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The Sign of the Yoke

In the beginning of the reign of King Zedekiah son of Josiah of Judah, this word came to Jeremiah from the L ord. ²Thus the L ord said to me: Make yourself a yoke of straps and bars, and put them on your neck. ³Send word to the king of Edom, the king of Moab, the king of the Ammonites, the king of Tyre, and the king of Sidon by the hand of the envoys who have come to Jerusalem to King Zedekiah of Judah. ⁴Give them this charge for their masters: Thus says the L ord of hosts, the God of Israel: This is what you shall say to your masters: ⁵It is I who by my great power and my outstretched arm have made the earth, with the people and animals that are on the earth, and I give it to whomever I please. ⁶Now I have given all these lands into the hand of King Nebuchadnezzar of Babylon, my servant, and I have given him even the wild animals of the field to serve him. ⁷All the nations shall serve him and his son and his grandson, until the time of his own land comes; then many nations and great kings shall make him their slave.

⁸ But if any nation or kingdom will not serve this king, Nebuchadnezzar of Babylon, and put its neck under the yoke of the king of Babylon, then I will punish that nation with the sword, with famine, and with pestilence, says the L ord, until I have completed its destruction by his hand. ⁹You, therefore, must not listen to your prophets, your diviners, your dreamers, your soothsayers, or your sorcerers, who are saying to you, “You shall not serve the king of Babylon.” ¹⁰For they are prophesying a lie to you, with the result that you will be removed far from your land; I will drive you out, and you will perish. ¹¹But any nation that will bring its neck under the yoke of the king of Babylon and serve him, I will leave on its own land, says the L ord, to till it and live there.

¹² I spoke to King Zedekiah of Judah in the same way: Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. ¹³Why should you and your people die by the sword, by famine, and by pestilence, as the L ord has spoken concerning any nation that will not serve the king of Babylon? ¹⁴Do not listen to the words of the prophets who are telling you not to serve the king of Babylon, for they are prophesying a lie to you. ¹⁵I have not sent them, says the L ord, but they are 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 to you.

¹⁶ Then I spoke to the priests and to all this people, saying, Thus says the L ord: Do not listen to the words of your prophets who are prophesying to you, saying, “The vessels of the L ord’s house will soon be brought back from Babylon,” for they are prophesying a lie to you. ¹⁷Do not listen to them; serve the king of Babylon and live. Why should this city become a desolation? ¹⁸If indeed they are prophets, and if the word of the L ord is with them, then let them intercede with the L ord of hosts, that the vessels left in the house of the L ord, in the house of the king of Judah, and in Jerusalem may not go to Babylon. ¹⁹For thus says the L ord of hosts concerning the pillars, the sea, the stands, and the rest of the vessels that are left in this city, ²⁰which King Nebuchadnezzar of Babylon did not take away when he took into exile from Jerusalem to Babylon King Jeconiah son of Jehoiakim of Judah, and all the nobles of Judah and Jerusalem— ²¹thus says the L ord of hosts, the God of Israel, concerning the vessels left in the house of the L ord, in the house of the king of Judah, and in Jerusalem: ²²They shall be carried to Babylon, and there they shall stay, until the day when I give attention to them, says the L ord. Then I will bring them up and restore them to this place.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Though the Prophet was bidden to command the ambassadors to say to the kings by whom they had been sent, Thus saith Jehovah, of hosts, ¹⁷⁸¹⁷⁸ The fourth verse in our version is not correct, “And command them to say to their masters,” it ought to be, “And command them as to their masters (or lords,) saying,” — for the Hebrew will not admit of such a transposition. — Ed. they yet might have refused to do so, and that with indignation: “What! Are we come here to be ambassadors to thee? and who indeed art thou who commandest us? besides, dost thou think that we are so mad as to threaten for thy sake, our kings and masters, and to declare to them what thou biddest, that they are shortly to become the servants of the Chaldean king?” The ambassadors then might have thus treated the holy Prophet with derision and laughter: but, as we have said, the whole was done for the sake of Zedekiah and the people, in order that the Prophet might dissipate that vain splendor and pomp, by which he saw that Zedekiah and all the Jews were deceived; for they thought that they had as it were high and large mountains to be set in opposition to the Chaldean king and his army: “On what part can they assail us, since the king of Tyrus is on our side, and also the king of Sidon, the king of Moab, and the king of Ammon? these rule widely, and their cities are impregnable.” Thus, then, the Jews were convinced that they would be exempt from every trouble and molestation; but in order that they might not deceive themselves with that vain display, Jeremiah said,

“Declare, ye ambassadors, to your masters what God has spoken, even that ye must submit to the yoke of the king of Babylon.”

And a visible symbol was added in order to confirm the prediction: the Prophet was bidden to put a yoke on his neck, or yokes, for he speaks in the plural number. מוט muth, means a pole, a yoke, a transverse piece of wood: and no doubt he applied some pieces of wood to his neck, like the yoke laid on oxen; and then he tied this yoke or crossbar; for יסר, isar, means to bind or tie, and so מוסרות, musarut, are bands; מוסר, musar, also means sometimes a girdle; but here it is to be taken for bands or ligaments. It was a sad spectacle to see on the neck of Jeremiah, when he went forth, the symbol of the bondage of all kings and nations: he was as it were in the place of all a captive before the time: but when God laid a yoke on the Jews and on all other nations, Jeremiah was then a free man; for though he bore this mark of bondage, he yet expected God’s judgment with a resigned mind, while others disregarded it. But this confirmation rendered them more inexcusable, as the case is, when God, to strengthen faith, adds sacraments or other helps to his word, by which means he impresses us the more, for he thus teaches not only our ears, but also our eyes and all our senses: when God thus omits nothing that may tend to strengthen our faith in his word, a heavier condemnation awaits us, if such signs avail not.

We then perceive the reason why the Prophet applied to his neck the symbol of future bondage: were there any teachable among the people, to see such a sign with their eyes must have been useful to them. But as the greater part had hardened themselves in their obstinacy, what ought to have done them good, by humbling them in time before God, so as to anticipate his judgment, had no other effect but to render their punishment more grievous.

¹⁷⁸ The fourth verse in our version is not correct, “And command them to say to their masters,” it ought to be, “And command them as to their masters (or lords,) saying,” — for the Hebrew will not admit of such a transposition. — Ed.