapons of the armies of Judah. God will actually gather the Chaldean soldiers into the walls of Jerusalem (Jer 21:4). Far from intervening on behalf of Judah the Lord will actually be fighting against them, His outstretched hand and strong arm which had on so many occasions in the past been directed against the enemies of the nation (e.g., Deu 26:8) are now turned against Judah. He who was the Captain of the host of Israel is now leading the charge of the Chaldean enemy. He is still the God of might and miracle but He is now using that power in His wrath against His apostate people (Jer 21:5).

Not only is God directing the Chaldean attack against Jerusalem, He is about to unleash from his arsenal the weapons of plague and pestilence against His people (Jer 21:6). A city under siege in antiquity was especially vulnerable to the outbreak of death-dealing pestilence since the food, water and sanitary facilities of the city were cut off by the enemy. Furthermore many rural folks would flock to the city during the time of attack thus swelling the population and placing an extra strain upon the community resources. Those who survive the terrible siege with its bloody assaults, its plague and famine the Lord will give into the ruthless hands of Nebuchadnezzar. Zedekiah the king and the royal household are specifically included in this threat. The Chaldean will have no mercy or compassion upon those who fall into his hands (Jer 21:7).

3. The advice to the people (Jer 21:8-10)

To the gloomy message for king Zedekiah Jeremiah adds an oracle addressed to the people in general. Using the solemn language of Deu 30:15 ff. God places before His people the alternatives of life and death (Jer 21:8). While it is clear that Jeremiah is referring to the Deuteronomy passage, he is using the word life in a more restricted sense. In Deuteronomy the word life meant prosperous existence whereas here the word life means escape from death. The way of death is to remain in the besieged city of Jerusalem; the way of life is surrender to the enemy (Jer 21:9). Jeremiah gave this same advice on other occasions (e.g., Jer 38:1; Jer 38:17). It would appear that not a few Jews followed this advice (Jer 38:19; Jer 39:9; Jer 12:15). Those who surrender (literally, fall away) to the enemy will be rewarded only by the preservation of their lives. They will be like the soldier who goes into battle expecting to be enriched from the spoils of the enemy but who in the end is happy to return without the loss of his life. Resistance is useless for God has set His face against the city of Jerusalem for evil i.e., to destroy it, rather than for good i.e., to deliver the place. By continuing the struggle the fanatical defenders of the city are in reality fighting against God. He will deliver Jerusalem into the hand of the king of Babylon. The torch will be put to the holy city (Jer 21:10). While there may be hope for individuals if they surrender, the doom of the city as a whole is sealed.

4. The alternatives for the royal house (Jer 21:11-14)

The third brief oracle which comes as a response to the inquiry of Zedekiah is a last ditch appeal to the royal house (Jer 21:11). They can still save their city if they are willing to make a radical change in the national policy, Two things are required: First, they might be able to escape the unquenchable fire of divine wrath if they will immediately-in the morning-begin to practice and encourage social justice. The king and his administration must judge with justice and deliver the oppressed from the hand of the oppressor (Jer 21:12). The word oppressed comes from a root which means to take by force, tear away, seize. The oppressed, then are those who have had their rights or properties taken away by force, i.e., by crooked justice. The Old Testament prophets had much to say in the area of social ethics. They were ahead of their times. Many Christians do not seem to have caught up with them in concern for the unfortunate and downtrodden.

The second thing that the royal house must do if disaster is to be averted is to cease their insane and irrational confidence in the inviolability of Jerusalem. In Jer 21:13 God declares that he is against Jerusalem, the valley and rock of the plain. Jerusalem and Mt. Zion rise abruptly out of the surrounding valleys. Hence Jerusalem is the inhabitant of the valley. The city is like an impregnable rock which juts up from a plain. The word plain does not necessarily mean a level place but a plateau, either level or hilly. Because of the superior defenses of the city the Jewish defenders were confident of their ability to withstand the invader. Who shall come into our habitation? they boasted. Such boasts would suggest that the siege was in its early stages at the time Zedekiah sent the delegation to meet with Jeremiah. The confidence manifested by the Jerusalem leadership was ill-founded in view of the fact that God was punishing His people. According to the fruit of your deeds points to the fact that the punishment would correspond to the sins committed against God and man. Because of all of her crimes God will kindle a fire in the forest of Jerusalem i.e., in the houses of the city, and that fire will consume everything. (Jer 21:14).

God Rejects Zedekiah’s Request – Jer 21:1-14

Open It

1. What would you do if forced to choose between immediate death and life without any possessions or freedom?

2. What do you think is the worst thing for a human being to lose?

3. What, for you, represents security?

Explore It

4. Why did King Zedekiah send messengers to Jeremiah? (Jer 21:1-2)

5. What did the king hope God would do for Judah, as He had done in the past? (Jer 21:2)

6. What was Gods answer concerning the outward enemy facing Jerusalem? (Jer 21:3-4)

7. Rather than intervening to save Judah, what did God promise to do? (Jer 21:5-7)

8. What, specifically, did Jeremiah say would become of the king who ruled in Jerusalem? (Jer 21:7)

9. What choice was God offering to the people of Jerusalem? (Jer 21:8)

10. Why did God say that surrender would be a preferable option to staying in the city of Jerusalem? (Jer 21:9-10)

11. What did God require from the descendants of David? Why? (Jer 21:11-12)

12. Where were the people of Jerusalem placing their confidence for the citys security? (Jer 21:13)

13. To what did God compare the wrath deserved by the people of Judah? (Jer 21:14)

Get It

14. Why was Jeremiah a logical go-between when the people sought Gods help against an enemy?

15. If the choice were yours, would you choose Gods anger or that of a human enemy? Why?

16. Why dont more people choose life when they realize the spiritual choice before them?

17. In what are the people around you trusting for their security?

18. What does it mean to find our security in God?

Apply It

19. The next time you are faced with only undesirable choices, how will you remember that one of them might actually be Gods provision for you?

20. In what area of your life do you need to let God be your primary source of security?

Questions On Jeremiah Chapter Twenty-One

By Brent Kercheville

1 Why does Zedekiah ask Jeremiah to inquire the Lord (Jer 21:1-2)?

2 What is Gods frst response (Jer 21:3-7)?

3 What is Gods second response (Jer 21:8-10)?

4 What is the message to the house of David (Jer 21:11-14)?

5 What lessons was God teaching through these messages of doom?

TRANSFORMATION:

How does this relationship change your relationship with God?

What did you learn about him?

What will you do differently in your life?

Fuente: Old and New Testaments Restoration Commentary

The final series before the fall of Jerusalem consists of messages delivered to Zedekiah (21-27). The occasion of these was, in the first place, Zedekiah’s deputation to the prophet. The scourge which Jeremiah had foretold seemed to be imminent. Nebuchadnezzar, king of Babylon, was approaching. Zedekiah sent to inquire whether he might hope for the interference and deliverance of Jehovah. There was no halting or uncertainty in the answer which the prophet gave to the messengers.

He first foretold the disaster in detail. He then declared that the only alternative offered to them was death or captivity. His final word had to do with the house of the king. He called it to return to rectitude in government. The hopelessness of the situation was evident in the fact that, in spite of this call, the last word of the message pronounced sentence and was the clearest declaration that the doom would be by the will and act of Jehovah.

Fuente: An Exposition on the Whole Bible

Widespread Corruption

Jer 5:1-6; Jer 19:1-15; Jer 20:1-18; Jer 21:1-14; Jer 22:1-30; Jer 23:1-40; Jer 24:1-10; Jer 25:1-38; Jer 26:1-24; Jer 27:1-22; Jer 28:1-17; Jer 29:1-32; Jer 30:1-24; Jer 31:1-40

Diogenes, the cynic, was discovered one day in Athens in broad daylight, lantern in hand, looking for something. When someone remonstrated with him, he said that he needed all the light possible to enable him to find an honest man. Something like that is in the prophets thought. God was prepared to spare Jerusalem on lower terms than even Sodom, and yet He was driven to destroy her. Both poor and rich had alike broken the yoke and burst the bonds. The description of the onset of the Chaldeans is very graphic. They settle down upon the land as a flock of locusts, but still the Chosen People refuse to connect their punishment with their sin. It never occurred to the Chosen People that the failure of the rain, the withering of their crops, and the assault of their foes, were all connected with their sin. There is nothing unusual in this obtuseness for as we read the history of our own times, men are equally inapt at connecting national disaster with national sin.

How good it would be if the national cry of today were that of Jer 5:24 : Let us now fear before the Lord our God! Notice the delightful metaphor of Jer 5:22. When God would stay the wild ocean wave a barrier of sand will suffice. The martyrs were as sand grains but wild persecutions were quenched by their heroic patience.

Fuente: F.B. Meyer’s Through the Bible Commentary

CHAPTER ELEVEN

THE SIEGE AND CAPTIVITY FORETOLD

(Chaps. 21-24)

The various prophecies of Jeremiah as set before us in this book do not follow any chronological order. The series recorded in chapters 21-24 belong to the last days of Zedekiah, in whose time the final carrying away to Babylon took place. The next series were uttered in the fourth year of Jehoiakim, and the ones following in his first year. Nevertheless there is evidently a divine purpose in thus grouping them, as they follow a definite moral order showing how utterly hopeless was the state of the people.

Nebuchadrezzar had already commenced the siege of Jerusalem when this portion opens. The form of his name, it will be noticed, is slightly different to that found in the book of Daniel and elsewhere, even in the latter portion of this same book. The spelling as given here agrees better with the inscriptions of late years unearthed in Babylonia than the other, which was probably a Hebraized form. This mighty potentate had, when still a prince, conquered Palestine and Jerusalem, but bad left Jehoiakim, brother of Jehoahaz, upon the throne as a tributary to Babylon. From Palestine Nebuchadrezzar marched into Egypt, having already routed the armies of Pharaoh-Necho. While here, tidings of the death of Nabopolassar, his father, reached him, whereupon he returned at once to Chaldea with his light troops, in order to make sure of his succession to the throne. The balance of his army, convoying a number of captives of royal lineage, followed later by a more circuitous route.

Soon after this, Jehoiakim rebelled against him (as recorded in 2Ki 24:1), and was punished by being carried captive to Babylon. His son Jehoiachin, or Jeconiah, was placed on the throne; but he too rebelled very soon afterwards. Nebuchadrezzar marched again to Jerusalem, and carried him also captive with about ten thousand of the people. It was at this time that Ezekiel and Mordecai were carried to Babylon.

The victorious Chaldean made Mattaniah, uncle of the deposed monarch, king in his stead, changing his name to Zedekiah. Mattaniah meant “Gift of Jah.” Zedekiah means the “Justice of Jah.” This Jewish prince was a most ungodly man, though but a youth of one-and-twenty when he ascended the throne, and his reign lasted seven years.

Of him it is recorded that “he did that which was evil in the sight of the Lord, according to all that Jehoiakim had done. For through the anger of the Lord it came to pass in Jerusalem and Judah, until He had cast them out from His presence, that Zedekiah rebelled against the king of Babylon” (2Ki 24:19-20).

The Chaldean army appeared once more before the devoted city, and a long siege began, which lasted almost an entire year. It was during this time of distress and perplexity that Zedekiah sent Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, to Jeremiah. Of the first of these two messengers we shall hear more when we come to consider the thirty-eighth chapter. Zephaniah we shall also meet with as we pursue our meditations. He is mentioned by name on several occasions, and on none to his credit (Jer 29:25; Jer 37:3; 2Ki 25:18).

The very fact of Zedekiah having revolted and broken his pledges to the king of Babylon manifested his unbelieving and unsubject heart.

GOD had sent the conqueror against Judah because of sin. That evil unrepented of, no human prowess could avail to effect deliverance. Yet the Judean monarch had thought to break off the yoke by force of arms. Now, in his helplessness, he sends to the Lord’s prophet, but gives evidence of no sense of wrong-doing; consequently his petition is utterly devoid of any expression that might speak of contrition or repentance.

His message is, “Enquire, I pray thee, of the Lord for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the Lord will deal with us according to all His wondrous works, that he may go up from us” (Jer 21:2).

It all sounds pious, but he had not framed his ways or his doings to turn unto the Lord. He feels himself to be in a tight and difficult place. He would avail himself of divine power, if possible, while ignoring divine claims upon him. He is neither the first nor the last that has so acted. For him, however, as for any such, there is no answer of peace.

Jeremiah bids the messengers return to their master, and say that not only does the Lord refuse to fight for him, but He will fight against them, even to turning back the weapons of war in their hands. The city shall be delivered to the Chaldeans, and the bulk of the inhabitants shall die of the sword and a great pestilence. Those that are left, including Zedekiah, shall become the captives of Nebuchadrezzar and be carried away to the imperial city on the Euphrates (Jer 21:3-7).

Yet a choice was to be given to the people. “The way of life and the way of death” should be set before them. All abiding in the city should die, but any who should go out and fall to the besiegers should live; “his life shall be unto him for a prey.” (Jer 21:8-9)

The city itself was to be burned with fire (Jer 21:8-10).

As for the house of Judah’s king, there was a special exhortation and a warning. The execution of justice morning by morning (see Psa 101:8) was called for, and the deliverance of the spoiled out of the hand of the oppressor; otherwise the fury of the Lord should burn against them like a fire which none could quench. Proudly they had said, in their fancied security, “Who shall come down against us? or who shall enter into our habitations?” The Lord Himself was against them, and would punish according to their corrupt and ungodly ways (Jer 21:11-14).

The result of this reply to the king’s message we are not told. We can but infer that it was entirely disregarded, although Zedekiah evidently feared it was the truth, but did not dare act upon it.

In the beginning of the twenty-second chapter we find the prophet sent by the Lord to the royal palace. He was a pre-Christian John Knox, who, “strong in the Lord and the power of His might,” (Eph 6:10) though in himself a frail and trembling man, could be the reprover of kings as well as pastor of the poor.

Fuente: Commentaries on the New Testament and Prophets

CHAPTER 21

The Prophetic Warning

1. Zedekiahs inquiry (Jer 21:1-2)

2. Jehovahs answer through Jeremiah (Jer 21:3-14)

Jer 21:1-2. It has been said that this chapter is historically misplaced and therefore must be considered an evidence of the composite authorship of this book. The Spirit of God for some reason unknown to us has put it in this place. Zedekiah sent unto Jeremiah Pashur (a different one from the Pashur in the preceding chapter) to inquire as to Nebuchadrezzar, the King of Babylon. This is of course Nebuchadnezzar. The form of his name found in Jeremiah is derived more correctly from the Babylonian, which is Nabukudurri-usur. Here the great king is mentioned for the first time in Jeremiah. The wicked Zedekiah may have remembered Gods dealing with Hezekiah when the Lord annihilated the army of Sennacherib, the Assyrian. Then Zedekiah said: Peradventure the LORD will deal with us according to all His wondrous works, that he may go up from US.

Jer 21:3-14. Zedekiah (whose name was Mattaniah), the ungodly king, who had been made king by Nebuchadrezzar after he had carried away captives from Jerusalem, heard a message of judgment from Jeremiah. The Babylonian kings army was again before the city, because Zedekiah had revolted and broken his agreement with the king. How could Zedekiah even imagine that a righteous Lord had a message of peace for him? The Lord Himself will now fight against Jerusalem and its wicked king. The enemy will do the appointed judgment work: he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy. The king is to be taken captive. Then he addresses the people and the house of David in no uncertain words, which need no further comment.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am cir, 3415, bc cir, 589

The word: This discourse was delivered about the ninth year of the reign of Zedekiah. This chapter, observes Dr. Blayney, contains the first of those prophecies which were delivered by Jeremiah subsequent to the revolt of Zedekiah, and the breaking out of the war thereupon; and which are continued on to the taking of Jerusalem, related in Jer 39:1, in the following order. Jer 21:1-14, Jer 21:34, Jer 21:32, 33; 38; 39.

when: Jer 32:1-3, Jer 37:1, Jer 52:1-3, 2Ki 24:17, 2Ki 24:18, 1Ch 3:15, 2Ch 36:10-13

Pashur: Jer 38:1, 1Ch 9:12, Neh 11:12

Zephaniah: Jer 29:25, Jer 37:3, Jer 52:24, 2Ki 25:18-21

Reciprocal: 2Ki 22:13 – inquire 2Ch 34:8 – Maaseiah 2Ch 36:12 – before Jeremiah Jer 1:3 – unto the end Jer 37:17 – Is there Jer 38:14 – sent Eze 14:7 – and cometh

Fuente: The Treasury of Scripture Knowledge

MAN PURPOSES, GOD DISPOSES

The word which came unto Jeremiah from the Lord.

Jer 21:1

I. The Kings anxious question.It was the last extremity of the siege when Zedekiah sent this message to Jeremiah. His people and he had postponed their compliance with the warnings and invitations of Gods love till the last possible hour, and now they were more eager for immunity from the consequences of their sins than to repent and to return to God. The answer was immediate, that matters must now be allowed to take their course. It was, however, added that even now all who dared to act in faith and go out to the besiegers would save their lives.

What a test of faith was here! It seemed as though it were worth while to risk everything and stay in the city rather than venture out to those terrible hosts that were gathered around. But there was no alternative. To stay in the city was certain death, to go forth into what seemed certain death would secure life.

Men may reach a certain point in wrong-doing, when the disasters their sins have courted are inevitable. As they have sown, they must reap. As they have set the rocks rolling, they must see the devastation wrought on their homes. And yet even then there is a way of escape. Dare to trust God: do what seems most foolish, most likely to land in still greater disaster, because He bids it; be guided by His word.

II. The prophets unwelcome answer.It must have cost Jeremiah a great deal before his timid, sensitive nature could become the mouthpiece of such an unwelcome message to his king and people, in the hour of their dire extremity. But there is always a great need for such a ministry.

(1) To the unconverted.Of what use are appeals to come to Jesus until the sinner sees the awful peril which he is incurring? Of what avail to extol the balm of Gilead until the sin-sick soul has heard the diagnosis of its fatal condition? The sailor will not take to the life-belt till he is sure his ship is doomed. One of the most important ministries of the servant of God is to destroy false confidence, pull down refuges of lies, and show the utter hopelessness of any efforts to win acceptance with God save through the finished work of Christ.

(2) To those who lack assurance.When men say that they are believing in Christ, but lack assurance, it very often happens that they have not repaired certain past wrongs. At such times there is room for a deep searching and probing, which will reveal the hidden impediment to the gushing forth of the imprisoned brook.

(3) To those who seek the higher attainments of the Divine life.As our obedience grows, our light will grow; and as our light grows, we shall see wrong things where before we deemed ourselves without offence. We should gratefully accept any ministry which ploughs up the fallow ground, disinters buried secrets, and leads us through the grave to the best life.

Illustration

King Zedekiah sends word to Jeremiah, that the Lord is to do according to all His miracles, that Nebuchadnezzar may withdraw. A demand rather cavalierly made in such evil circumstances. But the noble are so unfortunate! It is indeed as though it only depended on them to arrange matters with God; as if He were only waiting for them, as if it were a point of honour not to be over-hasty, but first to await a little extremity. It is a very necessary observance for a servant of the Lord, that he try his superiors, whether there is any trace remaining in them of having been once baptized, well brought up and instructed in the fear of the Lord. If he observe anything of this kind, he must insist upon it, and especially not allow them to deal too familiarly with the Judge of all the earth, but plainly demonstrate to them their insufficiency and nothingness, if they measure themselves by Him. Though Zedekiah had spoken so superficially, Jeremiah answered him without hesitation, definitely and positively, and accustomed him to a different manner of dealing with the Lord.

Fuente: Church Pulpit Commentary

Jer 21:1. The Pashur named here is not the same one who put Jeremiah in the stocks, although he was just as wicked a man. The events connected with the first man took place in the reign of Jehoiakim, while this one was in the reign of Zedekiah, the last king of Judah. At the time of this verse the army of Babylon was at the gates of Jerusalem engaging in the siege. Zedekiah wanted some information as to the prospects and sent this Pashur to Jeremiah to obtain it.

Fuente: Combined Bible Commentary

MESSAGES IN ZEDEKIAHS REIGN

These chapters furnish a convenient unit, as they are apparently a group of discourses delivered in Zedekiahs reign the king of the captivity period.

The first, and one of the most interesting, is that concerning the siege (chap. 21). Note the occasion (Jer 21:1-2) and observe that Pashur was not he of the last lesson. The siege of Jerusalem by Nebuchadnezzar had begun and the king of Judah hoped the prophet would have some encouraging word from God for him and the nation. But the opposite was the case (Jer 21:3-7). The message to the people (Jer 21:8-10), was the theme Jeremiah had to proclaim for the greater part of his ministry down until the event occurred.

Chapter 22 is chiefly about the previous kings of Judah in Jeremiahs time. They need not weep for Josiah whom the Lord had taken to Himself (Jer 22:10), but for Shallum (Jer 22:11), another name for Jehoahaz (see margin), the son of Josiah who had been carried to Egypt as we saw in the book of Kings. They should not lament for Jehoiakim, now dead, for he was unworthy of it (Jer 22:13-19). Coniah, the fourth king (Jer 22:24-30), is another name for Jeconiah, the son of Jehoiakim, taken captive by the Babylonians, whose story we were made familiar with in 2 Kings and 2 Chronicles.

Chapter 23 contains one of those beautiful messages of the future redemption of Judah and Israel with which we have become acquainted in the Psalms and Isaiah (Jer 23:1-8). Observe the Messianic allusion in Jer 23:5-6. And do not overlook Gods testimony to His own Word that follows, coupled with the judgment pronounced on the false teachers who put their own word instead of it.

Chapter 24, the type of the good figs and the bad, explains itself. The Jews carried into captivity earlier than Zedekiahs time would have an opportunity to return from Babylon after a while, but those now in the land and to be carried away later would not have such opportunity.

QUESTIONS

1. What is the title of this lesson and why is it given?

2. On what theme is the first discourse?

3. State the circumstances.

4. What four former kings of Judah are referred to?

5. What name is given our Lord Jesus Christ in chapter 23?

6. Can you tell the story of the good and bad figs?

Fuente: James Gray’s Concise Bible Commentary

Jer 21:1. The word which came to Jeremiah, when King Zedekiah sent unto him The occasion of Zedekiahs sending the message here mentioned to Jeremiah, has, by some commentators, been confounded with that in chap. 37. But I think, says Blaney, they are clearly and undeniably distinct one from the other. From the reply given to that in chapter 37., it is manifest that the Chaldeans, who had been besieging Jerusalem for some time had already raised the siege, and were gone to meet the Egyptian army, leaving the Jews in great hopes that they would never return again. But the terms of this message seem to imply, that the king of Babylon had but just commenced his hostilities against Judah, of which Zedekiah informs the prophet, as of a matter that might not yet have come to his certain knowledge; and desires him to intercede with God, that he would divert the storm by some such extraordinary interposition as he had been wont to manifest in favour of his people. The answer likewise takes no notice of any siege or operations past; but simply regards the future, which it is declared should end unhappily, because God would take an active part against the inhabitants of Judah, and would deliver both their city, and also the king and his people, into the hands of their merciless enemies. The time of this transaction, therefore, I conceive to be the ninth year of Zedekiah, previous to the siege of Jerusalem, which began in the tenth mouth of that year.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Jer 21:1. Pashur the son of Melchiah, a different person from the Pashur named in the preseding chapter, who was son of Immer.

Jer 21:8. I set before you the way of life, and the way of death. They who believe the prophet might escape the famine and the sword by fleeing out of the city, as in the next verse.

Jer 21:13. Oh inhabitant of the valley, and rock of the plain. A description of Jerusalem, comprising the lower part of the city, and Zion the rock or impregnable fortress.

REFLECTIONS.

Those who despise the prophets are the greatest cowards in time of danger. This was exemplified in the timid character of Zedekiah and his people. Jeremiah had preached to them in vain, and they had not humbled themselves at the word of the Lord; but now they desire the prophet to enquire of God for them, and to pray for them; but the answer is a prediction of vengeance. Let us be ambitious to secure the divine friendship, by obeying his word, and hearkening to his ministers; then will he make our prosperity safe and comfortable, and be our support when trouble comes upon us.

How vain is all opposition to God, how necessary that we submit to him. This people trusted in the strength of their city, and insolently said, who shall enter our habitations? But God threatens to set his face against them, and to be their enemy; and then no fortification nor power could save them. Thus confident are the hopes of sinners. But if men will rebel against the Most High, he will fight against them, Jer 21:5; and who can tell the power of his anger? Let us therefore take hold of his strength, and be at peace with him. He sets before us the way of life and death very plainly: let us then submit to him, obey his word and live. In all the messages of Jeremiah and the other prophets to the people, this is insisted on, that they put away their iniquities, the reigning vices of the times; that they execute judgment and righteousness, and do no wrong, but behave in an upright conscientious manner. The intention of all Gods precepts and threatenings is to promote righteousness. This shows of how much importance it is in his sight, how necessary to secure his favour, and the prosperity of the nation. Let us therefore follow after righteousness; for the righteous Lord loves it, and it shall be well with those who practise it.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Jer 21:1-10. The Outcome of the Siege (588 B.C.).Zedekiah, apparently at an early stage of the siege of Jerusalem (whilst Jer 37:3-10 refers to a similar, but later, incident) sends envoys, Pashhur (not the same as in Jer 20:1) and Zephaniah (Jer 29:25, Jer 37:3, Jer 52:24), to ask the prophet if Yahweh will cause the besiegers to withdraw (go up, Jer 34:21). Jeremiah replies that Yahweh is against Jerusalem, and will deliver king and people to the enemy. Those who choose (with Jer 21:8 cf Deu 11:26; Deu 30:15) to surrender to the enemy will escape with bare life (for a prey, Jer 38:2, Jer 39:18). There follow two fragments, Jer 21:11 f. being a warning to the royal house (based on Jer 22:3 and Jer 4:4), and Jer 21:13 f., in the present context, a warning to Jerusalem. But the topographical description is not suitable, and the original reference was perhaps to some other city.

Jer 21:4. Omit I will gather them, with LXX; the Jewish defenders will be driven in.

Jer 21:7. with the edge of the sword: means without quarter.

Jer 21:13. habitations: dens, Nah 2:12, Psa 104:22.

Jer 21:14. forest: used here figuratively.

Fuente: Peake’s Commentary on the Bible

Zedekiah’s request and Jeremiah’s response 21:1-10

This passage probably dates from the Babylonian siege of Jerusalem in 588-586 B.C. (Jer 21:2; Jer 21:4; cf. 2 Kings 25). King Zedekiah sought advice from Jeremiah more than once (cf. Jer 37:3-10; Jer 37:17-21; Jer 38:14-28). This passage consists of two oracles (Jer 21:1-10).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

This is a message that Yahweh gave Jeremiah after King Zedekiah sent messengers to him with a question. The messengers were Pashhur (cf. Jer 38:1-13; 1Ch 9:21; not the man in charge of preserving order in the temple courtyard mentioned in Jer 20:1-6) and Zephaniah, a leading priest (cf. Jer 29:25-26; Jer 29:29; Jer 37:3; Jer 52:24; 2Ki 25:18-21).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER XI

A BROKEN COVENANT

Jer 21:1-10, Jer 34:1-22, Jer 37:1-10

“All the princes and peoplechanged their minds and reduced to bondage again all the slaves whom they had set free.” Jer 34:10-11

IN our previous chapter we saw that, at the point where the fragmentary record of the abortive conspiracy in the fourth year of Zedekiah came to an abrupt conclusion, Jeremiah seemed to have regained the ascendency he enjoyed under Josiah. The Jewish government had relinquished their schemes of rebellion and acquiesced once more in the supremacy of Babylon. We may possibly gather from a later chapter that Zedekiah himself paid a visit to Nebuchadnezzar to assure him of his loyalty. If so, the embassy of Elasah ben Shaphan and Gemariah ben Hilkiah was intended to assure a favourable reception for their master.

The history of the next few years is lost in obscurity, but when the curtain again rises everything is changed and Judah is once more in revolt against the Chaldeans. No doubt one cause of this fresh change of policy was the renewed activity of Egypt. In the account of the conspiracy in Zedekiahs fourth year, there is a significant absence of any reference to Egypt. Jeremiah succeeded in baffling his opponents partly because their fears of Babylon were not quieted by any assurance of Egyptian support. Now there seemed a better prospect of a successful insurrection.

About the seventh year of Zedekiah, Psammetichus II of Egypt was succeeded by his brother Pharaoh Hophra, the son of Josiahs conqueror, Pharaoh Necho. When Hophra-the Apries of Herodotus-had completed the reconquest of Ethiopia, he made a fresh attempt to carry out his fathers policy and to reestablish the ancient Egyptian supremacy in Western Asia; and, as of old, Egypt began by tampering with the allegiance of the Syrian vassals of Babylon. According to Ezekiel, {Eze 17:15} Zedekiah took the initiative: “he rebelled against him (Nebuchadnezzar) by sending his ambassadors into Egypt, that they might give him horses and much people.”

The knowledge that an able and victorious general was seated on the Egyptian throne, along with the secret intrigues of his agents and partisans, was too much for Zedekiahs discretion. Jeremiahs advice was disregarded. The king surrendered himself to the guidance-we might almost say, the control-of the Egyptian party in Jerusalem; he violated his oath of allegiance to his suzerain, and the frail and battered ship of state was once more embarked on the stormy waters of rebellion. Nebuchadnezzar promptly prepared to grapple with the reviving strength of Egypt in a renewed contest for the lordship of Syria. Probably Egypt and Judah had other allies, but they are not expressly mentioned. A little later Tyre was besieged by Nebuchadnezzar; but as Ezekiel {Eze 26:2} represents Tyre as exulting over the fall of Jerusalem, she can hardly have been a benevolent neutral, much less a faithful ally. Moreover, when Nebuchadnezzar began his march into Syria, he hesitated whether he should first attack Jerusalem or Rabbath Ammon:-

“The king of Babylon stood at the parting of the way to use divination: he shook the arrows to and fro, he consulted the teraphim, he looked in the liver.” {Eze 21:21}

Later on Baalis, king of Ammon, received the Jewish refugees and supported those who were most irreconcilable in their hostility to Nebuchadnezzar. Nevertheless the Ammonites were denounced by Jeremiah for occupying the territory of Gad, and by Ezekiel {Eze 25:1-7} for sharing the exultation of Tyre over the ruin of Judah. Probably Baalis played a double part. He may have promised support to Zedekiah, and then purchased his own pardon by betraying his ally.

Nevertheless the hearty support of Egypt was worth more than the alliance of any number of the petty neighbouring states, and Nebuchadnezzar levied a great army to meet this ancient and formidable enemy of Assyria and Babylon. He marched into Judah with “all his army, and all the kingdoms of the earth that were under his dominion, and all the peoples,” and “fought against Jerusalem and all the cities thereof.”

At the beginning of the siege Zedekiahs heart began to fail him. The course of events seemed to confirm Jeremiahs threats, and the king, with pathetic inconsistency, sought to be reassured by the prophet himself. He sent Pashhur ben Malchiah and Zephaniah ben Maaseiah to Jeremiah with the message:-

“Inquire, I pray thee, of Jehovah for us, for Nebuchadnezzar king of Babylon maketh war against us: peradventure Jehovah wilt deal with us according to all His wondrous works, that he may go up from us.”

The memories of the great deliverance from Sennacherib were fresh and vivid in mens minds. Isaiahs denunciations had been as uncompromising as Jeremiahs, and yet Hezekiah had been spared. “Peradventure,” thought his anxious descendant, “the prophet may yet be charged with gracious messages that Jehovah repents Him of the evil and will even now rescue His Holy City.” But the timid appeal only called forth a yet sterner sentence of doom. Formidable as were the enemies against whom Zedekiah craved protection, they were to be reinforced by more terrible allies; man and beast should die of a great pestilence, and Jehovah Himself should be their enemy:-

“I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon and the Chaldeans

I Myself will fight against you with an outstretched hand and a strong arm, in anger and fury and great wrath.”

The city should be taken and burnt with fire, and the king and all others who survived should be carried away captive. Only on one condition might better terms be obtained:-

“Behold, I set before you the way of life and the way of death.

He that abideth in this city shall die by the sword, the famine, and the pestilence; but he that goeth out, and falleth to the besieging Chaldeans, shall live, and his life shall be unto him for a prey.” {Jer 21:1-10}

On another occasion Zephaniah ben Maaseiah with a certain Tehucal ben Shelemiah was sent by the king to the prophet with the entreaty, “Pray now unto Jehovah our God for us.” We are not told the sequel to this mission, but it is probably represented by the opening verses of chapter 34. This section has the direct and personal note which characterises the dealings of Hebrew prophets with their sovereigns. Doubtless the partisans of Egypt had had a severe struggle with Jeremiah before they captured the ear of the Jewish king, and Zedekiah was possessed to the very last with a half superstitious anxiety to keep on good terms with the prophet. Jehovahs “iron pillar and brasen wall” would make no concession to these royal blandishments: his message had been rejected, his Master had been slighted and defied, the Chosen People and the Holy City were being betrayed to their ruin; Jeremiah would not refrain from denouncing this iniquity because the king who had sanctioned it tried to flatter his vanity by sending deferential deputations of important notables. This is the Divine sentence:-

“I will give this city into the hand of the king of Babylon,

And he shall burn it with fire.

Thou shalt not escape out of his hand;

Thou shalt assuredly be taken prisoner;

Thou shalt be delivered into his hand.

Thou shalt see the king of Babylon, face to face;

He shall speak to thee, mouth to mouth,

And thou shalt go to Babylon.”

Yet there should be one doubtful mitigation of his punishment:-

“Thou shalt not die by the sword;

Thou shalt die in peace:

With the burnings of thy fathers, the former kings that were before thee,

So shall they make a burning for thee;

And they shall lament thee, saying, Alas lord!

For it is I that have spoken the word-it is the utterance of Jehovah.”

King and people were not proof against the combined terrors of the prophetic rebukes and the besieging enemy. Jeremiah regained his influence, and Jerusalem gave an earnest of the sincerity of her repentance by entering into a covenant for the emancipation of all Hebrew slaves. Deuteronomy had reenacted the ancient law that their bondage should terminate at the end of six years, {Deu 15:12; Cf. Exo 21:2; Exo 23:10} but this had hot been observed: “Your fathers hearkened not unto Me, neither inclined their ear.” {Jer 34:14} A large proportion of those then in slavery must have served more than six years; {Jer 34:13} and partly because of the difficulty of discrimination at such a crisis, partly by way of atonement, the Jews undertook to liberate all their slaves. This solemn reparation was made because the limitation of servitude was part of the national Torah, “the covenant that Jehovah made with their fathers in the day that He brought them forth out of the land of Egypt”-i.e., the Deuteronomic Code. Hence it implied the renewed recognition of Deuteronomy, and the restoration of the ecclesiastical order established by Josiahs reforms.

Even Josiahs methods were imitated. He had assembled the people at the Temple and made them enter into “a covenant before Jehovah, to walk after Jehovah, to keep His commandments and testimonies and statutes with all their heart and soul, to perform the words of this covenant that were written in this book. And all the people entered into the covenant.” {2Ki 23:3} So now Zedekiah in turn caused the people to make a covenant before Jehovah, “in the house which was called by His name,” {Jer 34:14} “that every one should release his Hebrew slaves, male and female, and that no one should enslave a brother Jew.” {Jer 34:9} A further sanction had been given to this vow by the observance of an ancient and significant rite. When Jehovah promised to Abraham a seed countless as the stars of heaven, He condescended to ratify His promise by causing the symbols of His presence-a smoking furnace and a burning lamp-to pass between the divided halves of a heifer, a she-goat, a ram, and between a turtle dove and a young pigeon. {Gen 15:1-21} Now, in like manner, a calf was cut in twain, the two halves laid opposite each other, and “the princes of Judah and Jerusalem, the eunuchs, the priests, and all the people of the land passed between the parts of the calf.” {Jer 34:19} Similarly, after the death of Alexander the Great, the contending factions in the Macedonian army ratified a compromise by passing between the two halves of a dog. Such symbols spoke for themselves: those who used them laid themselves under a curse; they prayed that if they violated the covenant they might be slain and mutilated like the divided animals.

This covenant was forthwith carried into effect, the princes and people liberating their Hebrew slaves according to their vow. We cannot, however, compare this event with the abolition of slavery in British colonies or with Abraham Lincolns Decree of Emancipation. The scale is altogether different: Hebrew bondage had no horrors to compare with those of the American plantations; and moreover, even at the moment, the practical results cannot have been great. Shut up in a beleaguered city, harassed by the miseries and terrors of a siege, the freedmen would see little to rejoice over in their new found freedom. Unless their friends were in Jerusalem they could not rejoin them, and in most cases they could only obtain sustenance by remaining in the households of their former masters, or by serving in the defending army. Probably this special ordinance of Deuteronomy was selected as the subject of a solemn covenant, because it not only afforded an opportunity of atoning for past sin, but also provided the means of strengthening the national defence. Such expedients were common in ancient states in moments of extreme peril. In view of Jeremiahs persistent efforts, both before and after this incident, to make his countrymen loyally accept the Chaldean supremacy, we cannot doubt that he hoped to make terms between Zedekiah and Nebuchadnezzar. Apparently no tidings of Pharaoh Hophras advance had reached Jerusalem; and the nonappearance of his “horses and much people” had discredited the Egyptian party, and enabled Jeremiah to overthrow their influence with the king and people. Egypt, after all her promises, had once more proved herself a broken reed; there was nothing left but to throw themselves on Nebuchadnezzars mercy.

But the situation was once more entirely changed by the news that Pharaoh Hophra had come forth out of Egypt “with a mighty army and a great company.” {Eze 17:17} The sentinels on the walls of Jerusalem saw the besiegers break up their encampment, and march away to meet the relieving army. All thought of submitting to Babylon was given up. Indeed, if Pharaoh Hophra were to be victorious, the Jews must of necessity accept his supremacy. Meanwhile they revelled in their respite from present distress and imminent danger. Surely the new covenant was bearing fruit. Jehovah had been propitiated by their promise to observe the Torah; Pharaoh was the instrument by which God would deliver His people; or even if the Egyptians were defeated, the Divine resources were not exhausted. When Tirhakah advanced to the relief of Hezekiah, he was defeated at Eltekeh, yet Sennacherib had returned home baffled and disgraced. Naturally the partisans of Egypt, the opponents of Jeremiah, recovered their control of the king and the government. The king sent, perhaps at the first news of the Egyptian advance, to inquire of Jeremiah concerning their prospects of success. What seemed to every one else a Divine deliverance was to him a national misfortune; the hopes he had once more indulged of averting the ruin of Judah were again dashed to the ground. His answer is bitter and gloomy:-

“Behold, Pharaohs army, which is come forth to help you,

Shall return to Egypt into their own land.

The Chaldeans shall come again, and fight against this city;

They shall take it, and burn it with fire.

Thus saith Jehovah: Do not deceive yourselves, saying,

The Chaldeans shall surely depart from us:

They shall not depart.

Though ye had smitten the whole army of the Chaldeans that fight against you,

And there remained none but wounded men among them,

Yet should they rise up every man in his tent,

And burn this city with fire.”

Jeremiahs protest was unavailing, and only confirmed the king and princes in their adherence to Egypt. Moreover Jeremiah had now formally disclaimed any sympathy with this great deliverance, which Pharaoh-and presumably Jehovah-had wrought for Judah. Hence it was clear that the people did not owe this blessing to the covenant to which they had submitted themselves by Jeremiahs guidance. As at Megiddo, Jehovah had shown once more that He was with Pharaoh and against Jeremiah. Probably they would best please God by renouncing Jeremiah and all his works-the covenant included. Moreover they could take back their slaves with a clear conscience, to their own great comfort and satisfaction. True, they had sworn in the Temple with solemn and striking ceremonies, but then Jehovah Himself had manifestly released them from their oath. “All the princes and people changed their mind, and reduced to bondage again all the slaves whom they had set free.” The freedmen had been rejoicing with their former masters in the prospect of national deliverance; the date of their emancipation was to mark the beginning of a new era of Jewish happiness and prosperity. When the siege was raised and the Chaldeans driven away, they could use their freedom in rebuilding the ruined cities and cultivating the wasted lands. To all such dreams there came a sudden and rough awakening: they were dragged back to their former hopeless bondage-a happy augury for the new dispensation of Divine protection and blessing!

Jeremiah turned upon them in fierce wrath, like that of Elijah against Ahab when he met him taking possession of Naboths vineyard. They had profaned the name of Jehovah, and-

“Therefore thus saith Jehovah:

Ye have not hearkened unto Me to proclaim

A release every one to his brother and his neighbour:

Behold, I proclaim a release for you-it is the utterance of Jehovah-

Unto the sword, the pestilence, and the famine;

And I will make you a terror among all the kingdoms of the earth.”

The prophet plays upon the word “release” with grim irony. The Jews had repudiated the “release” which they had promised under solemn oath to their brethren, but Jehovah would not allow them to be so easily quit of their covenant. There should be a “release” after all, and they themselves should have the benefit of it-a “release” from happiness and prosperity, from the sacred bounds of the Temple, the Holy City, and the Land of Promise-a “release” unto “the sword, the pestilence, and the famine.”

“I will give the men that have transgressed My covenant into the hands of their enemies . . .

Their dead bodies shall be meat for the fowls of heaven . . .

And for the beasts of the earth, Zedekiah king of Judah and his princes will I give into the hand of . . .

The host of the king of Babylon, which are gone up from you.

Behold, I will command-it is the utterance of Jehovah-

And will bring them back unto this city:

They shall fight against it, and take it, and burn it with fire.

I will lay the cities of Judah waste, without inhabitant.”

Another broken covenant was added to the list of Judahs sins, another promise of amendment speedily lost in disappointment and condemnation. Jeremiah might well say with his favourite Hosea:-

“Oh Judah, what shall I do unto thee?

Your goodness is as a morning cloud,

And as the dew that goeth early away.” {Hos 6:4}

This incident has many morals; one of the most obvious is the futility of the most stringent oaths and the most solemn symbolic ritual. Whatever influence oaths may have in causing a would be liar to speak the truth, they are very poor guarantees for the performance of contracts. William the Conqueror profited little by Harolds oath to help him to the crown of England, though it was sworn over the relics of holy saints. Wulfnoths whisper in Tennysons drama-

“Swear thou today, tomorrow is thine own”-

states the principle on which many oaths have been taken. The famous “blush of Sigismund” over the violation of his safe conduct to Huss was rather a token of unusual sensitiveness than a confession of exceptional guilt. The Christian Church has exalted perfidy into a sacred obligation. As Milman says:-

“The fatal doctrine, confirmed by long usage, by the decrees of Pontiffs, by the assent of all ecclesiastics, and the acquiescence of the Christian world, that no promise, no oath, was binding to a heretic, had hardly been questioned, never repudiated.”

At first sight an oath seems to give firm assurance to a promise; what was merely a promise to man is made into a promise to God. What can be more binding upon the conscience than a promise to God? True; but He to whom the promise is made may always release from its performance. To persist in what God neither requires nor desires because of a promise to God seems absurd and even wicked. It has been said that men “have a way of calling everything they want to do a dispensation of Providence.” Similarly, there are many Nays by which a man may persuade himself that God has cancelled his vows, especially if he belongs to an infallible Church with a Divine commission to grant dispensations. No doubt these Jewish slaveholders had full sacerdotal absolution from their pledge. The priests had slaves of their own. Failing ecclesiastical aid, Satan himself will play the casuist-it is one of his favourite parts-and will find the traitor full justification for breaking the most solemn contract with Heaven. If a mans whole soul and purpose go with his promise, oaths are superfluous; otherwise, they are useless.

However, the main lesson of the incident lies in its added testimony to the supreme importance which the prophets attached to social righteousness. When Jeremiah wished to knit together again the bonds of fellowship between Judah and its God, he did not make them enter into a covenant to observe ritual or to cultivate pious sentiments, but to release their slaves. It has been said that a gentleman may be known by the way in which he treats his servants; a mans religion is better tested by his behaviour to his helpless dependents than by his attendance on the means of grace or his predilection for pious conversation. If we were right in supposing that the government supported Jeremiah because the act of emancipation would furnish recruits to man the walls, this illustrates the ultimate dependence of society upon the working classes. In emergencies, desperate efforts are made to coerce or cajole them into supporting governments by which they have been neglected or oppressed. The sequel to this covenant shows how barren and transient are concessions begotten by the terror of imminent ruin. The social covenant between all classes of the community needs to be woven strand by strand through long years of mutual helpfulness and goodwill, of peace and prosperity, if it is to endure the strain of national peril and disaster.

Fuente: Expositors Bible Commentary