إرميا ٢١:١٢

house of David--the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates. in the morning--alluding to the time of dispensing justice (Job 24:17; Psa 101:8); but the sense is mainly proverbial, for "with promptness" (Psa 90:14; Psa 143:8). MAURER translates, "every morning." lest my fury . . . like fire--Already it was kindled, and the decree of God gone forth against the city (Jer 21:4-5), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it.

O house of David, thus saith the Lord,.... This appellation is made use of to put them in mind of their descent, and to observe to them how much it became them to follow the example of so illustrious an ancestor, from whom they had the honour to descend; by doing judgment and justice as he did, Sa2 8:15; or, otherwise, their being his seed would not secure them from ruin and destruction: execute judgment in the morning; be at it early, and dispatch it speedily; show a hearty regard for it; prefer it to eating and drinking; and do not delay it to the prejudice of persons concerned. The power of judgment with the Jews belonged to the king; he was supreme judge in their courts; they judged, and were judged, the Jews say (q); by whom judgment was executed in a morning, and not in any other part of the day; and the case judged ought, as they say, to be as clear as the morning (r): and deliver him that is spoiled out of the hand of the oppressor; that had anything taken from him by force or fraud; that was either robbed or cheated of his substance; or was refused what he had lent to or entrusted another with; or was by any ways and means wronged and injured by another in his person or property. This suggests that things of this kind were not done, and were the reason why the Lord would deliver them up into the hands of their enemies, or cause his judgments to fall upon them: lest my fury go out like fire, and burn that none can quench it; or put a stop to it, by all their prayers and entreaties, or by all that they can say or do: because of the evil of your doings; it is a sad thing when princes set bad examples; it is highly provoking to God, whose deputies they are; and it becomes them to begin a reformation, and lead it on, or they cannot expect safety for themselves and t…

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).