Yahweh says to me: “Make bonds and bars, and put them on your neck. Then send them to the king of Edom, to the king of Moab, to the king of the children of Ammon, to the king of Tyre, and to the king of Sidon, by the hand of the messengers who come to Jerusalem to Zedekiah king of Judah. Give them a command to their masters, saying, ‘Yahweh of Armies, the God of Israel says, “You shall tell your masters: ‘I have made the earth, the men, and the animals that are on the surface of the earth by my great power and by my outstretched arm. I give it to whom it seems right to me. Now I have given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant. I have also given the animals of the field to him to serve him. All the nations will serve him, his son, and his son’s son, until the time of his own land comes. Then many nations and great kings will make him their bondservant.
“ ‘ “ ‘It will happen that I will punish the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon,’ says Yahweh, ‘with the sword, with famine, and with pestilence, until I have consumed them by his hand. But as for you, don’t listen to your prophets, to your diviners, to your dreams, to your soothsayers, or to your sorcerers, who speak to you, saying, “You shall not serve the king of Babylon;” for they prophesy a lie to you, to remove you far from your land, so that I would drive you out, and you would perish. But the nation that brings their neck under the yoke of the king of Babylon and serves him, that nation I will let remain in their own land,’ says Yahweh; ‘and they will till it and dwell in it.’ ” ’ ”
John Calvin 1540 · Public Domain On vv3–11 The Prophet seems to have addressed the ambassadors who…
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.
Read full note →
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 6, 7 By such signs the Prophets used sometimes to confirm…
By such signs the Prophets used sometimes to confirm their prophecies which notwithstanding they could not do of themselves, but in as much as they had a revelation for the same, Isa. 20:2, and therefore the false Prophets to get more credit, did use also such visible signs, but they had no revelation, 1 Kings 22:12.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–11 Jer 27:2 Thus saith the LORD to me; Make…
Jer 27:2 Thus saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck,
Ver. 2. Make thee bonds and yokes,] i.e., Yokes with bonds, such as they are wont to be fastened with.
Read full note →
And put them upon thy neck.] This was to the prophet, saith the Jesuit, molesta et probrosa poenitentia, {a} a troublesome and disgraceful penance. But this was no will worship, say we; and much handsomer than the penances they put the people to in Italy, where you may see them go along the streets, saith mine author, {b} with a great rope about their necks, as if they were dropped down from the gallows. And sometimes they wear a sausage or a swine’s pudding in place of a silver or gold chain, for a sign of their mortification, and that they may merit.
{a} A Lapide.
{b} Bee Hive of Rome.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–11 God commandeth the prophet to procure, either by his…
God commandeth the prophet to procure, either by his own labour, or with his money, some yokes, with bonds to make them more fast; and to put some one of them upon his own neck, that therein he might be a type both to his own people, and also the people afterward mentioned, that they should be in bondage to the king of Babylon, and their yoke should be so fastened with bonds, that they should not be able to slip them, or get them from off their necks.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–11 Thus saith the Lord to me, make thee bonds…
Thus saith the Lord to me, make thee bonds and yokes,.... The yokes were made of wood, as appears from Jer 28:13; and the bonds were strings or thongs, which bound the yoke together, that it might not slip off the neck, on which it was put:
and put them upon thy neck; not all of them together, but one after another, at different times; and this was very significant; for the prophet being seen abroad with a yoke upon his neck, it would be natural to inquire the meaning of it; when they would be told it was to signify the subjection of Judah, and so of other nations, to the king of Babylon; and that he did wear at times such a yoke, even fifteen years after, in the fourth of Zedekiah's reign, appears from Jer 28:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 7 Thus saith - God commands the prophet to procure…
Thus saith - God commands the prophet to procure some yokes with bonds to make them more fast; and to put one of them upon his own neck, that therein he might be a type both to his own people, and also the people afterward mentioned, that they should be in bondage to the king of Babylon.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 5, 6, 7, 9 Verse 2. Make thee bonds and yokes] Probably yokes…
Verse 2. Make thee bonds and yokes] Probably yokes with straps, by which they were attached to the neck. This was a symbolical action, to show that the several kings mentioned below should be brought under the dominion of the Chaldeans.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 6, 7, 9 Jer 27:2-3. Make thee bonds and yokes, &c. —…
Jer 27:2-3. Make thee bonds and yokes, &c. — The prophets were frequently ordered to foreshow future events by actions as well as by words. Thus Isaiah was commanded to go naked and barefoot, Isa 20:3. Ezekiel, in like manner, was ordered to prophesy by signs, Eze 4:1; Eze 12:3; and Eze 24:17-19. In making these yokes, putting them upon his neck, and fastening them on with bands, Jeremiah was intended to be a type both to his own people, and also to the people afterward mentioned, that they should be brought under subjection to the king of Babylon. And send them to the king of Edom, &c. — These nations were near to the Jews, and their princes had their ambassadors resident at Jerusalem. They were also some of those countries which God had declared that he had given into the hand of the king of Babylon: see Jer 25:21; Jer 25:24. By the hand of the messengers, &c. — The business of these messengers seems to have been, to engage Zedekiah to join in a league with the nations from which they came, against the king of Babylon.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 3, 7, 9, 10, 11 Yokes - Two curved pieces of wood, the one…
Yokes - Two curved pieces of wood, the one put over the neck of the ox, the other under, and then fastened together by bonds or cords (compare Psa 2:3). Compare the marginal references.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 5, 6, 7, 9, 10, 11 Chains. Hebrew, "a yoke and pole," (Calmet) or piece…
Chains. Hebrew, "a yoke and pole," (Calmet) or piece of wood for the necks of slaves. (St. Jerome) --- Thus would the servitude of these nations be clearly represented. (Haydock) --- Bands and chains were proper signs, as they were used to bind captives. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 5, 6, 7, 8, 9, 10, 11 bonds--by which the yoke is made fast to the…
bonds--by which the yoke is made fast to the neck (Jer 5:5).
yokes--literally, the carved piece of wood attached at both ends to the two yokes on the necks of a pair of oxen, so as to connect them. Here the yoke itself. The plural is used, as he was to wear one himself, and give the others to the ambassadors; (Jer 27:3; Jer 28:10, Jer 28:12) proves that the symbolical act was in this instance (though not in others, Jer 25:15) actually done (compare Isa 20:2, &c.; Eze 12:3, Eze 12:11, Eze 12:18).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 7, 9, 10, 11 2. Bonds and yokes — The yoke was made…
2. Bonds and yokes — The yoke was made of two curved pieces of wood, placed the one over and the other under the neck of the animal, and fastened together with cords. See Psa_2:3.
Put them upon thy neck — In the manner in which they were worn by animals when used to draw a load. The “yoke,” as here employed, was the appropriate symbol of bondage. This command was literally obeyed. See Jer_28:10. Some hold that Jeremiah obeyed these literally as to himself, but not for the different kings mentioned. But this does great violence to the text, which is as explicit for one as the other.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 5, 6, 7, 8, 9, 10 2. bands and bars] The former were to fasten…
2. bands and bars] The former were to fasten the bars together, thus forming a yoke. For the symbolic action cp. 1Ki_22:11.
2–11. Certain kings having sent to invite Zedekiah to join them in an attempt to overthrow the power of Babylon, Jeremiah warns them to desist as the attempt would be futile. Du. points out that Zedekiah’s visit to Babylon (Jer_51:59) about this time, whether voluntary or at the requisition of Nebuchadnezzar, may have had for one purpose the clearing himself from suspicion of being implicated in the proposed revolt, an unrest that may well have received a stimulus from the change of ruler in Egypt, Psammetichus II. succeeding his father Pharaoh-necoh in b.c. 594.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–11 (2) Make thee bonds and yokes.—This method of vivid…
(2) Make thee bonds and yokes.—This method of vivid symbolic prediction had a precedent in the conduct of Isaiah when he walked “naked and barefoot” (Isa_20:2). We have to realise the infinitely more vivid impression which the appearance of the prophet in this strange guise, as though he were at once a captive slave and a beast of burden, would make on the minds of men, as compared with simply warning them of a coming subjugation. The principle on which the prophet acted was that of Horace (Ep. ad Pis. 180):—
“Segnius irritant animos demissa per aures,
Read full note →
Quam quæ sunt oculis subjecta fidelibus, et quæ
Ipse sibi tradit spectator.”
“Things that we hear less stir the inmost soul,
Than what the eye sees dramatised in act.”
So Agabus bound himself with Paul’s girdle (Act_21:11). So Ezekiel dug through the wall of his house and carried out his stuff (Eze_12:5-7). We find from Jer_28:10 that the prophet obeyed the command quite literally.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 5, 6, 7, 9, 10, 11 Make thee bends and yokes; rather, bands and poles;…
Make thee bends and yokes; rather, bands and poles; i.e. the bands which secured the two pieces of wood placed respectively above and beneath the neck of the ox, so forming a yoke. Hence, in Lev_26:13, we find the phrase, "the poles Authorized Version wrongly, "the bands of your yoke." It is clear from Jer_28:10 that this account is to be taken literally.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v4 I have made the earth.
Jer_27:4-5
I have made the earth.
Read full note →
God and the earth
I. God is the creator of all earthly things: The man and the beast that are upon the ground. The earth is not eternal, net the production of chance, not the work of many Gods. It has one Maker. This agrees with all true science.
II. God is the sovereign disposes of all earthly things. Have given it unto whom it seemed meet unto Me. He might have built it and left it uninhabited, or He might have populated it with other creatures than those who tenant it now. He has given what He thinks fit of it to individuals, tribes, and nations. (Homilist.)
The earth made by God
I have in my house a little sheet of paper on which there is a faint, pale, and not particularly skilful representation of a hyacinth It is not half as beautiful as many other pictures I have, but I regard it as the most exquisite of them all My mother painted it; and I never see it that I do not think that her hand rested on it, and that her thought was concerned in its execution. Now, suppose you had such a conception of God that you never saw a flower, a tree, a cloud, or any natural object, that you did not instantly think, My Father made it, what a natural world would this become to you! How beautiful would the earth seem to you! And how would you find that nature was a revelation of God, speaking as plainly as His written Word! And if you are alone, in solitude, without company, desolate in your circumstances, it is because you have not that inner sense of the Divine love and care which it is your privilege to have, and which you ought to have. (H. W. Beecher.)
Have given it unto whom it seemed meet unto Me.
Meetness before God
I. God is the proprietor of all.
1. Mans forgetfulness of this in daily life.
2. The harmony of mans being requires a sense of dependence.
3. Depression results from stopping short of God.
II. Wisdom and sovereignity go together.
1. No comfort to know we live under an absolute sovereign.
2. God gives not according to seeming fitness. He sees deeper than what seems.
III. The unerring mind of God.
1. Cultivate an adoring spirit.
2. Rest on Him in simple belief.
3. Repose in Gods law of meetness. (P. B. Power, M. A.)
The Divine distribution of the earth amongst men
I. In it He exercises absolute right. The earth, with all its minerals, fruits, productions, and countless tenants, is His. If He gives a thousand acres to one man and denies a yard to another, it is not for us to complain.
II. In it He acts according to His own free choice alone. He gives it not on the ground of merit to any man, for now He gave it to Nebuchadnezzar, one of the worst of men. The only principle in the distribution is His own sovereignty. What seemeth meet to a Being of Infinite wisdom and goodness must be the wisest and the most benevolent. Here let us hush all our murmurings, here let us repose the utmost confidence. Conclusion--The subject teaches us how we should hold that portion of the earth we possess, however small or great it may be.
1. With profound humility. What we possess is a gift, not a right. We are temporary trustees, not proprietors. He who holds the most should be the most humble, for he has the most to account for.
2. With practical thanksgiving. This indeed is all the rent that the Supreme Landlord requires from us, thanksgiving and praise.
3. With a solemn sense of our responsibility. It is given to us not for our own gratification and self-aggrandisement, but for the good of the race and the glory of God.
4. With a conscious dependence on His will. We are all tenants at will. We know not the moment when He shall see fit to eject us from His land. (Homilist.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 8, 9 by my great strength and my raised arm
by my great strength and my raised arm
The phrase "raised arm" refers to great power and intensifies the first phrase. AT: "by my very great power" (See: Idiom and Doublet)
Read full note →
I give it to anyone who is right in my eyes
Another possible meaning is "I give it to anyone I want to."
I ... am giving all these lands into the hand of Nebuchadnezzar ... servant
The hand is a metonym for the power that the hand exercises, and the word "lands" is a metonym for the people who live in those lands. AT: "I ... am putting the people who live in all these lands under the power of Nebuchadnezzar ... servant" (See: Metonymy)
the time for his land comes
You may need to make explicit the nature of the time. AT: "the time for me to destroy his land" (See: Assumed Knowledge and Implicit Information)
subdue him
Here "him" refers to Nebuchadnezzar who represents the kingdom of Babylon. AT: "will defeat Babylon" (See: Metonymy)
translationWords
earth
hand
Nebuchadnezzar
Babylon
servant
life
servant
nation
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 6, 8, 9 27:4-5 The entire weight of the divine name was…
27:4-5 The entire weight of the divine name was behind this message (see study note on 2:2). The Lord’s authority over everything was a direct challenge to the false nature deities worshiped by each of the nations addressed.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.