Jeremiah 27

And the brothers of Ahikam, Gemariah, Elasah, and Jaazaniah, were considerable men in those days with Ahikam, and members of the great council: (see Jer. xxix. 3. Ezek. viii. 11.) so Ahikam made use of his interest with them, to deliver Jeremiah from the danger that threatened him. Tliat they should not give him into the hand of the people:) The common people are inconstant in their opinions: they joined at first with Jeremiah’s accusers; (ver. 10.) after hearing his apology, they took his part; (ver. 16.) “but afterward, upon hearing the instance of Urijah alleged on the other side, they were incensed against him, and were zealous for putting him to death. Chap/ xxvil This prophecy seems to have been uttered at the beginning of Zedekiah’s reign (see the following note), and foreshews the conquest of Judea, and the neighbouring countries, by the king of Babylon, as was more largely set forth in the twenty-fifth chapter.

Jeremiah 27:1

JLN the beginning of the reign of Jehoiakim.* There is a difficulty in the date of this prophecy, because it plainly relates to the times of Zedckiah. (See ver. 3.12.16.) Some suppose that Jeremiah might have it in charge to declare this decree of God’s in the reign of king Jehoiakim, which yet he was not to execute, till the time of Zedekiah. Others think that the prophet did presently execute some part of his orders, viz. that of* putting on bonds and yokes upon his neck, which he wore, during the reigns, of Jehoiakim and Jeconiah, till the fourth year of Zedekiah. There are other ways of solving this difficulty, which are less probable: but the answer which seems to me the least forced, is to say, that Jehoiakim is crept into the text, by the negligence of the scribes (who might have their eyes upon the beginning of the last chapter or section), instead of Zedekiah. This emendation is confirmed, by comparing this verse with the third, twelfth, and twentieth verses of this chapter, and with the beginning of the next. Such little verbal mistakes must be allowed by all impartial readers, to have sometimes happened in transcribing the Holy Scriptures, as well as in other books, and may easily be corrected, by comparing the suspected reading with other parts of the sacred text, which admit of no difficulty or uncertainty.

Jeremiah 27:2

Make thee bonds and yokes, and put them upon thy neck. The prophets foreshewed things by actions as well as “words. So Isaiah went naked and barefoot, (Isa. xx. 3.) Ezekiel prophesied in like manner by signs, (Ezek. iv. 1, &c. xii. 3. xxiv. 17. 19.)

Jeremiah 27:3

And send them to the king ofEdom, &c. These were some of those countries which God had given into the hand of the king of Babylon. (See xxv. 21, 22. and chap. xlviii. xlix.) By the liand of the messengers which come to Jerusalem unto Zedekiah.] Their business was cither to congratulate Zedekiah upon his accession to the throne; or else to engage him in a league against the king of Babylon.

Jeremiah 27:6

And now I have given all these lands into the hand of Nebuchadnezzar. God is the sole lord and proprietor of the world, and, by virtue of his absolute sovereignty and dominion, has a right to give the kingdoms of the earth to whomsoever he pleases, (Dan. iv. 17.) and he exercises this authority, by changing times and seasons, by removing kings, and setting up kings, (ibid. ii. 21.) It is the business of human laws, to establish every government in that method wherein it is already settled: but as this is no bar to Providence, which still has a right to alter governments, and, for great and wise reasons, often changes the scene of worldly affairs; so neither ought it to be an objection against submitting to any persons, whom God’s providence hath placed over us, and put into their hands the full power of exercising all those acts of government in which sovereignty consists. But although the people are bound in such cases to obey, yet this does not lessen the guilt of usurpers themselves. (Sec the note on xxv. 12.).Tlie king of Babylon my servant.] See the note on xiv. 9. And the beasts of the field have I given also to him to serve him.] Compare Dan. ii. 38. An instance of that absolute sovereignty which God hath given to the king of Babylon, whereby men, and all their goods and fortunes, which chiefly consisted in cattle in those days, were entirely at his disposal.

Jeremiah 27:7

And all nations shall serve him, and his son, and his son’s son. Belshazzar, the last king of the Babylonian monarchy, (Dan. v. 30, 31;) was grandchild to Nebuchadnezzar, who is called his father, Dan. v. 2. that is, his grandfather, by a usual Hebraism. (See 1 Kings xv. 3. compared with ver. 10. and 2 Kings viii. 26. compared with ver. 18.) For the two kings mentioned in Ptolemy’s Canon, between Evil-Merodach and Belshazzar (called there Nabonedus); viz. Neriglissarus and Laborosoarchodus, had no right by lineal descent: for Neriglissarus was only husband to Evil-Merodach’s daughter, and Laborosoarchodus was son to Neriglissarus. Compare Isa. xiv. 22. where God saith, I will cut off from Babylon the name and remnant, sort and nephew, or rather, son and grandson; that is, all that should lineally succeed king Nebuchadnezzar. (Compare Job xviii. 19.) Until the very time of his land come.] The Vulgar Latin translates the words thus, Until the time of his land, and of himself come; i. e. The time of their punishment or visitation, as it is elsewhere expressed; that is, at the end of seventy years. (See xxv. 12.) The word time is used in the same sense, Ezek. vii. 7. xxx. 3. And then many nations and great kings shall serve themselves of him.] See xxvi. 14,

Jeremiah 27:8

That will not put their neck under the yoke of the king of Babylon. Will not submit to that servitude represented by the yokes mentioned ver. 2, 3. Tliat nation will I punish — with the sivord, &c] Those punishments are elsewhere denounced against Zedekiah, and “all the Jews who joined with him in resisting the king of.Babylon’s forces. (See xxiv. 9. xxxviii. 8. Ezek. xii, 13, 14. xvii. 20, 21.)..

Jeremiah 27:9

Therefore hearken ye not to your prophets, nor to your diviners, &e. The Jews, together with the idolatrdus rites of their neighbours, learned their arts of divination, and foretelling future events, the use of which was expressly forbidden, Dent, xviii. 11, &c. and for which practices they are severely reproved, Isa. ii. 6. The word nonen, which is hero translated enchanter, is rendered there