Jeremiah 21:1-2 · Bible study
Jeremiah 21:1-2 Commentary: Zedekiah's Desperate Inquiry
Hebrew · 11 what the commentators say
Meaning in one sentence
Exegesis of Jeremiah 21:1-2: the embassy of Pashhur and Zephaniah to Jeremiah, revealing Zedekiah's crisis and false hope.
Research Summary
- Meaning: Zedekiah sends priests to ask Jeremiah to pray for a miracle, but God’s answer is judgment, not deliverance.
- Key words: inquired (דָּרַשׁ, “seek with care”), perhaps (אוּלַי, uncertain hope), wondrous works (נִפְלְאוֹת, root פָּלָא, acts beyond human power).
- Main debate: Was Zedekiah sincere or just politically desperate? (Calvin: evanescent piety; Henry: forced humility; Wesley: neither best nor worst.)
- Theological theme: False hope, seeking God’s intervention while refusing His lordship.
- Best use: A case study in how not to approach God in crisis; prelude to Jeremiah’s uncompromising word.
Translation Comparison
BSB Berean Standard Bible 2020
1This is the word that came to Jeremiah from the LORD when King Zedekiah sent to him Pashhur son of Malchijah and the priest Zephaniah son of Maaseiah. They said,
2“Please inquire of the LORD on our behalf, since Nebuchadnezzar king of Babylon is waging war against us. Perhaps the LORD will perform for us something like all His past wonders, so that Nebuchadnezzar will withdraw from us.”
WEB World English Bible 2000
1The word which came to Jeremiah from Yahweh, when King Zedekiah sent to him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest, saying,
2“Please inquire of Yahweh for us; for Nebuchadnezzar king of Babylon makes war against us. Perhaps Yahweh will deal with us according to all his wondrous works, that he may withdraw from us.”
KJV King James Version 1769
1The 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,
2Enquire, 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.
ASV American Standard Version 1901
1The 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,
2Inquire, 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.
YLT Young's Literal Translation 1898
1The word that hath been unto Jeremiah from Jehovah, in the king Zedekiah's sending unto him Pashhur son of Malchiah, and Zephaniah son of Maaseiah the priest, saying,
2`Inquire, we pray thee, for us at Jehovah, for Nebuchadrezzar king of Babylon hath fought against us; perhaps Jehovah doth deal with us according to all His wonders, and doth cause him to go up from off us.'
Darby Darby Bible 1890
1The word that came unto Jeremiah from Jehovah, when king Zedekiah sent unto him Pashur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest, saying,
2Inquire, I pray thee, of Jehovah for us; for Nebuchadrezzar the king of Babylon maketh war against us; if so be that Jehovah will deal with us according to all his marvellous works, that he may go up from us.
Douay-Rheims Douay-Rheims Bible 1899
1The word that came to Jeremiah from the Lord, when king Sedecias sent unto him Phassur, the son of Melchias, and Sophonias, the son of Maasias the priest, saying:
2Inquire of the Lord for us, for Nabuchodonosor king of Babylon maketh war against us: if so be the Lord will deal with us according to all his wonderful works, that he may depart from us.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 21:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across Protestant, Reformed, and Wesleyan traditions agree on the historical setting of this passage. King Zedekiah, facing Nebuchadnezzar's siege, sends two priests, Pashhur son of Malchijah and Zephaniah son of Maaseiah, to ask Jeremiah to inquire of the LORD for the nation. Both envoys belong to the priestly class and hold positions of influence: Zephaniah is identified as the priest, and other texts label him second priest (2 Kings 25:18), likely a deputy to the high priest. Pashhur is a different figure from the Pashhur of chapter 20 (son of Immer), as Gill, Calvin, and the Cambridge Bible note. The king's request, “Perhaps the LORD will perform for us something like all His past wonders”, recalls the deliverance of Hezekiah from Sennacherib (2 Kings 19:35). But the commentators uniformly detect a shallow hope: Zedekiah wants a miracle without repentance. Calvin describes his piety as “evanescent,” and Matthew Henry observes that he “never humbled himself till necessity forced him to it.” The embassy itself shows a king who respects Jeremiah’s prophetic office yet resists his message.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Sincere but incomplete faith: Zedekiah sends priests to the prophet, uses the word 'please' (נָא), and appeals to God's covenant history—this shows some reverence (Wesley, Calvin).
- Politically motivated hypocrisy: Zedekiah's 'perhaps' (אוּלַי) indicates doubt; he ignores Jeremiah's earlier warnings; the envoys are from the anti-Babylonian party, suggesting he wants a convenient oracle (Matthew Henry, Cambridge Bible).
What is clear: The historical event: King Zedekiah sent Pashhur and Zephaniah to ask Jeremiah to intercede during the Babylonian siege, and Jeremiah's response (in the following verses) was a message of judgment.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Pashhur | Both Pashhur in 21:1 (son of Malchijah) and the one in 20:1 (son of Immer) are priests, but they are different individuals. | No significant debate: all commentators distinguish them by patronymic and priestly course. |
| Identity of Zephaniah | Zephaniah son of Maaseiah is a priest, called 'second priest' in 2 Kings 25:18, likely deputy to the high priest. | Some traditions (e.g., Gill) specify he belonged to the twenty-fourth course; others simply note his high rank. The function is agreed. |
| Zedekiah's sincerity | Zedekiah was in genuine distress and wanted divine help. He respected Jeremiah enough to send an official embassy. | Calvin and Matthew Henry view his faith as shallow and opportunistic; Wesley calls him 'none of the best, none of the worst.' Debate over whether his request could have been accepted had he repented. |
| Reference to 'wondrous works' | The phrase recalls God's past deliverances, especially the defeat of Sennacherib (2 Kings 19). Zedekiah hoped for a repeat. | Some emphasize the parallel to Hezekiah; others note that Zedekiah omitted the repentance that accompanied Hezekiah's prayer. |
| Purpose of the embassy | The envoys were sent to ask Jeremiah to intercede. The king wanted a favorable oracle that God would lift the siege. | Was it a genuine seeking of God's will, or a political move to gain popular support? Commentators lean toward 'mixed motives', respect for the prophet but no intention to submit. |
Historical & Cultural Context
Jeremiah 21 opens a section of prophecies likely delivered after Zedekiah’s revolt against Babylon (2 Kings 24:20). Nebuchadnezzar’s army had moved against Jerusalem, and the situation was dire. Zedekiah himself had been placed on the throne by Nebuchadnezzar as a vassal (2 Kings 24:17; 2 Chronicles 36:10). Yet he rebelled, relying on an alliance with Egypt that would prove useless (Jeremiah 37:5-7). Now, with the enemy at the gates, he sends an official delegation to the prophet.
The two envoys are both priests, but they belong to different courses. Pashhur son of Malchijah is from the fifth priestly course (1 Chronicles 24:9), not the same Pashhur who beat and imprisoned Jeremiah (20:1-2). Zephaniah son of Maaseiah is called the priest in verse 1 and later appears as “second priest” (2 Kings 25:18), a high-ranking temple official. These men likely represented the pro-war party that sought to resist Babylon. The Cambridge Bible notes they were “politically hostile to Jeremiah.” By sending them, Zedekiah may have hoped to pressure Jeremiah into a favorable oracle.
The king’s message uses the word אוּלַי (ulay, “perhaps”), revealing a tentative hope. He remembers the “wondrous works” (נִפְלְאֹתָיו, nifleotav) of God in Israel’s past, especially the destruction of Sennacherib’s army (2 Kings 19:35). But unlike Hezekiah, who sought the Lord with repentance (Isaiah 37:1-4), Zedekiah merely wants the danger removed. The verb go up (יַעֲלֶה, ya'aleh) means “withdraw from the siege,” not submit to judgment. The historical context underscores a nation that had persistently rejected God’s word through Jeremiah, and now in crisis seeks a convenient miracle.
Textual Notes
The supplied sources note no significant textual variants that affect interpretation. The spelling of Nebuchadnezzar's name varies: the Masoretic Text in Jeremiah consistently uses Nebuchadrezzar (as in WEB, KJV), while some English versions use Nebuchadnezzar. The difference reflects Akkadian phonetics and does not change the meaning. The phrase 'the priest' (v. 1) attaches to Zephaniah, not to Maaseiah, as the context and parallel passages (Jer 52:24) confirm.
Reception History
Christian interpreters have read these verses as a warning against nominal faith. John Calvin used them to illustrate how even those with a measure of religious feeling can miss the point when they seek God on their own terms. The Geneva Bible notes highlight the king's conditional hope. In later evangelical tradition, the passage often serves as an example of false security: trusting in God's past deeds while disregarding His present word. The embassy itself has been seen as a picture of how worldly rulers may use religion for political ends but refuse true submission. Across traditions, the passage is valued for its stark contrast between human desperation and divine sovereignty, God’s answer does not bend to human expectation.
Preaching This Verse
Three-Point Outline
- Desperate Men Send a Religious Errand. Zedekiah knows Jeremiah is God’s spokesman, but the king’s fear of Babylon outweighs his fear of the Lord. His embassy looks pious but avoids the real issue: sin.
- A Hope Built on Past Miracles. The appeal to “wondrous works” shows the people remember God’s power but not His requirements. They want deliverance without a changed heart.
- The Word That Won’t Bend. Jeremiah’s answer (vv. 3-7) shatters false hope. God fights against Jerusalem, not for it. The same mouth that prayed for the people now pronounces judgment.
Five-Point Outline
- Setting: The Siege of Jerusalem. Zedekiah’s rebellion brings Nebuchadnezzar’s army. National survival seems impossible.
- The Envoys: Priests of the Status Quo. Pashhur and Zephaniah represent the temple establishment that had opposed Jeremiah. That the king sends them shows the political nature of the request.
- The Request: “Perhaps” - The Hebrew ulay reveals a weak faith, a gambling hope that God might repeat history.
- The Theology: Misapplied Covenant. Zedekiah assumes God’s past acts guarantee present help, ignoring the covenant conditions of obedience.
- The Result: Judgment Confirmed. Jeremiah’s reply (not in our verses but inseparable from them) exposes the nation’s corruption and announces God’s own warfare against them.
Illustration Hooks
- A person who prays only in emergencies, then expects God to override consequences they’ve chosen.
- A patient who asks for a doctor’s help but won’t follow the prescribed treatment.
- A church that wants revival without repentance, seeking God’s power while ignoring His call to holiness.
Questions Your Congregation Is Asking
- “Does God still do miracles today when we’re in trouble?”
- “Why would God refuse to help His own people in a crisis?”
- “How do I know if my prayer is genuine faith or just desperation?”
Leading a Discussion
These two verses set up a tense scene: a king in crisis, priests as messengers, and a prophet who will not flatter. Zedekiah wants a quick word from God, but he has ignored years of warning. As you discuss, pay attention to what the king asks for, and what he does not ask for.
Discussion Questions
- Observation: Who does King Zedekiah send to Jeremiah, and why might he choose these two men? (See 2 Kings 25:18 and 1 Chronicles 24 for their roles.)
- Observation: What does the king ask the prophet to do? What specific phrase shows his hope is uncertain? (Look at the word “perhaps.”)
- Interpretation: Zedekiah mentions “all his wondrous works.” What past event might he have in mind (2 Kings 19:35)? Why is comparing his situation to Hezekiah’s risky?
- Interpretation: Commentators note that the envoys were politically opposed to Jeremiah. How might the choice of these messengers affect how we read their request?
- Application: When you face a crisis, do you tend to ask God for escape rather than examine your own heart? How can you tell the difference?
- Application: Zedekiah respected Jeremiah enough to send for him, but not enough to obey his message. Are there areas of your life where you honor God’s Word with your lips but not your life?
- In Light of the Gospel: Jesus taught His followers to pray, “Your kingdom come, Your will be done.” How does that posture differ from Zedekiah’s “perhaps the Lord will deal with us according to all his wondrous works”?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 24:17 | The king of Babylon made Mattaniah, Jehoiachin’s father’s brother, king in his place, and changed his name to Zedekiah. |
| II Kings 24:18 | Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. |
| II Kings 25:18 | The captain of the guard took Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold; |
| II Kings 25:21 | The king of Babylon attacked them and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land. |
| I Chronicles 3:15 | The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum. |
| I Chronicles 9:12 | and Adaiah the son of Jeroham, the son of Pashhur, the son of Malchijah; and Maasai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer; |
| II Chronicles 36:10 | At the return of the year, King Nebuchadnezzar sent and brought him to Babylon, with the valuable vessels of Yahweh’s house, and made Zedekiah his brother king over Judah and Jerusalem. |
| II Chronicles 36:13 | He also rebelled against King Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart against turning to Yahweh, the God of Israel. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that this prophecy came after Zedekiah's revolt, placing it in the ninth year of his reign. He also clarifies that this Pashur, son of Melchiah, is a different person from the Pashur named in the previous chapter. The king's request essentially asks whether God will deliver them into or out of the Chaldeans' power.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Zedekiah sent an embassy to Jeremiah essentially recognizing the prophet's authority just as Hezekiah once sought Isaiah's help. But unlike Isaiah's hopeful answer, Jeremiah could offer no hope because he saw the result too clearly, and the king's envoys belonged to the party that wanted to fight Babylon.
Calvin's Commentaries Reformed 1564
Calvin highlights Zedekiah's hollow religion: the king wanted God's miraculous help yet refused to surrender to God on God's terms. He clung to the covenant as a guarantee of safety while breaking it himself, a self-deception common among hypocrites who claim God's promises without obeying him.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator identifies Pashhur and Zephaniah as part of a political party that refused to submit to Babylon's overwhelming power, making them hostile to Jeremiah. He also suggests that "his wondrous works" likely refers to God's deliverance of Jerusalem from the Assyrian army, as recorded elsewhere in Scripture.
Gill's Exposition of the Bible Baptist 1748
Gill points out the irony of King Zedekiah sending priests to the prophet he had previously ignored, now asking Jeremiah to pray for a miraculous deliverance like Hezekiah’s time. He notes that the king hoped for a repeat of God’s wondrous works, but the circumstances were different. This request came during the Babylonian siege, not the Assyrian one.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB places this event between the Egyptian repulse and the full siege, when Zedekiah still hoped for a miracle like Hezekiah's. He identifies the Pashur here as a different priest from the one in chapter 20, and notes Zedekiah had respect for sacred things but lacked courage to act on them.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch highlight that Jeremiah arranged these prophecies around a central discourse, exposing the corrupt shepherds, kings, and false prophets as the cause of Judah's judgment through Nebuchadnezzar. Yet within this judgment, they see the promise of future restoration: the Lord will gather the scattered flock and raise up a righteous shepherd from David's line.
Lange's Commentary Reformed 1857
Lange sees chapters 21 through 24 not as a single sermon but as a carefully arranged collection of passages, all sharing the theme of judgment on Judah's corrupt leaders. The core is Jeremiah's bold public rebuke of King Jehoiakim, with other oracles grouped around it by topic rather than by date.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Zedekiah humbled himself only as far as necessity forced him, seeking the prophet's prayers but refusing to take his counsel. He wanted God's help for deliverance without submitting to God's word. This was a shallow humility that asked for assistance while refusing to be ruled by it.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Zedekiah was neither one of the best nor one of the worst kings of Judah. He still had some reverence for God, which is why he sent the prophet to inquire of the Lord.