Jeremiah 27:1–22

Some difficulty occurs in the date of this prophecy. This word is said to come to Jeremiah in the beginning of the reign of Jehoiakim (Jer 27:1), and yet the messengers, to whom he is to deliver the badges of servitude, are said (Jer 27:3) to come to Zedekiah king of Judah, who reigned not till eleven years after the beginning of Jehoiakim's reign. Some make it an error of the copy, and think that it should be read (Jer 27:1), In the beginning of the reign of Zedekiah, for which some negligent scribe, having his eye on the title of the foregoing chapter, wrote Jehoiakim. And, if one would admit a mistake any where, it should be here, for Zedekiah is mentioned again (Jer 27:12), and the next prophecy is dated the same year, and said to be in the beginning of the reign of Zedekiah, Jer 28:1. Dr. Lightfoot solves it thus: In the beginning of Jehoiakim's reign Jeremiah is to make these bonds and yokes, and to put them upon his own neck, in token of Judah's subjection to the king of Babylon, which began at that time; but he is to send them to the neighbouring kings afterwards in the reign of Zedekiah, of whose succession to Jehoiakim, and the ambassadors sent to him, mention is made by way of prediction. I. Jeremiah is to prepare a sign of the general reduction of all these countries into subjection to the king of Babylon (Jer 27:2): Make thee bonds and yokes, yokes with bonds to fasten them, that the beast may not slip his neck out of the yoke. Into these the prophet must put his own neck to make them taken notice of as a prophetic representation; for every one would enquire, What is the meaning of Jeremiah's yokes? We find him with one on, Jer 28:10. Hereby he intimated that he advised them to nothing but what he was resolved to do himself; for he was not one of those that bind heavy burdens on others, which they themselves will not touch with one of their fingers. Ministers must thus lay themselves under the weight and obligation of what they preach to others. II. He is to send this, with a sermon annexed to it, to all the neighbouring princes; those are mentioned (Jer 27:3) that lay next to the land of Canaan. It should seem, there was a treaty of alliance on foot between the king of Judah and all those other kings. Jerusalem was the place appointed for the treaty. Thither they all sent their plenipotentiaries; and it was agreed that they should bind themselves in a league offensive and defensive, to stand by one another, in opposition to the growing threatening greatness of the king of Babylon, and to reduce his exorbitant power. They had great confidence in their strength thus united, and were ready to call themselves the high allies; but, when the envoys were returning to their respective masters with the ratification of this treaty, Jeremiah gives each of them a yoke to carry to his master, to signify to him that he must either by consent or by compulsion become a servant to the king of Babylon, let him choose which he will. In the sermon upon this sign, 1. God asserts his own indisputable right to dispose of kingdoms as he pleases, Jer 27:5. He is the Creator of all things; he made the earth at first, established it, and it abides: it is still the same, though one generation passes away and another comes. He still by a continued creation produces man and beast upon the ground, and it is by his great power and outstretched arm. His arm has infinite strength, though it be stretched out. Upon this account he may give and convey a property and dominion to whomsoever he pleases. As he hath graciously given the earth to the children of men in general (Psa 115:16), so he give to each his share of it, be it more or less. Note, Whatever any have of the good things of this world, it is what God sees fit to give them; we ourselves should therefore be content, though we have ever so little, and not envy any their share, though they have ever so much. 2. He publishes a grant of all these countries to Nebuchadnezzar. Know all men by these presents. Sciant praesentes et futuri - Let those of the present and those of the future age know. "This is to certify to all whom it may concern that I have given all these lands, with all the wealth of them, into the hands of the king of Babylon; even the beasts of the field, whether tame or wild, have I given to him, parks and pastures; they are all his own." Nebuchadnezzar was a proud wicked man, an idolater; and yet God, in his providence, gives him this large dominion, these vast possessions. Note, The things of this world are not the best things, for God often gives the largest share of them to bad men, that are rivals with him and rebels against him. He was a wicked man, and yet what he had he had by divine grant. Note, Dominion is not founded in grace. Those that have not any colourable title to eternal happiness may yet have a justifiable title to their temporal good things. Nebuchadnezzar is a very bad man, and yet God calls him his servant, because he employed him as an instrument of his providence for the chastising of the nations, and particularly his own people; and for his service therein he thus liberally repaid him. Those whom God makes use of shall not lose by him; much more will he be found the bountiful rewarder of all those that designedly and sincerely serve him. 3. He assures them that they should all be unavoidably brought under the dominion of the king of Babylon for a time (Jer 27:7): All nations, all these nations and many others, shall serve him, and his son, and his son's son. His son was Evil-merodach, and his son's son Belshazzar, in whom his kingdom ceased: then the time of reckoning with his land came, when the tables were turned, and many nations and great kings, incorporated into the empire of the Medes and Persians, served themselves of him, as before, Jer 25:14. Thus Adonibezek was trampled upon himself, as he had trampled on other kings. 4. He threatens those with military execution that stood out and would not submit to the king of Babylon (Jer 27:8): That nation that will not put their neck under his yoke I will punish with sword and famine, with one judgment after another, till it is consumed by his hand. Nebuchadnezzar was very unjust and barbarous in invading the rights and liberties of his neighbours thus, and forcing them into a subjection to him; yet God had just and holy ends in permitting him to do so, to punish these nations for their idolatry and gross immoralities. Those that would not serve the God that made them were justly made to serve their enemies that sought to ruin them. 5. He shows them the vanity of all the hopes they fed themselves with, that they should preserve their liberties, Jer 27:9, Jer 27:10. These nations had their prophets too, that pretended to foretell future events by the stars, or by dreams, or enchantments; and they, to please their patrons, and because they would themselves have it so, flattered them with assurances that they should not serve the king of Babylon. Thus they designed to animate them to a vigorous resistance; and, though they had no ground for it, they hoped hereby to do them service. But he tells them that it would prove to their destruction; for by resisting they would provoke the conqueror to deal severely with them, to remove them, and drive them out into a miserable captivity, in which they should all be lost and buried in oblivion. Particular prophecies against these nations that bordered on Israel severally, the ruin of which is here foretold in the general, we shall meet with, ch. 48 and 49, and Eze. 25, which had the same accomplishment with this here. Note, When God judges he will overcome. 6. He puts them in a fair way to prevent their destruction by a quiet and easy submission, Jer 27:11. The nations that will be content to serve the king of Babylon, and pay him tribute for seventy years (ten apprenticeships), those will I let remain still in their own land. Those that will bend shall not break. Perhaps the dominion of the king of Babylon may bear no harder upon them than that of their own kings had done. It is often more a point of honour than true wisdom to prefer liberty before life. It is not mentioned to the disgrace of Issachar that because he saw rest was good, and the land pleasant, that he might peaceably enjoy it, he bowed his shoulder to bear, and became a servant to tribute (Gen 49:14, Gen 49:15), as these are here advised to do: Serve the king of Babylon and you shall till the land and dwell therein. Some would condemn this as the evidence of a mean spirit, but the prophet recommends it as that of a meek spirit, which yields to necessity, and by a quiet submission to the hardest turns of Providence makes the best of bad: it is better to do so than by struggling to make it worse. - Levius fit patientia Quicquid corrigere est nefas. - Hor. - When we needs must bear, Enduring patience makes the burden light. - Creech. Many might have prevented destroying providences by humbling themselves under humbling providences. It is better to take up a lighter cross in our way than to pull a heavier on our own head.

Jeremiah 27:1-5 1. In the beginning of the reign of Jehoiakim the son of Josiah king of Judah, came this word unto Jeremiah from the LORD, saying, 1. Principio regni Jehoiakim filii Josiae regis Jehudah fuit sermo hic ad jeremiam a Jehova, dicendo, 2. Thus saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck, 2. Sic dicit jehova ad me (mihi,) fac tibi vincula et juga, et pone ea super collum tuum; 3. And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah; 3. Et mitte ad regem Edom, et ad regem Moab, et ad regem filiorum Ammon, et ad regem Tyri, et ad regem Sidonis, per manum nuntiorum, qui venient Jerusalem ad Zedechiam regem Jehudah; 4. And command them to say unto their masters, Thus saith the LORD of hosts, the God of Israel; Thus shall ye say unto your masters; 4. Et mandata dabis illis ad dominos suos, dicendo, Sic dicit Jehova exercituum, Deus Israel, Sic dicetis ad dominos vestros, 5. I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. 5. Ego feci terram, hominem et jumentum quod super faciem terrae est, in virtute mea magna, et brachio meo extento; et dedi eam illi qui placeret in oculis meis. Jeremiah prefaces this prediction by saying, that it was delivered to him at the beginning of Jehoiakim's reign. But this beginning, as we have said, extended to the whole of his reign while it was prosperous and entire. While, then, Jehoiakim enjoyed a quiet possession of the kingdom, Jeremiah was bidden to make known what had been committed to him, not to Jehoiakim himself, but, as we learn from the third verse, to Zedekiah who had not immediately succeeded him, but became at last king after various changes. God, then, committed this prophecy to his servant, but did not design it to be immediately promulgated. If it be asked, why God designed what he purposed to be made known to be concealed for so long a time? the answer is this, -- that it was done for the sake of the Prophet himself, in order that he might with more alacrity perform his office, knowing of a certainty that no one thought that it could ever happen, and certainly the thing was incredible. [177] God's design then was to communicate this to his Prophet himself, that he might see afar off what no one, as I have just said, had thought could ever come to pass. This is the reason, as I think, why this prophecy was not immediately published, but was like a treasure deposited in the Prophet's bosom, until the ripened time came. I shall defer till tomorrow the explanation of this prophecy. Footnotes: [177] The manner in which Calvin accounts for this prophecy being so long kept hid is ingenious; but modern authors are not satisfied. Lightfoot says, that Jeremiah was ordered to make these yokes in Jehoiakim's time to signify the subjection of Judah to the king of Babylon, but that he was ordered to send them to foreign kings in the reign of Zedekiah. The first verse is omitted in the Sept.; the Greek version as given by Theodoret, has "Jehoiakim," and so the Vulg. and the Targ., but the Syr. and Arab. have "Zedekiah;" and there are three Hebrew MSS. in which the same is found. What seems most decisive is the beginning of the next chapter, where Hananiah comes forward in "the fourth year" of Zedekiah and breaks the yoke of Jeremiah. Gataker, Henry, Lowth, Scott, and Blayney, are all inclined to think that the mistake originally was that of the scribe. -- Ed. PRAYER Grant, Almighty God, that when at any time thou grievously threatenest us, we may not, on that account, become angry, but learn to acknowledge our sins, and truly to humble ourselves under thy mighty hand, and also to deprecate thy wrath, and to prove by true repentance, that we profit by thy word, and believe thy denunciations, so that we may become partakers of that mercy, through which thou promisest to be propitious to all who turn to thee: and may we thus advance more and more, and persevere in the right course of repentance, until having at length put off all the vices of the flesh, we shall attain to a perfection of righteousness and the fruition of that glory which has been laid up for us in heaven by Jesus Christ our Lord. -- Amen.

What was said to all the nations is here with a particular tenderness applied to the nation of the Jews, for whom Jeremiah was sensibly concerned. The case at present stood thus: Judah and Jerusalem had often contested with the king of Babylon, and still were worsted; many both of their valuable persons and their valuable goods were carried to Babylon already, and some of the vessels of the Lord's house particularly. Now how this struggle would issue was the question. They had those among them at Jerusalem who pretended to be prophets, who bade them hold out and they should, in a little time, be too hard for the king of Babylon and recover all that they had lost. Now Jeremiah is sent to bid them yield and knock under, for that, instead of recovering what they had lost, they should otherwise lose all that remained; and to press them to this is the scope of these verses. I. Jeremiah humbly addresses the king of Judah, to persuade him to surrender to the king of Babylon. His act would be the people's and would determine them, and therefore he speaks to him as to them all (Jer 27:12): Bring your necks under the yoke of the king of Babylon and live. Is it their wisdom to submit to the heavy iron yoke of a cruel tyrant, that they may secure the lives of their bodies? And is it not much more our wisdom to submit to the sweet and easy yoke of our rightful Lord and Master Jesus Christ, that we may secure the lives of our souls? Bring down your spirits to repentance and faith, and that is the way to bring up your spirits to heaven and glory. And with much more cogency and compassion may we expostulate with perishing souls than Jeremiah here expostulates with a perishing people: "Why will you die by the sword and the famine - miserable deaths, which you inevitably run yourselves upon, under pretence of avoiding miserable lives?" What God had spoken, in general, of all those that would not submit to the king of Babylon, he would have them to apply to themselves and be afraid of. It were well if sinners would, in like manner, be afraid of the destruction threatened against all those that will not have Christ to reign over them, and reason thus with themselves, "Why should we die the second death, which is a thousand times worse than that by sword and famine, when we might submit and live?" II. He addresses himself likewise to the priests and the people (Jer 27:16), to persuade them to serve the king of Babylon, that they might live, and might prevent the desolation of the city (Jer 27:17): "Wherefore should it be laid waste, as certainly it will be if you stand it out?" The priests had been Jeremiah's enemies, and had sought his life to destroy it, yet he approves himself their friend, and seeks their lives, to preserve and secure them, which is an example to us to render good for evil. When the blood-thirsty hate the upright, yet the just seek his soul, and the welfare of it, Pro 29:10. The matter was far gone here; they were upon the brink of ruin, which they would not have been brought to if they would have taken Jeremiah's counsel; yet he continues his friendly admonitions to them, to save the last stake and manage that wisely, and now at length in this their day to understand the things that belong to their peace, when they had but one day to turn them in. III. In both these addresses he warns them against giving credit to the false prophets that rocked them asleep in their security, because they saw that they loved to slumber: "Hearken not to the words of the prophets (Jer 27:14), your prophets, Jer 27:16. They are not God's prophets; he never sent them; they do not serve him, nor seek to please him; they are yours, for they say what you would have them say, and aim at nothing but to please you." Two things their prophets flattered them into the belief of: - 1. That the power which the king of Babylon had gained over them should now shortly be broken. They said (Jer 27:14), "You shall not serve the king of Babylon; you need not submit voluntarily, for you shall not be compelled to submit." This they prophesied in the name of the Lord (Jer 27:15), as if God had sent them to the people on this errand, in kindness to them, that they might not disparage themselves by an inglorious surrender. But it was a lie. They said that God sent them; but that was false; he disowns it: I have not sent them, saith the Lord. They said that they should never be brought into subjection to the king of Babylon; but that was false too, the event proved it so. They said that to hold out to the last would be the way to secure themselves and their city; but that was false, for it would certainly end in their being driven out and perishing. So that it was all a lie, from first to last; and the prophets that deceived the people with these lies did, in the issue, but deceive themselves; the blind leaders and the blind followers fell together into the ditch: That you might perish, you, and the prophets that prophesy unto you, who will be so far from warranting your security that they cannot secure themselves. Note, Those that encourage sinners to go on in their sinful ways will in the end perish with them. 2. They prophesied that the vessels of the temple, which the king of Babylon had already carried away, should now shortly be brought back (Jer 27:16); this they fed the priests with the hopes of, knowing how acceptable it would be to them, who loved the gold of the temple better than the temple that sanctified the gold. These vessels were taken away when Jeconiah was carried captive into Babylon, Jer 27:20. We have the story, and it is a melancholy one, Kg2 24:13, Kg2 24:15; Ch2 36:10. All the goodly vessels (that is, all the vessels of gold that were in the house of the Lord), with all the treasures, were taken as prey, and brought to Babylon. This was grievous to them above any thing; for the temple was their pride and confidence, and the stripping of that was too plain an indication of that which the true prophet told them, that their God had departed from them. Their false prophets therefore had no other way to make them easy than by telling them that the king of Babylon should be forced to restore them in a little while. Now here, (1.) Jeremiah bids them think of preserving the vessels that remained by their prayers, rather than of bringing back those that were gone by their prophecies (Jer 27:18): If they be prophets, as they pretend, and if the word of the Lord be with them - if they have any intercourse with heaven and any interest there, let them improve it for the stopping of the progress of the judgment; let them step into the gap, and stand with their censer between the living and the dead, between that which is carried away and that which remains, that the plague may be stayed; let them make intercession with the Lord of hosts, that the vessels which are left go not after the rest. [1.] Instead of prophesying, let them pray. Note, Prophets must be praying men; by being much in prayer they must make it to appear that they keep up a correspondence with heaven. We cannot think that those do, as prophets, ever hear thence, who do not frequently by prayer send thither. By praying for the safety and prosperity of the sanctuary they must make it to appear that, as becomes prophets, they are of a public spirit; and by the success of their prayers it will appear that God favours them. [2.] Instead of being concerned for the retrieving of what they had lost, they must bestir themselves for the securing of what was left, and take it as a great favour if they can gain that point. When God's judgments are abroad we must not seek great things, but be thankful for a little. (2.) He assures them that even this point should not be gained, but the brazen vessels should go after the golden ones, Jer 27:19, Jer 27:22. Nebuchadnezzar had found so good a booty once that he would be sure to come again and take all he could find, not only in the house of the Lord, but in the king's house. They shall all be carried to Babylon in triumph, and there shall they be. But he concludes with a gracious promise that the time should come when they should all be returned: Until the day that I visit them in mercy, according to appointment, and then I will bring those vessels up again, and restore them to this place, to their place. Surely they were under the protection of a special Providence, else they would have been melted down and put to some other use; but there was to be a second temple, for which they were to be reserved. We read particularly of the return of them, Ezr 1:8. Note, Though the return of the church's prosperity do not come in our time, we must not therefore despair of it, for it will come in God's time. Though those who said, The vessels of the Lord's house shall shortly be brought again, prophesied a lie (Jer 27:16), yet he that said, They shall at length be brought again, prophesied the truth. We are apt to set our clock before God's dial, and then to quarrel because they do not agree; but the Lord is a God of judgment, and it is fit that we should wait for him.

Jeremiah 27:6-7 6. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him. 6. Et nunc ego dedi omnes terras istas in manum Nebuchadnezer regis abylonis servi mei, atque etiam bestiam agri (hoc est, bestias agrestes) dedi illi ad serviendum ei: 7. And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him. 7. Et servient ei omnes gentes et filio ejus, et filio filii ejus usque dum venerit temput terrae ejus, atque etiam ipsius; et servient ei gentes multae (vel, magnae) et reges magni. God, after having claimed to himself the government of the whole earth, and shewn that it is in his power to transfer kingdoms to whom he pleases, now declares his decree -- that he would subject to the king of Babylon all the neighboring lands, even Tyrus and Sidon, the country of Moab, the country of Ammon, the country of Edom, and even Judea itself. If Jeremiah had begun by saying, that God had given to King Nebuchadnezzar these lands, the prediction would not have been so easily received, for pride would have been as it were an obstacle to bolt up their minds and hearts. But the preface, as it has been stated, served to shew that they were not to think that they could stand against the will of God. After having then brought down the great height which seemed fixed in their hearts, he now declares that King Nebuchadnezzar would be the lord over Judah as well as over all the countries around, for God had set him over these lands. He extends also this subjection, of which he speaks, over the very beasts, and not without reason; for he thus indirectly condemns the hardness of men, if they resisted, as though he had said, "What will it avail you to attempt with refractory hearts to shake off the yoke? for the very beasts, tigers, wolves, lions, and every fierce and savage animal in the land, even all these beasts shall know that the King Nebuchadnezzar is their master, even by a hidden instinct. Since, then, these beasts shall obey King Nebuchadnezzar, because he has been raised by God to that dignity, how great must be the stupidity of men in not acknowledging what the very beasts understand?" We hence see the design of mentioning the beasts; the Prophet upbraided men with their madness, if they ferociously resisted the King Nebuchadnezzar; for in that, case the beasts of the field were endued with more intelligence than they. For whence is it that beasts have fear, except that God has imprinted certain marks of dignity on kings, according to what is said by Daniel. (Daniel 2:38.) As, then, the majesty of God appears in kings, the very beasts, though void of reason and judgment, yet willingly obey through a hidden impulse of nature. Hence inexcusable is the pride of men, if at least they do not imitate the example of the very beasts. [180] Nebuchadnezzar is afterwards called the servant of God, not that he was worthy of such an honor, as it had never been his purpose to labor for God; but he was called a servant, because God designed to employ him in his service, as those are called in the Psalm the sons of God, to whom the word of God was addressed, that is, to whom he gave authority to rule. (Psalm 82:6; John 10:35.) So also Nebuchadnezzar was God's servant, because he was divinely endued with sovereign power. This he did not know, nor was this said for his sake, nor was he honored with such a name, as though God regarded him as one of his own people; but this had a reference to the Jews and to all the other nations, in order that they might be fully persuaded that they were obeying God in humbling themselves and in undertaking the yoke of the king of Babylon, for this pleased God. There is no power, says Paul, but from God, (Romans 13:1,) and that sentence is derived from this principle, that all power is from God; for he gives the power to rule and to govern to whom he pleases. Whosoever, then, are endued with the power of the sword and public authority, are God's servants, though they exercise tyranny and be robbers. They are servants, not with respect to themselves, but because God would have them to be acknowledged as his ministers until their time shall come, according to what follows -- Serve him shall all nations, and his son, and the son of his son The greater part think that Nebuchadnezzar had only two successors of his own posterity, Evil-merodach and Belshazar; others name five, and two of them between Evil-merodach and Belshazar. Those who think that there were no more than three, quote this testimony of the Prophet, for he names only the king's son and his grandson; but this would be no sufficient reason. I am, however, disposed to follow what has been more commonly received, that Belshazar, the last king of Babylon, who was slain by Cyrus, was the third from Nebuchadnezzar. [181] But this is not the main thing; for the Prophet speaks of the time of the Chaldean monarchy as well as of the king, until the time of his land shall come. The time of the land was that determined by heaven; for as to every one of us there is a limit fixed beyond which no one can pass, so we ought to judge of kingdoms. As, then, the life of every individual has its fixed limits, so God has determined with regard to the empires of the whole earth; thus the life and death of every kingdom and nation are in the hand and at the will of God. For this reason it is now said, that the time of Chaldea would come, and then it is added, and of the king himself. [182] This ought not to be confined to Nebuchadnezzar himself; but as his grandson represented him, the time, though not strictly, may yet be aptly said to have been that, when God had put an end to him and to his power when Babylon was taken by the Medes and Persians. This was, however, at the same time for the comfort of the godly; for it was not God's design to leave the faithful without some alleviation in their trouble, lest grief should overpower them; when they found themselves oppressed by the Chaldeans, and in a manner overwhelmed, doubtless despair might have crept in, and hence murmurings and blasphemies might have followed. It was, therefore, God's purpose to mitigate in some measure their bitterness when he added, that the time of Nebuchadnezzar himself would come, that is, the time in which he was to perish. When, therefore, the faithful saw him taking possession of all lands, and dreaded by all nations, they were not to despond, but rather to extend their thoughts to that time of which Jeremiah had predicted, that they might receive some alleviation to their grief, and be enabled to bear with more resignation the cross laid on them. In this expression, then, is included a promise; for the hope of deliverance was set before them, when they understood that reverses would soon happen to King Nebuchadnezzar. He afterwards adds, serve him shall great, or many nations (for the word rvym, rebim, means both) and great kings [183] This was distinctly expressed, that no conspiracy might deceive the Jews and other nations; for they thought that when united together they could offer an effectual resistance: "Accumulate your forces and your efforts," says God; "yet all these shall be dissipated; for my decree is, that great kings and many nations shall serve the Chaldeans." It follows -- Footnotes: [180] Some give this view as to the beasts of the field, that not only towns and cultivated lands would be given up to Nebuchadnezzar, but also hills and mountains, deserts and forests, which were inhabited by wild beasts, and that this was said in order to shew that a complete possession of their lands, and of all things within them, would be given to that king, not excepting the wild beasts. -- Ed. [181] It seems that there were two besides, who exercised for a time regal power, but they were not the descendants of Nebuchadnezzar. -- Ed. [182] This is rendered differently, "until the time of his land, even his, shall come." So the early versions, and so Venema and Blayney. -- Ed. [183] Here Calvin has followed the Vulg.; but our version gives the true meaning. See [7]note on Jeremiah 25:14. The two clauses may be thus translated, "Until the time of his land, even his, shall come; then reduce him (or it, that is, land) to subjection, shall many nations and mighty kings." Such substantially is the version of Venema and of Blayney, and also of Piscator and Junius. -- Ed

Jeremiah 27:8 8. And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. 8. Erit autem ut gens et regnum, quae non servierint ei, nempe Nebuchadnezer regi Babylonis, et qui non posuerit collum suum sub jugo regis Babylonis, gladio et fame et peste visitabo super gentem illam, dicit Jehova, donec interfecero ipsos in manu ejus. After having promulgated his decree by the mouth of Jeremiah, God now adds a threatening, in order that the Jews as well as others might willingly, and with resigned and humble minds, undertake the yoke laid on them. The Prophet, indeed, as we have said, had the Jews more especially in view; but he extended, as it were by accident, his prediction to aliens. We hence see why this denunciation of punishment was added. It ought, indeed, to have been enough to say, that Nebuchadnezzar was God's servant to subdue Judea; but as it was a hard thing for the Jews to receive that enemy, nor could they be induced to submit to him, it became necessary to add this threatening, "See what ye do, for ye cannot be stronger than God." This threatening is indeed included in the former verse; but we know how tardy men are to learn, especially when any false impression has preoccupied their minds. As, then, the Jews refused the authority of Nebuchadnezzar, though the Prophet had testified to them that he was God's servant, they would not have hesitated still to evade and to be refractory, had not their hardness and obduracy been broken by this commination. And it shall be, that the nation and kingdom, which will not serve him, even Nebuchadnezzar, and not put their neck under his yoke, it shall be, that I shall visit that nation, etc. God speaks without distinction of all nations; but the Jews ought to have reasoned from the less to the greater; for if God would so severely punish the pride of the Gentiles, in case they withdrew themselves from under the yoke of Nebuchadnezzar, how much heavier and more dreadful vengeance ought the Jews to have dreaded, who had been warned by the Prophet, and who doubtless knew that this happened not to them by chance, but that it was God's righteous judgment, by which their sins were punished? Were they obstinately to attempt to shake off the yoke from their neck, would not this have been to fight against God? We now, then, perceive that the Prophet spoke thus indiscriminately of all nations, that he might sharply rebuke the Jews; and he showed that their ferocity would be inexcusable were they not willingly to humble themselves. By mentioning twice, Nebuchadnezzar king of Babylon, he seems to imply something important; for they might have objected and said, "What have we to do with a king so distant? and by what right does he now invade our countries? why is he not content with his own burdens? why does he not abide in his own city and in his own land?" And the name of Babylon was at the same time hateful, for they had carried on war with many nations, and reduced the Assyrians under their yoke, who were neighbors to the Jews, and the Assyrians were also in a manner connected with them; and their name was no doubt abhorred by the Jews, on account of the wars perpetually carried on by them. Hence God meets here these objections, and shows that however odious Babylon might be to the Jews, and that however remote Nebuchadnezzar might be from Judea, yet his yoke was to be borne, as it had been so appointed by God. This seems to me to be the reason why Jeremiah repeated the words, Nebuchadnezzar the king of Babylon There is also a denunciation of punishment, that God would visit with pestilence, famine, and the sword We know that these words are commonly mentioned in Scripture, when it is God's purpose to set forth the signs of his wrath. He has indeed various and innumerable ways by which he chastises us; but these are his most remarkable and most known scourges, the pestilence, the sword, and the famine. He then says, that he would visit the nations who would not obey King Nebuchadnezzar with these three scourges; and at the same time he shews what the end would be, until I slay, or consume them by his hand He not only threatens them with pestilence, famine, and the sword, but he also shows that the end would be such, that the nations who might at first obstinately resist, would yet be constrained to undertake the yoke, and to acknowledge Nebuchadnezzar as their king and master. This is the reason why he says, by his hand Death might have seemed lighter, if only they could have escaped the tyranny of Nebuchadnezzar; but since both would happen to them, even to be consumed by famine, the sword, and the pestilence, and yet not to be able to escape bondage, it was a miserable prospect indeed. We now then perceive why God speaks of the hand of the King Nebuchadnezzar; it was, that the Jews might know that they could effect nothing by seeking means to escape, for they would at length, willing or unwilling, be brought under the hand and under the yoke of this king. PRAYER Grant, Almighty God, that as we cease not in various ways to arm thine hand against us, we may, being at least touched by thy holy admonitions, humble ourselves under thy mighty hand, and thus anticipate thy judgment, so that thou mayest meet us as a merciful and gracious God, and not only remit to us the punishments which we have deserved, but also shew and perpetuate to us thy paternal favor, until, having been led by thine hand, we shall come unto that celestial kingdom which thou hast prepared for us, and which has been obtained for us by the blood of thine only-begotten Son. -- Amen.

Jeremiah 27:9 9. Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: 9. Et vos ne audiatis prophetas vestros, et divinos vestros, et somniatores vestros, et augures vestros, et incantatores vestros, qui dicunt vobis (loquuntur vobiscum dicendo; est quidem idem verbum, sed repetitio esset nimis dura,) Non servietis (vel, ne serviatis) regi Babylonis (est verbum futuri temporis, sed quidam accipiunt in modo hortandi, ut satis tritum est in lingua Hebraica.) As Jeremiah had declared to the king, as well as to the citizens, that they could not escape the punishment that was at hand, he now shakes off from them that vain confidence, which was as an obstacle in the way, so that they were not touched by threatenings, nor received wholesome warnings. For the false prophets deceived them by their flatteries, and promised that all things would happen prosperously to them. As then the Prophet saw that the ears both of the king and of the people were closed against him, so that he could do little or nothing by exhorting and threatening them, he added what he deemed necessary, even that all the things which the false prophets vainly said were altogether fallacious. He therefore said, Hear ye not your prophets and your diviners; for qsm, kosam, is to divine; then he adds, your dreamers; in the fourth place, your augurs; in the fifth place, your sorcerers, or charmers. Some indeed regard nnym, onnim, as observers of time, for vnh, oune, is a stated time, hence they who imagine that a thing is to be done on this or that day, and promise a happy issue, were called, as they think, nnym onnim, because they superstitiously observed hours and periods of time. But as nn, onen, means a cloud, they may also be called nnym, onnim, who divined by the stars, and hence took counsel as to what was to be done. [184] But let us now inquire, whether Jeremiah speaks of such dreamers, and others as were among the Jews, or whether he includes also such as were found among the neighboring nations. It seems probable to me, that what he says ought to be confined to the Jews; for I take the word ye, as emphatical, Hear ye not, etc. There follows afterwards an explanation, According to these words have I spoken to the king; and then he adds, that he spoke to the priests and to the people. Hence then we conclude, that the whole of this part was probably addressed to the Jews alone. Divinations, auguries, and incantations, were indeed prohibited in the Law; but we well know how often the Jews gave up themselves to these tricks of the devil, the Law of God being wholly despised by them. It is then no wonder if at this time there were among them magicians, as well as augurs and diviners, notwithstanding the manifest prohibition of the Law. We may, however, so understand these words, as that the Prophet compared these false prophets to diviners, as well as to augurs and sorcerers. He sets, in the first place, the prophets, but in mentioning them, he seems to mark them with disgrace, because they had departed from their own office, and had assumed another character, for they deceived the people, as augurs, diviners, and magicians were wont to deceive the nations. It is indeed certain, as I have before reminded you, that the Prophet spoke, not for the sake of other nations, but that the Jews might be rendered inexcusable, or, if there was any hope of repentance, that they might be reminded not to proceed in their usual course. We hence see the meaning of the words, and at the same time perceive the design of the Prophet, or rather of the Holy Spirit, who spoke by his mouth. I said at first that the Prophet met an objection, which might have lessened or taken away the authority of his doctrine; for it was not a small trial, that the prophets denied that any evil was at hand. For the prophetic name was ever held in great repute and respect among the Jews. But we see also at this day, and experience sufficiently teaches us, that men are more ready to receive error and vanity, than to receive the word of God; and so it was then, and the Jews imagined that they honored God, because they regarded his Prophets. But when any one faithfully performed the prophetic office, he was often despised. The Jews therefore were taken up only with a mere name, and thought that they did all that was required by saying that they attended to the prophets, while at the same time they boldly despised the true servants of God. It is so at this day; while the name of the Catholic Church is boasted of under the Papacy, it seems that a regard is had for God; but when the word of God is brought forward, when what has been spoken by apostles and prophets is adduced, it is regarded almost as nothing. We hence see that the Papists separate God as it were from himself, as the Jews formerly did. And hence also we see how necessary it was for Jeremiah to remove such a stumblingblock; for the Jews might have pertinaciously insisted on this objection, -- "Thou alone threatenest us with exile; but we have many who glory in being prophets, and who promise safety to us: wouldest thou have us to believe thee alone rather than these who are many?" Thus the Prophet, being alone, had to contend with the false prophets, who were many. And we have now a similar contest with the Papists; for they boast, of their number; and then they object, that nothing would be certain, if it was allowed to every one to appeal to the word of God. They hence conclude that we ought simply to believe the Church, and to receive whatever is brought under the pretense of being Scripture. But Jeremiah had confidence in his own vocation, and had really proved his divine mission, and also that he proclaimed the messages which he had received from the mouth of God. As then he had given certain proofs of his vocation, he had a right to oppose all those false prophets, and not only to disregard their lies, but also in a manner to tread them under his feet, as he seems to have done, Hear ye not, he says, your prophets He concedes to them an honorable name, but improperly. It is therefore a catachristic way of speaking, when he names them prophets; but he leaves them their title, as it was not necessary to contend about words. Yet he shews at the same time that they were wholly unworthy of being heard. Hence no authority was left them, though a mere empty name was conceded to them. It is the same at this day, when we call those priests, bishops, and presbyters, who cover themselves with these masks, and yet shew that there is in them nothing episcopal, nothing ecclesiastical, and, in short, nothing that belongs to the doctrine of Christ, or to any lawful order. He afterwards adds, Who say to yote, saying, Ye shall not serve the king of Babylon We have said that the last clause is rendered by some as an exhortation, Serve ye not the king of Babylon, as though the false prophets stimulated the Jews to shake off the yoke.: But the proper meaning of the verb may be still retained, Ye shall not serve; for we know that the false prophets, when they came forth, pretended to be God's ambassadors, sent to promise tranquillity, peace, and prosperity to the Jews. Thus they reigned to do, when yet God, as it has been stated, and as we shall again see presently, had testified that there was no other remedy for the people but by submitting to the king of Babylon. It follows -- Footnotes: [184] The five names here mentioned are thus explained by Venema, -- 1. Prophets -- who claimed divine inspiration; 2. Diviners -- who prognosticated by means of lots and arrows; 3. Dreamers -- who pretended that they had divine dreams; 4. Astrologers -- who foretold events by the clouds and stars: 5. Sorcerers -- who pretended to have familiar converse with some spirit. Parkhurst considers the second, diviners, as a general term, meaning those who divined either by dreams or stars, or familiar spirits; and he renders the fourth word cloudmongers, though he considers that they prognosticated by the stars, as well as by meteors, thunder, lightning, and probably by the flight of birds; but he regards the last word as meaning those who pretended to discover hidden and future things by magical means. How completely heathenized were the Jews become! they believed all these Pagan delusions rather than the infallible oracles of God! and yet these were things expressly forbidden in their law. -- Ed.

Jeremiah 27:10 10. For they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish. 10. Quia mendacium ipsi prophetant vobis, ut procul abducant vos e terra vestra, et ejiciam vos, et pereatis. This verse also confirms what I have said, -- that this discourse was designed for the Jews, and that it was peculiarly for them; for what is said here could not be applied to heathen nations. What then had been lately said of augurs, magicians, and diviners, ought no doubt to be understood of those impostors who, under the name of prophets, deceived that miserable people. He says that they prophesied falsehood Many, no doubt, adduced, for the purpose of opposing him, their own evasions: "Art thou alone to be believed? dost thou alone tell the truth? how dost thou prove that what thou teachest is an oracle from heaven, and that these deceive us?" For so do the ungodly usually clamor, as we see to be the case at this day with the Papists, who cover themselves with a pretense of this kind: for whatever abomination there may be, they cover it over by means of this sophistry alone -- that the Scripture is obscure, and that controversy is uncertain, and that therefore nothing is to be believed but what the Church has decreed: so with them the definition of men, as they say, is the only rule of faith; and hence, also, the whole authority of Scripture is by them trodden under foot, as though God had in vain spoken by his own prophets and apostles. There is no doubt but the doctrine of Jeremiah was opposed by such clamors: he however persevered in the course of his office, and boldly condemned the prophets, that they only deceived the Jews by their lies. He adds, that they may remove you far from your land I have said that this cannot be applied to other nations: but God gave a hope of mercy to his people, provided they willingly obeyed the king of Babylon. It was not indeed a full pardon; yet it was owing to his kindness that God did not treat the Jews with strict justice, but chastised them with gentleness and paternal moderation: for it was an endurable punishment, to remain in their own country and to pay tribute to the king of Babylon. God then would have mitigated the punishment of the people, if only they had willingly undertaken the yoke., This is what Jeremiah now says: "The false prophets seek only this, to drive you far from your country; for they would have you to think that you shall be free from all punishment: but God is prepared to deal gently with you; though he will not wholly pass by your vices, yet your chastisement will be one easily borne, for ye shall remain in your own country. But if ye will believe these impostors, they will lead you away into distant exile; for God says, I will cast you away, and ye shall perish." [185] If it be objected again that the Jews could not form a certain opinion, whether Jeremiah was to be believed rather than the others who were many, the answer is at hand: they were themselves conscious of being wicked, and there was no need of long debates to ascertain what was true; for every one found God's judgment to be against himself, as they had departed from the pure worship of God, and had polluted themselves with many ungodly superstitions, and a license in all kinds of sins had also prevailed among them: they had been warned, not once, nor for one day, but by many prophets, and also continually and for a long time. As then they had thus provoked God's vengeance by their obstinate wickedness, how could they be in doubt respecting Jeremiah, whether he had, as from the mouth of God, and as a celestial herald declared to them what they deserved? And surely whenever men pretend that they have fallen through error or ignorance, they can always be deprived of this evasion; for their own conscience convicts them, and is sufficient to condemn them. God adds, that the Jews would perish, except they anticipated extreme judgment, that is, except they submitted to paternal chastisement. This passage deserves to be specially noticed, as we shall presently see again; for we are here taught that whenever God shews some signs of displeasure, there is nothing better for us than to prepare ourselves for patience; for we shall thus ever give place and a free passage to his mercy: but by pertinacity we gain nothing, and do nothing but kindle his wrath more and more. This then is what Jeremiah means when he declares, that they who submitted not to the king of Babylon would perish. It follows -- Footnotes: [185] This is more suitable than our version: the verse may be rendered thus, -- 10. For falsely do they prophesy to you, so as to remove you away far from your own land; for I will drive you away and ye shall perish, (that is, from the land.) The word sqr may often be rendered adverbially. That v may sometimes be rendered for, is evident: he threatens expulsion and ruin in case they listened to false prophesying; then, in the next verse, he promises continuance in the land to the obedient, "But the nation that brings its neck under the yoke of the king of Babylon and serves him, I will make that to settle on its land, saith Jehovah, that it may cultivate it and abide in it." -- Ed

Jeremiah 27:11 11. But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the LORD; and they shall till it, and dwell therein. 11. Gens autem quae adduxerit cervicem suam sub jugum regis Babyonis, et servierit ei, relinquam eam in terra sua, dicit Jehova, et colet eam et habitabit in ea. He seems indeed to speak here indiscriminately of all nations; but the admonition belongs to the Jews alone, as we have said, and as it appears from the context. He seems however to mention the nations, that he might more sharply touch the Jews, as though he had said, "Though God's promises are not to be extended to heathen nations, yet God will spare the Tyrians and the Moabites, if they submit quietly to the king of Babylon, and take upon them his yoke. If God will spare heathen nations, when yet he has promised them nothing, what may his chosen people expect? But if he will punish nations who err in darkness, what will become of a people who knowingly and wilfully resist God and his judgments?" For obstinacy in the Jews was mad impiety, as though they avowedly designed to carry on war with God; for they knew that Nebuchadnezzar was the executioner of God's vengeance. When therefore they ferociously attempted to exempt themselves from his power, it was to fight with God, as though they would not submit to his scourges. We now then perceive why Jeremiah spoke what we here read, not only of the Jews, but also generally of all nations, The nation that brings its neck under the yoke of the king of Babylon, and serves him, I will leave it in its own land We must yet bear in mind what I have before said, that the Jews were the people especially regarded. If, then, they had given place to God's kindness, he would have graciously spared them, and they would have perpetually enjoyed their own inheritance; but it was their obstinacy that drove them far into exile. And hence he adds, I will leave it in its land; and it shall cultivate it and dwell in it There is a striking allusion in the word vd, obed, for it means to serve, and also to cultivate; but there is to be understood a contrast between cultivating the land and that subjection, to which he exhorted the Jews, as though he had said, -- "Serve the king of Babylon, that the land may serve you; it will be the reward of your obedience, if you will submit yourselves to the power of the king of Babylon, that the land will submit, to you, and you will compel it to serve you, so that it will bring forth food for you." We hence see that God promised that the land would serve the people, if they refused not to serve the king of Babylon. And hence also we may gather useful instruction, -- that all the elements would be serviceable to us, were we willingly to obey God, but that on the contrary, the heaven, and the earth, and all the elements will be opposed to us, if we pertinaciously resist God. But Jeremiah speaks here more expressly of the submission which men render to God, when they calmly receive his correction, and acknowledge, while he inflicts punishment, that they justly deserve it, and do not refuse to be chastised by his hand. When, therefore, men thus submit to God's judgment, they obtain his favor, so that the earth, and heaven, and all the elements will serve them. But the more perversely men exalt themselves and raise their horns against God, the more bondage shall they feel; for their own chains bind them stronger than anything else, when they thus struggle with God and do not humble themselves under his mighty hand. The same thing the Prophet still more clearly confirms when he says, --

Jeremiah 27:12 12. I spake also to Zedekiah king of Judah according to all these words, saying, Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. 12. Ad Zedekiam ergo regem Jehudah loquutus sum secundum conctos sermones istos, dicendo, Adducite colla vestra ad jugum regis Babylonis et servite ei et populo ejus, et vivetis. This verse proves with sufficient clearness that what we have hitherto explained was spoken especially to the chosen people; for Jeremiah tells us here, that he spoke to the King Zedekiah, and in the sixteenth verse he adds that he spoke to the priests and to the people. He was not then sent as a teacher to the Moabites, the Tyrians, and other foreign nations; but God had prescribed to him his limits, within which he was to keep. He therefore says, that he spoke to the king We hence learn what he had before said, that he was set over kingdoms and nations; for the doctrine taught by the prophets is higher than all earthly elevations. Jeremiah was, indeed, one of the people, and did not exempt himself from the authority of the king, nor did he pretend that he was released from the laws, because he possessed that high dignity by which he was superior to kings, as the Papal clergy do, who vauntingly boast of their immunity, which is nothing else but a license to live in wickedness. The Prophet then kept himself in his own rank like others; and yet when he had to exercise his spiritual jurisdiction in God's name, he spared not the king nor his counsellors; for he knew that his doctrine was above all kings; the prophetic office, then, is eminent above all the elevations of kings. And skilfully no less than wisely did the Prophet exercise his office by first assailing the king, as he had been sent to him. At the same time he addressed him in the plural number, Bring ye your neck, he says; and he did so, because the greater part of the people depended on the will of their king. Then he adds, Serve ye his people It was, indeed, a thing very unpleasant to be heard, when the Prophet commanded the Jews to submit, not only to the king of Babylon, but also to all his subjects; it was an indignity that must have greatly exasperated them. But he added this designedly, because he saw that he had to do with men refractory and untamable. As, then, they were not pliant, he dealt the more sharply with them, as though he wished to break down their foolish pride. It was not therefore a superfluous expression, when he bade the Jews to obey all the Chaldeans; for they had been so blinded by perverse haughtiness, that for a long time they had resisted God and his prophets, and continued untamable. There is afterwards added a promise, and ye shall live, [186] which confirms the truth to which I have referred, -- that it is the best remedy for alleviating evils, to acknowledge that we are justly smitten, and to humble ourselves under the mighty hand of God; for thus it happens, that evils are turned into medicines, and thus become salutary to us. Whatever punishment is inflicted on us for our sins, as it is a sign of God's wrath, so in a manner it places death before our eyes. Punishment, then, in itself can do nothing but fill us with dread, nay, overwhelm us with despair; and I speak of punishment even the slightest; for we suffer nothing which does not remind us of our sin and guilt, as though God summoned us to his tribunal. How dreadful surely it must be to sustain this, and to fall into the hands of the living God? Hence, when God touches us as it were with his little finger, we cannot but fall down through fear. But this comfort is given to us, that punishment, though in itself grievous and as it were fatal, becomes profitable to us, when we allow God to be our judge, and are prepared to endure whatever seems good to him. This is what the Prophet means, when he promises that the Jews would live, if they submitted to the king of Babylon; not that they could merit life by their obedience; but the only way by which we can obtain God's favor and be reconciled to him, is willingly to condemn ourselves; for we anticipate extreme judgment, as Paul says, when we condemn ourselves; and then we shall not be condemned by God. (1 Corinthians 11:31.) For how is it, that God is so angry with the wicked, except that they wish to be forgiven while in their sins? But this is to pull him down from his throne, for he is not the judge of the world, if the ungodly escape unpunished and laugh at all his threatenings. So also on the other hand, when in true humility we suffer ourselves to be chastised by God, he becomes immediately reconciled to us. This, then, is the life mentioned here. [187] It follows, -- Footnotes: [186] This is an imperative in Hebrew, and live, but in all the early versions it is in the future tense, as rendered here by Calvin. The meaning is the same. -- Ed. [187] No doubt we may extend this promise to spiritual life, but here it means living in the land of Canaan, as opposed to the perdition or expatriation in Jeremiah 27:10. -- Ed

Jeremiah 27:13 13. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken against the nation that will not serve the king of Babylon? 13. Quare peribitis tu et ppopulus tuus gladio, fame et peste, quemadmodum loquutus est Jehjova super gentem quae non servierit regi Babylonis? Here is a threatening added; for all means were used not only to invite the Jews, but also to stimulate them to repent. The Prophet offered them pardon, if they quietly submitted to be chastised by God. It was to be their life, he said, when the Lord punished them according to his will. As they could not be sufficiently moved by this kindness, he now adds, "See ye to it, for except ye receive the life offered to you, you must inevitably perish. Therefore thou, Zedekiah, wilt precipitate thyself with all thy people into eternal destruction, if ye continue to be perverse and obstinate against God." We hence see that nothing was left undone by the Prophet to bend the Jews to obedience and to lead them to repentance. By speaking of the sword, famine, and pestilence, he intimates that there would be no end, until they were consumed by God's vengeance, except they suffered themselves, as we have said, to be thus chastised by his paternal kindness, for this would be salutary to them. PRAYER Grant, Almighty God, that as we cease not often and continually to provoke thy wrath against us, we may of our own accord anticipate thy judgment, and not harden ourselves in our sins, having been especially warned by thy word, but in due time repent, and so submit ourselves to thee, that whatever thou mayest appoint for us, we may not doubt but thou wilt be propitious to us; and while fleeing to thy mercy, may we not refuse the punishment thou deemest expedient to bring us to the right way, until having at length put off all our corruptions, we shall enjoy that eternal inheritance, which is laid up for us in heaven, through Jesus Christ our Lord. -- Amen.

Jeremiah 27:14 14. Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon: for they prophesy a lie unto you. 14. Et ne audiatis verba prophetarum, qui dicunt vobis (qui loquutur vobiscum, dicendo,) Non servietis regi Babylonis; quia mendacium ipsi prophetant vobis. He repeats the same words which we have met with before; there is therefore no need of dwelling long on them here. Yet the repetition was not superfluous; for he had a hard contest with the false prophets, who had attained great authority. As Jeremiah alone made an onset on the whole multitude, the greater part of them might have objected and said, that in matters of such perplexity there was nothing certain or clear. As therefore it was not easy to convince the Jews who were disposed to believe the false prophets, it was necessary to say the same thing often, as we shall also see hereafter. He adds, --

Jeremiah 27:15 15. For I have not sent them, saith the LORD, yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you. 15. Quia non misi eos, dicit Jehova, et ipsi prophetant in nomine meo ad mendacium (id est, fallacium) ut vos ejiciam, et pereatis vos et prophetae, qui prophetant vobis. He confirms what he had said, that they had not been sent by God. The object is to shew the Jews, that they were not to receive thoughtlessly everything presented to them under God's name, but that they were to exercise discrimination and judgment. This is a passage worthy of special notice, for the devil has ever falsely assumed God's name; and for all the errors and delusions which have ever prevailed in the world, he has not obtained credit otherwise than by this false pretense. And at this day we see that many are wilfully blind, because they think they are excused before God if they can pretend ignorance, and they say that they are not wickedly credulous, but they dare not make curious inquiries. As then there are many who wilfully put on nooses and also wish to be deceived, we ought to notice what the Prophet says here, that we ought to distinguish the true from false prophets; for what purpose? even that we may receive them only, and depend on their words who have been sent by the Lord. It may be here asked, how comes this difference? It was formerly necessary for prophets to be raised in a special manner, for it was a special gift to predict future and hidden events, hence the prophetic was not an ordinary office like the sacerdotal. That promise indeed ever continued in force, "A prophet will I raise to thee from the midst of thy brethren." (Deuteronomy 18:18.) But though this was a perpetual favor conferred by God on the Israelites, yet the prophets were ever called in a special manner; no one was to take this office except endued with an extraordinary gift. Though Jeremiah was a priest, yet he was not on that account a prophet; but God, as we have seen, made him a prophet. But with regard to us, the matter is different, for God does not at this day predict hidden events; but he would have us to be satisfied with his Gospel, for in it is made known to us the perfection of wisdom. As then we live in "the fullness of time," God does not reveal prophecies so as to point out this or that thing to us in particular. We may now obtain certainty as to the truth, if we form our judgment according to the Law, and the Prophets, and the Gospel. There is indeed need of the spirit of discernment; but we shall never go astray, if we depend on the mouth of God, and follow the example of the Bereans, of whom Luke speaks in the Acts, who says, that they carefully read the Scriptures, and searched whether things were as they were taught by Paul. (Acts 17:11.) No wrong was done to Paul, when the disciples, in order to confirm their faith, inquired whether his preaching was agreeable to the Law and to the Prophets. So also now, all doctrines ought to be examined by us; and if we follow this rule, we shall never go astray. As to the ancient people, they could not, as it was said yesterday, be deceived, for the prophets were only interpreters of the Law. With regard to future things, this or that was never predicted by the prophets, unless connected with doctrine, which was as it were the seasoning, and gave a relish to the prophecies; for when they promised what was cheering, it was founded on the eternal covenant of God; and when they threatened the people, they pointed out their sins, so that it was necessary for God to execute his vengeance when their wickedness was incurable. Ever to be borne in mind then is that which is said in Deuteronomy, that God tried his people whenever he gave loose reins to false prophets, (Deuteronomy 13:3,) for every one who sincerely and undissemblingly loves him shall be guided by his Spirit. This then is the sure trial which God makes as to his faithful people, according to what Paul also says, who refers to this testimony of Moses, that heresies arise in order that they who are the faithful and sincere servants of God, might thereby shew what they really are, (1 Corinthians 11:19;) for they do not fluctuate at every wind of doctrine, but remain firm and constant in the pure obedience of faith. Rightly then does Jeremiah say, that they who gave hope of impunity to the people, had not been sent by the Lord; for every one had his own conscience as his judge. He adds, They prophesy falsely in my name We see how sedulously and prudently we ought to take heed lest the devil should fascinate us by his charms, especially when the name of God is pretended. It is then not enough for us to hear, "Thus has God spoken," unless we are fully persuaded that those who use such a preface have been called by him, and that they also afford a sure evidence of their call, so that we may be certain that they are as it were the instruments of the Spirit. Ungodly men will find here an occasion for clamoring, because God does in a manner make a mock of the anxiety of men, for he might send angels from heaven, he might himself speak; but when he employs men, and permits false prophets to boast of this word and of that, while they wholly dissemble, he seems in this way as though he designedly bewildered miserable men. But there is nothing better for us than to acknowledge that our obedience is tried by God, when he addresses us by men; for we know that nothing is more contrary to faith than pride, as also humility is the true principle of faith and the real entrance into God's kingdom. This then is the reason why God makes use of men. In the meantime, when impostors creep in and boast that they are true legitimate prophets, it is indeed a grievous trial, and much to be feared; yet. God, as I have said, will ever relieve us, provided we trust not to our own judgment, and assume not to ourselves more than what is just and right, but look to him as the judge, and submit ourselves to his word; and further, if we suffer ourselves to be ruled by his Spirit, he will ever give us wisdom, which will enable us to distinguish between true and false prophets. However this may be, we clearly see that it is no new thing for Satan's ministers to prophesy in God's name, that is, falsely to assume his name, when in reality and truth they are vain pretenders. He afterwards adds, that I might drive you out, and that ye might perish, as well as they. Here Jeremiah reminded them, that the prophets who promised impunity could not at length escape, but that they would have to suffer punishment not only for their presumption, but also for those sins by which they, together with the whole people, had already provoked the wrath of God; for their crime was twofold: despising God, they had promised all liberty to indulge in sin; and they had also dared to come forth and to pretend God's name, though they had not been called, nor did they bring, as we have said, any message from God. But the Prophet again repeated, that such prophets were instigated by the devil's artifice, in order to aggravate God's judgment; for the people, inebriated with joy, added sins to sins, as security is wont to lead men to all kinds of wickedness. There is therefore nothing more ruinous than for false teachers to flatter sinners, and so to cajole and wheedle them as to make them to think that they have nothing to do with God; for the devil rules then indeed, when men's consciences are thus asleep in a deadly lethargy. He afterwards adds, --

Jeremiah 27:16 16. Also I spake to the priests, and to all this people, saying, Thus saith the LORD; Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the LORD'S house shall now shortly be brought again from Babylon: for they prophesy a lie unto you. 16. Et ad sacerdotes et ad populum hunc loquutus sum, dicendo, Sic dicit Jehova, Ne audiatis sermones prophetarum vestrorum, qui prophetant vobis, dicendo, Ecce vasa domus Jehovae reducentur e Babylone nunc cito; mendacium ipsi prophetant vobis. Jeremiah, as we have seen, did not deal privately with the king alone, for he did not separate him from the people; but as he had directed his words chiefly to him, he therefore expresses now what might have seemed obscure, that though he had begun with the king, he yet included all the Jews. It was indeed necessary to begin with the king, for we know that earthly kings think much of their own dignity, and that the whole people are dependent on their will. Hence Hosea condemned them, because they rendered a too willing obedience to royal edicts, and worshipped God according to what it pleased the king and his counsellors to dictate. (Hosea 5:11: Micah 6:16.) As then the royal name served to dazzle the eyes of the simple, Jeremiah was bidden to address first the king himself; but he now shews that the priests and the people were included. It was indeed like something monstrous, that the priests, whom God had designed to be the interpreters of his Law, should have become so stupid as thoughtlessly to receive, together with the common people, what they had heard from the false prophets. This surely was by no means compatible with that high encomium by which they are honored by Malachi, that the priest's lips should keep knowledge, and that from him the Law is to be sought, because he is the messenger of the God of hosts. (Malachi 2:7.) As then they were the guardians of the Law and of knowledge, as they were messengers from God himself to the people, how was it that their stupidity was so monstrous, that they did not distinguish between truth and falsehood, but were led astray, together with the most ignorant, by what the false prophets delivered! This ought to be carefully noticed, that we may not at this day be too much disturbed, when we see the pastoral office assumed by ignorant asses, and that those who are called, and wish to be thought ministers, are so inexperienced in Scripture that they are deficient as to the first elements of religion. And we see the very thing happening at this day especially under the Papacy, as existed among the ancient people; for the Papal bishops are for the most part extremely stupid and presumptuous. There are to be found many husbandmen and artisans, who know nothing of learning, but have only heard what is obscure and indistinct, and yet they can speak better on the general principles of faith than these haughty prelates in all their splendor. How is this? even because the just reward for their sloth is rendered to them. They are verily ignorant of what should qualify them to be bishops, and yet they glory in the name! Yea, though they do not think that Episcopacy consists in anything but in revenues, and also in vain symbols, such as to be mitred, to wear an episcopal ring, and to exhibit other like trumperies, they yet suppose themselves to be a sort of half-gods. Hence it is, that God exposes them to the utmost reproach. The same was the case with the priests under the Law, as Jeremiah now shews; for they were not ashamed of their ignorance, but encouraged the people to believe the false prophets; so at this day do the bishops; they scud forth their monks and such like brawlers, who run here and there to deceive the ignorant people, and they secure a hearing to them. And what is the burden of their message? to bid men to attend to the holy Catholic Church; and what is the Catholic Church? The Synod which the Pope assembles, where the mitred bishops sit; for what purpose? That they may know what pleases these brawlers, to whom is committed the office of disputing. We hence see that all things under the Papacy are at this day in great disorder; and yet this horrible disorder differs nothing from that of old. And it is, as I have said, what ought to be particularly noticed, that our faith may not fail, when we see all things in a confusion and hardly any order remaining. Now also is added a clearer explanation, -- that the Jews were warned, lest they should receive the false prophecy respecting the restoration of the vessels of the Temple; for in order to render the people secure as to the future, the false prophets boasted in this manner, "The splendor of the Temple shall shortly be restored; for the vessels, which Nebuchadnezzar has taken away, shall return together with the captives, and everything decayed shall be repaired." But Jeremiah said, that what they promised was false; "Believe them not," he says, "when they say to you, Behold, the vessels of Jehovah's house shall be brought back, (or restored, that is, shall return hither;) for the king of Babylon shall either be constrained to restore what he has taken away, or he will of his own accord restore it." And they also added, Now soon, in order that the shortness of time might be all additional chain to captivate the minds of the people; for had a long time been mentioned, the prophecy would have been less plausible and by no means acceptable to them; but they said, "Almost within a day the vessels of the Temple shall be brought back here." And Jeremiah also, as we have already seen, and shall presently see again, did not deprive the people of every hope, but had assigned seventy years for their exile. Now these prophets, in order to dissipate this fear, said, -- "Shortly shall the vessels be restored;" but he declared that they prophesied falsely to them. It follows --

Jeremiah 27:17 17. Hearken not unto them; serve the king of Babylon, and live: wherefore should this city be laid waste? 17. Ne audiatis ipsos, servite regi Babylonis, et vivetis: ut quid erit urbs haec desolatio (hoc est, in vastitatem?) It is not to be wondered at that Jeremiah said the same things so often, for, as we have seen, he had to contend with false prophets. When any one speaks, and there be no dispute and no adversary opposing him, he may calmly deal with the teachable and confine himself to a few words; but when contention arises, and opponents appear, who may seek to subvert what we say, then we must exercise more care, for they who are thus driven different ways, will not be satisfied with a few words. As, then, Jeremiah saw that the people were fluctuating, he found it necessary, in order to confirm them, to use many words; not that prolixity is in itself sufficient to produce conviction; yet there is no doubt but that Jeremiah spoke efficiently so as to influence at least some portion of the people. Besides, it was necessary to dwell more expressly on a subject not very plausible; the false prophets were heard with favor, and the greater part greedily devoured what was set forth by them; for the hope of impunity is always pleasing and sought after by the world. But what did Jeremiah say? Serve ye the king of Babylon; that is, "No better condition awaits you than to pay tribute to the king of Babylon; be subject to his authority, and patiently endure whatever he may prescribe to you." This was indeed a very hard speech; for subjection was not unaccompanied with reproach; besides, he bade them to surrender themselves to a most cruel enemy, as though they were to expose their life to him; and lastly, they were to risk the danger of being spoiled of all that they had. What Jeremiah taught then was very much disliked, as he thus exhorted the people to endure all things. This was, then, the reason why he had not declared in a few and plain words what God had committed to him; it was difficult to persuade the people to undergo the yoke of the king of Babylon, and to submit to his tyranny. We hence see that there were two very just reasons why the Prophet insisted so much on this one subject, and confirmed what he might have briefly said without any prolixity; Hearken, ye to them, he says; serve ye the king of Babylon and ye shall live [188] We must again bear in mind what we said yesterday, that patiently to humble ourselves under God's mighty hand is the best remedy for mitigating punishment, and that in this way punishment is turned into medicine; so on the other hand, when we are like refractory and ferocious horses, whatever punishment God inflicts on us, is only a prelude to endless destruction. Let us then lay hold on this truth and constantly meditate on it, -- that our punishment becomes vivifying to us, when we acknowledge God to be a righteous judge and suffer ourselves to be corrected by him. But I refer only briefly to this subject now, for I spoke of it more at large yesterday. He adds, Why should this city be a desolation? He set before them the city in which God's sanctuary was, and by the sight of it he tried to turn them to repentance; for it was extremely base to harden themselves against the warnings of the prophets, so as to cause the Temple of God to be demolished, and also the holy city to be reduced to a waste, in which God designed to have his dwelling, as he had said, "This is my rest for ever." (Psalm 132:14) In short, he declared to the Jews that a most awful condemnation awaited them, if they suffered the city to perish through their own fault, and that they would be the authors of their own ruin, if they undertook not the yoke of the king of Babylon. It follows -- Footnotes: [188] As in Jeremiah 27:12, so here the verb is in the imperative mood, but in all the early versions as rendered here. -- Ed.

Jeremiah 27:18 18. But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon. 18. Qued si Prophetae sunt, et si est sermo Jehovae cum ipsis (id est, apud ipsos,) intercedant ipsi apud Jehovam exercituum, ne veniant vasa, quae supersunt in Temple Jehovae, et in dome regis Jehudah et Jerosolymae Babylonem. Here the Prophet laughs to scorn the foolish confidence with which the false prophets were swollen, when they promised all happiness in time to come. He hence says, that they were not to be believed as to the prosperity of which they prophesied, but that on the contrary they ought to have dreaded a most grievous punishment. He then says, If they are prophets, let them intercede with Jehovah, that what still remains may not be taken away from Jerusalem. They promised the return of the vessels, which had been already carried away to Babylon; and yet what still remained in the Temple and in the palace of the king and in the whole city, was to be removed to Babylon. We now perceive the Prophet's design; he compares the future with the past, and shews that these impostors foolishly promised some better state of things, even when God's heavy judgment was impending over them; for the city and the Temple were doomed to entire ruin. The verb phg, pego, means to meet, to go to meet, and is taken metaphorically in the sense of interceding; for he who meets one as an intercessor, in a manner restrains the opponent; and the Scripture uses this word, when it speaks of the saints as supplicating God; the proper word is interceding. [189] From this passage we learn that these two things are united -- teaching and praying. Then God would have him whom he has set a teacher in his Church, to be assiduous in prayer. And so the Apostles said, when they spoke of appointing deacons, that they could not attend to tables; for they said that they were sufficiently engaged in teaching, and they mentioned also prayers. (Acts 6:2-4.) The same also we learn from this place, where Jeremiah ascribes the office of interceding to God's true and faithful servants who conscientiously discharged the office of teaching; If they be prophets, he says, let them intercede with Jehovah, that the remaining vessels be not taken away. Let us at the same time notice the definition he gives; for by this he also shews who are to be counted true prophets, even those who have the word of God, as we have found elsewhere, "The Prophet who has a dream, and who has my true word, let him speak my word." (Jeremiah 23:28) We said by these words of the Prophet it may be determined who they are who deserve to be called prophets, even those who have the word of God. Jeremiah confirms the same here when he says, If they are prophets, and if the word of Jehovah is with them These two clauses ought to be read together, for the latter is exegetic, or explanatory of the former. But I cannot now finish the whole, I must therefore defer the rest till to-morrow. Footnotes: [189] Both the Sept. and Vulg. give the first meaning, to meet with, and not the second, to intercede with, and thus convey no sense whatever. The Syr. uses the word, pray, "let them pray the Lord," etc. See Genesis 23:8; Job 21:15. -- Ed. PRAYER Grant, Almighty God, that as we continually by our many vices draw on ourselves new punishment, we may strive to be reconciled to thee, and thus anticipate thy judgment, and so submit to thee in true humility, that we may not by struggling against thee be untamable, but confess our guilt, obtain thy favor, and find reconciliation with thee, until having at length put off all our vices, we shall come to that blessed rest, which thine only-begotten Son has procured for us by his own blood. -- Amen.

Jeremiah 27:19-22 19. For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city, 19. Quia sic dicit Jehova exercituum de columnis et de mari, et de basibus, et de residuo vasorum quae supersunt in urbe hac, 20. Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem; 20. Quae non abstulit Nebuchadnezer rex Babylonia, cum adduxit captivum Jechaniam filium Jehoiakim regem Jehudah e Jerusalem, Babylonem, et omnes proceres Jehudah et Jerusalem; 21. Yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah and of Jerusalem; 21. Certe sic dicit Jehovah exercituum, Deus Israel, de vasis quae supersunt in domo Jehovae et in domo regis et in Jerusalem; 22. They shall be carried to Babylon, and there shall they be until the day that I visit them, saith the LORD; then will I bring them up, and restore them to this place. 22. Babylonem transferentur, et illic erunt usque ad diem quo visitabo ea (vel, cos, quod mihi magis placet,) dieit Jehova; et ascendere faciam eos et reducam cos ad locum hunc. Jeremiah said, in the passage we considered yesterday, that it was more to be desired that God should keep what remained at Jerusalem, than that what had been taken away should be restored, for the time of punishment had not yet passed away; and thus he condemned the false teachers, because they had presumptuously and boldly promised a quick return as to the king as well as to those who had been led with him into exile, he now confirms the same thing, and says that what remained as yet at Jerusalem was already destined for their enemies the Babylonians, and would become their prey. Nebuchadnezzar had in part spared the Temple and the city; he had taken away chiefly the precious vessels, but had not entirely spoiled the Temple of its ornaments. As, then, some splendor was still to be seen there, the Jews ought to have learned that he had acted kindly towards them. He now says, that the Temple and the city would be destroyed; and this may be gathered from his words when he says, that there would be nothing remaining. Thus saith Jehovah concerning the pillars, etc. There is no doubt but that Solomon spent much money on the pillars, as the Scripture commends the work. He adds, concerning the sea, which was a very large vessel, for from it the priests took water to wash themselves whenever they entered the Temple to perform their sacred duties. And though it was made of brass, it was yet of no small value on account of its largeness; and for this reason it was called sea. He mentions, in the third place, the bases [190] Jerome reads, "To the bases," for the preposition is 'l, but it means often of, or concerning, as it is well known. He then declares what God had determined as to the pillars as well as the sea and the bases. There were, indeed, other vessels besides; but he specified these in order that the king, and also the people, might know that nothing would be left remaining in the Temple. And he also adds, The residue of the vessels which remains, in this city By adding, which Nebuchadnezzar king of Babylon took not away, he indirectly condemned the Jews, because they did not acknowledge that the cruelty of their enemy had been moderated by divine power. For we know how cruel were Babylonians, and how insatiable was their avarice, and that nothing would have been left in the Temple had not their hands been in a manner restrained by the hidden power of God. The Jews ought to have duly considered this, and therefore the Prophet alludes to their ingratitude when he says, that Nebuchadnezzar had not taken away the vessels when yet he led captive the king and all the chief men, both of the city and the whole land. There is, indeed, to be understood here a comparison between the less and the greater, as though he had said, "Nebuchadnezzar would not have been so gentle had not God moderated his spirit, for he spared not your king, he led into exile all your chief men; how, then, was it that he left anything to remain in your city, and that the pillars were not taken away? Did he despise them? They have been polished with exquisite skill, and the materials are very costly. Ye hence see that God gave you a proof of his mercy, for some things still remain safe in the city as well as in the Temple; yet ye disregard this so great a benefit bestowed on you by God; what, then, will at length happen to you?" We now perceive the Prophet's design in these words when he says, that the vessels were not taken away, even when the king was taken captive, and when the chief men of the land were led into exile. Useful instruction may also be hence gathered. Whenever God chastises us, let us ever consider that he does not proceed to extremities; for the cause of murmuring, and often of despair, is this, -- because we think that he deals with us with extreme rigor. But this happens through our sinful and perverted judgment; for God never afflicts us so severely but that some portion of kindness and of moderation ever appears; in a word, his judgments are always founded on his goodness. Were any one, therefore, rightly to call to mind how far he is from suffering extreme evils, it would conduce much to alleviate his sorrows. But when we reject every knowledge of God's goodness, and only consider his severity, we either murmur or in a manner become furious against him. But this passage teaches us, that when God leaves some residue to us, it is an evidence of his paternal favor, and that therefore something more may be hoped for, provided we from the heart repent. The design, then, of the Prophet's warning was, that the Jews might receive this remaining favor of God, and not proceed in their obstinacy until God again stretched forth his hand to destroy them. He repeats again the same words, Yea, thus saith Jehovah, etc.; for so ought the particle ky, ki, to be rendered in this place. [191] And he emphatically expresses what was of itself sufficiently clear, that he might deeply imprint on their minds this declaration of God, and that thus some terror might penetrate into the hearts of those who were so obdurate that it was not easy to effect anything by a simple statement of the truth. Thus, then, saith Jehovah of the vessels which yet remain in the Temple of Jehovah and in, the palace of the king, They shall be carried to Babylon, and there they shall be, etc. Jeremiah intimates that the Jews had no hope, as they were perversely resisting God and refusing to be chastised by his hand. And he says, until the day in which I shall visit them, the vessels; for so the reference may suitably be made; but as it is often the case in Hebrew to put a pronoun when anything remarkable is spoken without any noun, or a subject, as they say, preceding it, I am inclined to refer it to the Jews themselves; for the restoration of the vessels depended on that of the people. He means, then, that the vessels would be held captive until God allowed a free return to the people, which happened through the edict of Cyrus, after he had obtained power in Chaldea and Assyria. It was the same thing as though the Jews were reminded that the exile which had been predicted would be long, and that they foolishly hoped for what the false prophets had promised as to the vessels; for God had no greater care for the vessels than for his chosen people, as the vessels were acceptable to God for the people's sake. Here, then, Jeremiah confirms what he has said elsewhere, and that often, that the people would be captives until the day of visitation, that is, till the end of seventy years. When, therefore, says God, I shall visit the Jews themselves, I will then bring back also the vessels; and so it was permitted by the command of Cyrus. We now understand the simple meaning of the words. Another narrative follows, -- Footnotes: [190] Or foundations, those on which the sea or pillars stood. See I Kings 7:27-37. -- Ed. [191] A clear instance of the affirmative sense of this particle, for the passage can admit of no other, though the versions, except the Syr., retain its causal sense. -- Ed.

bonds--by which the yoke is made fast to the neck (Jer 5:5). yokes--literally, the carved piece of wood attached at both ends to the two yokes on the necks of a pair of oxen, so as to connect them. Here the yoke itself. The plural is used, as he was to wear one himself, and give the others to the ambassadors; (Jer 27:3; Jer 28:10, Jer 28:12) proves that the symbolical act was in this instance (though not in others, Jer 25:15) actually done (compare Isa 20:2, &c.; Eze 12:3, Eze 12:11, Eze 12:18).

And send them to the king of Edom, &c.--Appropriate symbol, as these ambassadors had come to Jerusalem to consult as to shaking off the yoke of Nebuchadnezzar. According to PHERECYDES in CLEMENT OF ALEXANDRIA [Miscellanies, 567], Idanthura, king of the Scythians, intimated to Darius, who had crossed the Danube, that he would lead an army against him, by sending him, instead of a letter, a mouse, a frog, a bird, an arrow, and a plough. The task assigned to Jeremiah required great faith, as it was sure to provoke alike his own countrymen and the foreign ambassadors and their kings, by a seeming insult, at the very time that all were full of confident hopes grounded on the confederacy.

God here, as elsewhere, connects with the symbol doctrine, which is as it were its soul, without which it would be not only cold and frivolous, but even dead [CALVIN]. God's mention of His supreme power is in order to refute the pride of those who rely on their own power (Isa 45:12). given it unto whom it seemed meet unto me-- (Psa 115:15-16; Dan 4:17, Dan 4:25, Dan 4:32). Not for his merits, but of My own sole good pleasure [ESTIUS].

beasts of the field--not merely the horses to carry his Chaldean soldiers, and oxen to draw his provisions [GROTIUS]; not merely the deserts, mountains, and woods, the haunts of wild beasts, implying his unlimited extent of empire [ESTIUS]; but the beasts themselves by a mysterious instinct of nature. A reproof to men that they did not recognize God's will, which the very beasts acknowledged (compare Isa 1:3). As the beasts are to submit to Christ, the Restorer of the dominion over nature, lost by the first Adam (compare Gen 1:28; Gen 2:19-20; Psa 8:6-8), so they were appointed to submit to Nebuchadnezzar, the representative of the world power and prefigurer of Antichrist; this universal power was suffered to be held by him to show the unfitness of any to wield it "until He come whose right it is" (Eze 21:27).

son . . . son's son-- (Ch2 36:20). Nebuchadnezzar had four successors--Evil-merodach, his son; Neriglissar, husband of Nebuchadnezzar's daughter; his son, Labosodarchod; and Naboned (with whom his son, Belshazzar, was joint king), son of Evil-merodach. But Neriglissar and Labosodarchod were not in the direct male line; so that the prophecy held good to "his son and his son's son," and the intermediate two are omitted. time of his land--that is, of its subjugation or its being "visited" in wrath (Jer 27:22; Jer 25:12; Jer 29:10; Jer 50:27; Dan 5:26). serve themselves of him--make him their servant (Jer 25:14; Isa 13:22). So "his day" for the destined day of his calamity (Job 18:20).

ye--the Jews especially, for whom the address to the rest was intended. enchanters--augurs [CALVIN], from a root, the "eyes," that is, lookers at the stars and other means of taking omens of futurity; or another root, a "fixed time," observers of times: forbidden in the law (Lev 19:26; Deu 18:10-11, Deu 18:14).

to remove you--expressing the event which would result. The very thing they profess by their enchantments to avert, they are by them bringing on you. Better to submit to Nebuchadnezzar, and remain in your land, than to rebel, and be removed from it.

serve . . . till it--The same Hebrew root expresses "serve" and "till," or "cultivate." Serve ye the king of Babylon, and the land will serve you [CALVIN].

in my name--The devil often makes God's name the plea for lies (Mat 4:6; Mat 7:22-23; Jer 27:15-20, the test whereby to know false prophets).

The "vessels" had been carried away to Babylon in the reign of Jeconiah (Kg2 24:13); also previously in that of Jehoiakim (Ch2 36:5-7).

at Jerusalem--that is, in other houses containing such vessels, besides the house of God and the king's palace. Nebuzara-dan, captain of the guard under Nebuchadnezzar, carried all away (Kg2 25:13-17; Ch2 36:18). The more costly vessels had been previously removed in the reigns of Jehoiakim and Jeconiah.

until . . . I visit them--in wrath by Cyrus (Jer 32:5). In seventy years from the first carrying away of captives in Jehoiachin's reign (Jer 29:10; Ch2 36:21). restore them--by the hand of Cyrus (Ezr 1:7). By Artaxerxes (Ezr 7:19). Next: Jeremiah Chapter 28

In the beginning of the reign of Jehoiakim the son of Josiah king of Judah,.... This is the same date with the prophecy of the preceding chapter and some think that this verse should conclude that, as belonging to it; and by which they would reconcile a difficulty that arises here; the orders for making the yokes being given in the beginning of Jehoiakim's reign, which yet were to be sent to the messengers of the neighbouring kings that were come to Zedekiah at Jerusalem, who did not begin to reign until eleven years after this time; but the word "saying", at the end of the verse, shows it not to belong to the preceding, but to what follows: others think it is a mistake of the copy, and that Jehoiakim is put for Zedekiah; and the Syriac and Arabic versions read Zedekiah; but he was not the son of Josiah, as this king is said to be, but his brother: others therefore think, that though the prophecy was delivered to Jeremiah, and the orders were given him to make the bonds and yokes after mentioned, at this time; yet this prophecy was concealed with him, and the orders were not executed till Zedekiah's time; or that the prophet, in the beginning of Jehoiakim's reign, made the yokes as he was ordered, and put one on his neck, to signify the subjection of Judah to the king of Babylon, which quickly took place, about the third or fourth year of this reign; and that the rest were sent to the ambassadors of the neighbouring nations in Zedekiah's time; which latter seems most probable: came this word unto Jeremiah from the Lord, saying; as follows. This verse is not in the common editions of the Septuagint; but it is in the king of Spain's Bible.

Thus saith the Lord to me, make thee bonds and yokes,.... The yokes were made of wood, as appears from Jeremiah 28:13; and the bonds were strings or thongs, which bound the yoke together, that it might not slip off the neck, on which it was put: and put them upon thy neck; not all of them together, but one after another, at different times; and this was very significant; for the prophet being seen abroad with a yoke upon his neck, it would be natural to inquire the meaning of it; when they would be told it was to signify the subjection of Judah, and so of other nations, to the king of Babylon; and that he did wear at times such a yoke, even fifteen years after, in the fourth of Zedekiah's reign, appears from Jeremiah 28:1.

And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon,.... All neighbouring kings and states, to whom the wine cup of God's wrath was to be sent, and they made to drink of it, Jeremiah 25:21; and against whom Jeremiah afterwards prophesies: by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah; who were sent by their masters, either to congratulate Zedekiah upon his accession to the throne; or to enter into a league with him against the king of Babylon, and shake off his yoke; or to reside at his court, as ambassadors of nations at peace and in alliance usually do; and it may be for all those purposes. The yokes therefore are ordered to be sent to them, as being the most proper and easy way and method of conveying them, with the meaning of them, to their respective masters.

And command them to say unto their masters,.... The prophet is sent with authority, and ordered to speak in a very high strain, having his orders from the King of kings and Lord of lords; a greater master than those messengers had; and to enjoin them to tell their several masters in his master's name; as follows: thus saith the Lord of hosts, the God of Israel; who, though in a peculiar manner the God of Israel, yet was Lord of the whole world, and had all the armies of heaven and earth at his command, to enforce his power and authority; wherefore what he says ought to be attended to: thus shall ye say to your masters; deliver to them the following words of the great Jehovah.

I have made the earth, the man and the beast that are upon the ground,.... The earth was made by him on the first day, and man and beast on the sixth day, of the creation; the earth is still supported in its being, and man and beast are continued on it in succession: this is mentioned to show his right and authority to dispose of the earth, and all in it, at his pleasure; which is founded on his creation and sustaining of it, and all creatures in it: which was, and is, as he says, by my great power, and by my outstretched arm; for nothing less could have created the original chaos out of nothing, and brought that into form and order, and produced out of it such creatures as man and beast; and nothing less than that could continue it in being, and a succession of creatures on it: and have given it unto whom it seemed meet unto me; some part of it to one, and some to another; and more to one than to another; but to none according to their merit, but according to his own sovereign will and pleasure; see Psalm 115:16.

And now I have given all these lands,.... Before mentioned; of Edom, Moab, Ammon, Tyre, Zidon, and Judea: into the hand of Nebuchadnezzar the king of Babylon, my servant; whom God used as an instrument in correcting and chastising the nations; and who obeyed his will, though he knew it not; nor did what he did in obedience to it; and yet had the honour of being called his servant, and of being rewarded with a very large empire; which was owing, not so much to his prowess and valour, wisdom and management, as to the providence of God; who delivered the above kingdoms, with others, into his hands, as being the sole proprietor and sovereign disposer of them: and the beasts of the field have I given him also to serve him; either to bring him, and his armies, and his carriages of provisions for them, and warlike stores, for the invasion and taking the above countries; or the cattle found there, which belonged to these countries, and the inhabitants thereof, which would fall into his hands with them.

And all nations shall serve him,.... That is, all those, all above mentioned; though there were others also that were tributary to him, but not every nation under heaven: and his son, and his son's son; their Scripture names were Evilmerodach and Belshazzar, Jeremiah 52:31; and by Ptolemy, in his canon, are called Iloarudamus and Nabonadius; between whom he places Niricassolassarus, or Neriglissarus; who was not a son of Evilmerodach, but his sister's husband. A son of his succeeded him, called Laborosoarchod; who, reigning but nine months, is not placed in the canon; agreeably to which is the account of Berosus (h); by whom the immediate son of Nebuchadnezzar is named Evilmaradouchus; or Evilmalaurouchus, as in Eusebius (i); who, after he had reigned two years, was slain by Neriglissoor, or Neriglissar, as in the above writer, his sister's husband; who, after he had enjoyed the kingdom four years, died, and left it to his son, whom he calls Chabaessoarachus, or Laborosoarchados, as before, who reigned but nine months; and then Nabonnidus succeeded, the name he gives him who was conquered by Cyrus in the seventeenth year of his reign; and not very different is the account of Nebuchadnezzar's successors, and the names of them, as given by Abydenus, out of Megasthenes (k); according to whom, Evilmalaurouchus, the son of Nebuchadnezzar, was his successor; then Neriglissar, his sister's husband, who left a son called Labassoarascus; and after him Nabannidochus, in whose times Cyrus took Babylon; and who appears to be the same with Belshazzar, the grandson of Nebuchadnezzar; so that the Scripture is very just and accurate in mentioning these two only as the son, and son's son of Nebuchadnezzar, whom the nations should serve; for in the last of these ended the Babylonish monarchy: until the very time of his land come; or that "itself; also he himself" (l) or, "also of himself", as the Vulgate Latin version. The Targum is, "until the time of the destruction of his land come, also of himself;'' there was a time fixed for his life, and so long the nations were to serve, and did serve, him personally; and there was a time fixed for the continuance of his monarchy, in his son, and son's son; when it was to end, as it did, in Belshazzar's reign; and when the seventy years' captivity of the Jews was up: and then many nations and great kings shall serve themselves of him; and his kingdom; subdue it, and make it tributary to them. This was accomplished by the Medes and Persians, with Darius and Cyrus at the head of them, and other nations and kings, allies and auxiliaries to them, and associates with them; see Jeremiah 25:14. The Vulgate Latin version renders it, "and many nations and great kings shall serve him"; so the Targum; which falls in with the former part of the verse; wherefore the other sense is best. (h) Apud Joseph. contra Apion. I. 1. sect. 20. p. 1344. (i) Praepar. Evangel. I. 9. c. 40. p. 455. (k) Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 457. (l) "etiam illud, vel ipsum", Junius & Tremellius, Piscator, Schmidt.

And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon,.... Will not, upon his approaching to them, invading and besieging them, submit and become tributary to him, as is more fully expressed in the next clause: and that will not put their neck under the yoke of the king of Babylon; or voluntarily become subject to him, and pay a tax he shall impose upon them. This refers to, and explains the symbol of, Jeremiah's making and wearing yokes, Jeremiah 27:2; that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence; with one judgment after another; some will perish by the sword of the enemy, sallying out upon them, or endeavouring to make their escape; others by famine their provisions being spent through the length of the siege; and others by pestilence, or the plague, by the immediate hand of God: until I have consumed them by his hand; Nebuchadnezzar's; by means of him; by his sword, and strait besieging them; or, "into his hand"; and so the Targum, "until I have delivered them into his hand;'' having consumed multitudes by the sword, famine, and pestilence, will deliver the rest into his hands to be carried captive by him.

Therefore hearken not ye to your prophets,.... False prophets, as the Targum. These words are not directed to the Jews, but are a continuation of what the messengers of the nations should say to their masters from the God of Israel, by the mouth of his prophet; for they had their prophets as well as the Jews; as the prophets of Baal, and others: nor to your diviners; or soothsayers; such an one as was Balaam: nor to your dreamers; or "dreams"; such as they had themselves, and laid great stress upon; or to those who pretended to interpret them to them: nor to your enchanters; or stargazers; astrologers, who pretended by the position of the stars to foretell what would come to pass: nor to your sorcerers; or wizards, or necromancers; who, by unlawful methods, pretended to acquire knowledge of future things: which speak unto you, saying, ye shall not serve the king of Babylon; meaning, either that they ought not to become tributary to him; or they should not be brought into subjection by him: and so were stirred up to oppose him, and not submit to him.

For they prophesy a lie unto you,.... That which was vain and false, and proved so; though they might not know it was when delivered: to remove you far from your land; not that they designed it by their prophecies, but so it was eventually; for, standing it out against Nebuchadnezzar, encouraged by the lies and dreams of their prophets, he, in process of time, took them, and carried them captive into Babylon; whereas, had they surrendered at once, they might have continued in their own land, paying a tax or tribute to the king of Babylon: and that I should drive you out, and ye should perish; drive them out of their own land, and so perish in a foreign land: God is said to do that which his servant or instrument did, being provoked by the sin and disobedience of the people, hearkening to their lying prophets, and not to him.

But the nations that bring their neck under the yoke of the king of Babylon, and serve him,.... That at once, and readily, submit unto him, and pay him tribute: those will I let remain still in their own land, saith the Lord; undisturbed by any other enemy; peaceably dwelling in their own habitations; following their occupations and business of life; and enjoying their substance and estates, only paying the tax imposed on them: and they shall till it, and dwell therein; manure and cultivate it, and gather and eat the fruit of it, and continue to do so, they and their posterity after them.

I spake also to Zedekiah king of Judah,.... At the same time that he delivered the above message from the Lord to the ambassadors of several nations, who were then residents in Zedekiah's court, or however in Jerusalem: according to all these words; the same things, and much in the same language, he said to the king of Judah, as to the messengers of the nations: saying; as follows: bring your necks under the yoke of the king of Babylon; you, O king, your nobles, and your people. Zedekiah was set upon the throne by the king of Babylon, was a tributary to him, and had took an oath to be faithful to him; and yet was now meditating rebellion against him; and was consulting and entering into a confederacy with the neighbouring nations to throw off the yoke, and be independent on him: wherefore the sense of this advice must be to bring themselves, he and his people, to a cheerful submission to it, and a patient bearing it, and not attempt to shake it off: and serve him and his people, and live: the king of Babylon, and the Chaldeans, by faithfully paying the tribute, and acknowledging subjection to him; and so "live" in their own land, enjoying all other civil and religious privileges.

Why will ye die, thou and thy people, the sword, by the famine, and by the pestilence,.... Through a blockade of the Chaldean army, which would invade their land, and besiege their city, upon a refusal to be subject to their yoke: as the Lord hath spoken against the nation that will not serve the king of Babylon? as the Lord has threatened shall be the case of any and everyone of the above nations that should refuse to be tributary to him; of which, no doubt, Zedekiah and his court had been apprized; see Jeremiah 27:8.

Therefore hearken not unto the words of the prophets,.... The false prophets, as the Targum; such bad kings always had about them, to whom they listened, and which often proved of bad consequence to them: that speak unto you, saying; as follows: ye shall not serve the king of Babylon; ye ought not to do it, but cast off his yoke; to which if ye do not willingly submit, he will never be able to force you to it: for they prophesy a lie unto you; and therefore should not be hearkened to, particularly when they promise safety from the king of Babylon.

For I have not sent them, saith the Lord,.... See Jeremiah 23:21; yet they prophesy a lie in my name; to deliver out a lie was a very wicked thing, sinful in them, and fatal to others; but to make use of the name of the Lord, and cover it with that, and back it with his authority, was much more wicked and abominable: that I might drive you out, and that ye might perish; being driven out of their own land, perish in another; which, though the false prophets did not intend by their prophesying, yet such would be, and was, the issue of it: ye, and the prophets that prophesy unto you; for it would end in the ruin and destruction of them both; both of the false prophets, as the Targum here again calls them, and those that listened to their prophecies; both would fall into the same ditch.

Also I spake to the priests, and to all this people, saying,.... From the court he went to the temple, and spoke to the priests that were ministering there, and to all the people that were assembled for divine worship; either at the ordinary time of it, or at some one of the solemn feasts: this was a proper time and place to meet with the people and the priests; which latter especially had a concern in what he had to say concerning the vessels of the temple: thus saith the Lord, hearken not to the words of your prophets that prophesy unto you: your false prophets, as the Targum: saying; as follows: behold, the vessels of the Lord's house shall now shortly be brought again from Babylon; which were carried thither, both in the times of Jehoiakim, and of Jeconiah, 2 Chronicles 36:7; these the false prophets gave out would in a short time be returned; that the king of Babylon, either willingly and of his own accord, or being pressed or forced to it, would send them back; so little reason had they to fear an invasion from him, or captivity by him: for they prophesy a lie unto you; that which is false, and will never be accomplished, at least in any short time.

Hearken not unto them,.... The false prophets: serve the king of Babylon, and live; pay homage and tribute to him; which is the way to live in your own land, and enjoy the benefits of that, and of the temple worship; which, if not, you will be utterly deprived of: wherefore should this city be laid waste? as it certainly will, should you rebel against the king of Babylon; and as it was in a few years after, when they did.

But if they be prophets, and if the word of the Lord be with them,.... The true prophets of the Lord are sent by him, and have his word put into them: let them now make intercession to the Lord of hosts: use their interest with him, as they must have one, if they are true prophets; let them pray unto him, who doubtless will hear them; and this will be acting in character, for prophets ought to be praying persons; and this will turn to some good account: that the vessels which are left in the house of the Lord, and in the house of the king of Judah, and at Jerusalem, go not to Babylon; instead of prophesying about the return of what are gone, let them pray for the preservation and continuance of what are left, that they do not go also; of which there was great danger, yea, certainty, in case of non-submission to, and rebellion against, the king of Babylon; there were some vessels of the sanctuary which yet remained, as well as others in the king's palace, and in the houses of the noble and rich men in Jerusalem; for the keeping of which they would do well to show a proper concern, and make use of proper means; and nothing more effectual than prayer to God; and, next to that, submission to the Chaldean yoke.

For thus saith the Lord of hosts concerning the pillars,.... The pillars of brass that stood in the temple; the one called Boaz, and the other Jachin, 1 Kings 7:15; and concerning the sea; the sea of molten brass, which stood upon twelve oxen, 1 Kings 7:23; and concerning the bases: the ten bases, which also were made of brass, 1 Kings 7:27; and concerning the residue of the vessels that remain in this city; in the king's palace, and in the houses of the noblemen, and of the rich and wealthy inhabitants of Jerusalem.

Which Nebuchadnezzar king of Babylon took not,.... For he seems only to have taken the vessels of gold, and left the vessels of brass, as the above were; see 2 Kings 24:13; when he carried away captive Jeconiah, the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem; of which see 2 Kings 24:12.

Yea, thus saith the Lord of hosts, the God of Israel, concerning the vessels that remain in the house of the Lord,.... Which are mentioned in Jeremiah 27:19; together with others: and in the house of the king of Judah, and of Jerusalem; see Jeremiah 27:18.

They shall be carried to Babylon,.... As they were; and of which, with others, there is a particular account in 2 Kings 25:13; and there shall they be until the day that I visit them, saith to the Lord; the Chaldeans in a way of wrath, and the Jews in a way of grace and favour; which was at the end of the seventy years' captivity; and so long the vessels of the sanctuary continued there; here we read of them as in use the very night that Belshazzar was slain, and Babylon taken, Daniel 5:2; then will I bring them up, and restore them to this place; which was fulfilled when the Lord stirred up the spirit of Cyrus, king of Persia to give leave to the Jews to return to their own land, and rebuild their temple; and at the same time delivered into the hands of Sheshbazzar, prince of Judah, the vessels of the temple, Ezra 1:1.

until I have consumed them by his hand--until by these consuming visitations I have brought them under his power.

I spake also--translate, "And I spake," &c. Special application of the subject to Zedekiah.

Why . . . die--by running on your own ruin in resisting Nebuchadnezzar after this warning (Eze 18:31).

lie-- (Jer 14:14).

(Jer 52:17, Jer 52:20-21).