Yirmiyahu 21 | “The Way of Life and the Way of Death”

The Book of Yirmiyahu is not arranged chronologically. Until now, we have primarily encountered prophecies from Yirmeyahu’s early years, most of which lacked a clear historical context. From this point onward, many prophecies are set against specific events and addressed to known kings, though the narrative will jump between the reigns of Yehoyakim and Tzidkiyahu. [A brief reminder from Melakhim: The righteous King Yoshiyahu had three wicked sons. His first, Yehoachaz, reigned after him but was swiftly deposed by Pharaoh, who replaced him with his brother Yehoyakim. Upon Yehoyakim’s death, his son Yehoyakhin briefly ruled, but he was soon exiled to Babylon. In his place, Tzidkiyahu, Yehoyakim’s brother, ascended the throne in Jerusalem. He too rebelled against Babylon, ultimately leading to the city’s destruction.]

This prophecy is delivered near the end. The Babylonians have laid siege to Jerusalem, and Tzidkiyahu seeks out Yirmiyahu, asking him to pray for divine salvation. His request echoes that of Chizkiyahu to Yeshayahu during the Assyrian siege, but the response is entirely different: "This is what the Lord, God of Israel, said: I am about to turn back the weapons that are in your hands with which you battle the king of Babylon and the Chaldeans who are besieging you from outside the wall, and I will gather them in the midst of city. I Myself will fight you with a hand stretched forth and with a mighty arm, with anger and wrath and in rage." (21:4–5) Yirmiyahu tells Tzidkiyahu that he has completely misunderstood the situation. This is not merely a case of an enemy attacking, where "perhaps the Lord will act with us in accordance with all His wonders" (21:2), saving them from their enemies. The Lord Himself is the enemy. With the same mighty hand and outstretched arm by which He once redeemed Israel (as in the Yetziat Mitzraim), He will now strike the people of Yehuda.

What is the meaning of prophecy when God is unwilling to forgive and the path to repentance is closed to the people of Israel?

The decree of destruction unfolds in stages. Initially, the people of Yehuda were called to repent and accept the yoke of divine sovereignty (ol malchut shamayim). Had they succeeded, all would have been well. But they failed, and as a result, their path of repentance narrowed. A portion of the punishment was now set — they would live under the rule of the Babylonian king. At this point, serving God required not only repentance but also submission to the decree: surrender to the king of Babylon. If they persisted in rebelling — both against God’s word and against the Babylonian king — the calamity would intensify. Instead of servitude, Jerusalem would be destroyed, and its people would die or be exiled. Even this was not the final stage. Once the rebellion was underway and destruction was decreed, Yirmiyahu ceased addressing the king and turned to the individuals — urging each person to go out and surrender to Babylon. By doing so, they would accept God's judgment and save themselves.

In light of this prophecy, it is no surprise that Jerusalem’s officials would accuse Yirmiyahu of treason. During a siege, he was calling on people to leave the city and surrender to the enemy. In their eyes, he was a traitor to the king. But in truth, it was the king who was rebelling against God.

There are other examples in Tanakh where a divine decree is issued, but different paths remain for how it will be fulfilled. After the sin of the spies (meraglim), Israel was sentenced to wander the desert for forty years. Those who accepted the decree lived to see their children enter the land, but those who tried to enter immediately perished in battle. When King Shaul lost his kingdom to David, he had the option of transferring the throne willingly — had he done so, his daughter Michal would have borne a son, and his grandson, the son of David, would have been king. But Shaul fought against God's will and was thus entirely removed from kingship. It is impossible to fight against God's decree. The people of Israel must now accept their sentence — submit to the king of Babylon — and wait for redemption after the period of punishment. The alternative is learning the hard way what happens to those who resist.