Charles Ellicott Commentary Jeremiah 21

The word which came unto Jeremiah ... —There is obviously a great gap at this point in the collection of the prophet’s utterances, and we enter on a new body or group of prophecies which extends to the close of Jeremiah 33. Until now, we have had his ministry under Jehoiakim: the roll that 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 drawn nearer.

The armies of Nebuchadnezzar were gathering around the city. The prophet was now honoured and consulted, and the king sent his chief minister, Pashur (not the priest who had been the prophet’s persecutor, as in the preceding chapter, but the head of the family or course of Melchiah), and Zephaniah, the “second priest,” or deputy of Jeremiah 52:24, to ask for 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 (Jeremiah 38:1–4).

Nebuchadrezzar. — This form of the name, as might be expected in the writings of one who was personally brought into contact with the king and his officers, is more correct than that of Nebuchadnezzar, which we find elsewhere, and even in Jeremiah’s own writings (Jeremiah 34:1; Jeremiah 39:5).

The name has been variously interpreted by scholars as “Nebo protects against misfortune,” “Nebo protects the landmarks,” “Nebo protects the crown,” or “Fire, the shining God.”

If so be that the Lord will deal with us ... — The messengers come to inquire of the prophet, and yet suggest the answer he is expected to give. Jehovah is to show His wondrous works in the deliverance of the city.

The history of Sennacherib’s army (2 Kings 19:0; Isaiah 37:0) was probably present to their minds. It was apparently an attempt by the king and his counselors, under the appearance of devout reverence, to entice Jeremiah to change his tone and side with the policy of resistance to the Chaldeans. In Jeremiah 37:3, we find another similar mission, apparently coming at a somewhat later date in the reign of Zedekiah.

That he may go up from us. — i.e., in modern phraseology, that he may “raise the siege.”

Behold, I will turn back ... —Jeremiah’s answer is very different from what they looked for, and had even ventured to suggest. The judgment could no longer be averted. The hand of Jehovah was against them, and would bring the Chaldeans that were now outside the walls nearer and nearer, until they came within them. In the structure of the sentence, however, “without the walls” belongs to “with which you fight.” The defenders of the city were to be driven back within its gates from the outer line of fortifications.

They shall die of a great pestilence. —This was undoubtedly, as in other instances (Thucydides 2.52), the natural consequence of the siege, but it came before the people as another proof that Jehovah had stretched out his arm against them, that they were fighting against that arm as well as against the host of the invaders. The “outstretched hand” may be noted as another Deuteronomic phrase (Deuteronomy 4:34; Deuteronomy 5:15; Deuteronomy 26:8).

He shall smite them with the edge of the sword. —The words were bold words for the prophet to utter while the king was still on the throne, and urged on by his princes to defy the power of the Chaldean king. In Jeremiah 52:10; Jeremiah 52:24–27 we find their literal fulfilment.