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27. Judah to Serve Nebuchadnezzar

¹ Early in the reign of Zedekiah A few Hebrew manuscripts and Syriac (see also 27:3,12 and 28:1); most Hebrew manuscripts Jehoiakim (Most Septuagint manuscripts do not have this verse.) son of Josiah king of Judah, this word came to Jeremiah from the LORD: ² This is what the LORD said to me: “Make a yoke out of straps and crossbars and put it on your neck. ³ Then send word to the kings of Edom, Moab, Ammon, Tyre and Sidon through the envoys who have come to Jerusalem to Zedekiah king of Judah. ⁴ Give them a message for their masters and say, ‘This is what the LORD Almighty, the God of Israel, says: “Tell this to your masters: ⁵ With my great power and outstretched arm I made the earth and its people and the animals that are on it, and I give it to anyone I please. ⁶ Now I will give all your countries into the hands of my servant Nebuchadnezzar king of Babylon; I will make even the wild animals subject to him. ⁷ All nations will serve him and his son and his grandson until the time for his land comes; then many nations and great kings will subjugate him.

⁸ “‘“If, however, any nation or kingdom will not serve Nebuchadnezzar king of Babylon or bow its neck under his yoke, I will punish that nation with the sword, famine and plague, declares the LORD, until I destroy it by his hand. ⁹ So do not listen to your prophets, your diviners, your interpreters of dreams, your mediums or your sorcerers who tell you, ‘You will not serve the king of Babylon.’ ¹⁰ They prophesy lies to you that will only serve to remove you far from your lands; I will banish you and you will perish. ¹¹ But if any nation will bow its neck under the yoke of the king of Babylon and serve him, I will let that nation remain in its own land to till it and to live there, declares the LORD.”’”

¹² I gave the same message to Zedekiah king of Judah. I said, “Bow your neck under the yoke of the king of Babylon; serve him and his people, and you will live. ¹³ Why will you and your people die by the sword, famine and plague with which the LORD has threatened any nation that will not serve the king of Babylon? ¹⁴ Do not listen to the words of the prophets who say to you, ‘You will not serve the king of Babylon,’ for they are prophesying lies to you. ¹⁵ ‘I have not sent them,’ declares the LORD. ‘They are prophesying lies in my name. Therefore, I will banish you and you will perish, both you and the prophets who prophesy to you.’”

¹⁶ Then I said to the priests and all these people, “This is what the LORD says: Do not listen to the prophets who say, ‘Very soon now the articles from the LORD’s house will be brought back from Babylon.’ They are prophesying lies to you. ¹⁷ Do not listen to them. Serve the king of Babylon, and you will live. Why should this city become a ruin? ¹⁸ If they are prophets and have the word of the LORD, let them plead with the LORD Almighty that the articles remaining in the house of the LORD and in the palace of the king of Judah and in Jerusalem not be taken to Babylon. ¹⁹ For this is what the LORD Almighty says about the pillars, the bronze Sea, the movable stands and the other articles that are left in this city, ²⁰ which Nebuchadnezzar king of Babylon did not take away when he carried Jehoiachin Hebrew Jeconiah, a variant of Jehoiachin son of Jehoiakim king of Judah into exile from Jerusalem to Babylon, along with all the nobles of Judah and Jerusalem— ²¹ yes, this is what the LORD Almighty, the God of Israel, says about the things that are left in the house of the LORD and in the palace of the king of Judah and in Jerusalem: ²² ‘They will be taken to Babylon and there they will remain until the day I come for them,’ declares the LORD. ‘Then I will bring them back and restore them to this place.’”

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. ¹⁷⁷¹⁷⁷ 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.

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.

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.

Lecture one Hundred and Third

We explained yesterday why this command was given to Jeremiah at the beginning of Jehoiakim’s reign, which was not yet to be executed until the time of Zedekiah: it was God’s design to strengthen him in the meantime, lest he should faint in his course. Let us now see what was the object of this prophecy and what is its meaning.

The Prophet seems to have addressed the ambassadors who were sent by neighboring kings to King Zedekiah; and he was bidden to command them to declare each to his master, that they were all to come under the yoke of the king of Babylon. There is, moreover, no doubt but that God designed especially and chiefly to give a lesson to Zedekiah and to the Jews; for these legations mentioned here might have so emboldened them as to despise all prophecies, and to think themselves beyond all danger. For the purpose for which these legations were sent by the king of Sidon, by the king of Tyrus, by the king of Moab and Ammon, ought to be particularly observed: when they saw that the king of Babylon would not spare them, they began to join their forces. Every one at first consulted his own advantage, and saw no need of mutual help; and so it was that the Chaldeans easily overcame them while they were disunited. Experience at length taught them, that neither the king of Judah nor ally of the neighboring kings could sustain the contest unless they formed a confederacy. Thus, then, it happened that the king of Tyrus, the king of Sidon, the king of Moab, and the king of Ammon, offered their forces and their money to the king of Judah, and that he also promised to help them in return, if the Chaldean attacked them. It was therefore a new occasion for confidence to the Jews, so that they gathered courage, and thus were emboldened to resist, relying on so many neighboring kings.

The Chaldeans had been hitherto successful, for they had assailed each by himself; but when all of them were ready by their united forces to oppose and restrain their attacks, it was hardly credible that they could be conquered. It was therefore God’s purpose to remove this false confidence, and to warn Zedekiah and the whole people, lest they should be deceived by such allurements, but that they might know that they were patiently to endure the punishment inflicted on them by God. This therefore was the reason why the Prophet was sent to the ambassadors who had come to Jerusalem. He was not set a teacher over them; but this was done with reference to Zedekiah and the people. It is yet probable that these commands were set forth before the king, that the king might know that he had been wholly deceived, and that he still foolishly trusted to the subsidies which had been offered.

We may easily imagine how grievous it must have been to the king and to the people to hear this prophecy. The ambassadors were in a manner dishonored; the kings, by whom they had been sent, might have complained that they were treated with great indignity. Hence the king and the people must have been very incensed against Jeremiah. But the Prophet boldly performed what God commanded him, as it behoved him. And we shall hereafter see, that his words were addressed to King Zedekiah rather than to these heathens.

We now understand the reason why God would have his Prophet to give these commands to the ambassadors, who had been sent by heathen kings to King Zedekiah: it was that the king might know that it was wholly useless for these kings to promise their assistance; for he had to do, not with the Chaldean king, but rather with the judgment of God, which is irresistible, and which men in vain struggle with.