Geremia 21:8 Commento

It is plain that the prophecies of this book are not placed here in the same order in which they were preached; for there are chapters after this which concern Jehoahaz, Jehoiakim, and Jeconiah, who all reigned before Zedekiah, in whose reign the prophecy of this chapter bears date. Here is, I. The message which Zedekiah sent to the prophet, to desire him to enquire of the Lord for them (Jer 21:1, Jer 21:2). II. The answer which Jeremiah, in God's name, sent to that message, in which, 1. He foretels the certain and inevitable ruin of the city, and the fruitlessness of their attempts for its preservation (Jer 21:3-7). 2. He advises the people to make the best of bad, by going over to the king of Babylon (Jer 21:8-10). 3. He advises the king and his family to repent and reform (Jer 21:11, Jer 21:12), and not to trust to the strength of their city and grow secure (Jer 21:13, Jer 21:14).

By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have a respect for him, which it would have been Jeremiah's policy to make some advantage of for himself; but the reply which God obliges him to make is enough to crush the little respect they begin to have for him, and to exasperate them against him more than ever. Not only the predictions in the foregoing verses, but the prescriptions in these, were provoking; for here, I. He advises the people to surrender and ??desert to the Chaldeans, as the only means left them to save their lives, Jer 21:8-10. This counsel was very displeasing to those who were flattered by their false prophets into a desperate resolution to hold out to the last extremity, trusting to the strength of their walls and the courage of their soldiery to keep out the enemy, or to their foreign aids to raise the siege. The prophet assures them, "The city shall be given into the hand of the king of Babylon, and he shall not only plunder it, but burn it with fire, for God himself hath set his face against this city for evil and not for good, to lay it waste and not to protect it, for evil which shall have no good mixed with it, no mitigation or merciful allay; and therefore, if you would make the best of bad, you must beg quarter of the Chaldeans, and surrender prisoners of war." In vain did Rabshakeh persuade the Jews to do this while they had God for them (Isa 36:16), but it was the best course they could take now that God was against them. Both the law and the prophets had often set before them life and death in another sense - life if they obey the voice of God, death if they persist in disobedience, Deu 30:19. But they had slighted that life which would have made them truly happy, to upbraid them with which the prophet here uses the same expression (Jer 21:8): Behold, I set before you the way of life and the way of death, which denotes not, as that, a fair proposal, but a melancholy dilemma, advising them of two evils to choose the less; and that less evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abides in the city, and trusts to that to secure him, shall certainly die either by the sword without the walls or famine or pestilence within. But he that can so far bring down his spirit, and quit his vain hopes, as to go out, and fall to the Chaldeans, his life shall be given him for a prey; he shall save his life, but with much difficulty and hazard, as a prey is taken from the mighty. It is an expression like that, He shall be saved, yet so as by fire. He shall escape but very narrowly, or he shall have such surprising joy and satisfaction in escaping with his life from such a universal destruction as shall equal theirs that divide the spoil. They thought to make a prey of the camp of the Chaldeans, as their ancestors did that of the Assyrians (Isa 33:23), but they will be sadly disappointed; if by yielding at discretion they can but save their lives, that is all the prey they must promise themselves. Now one would think this advice from a prophet, in God's name, should have gained some credit with them and been universally followed; but, for aught that appears, there were few or none that took it; so wretchedly were their hearts hardened, to their destruction. II. He advises the king and princes to reform, and make conscience of the duty of their place. Because it was the king that sent the message to him, in the reply there shall be a particular word for the house of the king, not to compliment or court them (that was no part of the prophet's business, no, not when they did him the honour to send to him), but to give them wholesome counsel (Jer 21:11, Jer 21:12): "Execute judgment in the morning; do it carefully and diligently. Those magistrates that would fill up their place with duty had need rise betimes. Do it quickly, and do not delay to do justice upon appeals made to you, and tire out poor petitioners as you have done. Do not lie in your beds in a morning to sleep away the debauch of the night before, nor spend the morning in pampering the body (as those princes, Ecc 10:16), but spend it in the despatch of business. You would be delivered out of the hand of those that distress you, and expect that therein God should do you justice; see then that you do justice to those that apply to you, and deliver them out of the hand of their oppressors, lest my fury go out like fire against you in a particular manner, and you fare worst who think to escape best, because of the evil of your doings." Now, 1. This intimates that it was their neglect to do their duty that brought all this desolation upon the people. It was the evil of their doings that kindled the fire of God's wrath. Thus plainly does he deal even with the house of the king; for those that would have the benefit of a prophet's prayers must thankfully take a prophet's reproofs. 2. This directs them to take the right method for a national reformation. The princes must begin, and set a good example, and then the people will be invited to reform. They must use their power for the punishment of wrong, and then the people will be obliged to reform. He reminds them that they are the house of David, and therefore should tread in his steps, who executed judgment and justice to his people. 3. This gives them some encouragement to hope that there may yet be a lengthening of their tranquillity, Dan 4:27. If any thing will recover their state from the brink of ruin, this will. III. He shows them the vanity of all their hopes so long as they continued unreformed, Jer 21:13, Jer 21:14. Jerusalem is an inhabitant of the valley, guarded with mountains on all sides, which were their natural fortifications, making it difficult for an army to approach them. It is a rock of the plain, which made it difficult for an enemy to undermine them. These advantages of their situation they trusted to more than to the power and promise of God; and, thinking their city by these means to be impregnable, they set the judgments of God at defiance, saying, "Who shall come down against us? None of our neighbours dare make a descent upon us, or, if they do, who shall enter into our habitations?" They had some colour for this confidence; for it appears to have been the sense of all their neighbours that no enemy could force his way into Jerusalem, Lam 4:12. But those are least safe that are most secure. God soon shows the vanity of that challenge, Who shall come down against us? when he says (Jer 21:13), Behold, I am against thee. They had indeed by the wickedness driven God out of their city when he would have tarried with them as a friend; but they could not by their bulwarks keep them out of their city when he came against them as an enemy. If God be for us, who can be against us? But, if he be against us, who can be for us, to stand us in any stead? Nay, he comes against them not as an enemy that may lawfully and with some hope of success be resisted, but as a judge that cannot be resisted; for he says (Jer 21:14), I will punish you, by due course of law, according to the fruit of your doings, that is, according to the merit of them and the direct tendency of them. That shall be brought upon you which is the natural product of sin. Nay, he will not only come with the anger of an enemy and the justice of a judge, but with the force of a consuming fire, which has no compassion, as a judge sometimes has, nor spares any thing combustible that comes in its way. Jerusalem has become a forest, in which God will kindle a fire that shall consume all before it; for our God is himself a consuming fire; and who is able to stand in his sight when once he is angry?

INTRODUCTION TO JEREMIAH 21 This chapter contains Jeremiah's answer to King Zedekiah's message to him; in which he assures him of the destruction of the city of Jerusalem, and gives advice both to the people and the king. The names of the persons sent to him are mentioned, Jer 21:1; and the errand they were sent upon, to desire the prophet to pray to the Lord, that the king of Babylon might be obliged to depart from Jerusalem, Jer 21:2; the answer from the Lord by him is, that their opposition to the king of Babylon should be fruitless; that he should be so far from quitting the siege, that he should enter the city, Jer 21:3; yea, that the Lord himself would fight against them, and destroy men and beast with the pestilence; and that such who escaped the sword, famine, and pestilence, should fall into the hands of the king of Babylon, Jer 21:5; and then some advice is given to the inhabitants of Jerusalem, to go out and give up themselves to the Chaldeans; which was the best way to save their lives, since the city would certainly fall into their hands, and be burnt by them, Jer 21:8; and as for the royal family, they are advised to do justice and deliver the oppressed; the not doing of which, it is suggested, was the cause of their ruin, Jer 21:11; and the chapter is closed with a denunciation of destruction upon the city, notwithstanding the vain trust and confidence of the inhabitants of it, Jer 21:13.

And unto the people thou shalt say, thus saith the Lord,.... These are the words, not of the prophet to the messengers of the king, ordering or advising them what they each of them should say to the people; for the message by them is finished; but they are the words of the Lord to the prophet, directing him what he should say to the people at this critical juncture: behold, I set before you the way of life, and the way of death; the way how to preserve their lives; and which, if they did not choose to take, would be inevitable death. The allusion seems to be to a phrase used by Moses, when he gave the law; obedience to which would issue in life, and disobedience in death, Deu 30:15.

Through your works you have revealed the everlasting structure of the world. You, Lord, created the earth. You are faithful throughout all generations, righteous in your judgments, marvelous in strength and majesty, wise in creating and prudent in establishing what exists. You are good in all that is observed and faithful to those who trust in you. You are merciful and compassionate. You forgive us our sins and our injustices, our transgressions and our shortcomings. Do not take into account every sin of your servants and slave girls, but cleanse us with the cleansing of your truth and “direct our steps to walk in holiness and righteousness and purity of heart,” and “to do what is good and pleasing in your sight” and in the sight of our rulers. Yes, Lord, “let your face shine on us” in peace “for our good,” that we may be sheltered “by your mighty hand” and delivered from every sin "by your uplifted arm"; deliver us as well from those who hate us unjustly. Give harmony and peace to us and to all who dwell on the earth, just as you did to our ancestors when they reverently “called on you in faith and truth,” that we may be saved, while we render obedience to your almighty and most excellent name, and to our rulers and governors on earth.

There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, thou shalt love God who made thee; second, thy neighbour as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do. And of these sayings the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you. For what thank is there, if ye love them that love you? Do not also the Gentiles do the same? But do ye love them that hate you; and ye shall not have an enemy. Abstain thou from fleshly and worldly lusts. If one give thee a blow upon thy right cheek, turn to him the other also; and thou shalt be perfect. If one impress thee for one mile, go with him two. If one take away thy cloak, give him also thy coat. If one take from thee thine own, ask it not back for indeed thou art not able. Give to every one that asketh thee, and ask it not back; for the Father willeth that to all should be given of our own blessings (free gifts). Happy is he that giveth according to the commandment; for he is guiltless. Woe to him that receiveth; for if one having need receiveth, he is guiltless; but he that receiveth not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he hath done, and he shall not escape thence until he pay back the last farthing. But also now concerning this, it hath been said, Let thine alms sweat in thy hands, until thou know to whom thou shouldst give. And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these. See that no one cause thee to err from this way of the Teaching, since apart from God it teacheth thee. For if thou art able to bear all the yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able that do. And concerning food, bear what thou art able; but against that which is sacrificed to idols be exceedingly on thy guard; for it is the service of dead gods.

It was not God’s law that became the cause of my being brought into subjection to corruption, but the devil, that he might be made manifest. He wrought evil through that which is good. The inventor of evil became and was proved to be the greatest of all sinners. “For we know that the law is spiritual.” So the law cannot injure anyone in any way. Spiritual things are far removed from irrational lust and sin. “But I am carnal, sold under sin.” This means, “I am carnal and placed between good and evil as a voluntary agent, so that I have it in my power to choose what I wish.” For “behold, I set before you life and death.” This means, “Death would result from disobedience of the spiritual law, that is, of the commandment, and from obedience to the carnal law, that is, the counsel of the serpent.” By such a choice I am sold to the devil, fallen under sin. Hence evil, as though besieging me, clings to me and dwells in me. Justice gives me up to be sold to the evil one, as a result of having violated the law.

(Verse 8 and following) And to this people you shall say: Thus says the Lord: Behold, I set before you the way of life and the way of death. Whoever remains in this city shall die by the sword, by famine, and by pestilence. But whoever goes out and surrenders to the Chaldeans who are besieging you shall live, and shall have his life as a prize of war. For I have set my face against this city for harm and not for good, declares the Lord. It shall be given into the hand of the king of Babylon and he shall burn it with fire. Those who were sent by the king and came to the Prophet to plead with him to inquire of the Lord for them, received an answer concerning the king of Judah and what they should report to him. Now he encourages them to respond to the people and advises them to surrender to the Chaldeans against the king's will, which the Prophet knows was dangerous. Therefore, he curses the day of his birth, saying: 'Cursed be the day on which I was born.' (Jeremiah 20:14). And why did I come out from the womb, to see toil and sorrow (Ibid., 18)? Not because it is a trivial matter, nor yet to give advice to those already captured, that they should willingly submit to captivity, as if a shipwreck were ordered on those about to suffer it, so that, before the shipwreck and the ship being dashed to pieces, they should seize the oars and planks and cast themselves into the waves; but because it is more tolerable to live in whatever way, having been captured, than to be consumed by the sword, famine, and pestilence. There are those who have expounded this passage as follows, according to a metaphorical interpretation: the secular disciplines, and especially philosophy, are better than remaining within that Church in which there is hunger for the word of God, and the entire people die from both a scarcity of doctrine and a heretical plague.

ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14) Zedekiah--a prince having some reverence for sacred things, for which reason he sends an honorable embassy to Jeremiah; but not having moral courage to obey his better impulses. Pashur--son of Melchiah, of the fifth order of priests, distinct from Pashur, son of Immer (Jer 20:1), of the sixteenth order (Ch1 24:9, Ch1 24:14). Zephaniah--of the twenty-fourth order. They are designated, not by their father, but by their family (Ch1 24:18).

"Life," if ye surrender; "death," if ye persist in opposing the Chaldees (compare Deu 30:19). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former prophets had urged the people to oppose their invaders (Isa 7:16; Isa 37:33, Isa 37:35).