21:1–23:8 This section has a collection of prophecies oriented around the theme of Davidic kingship. The unifying feature of this eclectic collection is the announcement of inevitable judgment on Judah, Jerusalem, the Davidic dynasty, and specific kings. The leaders’ failure to uphold proper standards for social justice and worship of Yahweh is a central factor in the coming judgment. The oracles also include a glimpse at future restoration under the Davidic Messiah. The material is not ordered chronologically; it includes references covering the time from Josiah’s death in 609 bc to the fall of Jerusalem in 587 bc. |
21:1–10 Zedekiah sends his officials to Jeremiah to inquire whether Yahweh will save them from Nebuchadnezzar and the Babylonians (Chaldeans). The historical situation must have been in 588 or 587 bc, after Nebuchadnezzar had begun his invasion. The tone of the inquiry shows that Zedekiah is holding out hope for a miraculous deliverance on par with Hezekiah’s escape from the Assyrian siege in 701 bc (see Isa 37:36 and note). |
21:1 Zedekiah Judah’s last Davidic ruler (597–586 bc). Jeremiah depicts Zedekiah as a weak ruler who is pushed around by his advisers (see Jer 38:16–27).
Zedekiah Zedekiah was the son of Josiah and brother of Jehoiakim. Nebuchadnezzar of Babylon made him the vassal king of Judah in 597 bc following King Jehoiakim’s failed rebellion against Babylonian rule (see 2 Kgs 24:1–17). Nebuchadnezzar took Jehoiachin, Jehoiakim’s son and successor, into exile and left Zedekiah to rule as a puppet king in his place. Unfortunately, most of the ruling class of Judah was carried into exile with Jehoiachin, leaving young Zedekiah with naïve and inexperienced advisers. Initially, Zedekiah was loyal to Nebuchadnezzar, but internal pressure from his advisers led him to rebel against Babylon and rely on Egypt for military assistance (see Jer 37:5 and note on Ezek 17:1–24). The Babylonians besieged Jerusalem beginning in the ninth year of Zedekiah’s reign (588 or 587 bc; 2 Kgs 25:1). The siege lasted about 18 months until the eleventh year of Zedekiah’s reign (586 bc; 2 Kgs 25:2). The Babylonians captured Zedekiah when he attempted to flee the city at night (2 Kgs 25:4–6). As punishment, he was forced to witness the execution of his sons; then his eyes were put out and he was taken into exile (2 Kgs 25:7). Jerusalem and the temple were burned (2 Kgs 25:9). |
Pashhur, the son of Malchiah A royal official also mentioned in Jer 38:1. This is not the Pashhur of 20:1. Malchiah (also rendered “Malkijah” or “Malchijah”) is called the king’s son in 38:6, but Pashhur’s relation to Zedekiah is unclear.
Zephaniah, the son of Maaseiah, the priest A high-ranking priest and possible relative of Jeremiah (see 29:24–27; 32:7; 35:4). He was called second priest (52:24), the rank below chief priest. Zephaniah was executed by the Babylonians (see 2 Kgs 25:18–21).
21:2 Nebuchadnezzar Nebuchadnezzar invaded Syria-Palestine three times when vassal states like Judah refused to pay tribute. The Hebrew text of Jer 21–52 mainly uses the proper Akkadian form of his name, Nebuchadrezzar. On the different meanings of his name, see note on Ezek 26:7.
Nebuchadnezzar Nebuchadnezzar (or Nebuchadrezzar) was the second king of the Chaldean (Babylonian) dynasty, which ruled the ancient Near East from Babylon for almost a century. The Neo-Babylonian Empire was at its height during Nebuchadnezzar’s long rule (43 years, 605–562 bc). He was the son of Nabopolassar, a Chaldean who declared independence from Assyria in 626 bc and founded the dynasty. The strength of the Neo-Babylonian Empire was primarily Nebuchadnezzar’s creation, and the empire collapsed only a generation after his death. |
he may withdraw from us Just as the Assyrian King Sennacherib had withdrawn more than a century before. See Isa 37:36–38.
21:4 the Chaldeans The Hebrew text uses “Babylonians” and “Chaldeans” interchangeably. See note on Isa 43:14.
21:5 I myself will fight against you with outstretched hand Resisting Babylon is futile for Israel since Yahweh is against them, and the Babylonians are agents of His judgment. The image of the outstretched hand and mighty arm subverts the usual redemptive associations of the phrase (see Deut 4:34).
21:7 the plague, from the sword, and from the famine These disasters probably reflect the curses for violating the covenant. See note on Jer 14:12.
Nebuchadnezzar, the king of Babylon See note on v. 2.
21:8 and the way of death Reminds the people of Judah that they had a choice to follow Yahweh. This either/or formula is common in Jeremiah’s rhetoric (see 7:1–15; 22:1–5) and seems to be based on Deut 30:15.
21:9 he who goes out and goes over Jeremiah’s message is unpopular because it appears completely illogical: Stay in the apparent safety of the city and die, or leave the city and surrender to the invaders and live.
21:10 I have set my face against this city Jeremiah is trying to break the people of the false hope that Yahweh will save Jerusalem because it is His city and His dwelling.
21:11–14 A poetic oracle that admonishes the Davidic kings for their unjust rule and pronounces fiery judgment on Jerusalem for their failure. |
21:11 the house of the king of Judah Zedekiah is king, but the oracle is directed against the royal house in a general way, speaking to the injustice of current and prior rulers.
21:12 Execute judgment in the morning, justice One of the basic responsibilities of kingship was defending the weak from oppression. See Prov 31:5.
21:13 Look, I am against you A challenge formula common in the prophecies of Ezekiel; indicates that Yahweh is planning judgment (see Ezek 35:3 and note).
21:14 the fruit of your deeds Refers to Judah’s continual idolatry and refusal to repent. See Jer 6:19.
I will kindle a fire in its forest Fire is a common symbol of divine wrath and judgment (compare Isa 5:24; Ezek 20:47).
About Faithlife Study BibleFaithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text. |
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