Exegetical and Hermeneutical Commentary of Jeremiah 27:12
I spoke 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 15. The warning to Zedekiah. The LXX, apparently through an accident in copying, omit much of these vv. They correspond in the main to the previous passage, the warning against the false prophets in Jer 27:14-15 answering to that of Jer 27:9-10. The plural is used throughout on account of many sympathisers among all ranks.
Fuente: The Cambridge Bible for Schools and Colleges
Some think this was at another time, but it is most probable it was the same time.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. I spake alsotranslate,”And I spake,” &c. Special application of the subjectto Zedekiah.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
To King Zedekiah Jeremiah addressed words of like import, saying: “Bring your necks into the yoke of the king of Babylon, and serve him and his people, and ye shall live. Jer 27:13. Why will ye die, thou and thy people, by sword, famine, and pestilence, as Jahveh hath spoken concerning the people that will not serve the king of Babylon? Jer 27:14. And hearken not unto the words of the prophets that speak unto you: Ye shall not serve the king of Babylon; for they prophesy a lie unto you. Jer 27:15. For I have not sent them, saith Jahveh, and they prophesy in my name falsely, that I might drive you out and ye might perish, ye and the prophets that prophesy unto you.” – The discourse addressed to the king in the plural, “bring your necks,” etc., is explained by the fact that, as Jer 27:13 shows, in and along with the king of his people are addressed. The imperative intimates the consequence of the preceding command. Jer 27:13 gives the application of the threat in Jer 27:8 to King Zedekiah and his people; and Jer 27:14. gives the warning corresponding to Jer 27:9 and Jer 27:10 against the sayings of the lying prophets; cf. Jer 14:14 and Jer 23:16, Jer 23:21.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jeremiah’s Counsel to Zedekiah; Submission to Nebuchadnezzar Urged. | B. C. 597. |
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. 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? 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. 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. 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. 17 Hearken not unto them; serve the king of Babylon, and live: wherefore should this city be laid waste? 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. 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, 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; 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; 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.
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 (v. 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 (v. 16), to persuade them to serve the king of Babylon, that they might live, and might prevent the desolation of the city (v. 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, Prov. xxix. 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 (v. 14), your prophets, v. 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 (v. 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 (v. 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 (v. 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, v. 20. We have the story, and it is a melancholy one, 2Ki 24:13; 2Ki 24:15; 2Ch 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 (v. 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, Ezra i. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 12-15: A WARNING TO ZEDEKIAH
1. Jeremiah then speaks boldly in urging Zedekiah, king of Judah, to accept the yoke of Babylon – that both he and his people may live, (vs. 12).
2. It really does not make sense to commit suicide by insisting on having one’s own way, (vs. 13; comp. Jer 38:23; Pro 8:36; Eze 18:31).
3. Nor is Zedekiah to listen to the lying prophets who are telling him that he will never serve the King of Babylon, (vs. 14; comp. Eze 13:22; 2Co 11:13-15).
4. The Lord has not sent these prophets, who claim to speak in His name: yet, because Zedekiah prefers their smooth promises to the truth, he and his prophets will perish together, (vs. 15; comp. Jer 34:2-3).
Fuente: Garner-Howes Baptist Commentary
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. (1Co 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, —
(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 Jer 27:10. — Ed
Fuente: Calvin’s Complete Commentary
C. A Warning to Zedekiah Jer. 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 Jer. 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 (Jer. 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 (Jer. 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 (Jer. 27:13) and warning (Jer. 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. Jer. 27:15 b does not indicate the purpose of these prophets but the inevitable result of their lies.
Fuente: College Press Bible Study Textbook Series
(12) I spake also to Zedekiah . . .There was, as we see in Jer. 28:13, a party of resistance in Judah also, and they, too, were trusting in delusive prophecies of the overthrow of the Chaldan monarchy. Sadly and earnestly the prophet pleads with them in the question, Why will ye die, thou and thy people, by the sword . . .?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. To Zedekiah bring your necks The plural form shows that Zedekiah is addressed in his representative capacity, and that the people are included.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zedekiah Himself Is Also Warned Of The Necessity For Continued Submission To The King Of Babylon ( Jer 27:12-22 ).
Zedekiah is also warned by Jeremiah of the consequences of not continuing to submit to the King of Babylon. He was to ignore the promises of the prophets who promised a quick deliverance and return of the previously stolen Temple vessels, for they were untrue. In fact the truth was that disobedience to YHWH’s warning would simply result in the remainder of the Temple furniture being transported to Babylon.
Jer 27:12
‘And I spoke 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.”
Jeremiah tells how he had spoken to Zedekiah in accordance with the same words that he had sent to the nations. Following his own example they were to bring their necks under the yoke of the King of Babylon and serve his people. By that means they would be serving YHWH, and by that means they would survive.
Jer 27:13
“Why will you die, you and your people, by the sword, by the famine, and by the pestilence, as YHWH has spoken concerning the nation that will not serve the king of Babylon?”
But if they did not continue in submission, both the king and all his people would die, by sword, famine and pestilence, in accordance to the words sent to the nations. And that because their action would actually be rebellion against the will of YHWH. Was that really what they wanted to happen?
Jer 27:14
“And do not listen to the words of the prophets who speak to you, saying, ‘You shall not serve the king of Babylon,’ for they prophesy a lie to you.”
Thus they were not to listen to the words of the prophets who were so assiduously lying to them and declaring that they could safely ‘not serve the King of Babylon’. They were to recognise that their words were a lie.
Jer 27:15
“For I have not sent them, the word of YHWH, but they prophesy falsely in my name, that I may drive you out, and that you may perish, you, and the prophets who prophesy to you.”
For on the assured word of YHWH they could be certain that YHWH had not sent these prophets. Rather they were prophesying falsely in His Name. But it did have a purpose, and that was in order that He might drive them out in accordance with His purpose, so that both they and the prophets might perish. The lying prophets would thus in their own way be bringing about YHWH’s will (compare 1Ki 22:19-23). It is a reminder of YHWH’s control over history both good and bad (compare the opening of the seven-sealed book in Revelation 6 which conveyed the same message). While the offer of repentance was always open it was quite clear that they had no intention of responding, and therefore their doom was sealed.
Jer 27:16
‘Also I spoke to the priests and to all this people, saying, “Thus says YHWH. Do not listen to the words of your prophets who prophesy to you, saying, ‘Behold, the vessels of YHWH’s house will now shortly be brought again from Babylon,’ for they prophesy a lie to you.”
He also spoke to the priests and all the people who were there warning them not to listen to the prophecies of the prophets who promised that the vessels of YHWH’s house, which had previously been taken away in the days of Jehoiakim/Jehoiachin, would shortly be returned from Babylon, for it was all a lie. (They would eventually be returned, but that was a long way ahead. It was not to happen within the near future). The promises being made by the false prophets clearly included a promise of the removal of the Babylonian yoke, which would be why the vessels were returned. It is noticeable that no one ventured to suggest who would be responsible for the return of the vessels.
Jer 27:17
“Do not listen to them. Serve the king of Babylon, and live. Why should this city become a desolation?”
Jeremiah therefore tells them not to listen to the prophets, but to faithfully serve the King of Babylon, and thus be allowed to live. Why should they act foolishly by doing something which could only result in the desolation of their city?
Jer 27:18
“But if they are prophets, and if the word of YHWH is with them, let them now make intercession to YHWH of hosts, that the vessels which are left in the house of YHWH, and in the house of the king of Judah, and at Jerusalem, do not go to Babylon.”
Rather, if the prophets were true prophets so that the word of YHWH was in them (the word which was spoken as in Jer 27:21), let them make intercession that the vessels which still remained in the Temple and in the king’s house, remain there and not be carried off to Babylon. This was a prayer that would be heard if they set aside any idea of rebellion. And it was the wise step to take.
Jer 27:19-20
“For thus says YHWH of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels which are left in this city, which Nebuchadnezzar king of Babylon did not take, 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,”
For YHWH was not prophesying the return of vessels from Babylon. Rather He was prophesying concerning all that still remained in Judah, the ‘sea’, the bases, and the residue of the sacred vessels which had not been taken when Jehoiachin and so many of the leading citizens, including its nobles throughout Judah had been taken away by Nebuchadnezzar.
Jer 27:21-22
“Yes, thus says YHWH of hosts, the God of Israel, concerning the vessels which are left in the house of YHWH, and in the house of the king of Judah, and at Jerusalem, they will be carried to Babylon, and there will they be, until the day that I visit them, the word of YHWH, then will I bring them up, and restore them to this place.”
And the word of YHWH concerning all the vessels which still remained in the house of YHWH and in the king’s palace, was that they also would be carried off to Babylon and would remain there until His allotted day of deliverance. And this was the guaranteed word of YHWH. It was only when that day of deliverance came that He would again bring all those vessels back up to Jerusalem, and restore them to their rightful place.
Fuente: Commentary Series on the Bible by Peter Pett
The Special Message to Zedekiah
v. 12. I spake to Zedekiah, king of Judah, v. 13. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, v. 14. Therefore hearken not unto the words of the prophets, v. 15. For I have not sent them, saith the Lord, yet they prophesy a lie in My name, v. 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, v. 17. Hearken not unto them; serve the king of Babylon and live, v. 18. But if they be prophets, v. 19. For thus saith the Lord of hosts concerning the pillars, v. 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, v. 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, v. 22. They shall be carried to Babylon,
Fuente: The Popular Commentary on the Bible by Kretzmann
This must have been a painful service to Jeremiah, to go from one to another, and with messages of evil. All God’s servants have done the same. Eze 2:6Eze 2:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 27:12 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.
Ver. 12. I spake also to Zedekiah. ] See on Jer 27:1 .
Bring your necks under the yoke.
“ Deus crudelius urit
Quos videt invitos succubuisse sibi. ”
– Tibul. Eleg.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 27:12-15
12I spoke words like all these to Zedekiah king of Judah, saying, Bring your necks under the yoke of the king of Babylon and serve him and his people, and live! 13Why will you die, you and your people, by the sword, famine and pestilence, as the LORD has spoken to that nation which will not serve the king of Babylon? 14So do not listen to the words of the prophets who speak to you, saying, ‘You will not serve the king of Babylon,’ for they prophesy a lie to you; 15for I have not sent them, declares the LORD, but they prophesy falsely in My name, in order that I may drive you out and that you may perish, you and the prophets who prophesy to you.
Jer 27:12; Jer 27:17 Jeremiah’s words to King Zedekiah have urgency.
1. bring your necks under the yoke – BDB 97, KB 112, Hiphil IMPERATIVE
2. serve him – BDB 712, KB 773, Qal IMPERATIVE
3. live – BDB 310, KB 309, Qal IMPERATIVE
Several of these IMPERATIVES are repeated in Jer 27:17 (i.e., #2, #3). Jer 27:12 is addressed to Zedekiah, while Jer 27:17 is addressed to the priests and people (cf. Jer 27:16).
Jer 27:15 for I have not sent them This statement is repeated in Jer 23:21; Jer 29:9. I wonder if the false prophets thought He had or if they knew in their hearts they were speaking only for themselves (or because of political pressure).
I ask that because all speakers for God who do not receive verbal messages must wonder also! My only consolation is that I seek to communicate revelatory Scripture, not cultural or denominational personal opinions. Even then we face the task of application! I rest in the fact that
1. God knows the heart
2. the message of the NT is priority
3. NT prophets are different from OT prophets (see Special Topic: Prophecy [OT] and Special Topic: Prophecy [NT] )
4. the Spirit is present with gospel proclaimers
It is uncertain how the inappropriate means of Jer 27:9 are related to the methods of the false prophets of Judah or the surrounding pagan nations (cf. Jer 27:3).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I spake: i.e. thirteen years after this prophecy came to him. See note on Jer 27:1.
to Zedekiah. It is not stated whether he ever addressed the two other kings. Jehoahaz and Zedekiah were the sons of Hamutal; Jehoiakim was the son of the proud Zebudah (2Ki 23:36). Compare Jer 13:18.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 27:12-15
Jer 27:12-15
And I spake 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. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as Jehovah hath spoken concerning the nation that will not serve the king of Babylon? And 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. For I have not sent them, saith Jehovah, but they prophesy falsely in my name; that I may drive you out, and that ye may perish, ye, and the prophets that prophesy unto you.
Green spoke of this chapter thus: “Jeremiah provides proof positive of his superb statesmanship in his assessment of the political situation.” Although seemingly innocent, such a statement violates every true conception of the message of the inspired prophets of the Old Testament. It was not shrewd statesmanship on Jeremiah’s part. What God revealed through him was in no sense dependent upon what the prophet himself might have been able to guess or forecast from the basis of his own knowledge or experience. “The revelations of this chapter are not shrewd political comment but something which Jeremiah received as he stood in the counsels of Yahweh.”
This paragraph reveals that Jeremiah repeated for Zedekiah the same message which had been sent, along with the yokes, to the five neighboring kings by their ambassadors.. So powerful was the influence of all the false prophets, soothsayers, dreamers, sorcerers etc. of that day that Jeremiah found it appropriate to warn the king Zedekiah against paying any attention to their falsehoods. “To underestimate the power of a lie in times of national distress is sheer folly.”
The Septuagint (LXX) has omitted much of this chapter; and, upon that basis, some scholars attempt to reject what is written here; but, “It is far too bold to insist that the shorter form is the original.” Additionally, we reject the silly critical rule that the shorter of two passages is more likely to be the original. It is just as likely, or even more likely, that the shorter passage is merely an abbreviation. This is just another foolish critical dictum designed to serve their evil purposes. Furthermore, as Keil pointed out, “Considering the innumerable arbitrary interferences of the LXX with the text of Jeremiah, the omission of the words in question cannot justify the slightest critical suspicion of their genuineness.” For many reasons, we are unwilling to accept changes found in the Septuagint (LXX) as any dependable reason whatever for altering the text of the American Standard Version.
A Warning to Zedekiah Jer 27:12-15
In Jer 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 (Jer 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 (Jer 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 (Jer 27:13) and warning (Jer 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. Jer 27:15 b does not indicate the purpose of these prophets but the inevitable result of their lies.
Fuente: Old and New Testaments Restoration Commentary
Zedekiah: Jer 27:3, Jer 28:1, Jer 38:17, 2Ch 36:11-13, Pro 1:33, Eze 17:11-21
Bring: Jer 27:2, Jer 27:8
Reciprocal: Deu 28:48 – a yoke 2Ki 24:20 – Zedekiah 2Ch 36:12 – before Jeremiah 2Ch 36:21 – To fulfil Neh 3:5 – put not Jer 17:4 – and I Jer 27:1 – the beginning Jer 27:11 – General Jer 27:17 – serve Jer 37:13 – Thou Jer 38:23 – shalt cause Jer 42:11 – afraid Lam 1:14 – yoke Lam 5:5 – Our necks are under persecution Eze 17:14 – but that by keeping of his covenant it might stand Mic 2:3 – necks
Fuente: The Treasury of Scripture Knowledge
Jer 27:12. Jeremiah gave the same advice to Zedeklah that he had given to the ambassadors of the heathen groups. Zedeklah was still on the throne of Judah in Jerusalem but was destined to be the last king that nation was ever to have because of its resistance to Gods will. Had the king of Judah accepted the counsel of Jeremiah he would still have been subject to Babylon, but he would have been permitted to serve out his days in Palestine as a vassal king of Nebuchadnezzar. It also would have saved the lives of his people Instead of having them destroyed by the invader.
Fuente: Combined Bible Commentary
Jer 27:12-13. I spake also to Zedekiah, &c. What the prophet here says to Zedekiah has a particular weight in it, because he was made king of Judea by Nebuchadnezzar, and had taken an oath to be faithful to him, and never to resist his authority. Why will ye die, thou and thy people? That is, why wilt thou wilfully ruin, not only thyself, but thy people, by the sword, the famine, and the pestilence? by which judgments the Lord hath declared, that all nations who will not willingly yield to the king of Babylon shall be destroyed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jer 27:12-22. The Warning to Zedekiah.Jeremiah also warns Zedekiah to the same effect (Jer 27:12-15), and tells priests and people not to believe the prophets who promise an early return of the Temple vessels. Let the prophets rather pray that the vessels left by the Babylonians be not also carried off; for Yahweh intends to remove these also, that they may remain in Babylon until His appointed time. This warning was apparently successful; Zedekiah did not revolt until four or five years later. In order to quell the suspicions excited by the embassies of Jer 27:3, he may have made the journey to Babylon mentioned in Jer 51:59.
Jer 27:16. the vessels of Yahwehs house: the popular emblems of patriotism and religion, carried off in 597; cf. Jer 27:20.
Jer 27:16-22. LXX has a shorter text, without any promise of the ultimate restoration of these vessels.
Jer 27:19. For the details, see on 1Ki 7:15 ff. The larger objects were broken up in 586, and the metal carried to Babylon (Jer 52:17); the smaller were restored by Cyrus in 538 (Ezr 1:7-11).
Fuente: Peake’s Commentary on the Bible
Jeremiah’s appeal to King Zedekiah 27:12-15
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jeremiah also counseled Zedekiah to surrender to Nebuchadnezzar. If he did, the Judahites could continue to live. But if he resisted, the people of Judah would die by the sword, starvation, and sickness.