Jeremiah 27

REVIEW OF CHAPTER THIRTEEN

I. Facts to Master

Time, place, and results of the message delivered in Chapter 26.

Verdict rendered by the princes in the case of Jeremiah (Jeremiah 26:16).

Name of the earlier prophet who prophesied against Jerusalem in the name of the Lord (Jeremiah 26:17-19).

Name of a prophet who had been slain in the reign of Jehoiakim (Jeremiah 26:20-23).

The name of the prince who intervened on behalf of Jeremiah (Jeremiah 26:24).

That which Jeremiah sent to the neighboring kings (Jeremiah 27:2-3).

Names of five countries which had sent ambassadors to Jerusalem in the fourth year of the reign of Zedekiah.

The one into whose hand God had given the world (Jeremiah 27:6).

The title which is given to the king of Babylon (Jeremiah 27:6).

The length of time during which all nations must serve Babylon (Jeremiah 27:7).

Various types of prognosticators among the nations (Jeremiah 27:9).

Those who urged Zedekiah not to serve Babylon (Jeremiah 27:14).

The predictions of the false prophets regarding the Temple vessels already taken captive (Jeremiah 27:16).

One of the important functions of a true prophet (Jeremiah 27:18).

Specific parts of the Temple yet in danger of going to Babylon (Jeremiah 27:19).

Identity of Jeconiah (Jeremiah 27:20).

Name of a prophet who confronted Jeremiah in the Temple (Jeremiah 28:1).

That which Hananiah did to Jeremiah (Jeremiah 28:10).

The fate of Hananiah (Jeremiah 28:16-17).

The two men by whose hand Jeremiah sent his letter to Babylon (Jeremiah 29:3).

The advice which Jeremiah gave to the captives in Babylon (Jeremiah 29:5-7).

Two false prophets mentioned in Jeremiah’s letter and their fate (Jeremiah 29:21-22).

The name of a priest in Jerusalem who received a letter from Babylon protesting the activities of Jeremiah (Jeremiah 29:24-28).

The fate of Shemaiah the fake prophet (Jeremiah 29:32).

II. Questions to Ponder

What was it in Jeremiah’s message that so upset his hearers? Jeremiah 26:1-7.

Was Uriah a faithful prophet? Why did not God protect him as he protected Jeremiah?

What is the gist of Jeremiah’s defense during his trial? Jeremiah 26:12-24.

Why the reference to Micah the Morashtite during the trial of ?Jeremiah 26:18.

Why does God have the right to appoint the World Ruler? Jeremiah 27:5.

What is so significant about the title My Servant? Jeremiah 27:6.

Why does God specify that the beasts of the field were given to Nebuchadnezzar? Jeremiah 27:6.

How is Jeremiah 27:7 to be harmonized with Jeremiah 25:11

Why did Jeremiah say Amen to the false prophecy of Hananiah? Jeremiah 28:6.

Summarize Jeremiah’s argument in Jeremiah 28:8-9.

Why did Jeremiah simply walk away after Hananiah took the yoke off his neck and broke it? Jeremiah 28:11.

Why did Zedekiah have to send an embassy to Babylon? Jeremiah 29:3.

Why does Jeremiah tell the captives to pray for the peace of Babylon? Jeremiah 29:7.

Jeremiah 27:1-3

II. THE WARNING OF THE YOKE

Jeremiah 27:1 to Jeremiah 28:17

In Chapter s 27 and 28 Jeremiah uses an ox yoke as an object lesson to drive home his point that Judah should submit to Babylon. It was Jeremiah’s position that God had given all the nations of the Near East into the hand of Nebuchadnezzar for seventy years. In spite of the bitter opposition of the political and religious leaders Jeremiah continued to forcefully assert that his pronouncements were of God. National survival demanded submission to the yoke of Babylonian world rule. In Chapter s 27 and 28 the warning is sounded to the foreign nations (Jeremiah 27:1-11), king Zedekiah (Jeremiah 27:12-15), the priests and people (Jeremiah 27:16-22) and the fake prophets (Jeremiah 28:1-17).

A. Instructions for the Prophet Jeremiah 27:1-3

TRANSLATION

(1) In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came unto Jeremiah from the LORD, saying, (2) Thus says the LORD: Make for yourself thongs and yoke-bars and put them upon your neck, (3) and send them unto the king of Edom, and unto the king of Moab, and unto the king of the children of Ammon, and unto the king of Tyre, and unto the king of Sidon by the hand of the messengers who are coming to Jerusalem unto Zedekiah king of Judah.

COMMENTS

Verse I clearly sets forth the date of the events in chapter 27 as being in the beginning of the reign of Jehoiakim. However the remaining portion of the chapter makes very clear that these messages are to be dated in the reign of Zedekiah (see Jeremiah 27:3; Jeremiah 27:12; Jeremiah 27:20). As a matter of fact according to Jeremiah 28:1 the events of chapter 27 can be dated precisely to the fourth year of Zedekiah. How then did the name Jehoiakim get into Jeremiah 27:1? It is conceded by practically all scholars that the name of Jehoiakim in this verse is the error of a copyist. Some scribe as he copied the manuscript of the Book of Jeremiah was probably subconsciously influenced by the heading which appears over the preceding chapter and inadvertently wrote Jehoiakim for Zedekiah in Jeremiah 27:1.

It is not infrequent in prophetic books to find the Lord instructing His Prophets to do some dramatic and sensational things in order to call attention to their messages and vividly illustrate their points. Here Jeremiah is commanded by the Lord to make bands (thongs) and bars i.e., an ox yoke consisting of wooden bars held together by leather bands. He is then to put this yoke upon his neck. Jeremiah seems to have appeared in the streets of Jerusalem for several days with his yoke-bar around his neck proclaiming his message of submission to Babylon. From what is said in Jeremiah 27:3 it would appear that Jeremiah made at least six other yoke-bars, perhaps miniature replicas, to be sent to various kings of the region.

Ambassadors from several neighboring states had gathered in Jerusalem for a consultation with Zedekiah. Representatives from Edom, Moab, Ammon, Tyre and Sidon were present. While the purpose of the meeting is not stated, it is evident from the warning of the prophet that revolt against Babylon was being contemplated. Perhaps the envoys were attempting to persuade Zedekiah to join the revolt. Jeremiah appeared in some public place where the ambassadors would be sure to pass, with a yoke upon his neck and in this strange guise delivered an impressive exhortation to the foreign visitors. The Hebrew prophets had a great deal to say about foreign nations but only on rare occasions were their messages given directly to those foreign peoples.[237]

[237] For other possible examples Of Prophets addressing messages to foreign ambassadors see Isaiah 14:28-32; Isaiah 18:1-3.

It is perhaps worth noting here that Zedekiah made a trip to Babylon in this same fourth year of his reign. He either voluntarily chose to go and renew his oath of fidelity to Nebuchadnezzar or else he was summoned by the great king who heard rumors of the revolt which was being plotted in this chapter.

Jeremiah 27:4-11

B. Instructions for the Foreign Ambassadors Jeremiah 27:4-11

TRANSLATION

(4) Command them to say to their lords: Thus says the LORD of hosts, the God of Israel: Thus say unto your lords: I have made the earth, and the men and beasts which are upon the face of the earth by My great strength and by My outstretched arm and I can give it to whoever is appropriate in My eyes. (6) Therefore I have given all of these lands into the hand of Nebuchadnezzar king of Babylon My servant and even the beasts of the field I have given to him to serve him. (7) All the nations shall serve him and his son and his grandson until also the time of his land comes when many nations and great kings shall impose servitude upon him. (8) And it shall come to pass that the nation or kingdom that will not serve Nebuchadnezzar king of Babylon, and will not put its neck in the yoke of the king of Babylon, I will punish that nation with sword, famine and pestilence (oracle of the LORD) until I have consumed them by his hand. (9) But as for you, do not hearken unto your prophets, diviners, dreamers, soothsayers and sorcerers, who repeatedly say unto you, Do not serve the king of Babylon. (10) For they are prophesying a lie to you which will only serve to remove you from your land; for I will drive you out and you will perish. (11) And the nation which causes its neck to come into the yoke of the king of Babylon and serves him, I will cause to remain upon its land (oracle of the LORD) and they will till it and dwell in it.

COMMENTS

Jeremiah, the ambassador of the King of the universe, urges the ambassadors of the neighboring lands to carry a message back to their respective kings. Basically the message drives home the point that the God of Judah is not a local deity who controls only the territory in which His worshipers dwell. He is not a god; He is God! He exercises His sovereign pleasure over all nations of the earth. Jeremiah makes four points in this message to the nations. He points out the basis of God’s sovereign decrees (Jeremiah 27:5). God’s right to direct the affairs of men is grounded in the fact that He is creator of the world and all that is in it. The God of creation is also the God of history. Because He is Creator, God may do with His creation whatsoever seems good to Him. He may, if He so chooses, appoint an overseer, a superintendent, a governor over His world. God need not consult with the children of men to see when and if He should take such action. He simply exercises His prerogative as Creator and appoints the one who seems right to Him.

Jeremiah announces God’s sovereign will with regard to the world of the early sixth century before Christ (Jeremiah 27:6-7). God has given all the lands of the Fertile Crescent into the hands of Nebuchadnezzar of Babylon. Even the beasts of the field have been brought under his jurisdiction. All nations are to serve him (Jeremiah 27:6). Thus decrees the Great King! Nebuchadnezzar is here again called My servant (cf. Jeremiah 25:9). The idea that the beasts of the field are to serve the king of Babylon is most likely an idiom expressing the all-embracing extent and unlimited power of Nebuchadnezzar’s dominion (cf. Jeremiah 28:14; Daniel 2:38).

As if to temper somewhat the divine decree which he has just announced Jeremiah hastens to add that the supremacy of Babylon will not be permanent. All nations shall serve him and his son and his grandson until the time of his own land (Jeremiah 27:7). In other passages Jeremiah has indicated that the duration of the Babylonian world empire would be seventy years. Here he is probably saying the same thing in different words. It is unlikely that Jeremiah had in mind three specific kings.[238] Rather he seems to be saying that the nations would serve Babylon for a long time but not forever.[239] The time of his own land would refer to the time when Babylon would become subservient to another power. God Almighty has predetermined the duration of the Babylonian empire. Babylon is nothing more than a tool in His hands which is discarded when God no longer has need of it. At the end of the appointed time many nations and great kings shall enslave him. After the appointed time of world supremacy Babylon would become subservient to other nations. This prophecy was fulfilled when Cyrus the Persian conquered Babylon in 539 B.C.

[238] The successive sovereigns of Babylon were: Nebuchadnezzar, 44 years; Evil Merodach, 2 years; Neriglissor, 4 years; and Nabonidus, 17 years.

[239] Deuteronomy 4:25; Deuteronomy 6:2 use an equivalent expression in the general sense of a long time.

The prophet warns those nations which refuse to submit to God’s sovereign decrees (Jeremiah 27:8-10). God will severely punish the nations which refuse to submit to the yoke of Babylon. God would use Nebuchadnezzar as the agent of His wrath to bring the sword against those nations which were in rebellion against the will of the Almighty. Famine and pestilence usually accompanied war in antiquity (Jeremiah 27:8).

A further warning appears in Jeremiah 27:9-10. The foreign ambassadors are warned not to listen to those other voices which were counseling revolt against Babylon. Five classes of prognosticators are singled out: prophets, diviners, dreams (or perhaps dreamers), soothsayers and sorcerers. Exact distinctions between each of these classes is impossible. It is interesting though that Jeremiah here recognizes the existence of prophet-like individuals among the foreign nations. The closest parallels to the Biblical prophets yet discovered are to be found at Mari in the eighteenth century B.C.

Those who were advocating rebellion against Babylon and pretending that such advice came from the deity were lying (Jeremiah 27:10). The phrase to remove you far from your land does not indicate purpose but result. That is to say, it was not the purpose of these false prophets, diviners and soothsayers to cause their peoples to go into captivity. Far from it! They were ultra patriots who could not conceive of the deity appointing a foreign ruler over their land. But the consequence of their lying words would be the destruction of their lands and the exile of their peoples.

Following the warning, there is a promise to those who submit to God’s sovereign decrees (Jeremiah 27:11). Those nations which humbly and obediently submitted their neck to the yoke of Babylon would be allowed by God to remain in their own land. Thus it has always been that people who submit to the will of the Almighty have a peace which the world cannot know.

Jeremiah 27:12-15

C. A Warning to Zedekiah Jeremiah 27:12-15

TRANSLATION

(12) And unto Zedekiah king of Judah I spoke in a similar manner, saying, (13) Why will you die, you and your people, by sword, famine and pestilence, as the LORD has spoken concerning the nation which does not serve the king of Babylon? (14) Do not listen to the words of the prophets who are saying to you, Do not serve the king of Babylon, for they are prophesying falsehood to you; (15) For I have not sent them (oracle of the LORD), but they keep on prophesying falsely in My name, with the result that I will drive you out, and you will perish, you and the prophets who are prophesying unto you.

COMMENTS

In Jeremiah 27:12-15 Jeremiah moves from the general warning which embraces all the small nations of Syria-Palestine to a specific warning for king Zedekiah of Judah. As a prophet to the nations (Jeremiah 1:5) Jeremiah was concerned about the course of action which these small states might follow. But naturally his concern for his native Judah in these perilous days was paramount so the prophet directly addressed Zedekiah and his advisers perhaps on the very same occasion on which he addressed the foreign ambassadors. The short resume of his message to the king contains three elements. First, there is exhortation (Jeremiah 27:12). Jeremiah exhorts Zedekiah to submit to the yoke of Babylon. The use of the plural your necks suggests that princes or advisers were present with the king at the time Jeremiah delivered this message. The word live while in the imperative mood actually has the force of a promise. The sense is, if you submit to Babylon you will live.

Exhortation is followed by argumentation (Jeremiah 27:13) and warning (Jeremiah 27:14). Jeremiah backs up his exhortation with an argument couched in the form of a question. Why will you allow your people to suffer such calamity as the Lord has predicted for every nation which refuses to serve Babylon? It is utter futility and national suicide to attempt to throw off the yoke of Babylon. It is stupid to bring upon yourself sword, famine and pestilence when you might live in peace if you would only submit to Babylon. Jeremiah moves hastily to deal with a possible objection which might be arising in the mind of the king. Other prophetic voices were urging an independent course for Judah. They were promising success in the rebellion against Babylon. Jeremiah does not hesitate to brand these prophets as liars. They are no better than the prophets of the heathen nations mentioned in the previous paragraph. God has not sent these prophets! To hearken to their voice will bring disaster on the land. Jeremiah 27:15 b does not indicate the purpose of these prophets but the inevitable result of their lies.

Jeremiah 27:16-22

D. A Warning to the Priests and People Jeremiah 27:16-22

TRANSLATION

(16) And unto the, priests and all this people I spoke, saying, (17) Thus says the LORD: Do not hearken unto the words of your prophets who keep on prophesying to you, saying, Behold, the vessels of the house of the LORD shall be returned from Babylon in just a short time; for they are prophesying falsehood to you. (18) But if they are prophets, and if the word of the LORD is with them, let them entreat the LORD of hosts in order that the vessels which remain in the house of the LORD, the house of the king of Judah, and in Jerusalem, do not go to Babylon. (19) For thus says the LORD of hosts concerning the pillars, and the sea, and the bases, and concerning the rest of the vessels which remain in this city, (20) which Nebuchadnezzar did not take when he took captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, along with all the nobles of Judah and Jerusalem. (21) Surely thus says the LORD of hosts, the God of Israel, concerning the vessels which remain in the house of the LORD, and in the house of the king of Judah, and Jerusalem: (22) They shall be brought to Babylon and there they shall be until the day I visit them (oracle of the LORD). Then I will bring them back and restore them to this place.

COMMENTS

One cannot be absolutely positive that this message was delivered on the same day as the preceding two messages. The point of transition from the previous paragraph to the present paragraph is the blast against the false prophets. Not only had these false prophets given disastrous advice to the king and his court, they had raised false hopes among the priests and the people. Jeremiah now moves to shatter those delusions. The message as it has been recorded here contains a warning against the false prophets (Jeremiah 27:16-17), a challenge to the false prophets (Jeremiah 27:18), and a contradiction of the fake prophets (Jeremiah 27:19-22).

1. A warning against the fake prophets (Jeremiah 27:16-17)

Lies are often more attractive than truth. Certain prophets in Jerusalem were optimistically predicting that the vessels of the house of God which had been carried away by Nebuchadnezzar on his two previous assaults against Jerusalem (in 605 B.C. and 597 B.C.) would shortly be brought back from Babylon (Jeremiah 27:16). The implication of such a prediction was that Babylon would shortly be destroyed. Since this was the kind of news most men of Judah wished to believe, the false prophets must have had quite a following. such a prophecy regarding the return of the -Temple vessels would most likely have gained the support of the influential priests for the proposed revolt against Babylon. Again, for the third time in this chapter alone, Jeremiah calls such prophets liars, He urges the priests and people not to hearken to these lies, to face reality. Rebellion against Babylon will mean the desolation of this city! Do not support the proposed revolt and you will live. In other words Jeremiah is saying, you should not be so concerned about getting those Temple vessels back but about preventing a policy which would destroy the entire city including the Temple.

2. A challenge to the fake prophets (Jeremiah 27:18)

In Jeremiah 27:18 Jeremiah challenges the false prophets to prove that they are men called by God. If they are true spokesmen for God as they claim let them be praying as well as preaching. Let them pray that the vessels still remaining in Jerusalem be not carried away to Babylon. True prophets of God were always fervent and effective intercessors on behalf of their people. Jeremiah in this verse seems to be saying that not only are the prophets creating a delusion by insisting that the subservience to Babylon will shortly be ended, they are in reality powerless to prevent further humiliation at the hands of Nebuchadnezzar. They can neither create good fortune by their preaching nor prevent disaster by their praying.

3. A contradiction of the fake prophets (Jeremiah 27:19-22)

Before concluding his message to the priests and people Jeremiah produces a double thus saith the LORD which directly contradicts all that the false prophets had been propagating. Those vessels which Nebuchadnezzar had left behind in the Temple when he took Jeconiah (i.e., Jehoiachin) into captivity in 597 B.C. will shortly be carried away by the Great King. This of course implies that Nebuchadnezzar will successfully besiege and conquer Jerusalem. Among the items which had not yet been taken away are named the pillars, the sea, and the bases. The pillars of brass were twenty-seven feet high and eighteen feet in circumference. One was called Jachin (He shall establish) and the other Boaz (In it is strength). These enormous pillars were no doubt one of the most attractive and distinctive aspects of the Temple of Solomon. Jachin and Boaz were broken up by the Chaldeans and carried to Babylon in 587 B.C. (Jeremiah 52:17). The large molten sea of Solomon’s Temple is described in 1 Kings 7:23-26. It was forty-five feet in circumference and rested upon a beautiful base consisting of twelve oxen. The priests had to wash themselves at this enormous bowl before entering the Holy Place. The bases referred to by Jeremiah were ten in number. The author of Kings gives an elaborate description of them (1 Kings 7:27-37). The bases supported portable lavers.

The vessels of the house of God would not remain forever in Babylon. In God’s own good time He would visit (i.e., punish) Babylon and then the vessels would be returned to Jerusalem (Jeremiah 27:22). Jeremiah’s prediction was fulfilled when in 539 B.C. Cyrus conquered Babylon and issued a decree allowing the Jews to take their sacred vessels and return to their homeland (Ezra 1). Therefore Jeremiah agreed with the false prophets that the Temple vessels would return; it was in the matter of the time element that he disagreed with them.