John Calvin Commentary Jeremiah 21:1-4

"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. 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." — Jeremiah 21:1-4 (ASV)

Jeremiah relates how he received the king’s messengers. These messengers 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 shows that the king and his counselors were disappointed in their hope, for they expected a favorable answer, as though God would be propitious to Jerusalem. However, 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 counsel, he still had some regard for religion, so that he did not avowedly despise God as Epicureans do. Many such people are found even today 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 fleeting and disappears on even the slightest occasion. So it was with Zedekiah; he was, as it were, neutral, for he neither seriously worshiped God nor despised Him.

This is why he sent messengers to Jeremiah. He knew that as long as God was displeased with them, no safety could be hoped for. However, he did not understand the way of appeasing God, nor did he have any real desire to be reconciled to Him. This is often the case with hypocrites who, though they wish God to be kind to them, yet when God’s mercy is offered, either openly reject it or are unwilling to embrace it because they cannot bear to surrender themselves to God. Such was Zedekiah's state of mind, and this is why he asked the Prophet to consult God.

But we must also observe that this was an honorable message. This more fully shows 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.

This also shows how bold and courageous the Prophet was, for he was not softened by the honor paid to him but gave an answer calculated to exasperate the king and drive him into a great rage. But we should especially notice that they did not flatter the Prophet to induce him to give a false answer, but wished God to be consulted.

It appears from this that they were convinced of Jeremiah’s integrity—that he would say nothing rashly or of his own accord, but would be a faithful interpreter and herald of heavenly oracles. And yet we see, and shall later see in several passages, that the king was very incensed against God’s Prophet. But hypocrites, though they are forced to reverence God, are nevertheless carried here and there and maintain no consistency, especially when they perceive that God is against them, for they are not turned by threats. Therefore, they cannot help but cause tumult and strive like refractory horses to shake off their rider. We find such an instance in Zedekiah. He acknowledged Jeremiah as God’s faithful servant, for he did not say, 'Tell a lie for us, or in our favor,' but rather, 'Inquire of God for us.'

He then adds, If Jehovah will deal with us according to all His wondrous works. We again see that Zedekiah had some sense of religion, but it was very evanescent. For he was not influenced by any real impression, being like hypocrites who wish, as has been said, to have peace with God, provided it is on their own terms.

But as they are unwilling wholly to surrender themselves to God, they take a circuitous course and seek to allure God to themselves; at least, they do not come to Him except through various windings and not in a direct way. Hence Zedekiah refers here to God’s miraculous works which had been wrought on behalf of the Israelites in all ages, as though he had said, "God has until now dealt in a wonderful manner with His chosen people. Whenever He brought help to our fathers, He manifested wonderful proofs of His power. Will He not deal with us today in the same manner?"

He assumes the principle that God’s covenant remained inviolable, and this was quite true, but the application was false. For Zedekiah and the whole people should have kept faith with God.

For if they wished God to be propitious to them, why did they not in return worship and serve Him as their God? But as they were covenant-breakers, how foolishly and vainly did they allege God’s covenant, which they themselves had rendered void? Yet it is usual for hypocrites to apply to themselves every favor which God shows to His own children, for they falsely assume the name as a covering and say that they are members of the Church because God had adopted them.

This was the reason Zedekiah asked whether God would act according to His wonderful works, as though he had said, "Surely God is ever like Himself, and we are His people. Since He has so often delivered His Church, and in such various ways, His power has always been wonderfully displayed. Why, then, will He not deal with us in the same manner?"

Finally, he adds, that he may ascend from us, that is, that King Nebuchadnezzar may raise the siege and leave us free.

Now follows the answer of Jeremiah: Say you to Zedekiah, etc. He did not go to the king himself but, by way of contempt, delivered the message to be carried by the messengers. The Prophet no doubt did this intentionally and through the impulse of the Holy Spirit. He did not, indeed, proudly despise his king; but it was necessary for him, by his magnanimity, to cast down the king's pride, so that Zedekiah would know that he had to do with the living God, whom he had treated very insolently.

Say you to Zedekiah, Thus says Jehovah, the God of Israel, etc. He adds the words, the God of Israel, so that Zedekiah would know that the wonderful works, in reliance on which he still thought their condition was safe, did not belong to him and the people. It was as though the Prophet had said, "Though God did not help you and your people, He would not on that account be inconsistent with Himself or depart from His covenant; but He would remain ever the God of Israel, even if He destroyed you and all your people."

He says, Behold I, etc. It was said before, "Nebuchadnezzar has come to make war with us." Now God says, "I am God," as though He had said, "Nebuchadnezzar may be conquered, he may change his plans, he may leave you through weariness; but know that Nebuchadnezzar fights under My authority."

Behold, He says, "I prohibit" (for this is how מסכ should be rendered) "all the warlike instruments which are in your hands, and with which you fight against the king of Babylon and against the Chaldeans;" as though He had said, "However equipped you may be with weapons and forces, and whatever may be necessary to defend the city, I forbid the use of these weapons; that is, I will cause them to be of no avail to you." Some, as I have said, render the word, "I will turn them against you." But the meaning seems more suitable to the etymology of the word when we say that the weapons which the Jews had would be of no avail to them, because God would prevent them from producing any effect.

He afterward adds, "the Chaldeans, who fight outside the wall against you." He described their situation at that time, for the city was besieged by the Chaldeans; there was a wall between them, and the Jews thought that they could repel the attacks of their enemies. But God says, "The Chaldeans are today shut out by the wall; but I will gather them," He says, "into the middle of this city; that is, I will make a breach, so that the wall may not be a hindrance to prevent the Chaldeans from occupying the very bosom of the city."