Seventh-day Adventist Bible CommentaryJeremiah 27

Jehoiakim. Several Hebrew manuscripts read “Zedekiah,” which is undoubtedly the correct reading, as clearly proved by vs. 3, 12 (see ch. 28:1). While Zedekiah ruled by the sufferance of Nebuchadnezzar, who placed him on the throne (see 2 Kings 24:17–19), he and the neighboring kings who paid tribute to Babylon did not give up hope of freeing themselves from the Chaldean yoke. The experience of Jer. 27 occurred in the 4th year of Zedekiah, about 593 B.C. (see on ch. 28:1).

Bonds and yokes. The acting out of such symbolic predictions as this (see Isa. 20:2; Jer. 18; 19; Eze. 12:5–7; Acts 21:11) was to impress forcefully upon the people what the future held for them, and to arouse them, if possible, to a sense of their spiritual lack. Appearing as he did, as though he were a captive slave in bonds or a beast of burden under the yoke, Jeremiah would capture the attention of all as words alone could not. The nations involved in this conspiracy, especially Zedekiah, were to be left without any excuse for thinking that their plans had any prospect of success.

Send them. As shown in the closing part of the verse the kings named here had sent “messengers,” or ambassadors, to Zedekiah urging an alliance against Nebuchadnezzar. These nations are mentioned in the same order in the prophecy of ch. 25:21, 22, given 11 years before. This former prediction had partially been fulfilled at this time. However, for some reason these kings entertained the hope that they could succeed in a rebellion against Nebuchadnezzar.

Command them. Jeremiah was commissioned to tell the representatives of the kings named in v. 3 that their endeavors would be futile; that in the providence of God, Babylon was to be the irresistible conqueror of nations, the divine instrument to punish them for their iniquities. The Lord of hosts. See on ch. 7:3. This title applied to “the God of Israel” was specially used to impress upon the nations that knew not the Lord, that the true God, the God of the “hosts” of heaven, was more than a match for the armies of earth (see on Joshua 5:14; Ps. 24:10).

Have given it. A reminder that the same God who created the earth (Amos 4:13; 9:6) is the One who controls its destiny, who “removeth kings, and setteth up kings” (see Ps. 83:18; Dan. 2:21; 5:18, 19; for further comment see on ch. 4:17). Meet. That is, it seemed “suitable.”

My servant. See on ch. 25:9. The beasts of the field. Conquering armies levied particularly the horses and cattle of the conquered peoples, thus aggravating the distress and despair of the vanquished.

His son, and his son’s son. See Additional Note on Dan. 5. This may be suggestive of the short duration of the Babylonian Empire after Nebuchadnezzar’s reign, for his line did not descend beyond the second generation after him, in either the direct or the indirect line (see Vol. III, p. 47). This may refer to Nabonidus and Belshazzar (Nebuchadnezzar’s son-in-law and son-in-law’s son), as the two most prominent rulers

following Nebuchadnezzar, though this is not necessarily the case. Rather than referring to any specific successors of Nebuchadnezzar, it may simply mean that the kingdom would exist for an undefined length of time. Shall serve themselves of him. Although “all nations shall serve” Nebuchadnezzar, the king of Babylon would not establish an empire of long duration. The Persians and other peoples would in turn subdue the Babylonian king, and so “shall serve themselves of him” (see ch. 51:11, 27–29).

Sword. The scourges of war, sword, famine, and pestilence are again enumerated (see on ch. 14:12).

Diviners. Those that cast lots or used other means to determine a course of action (see on Eze. 21:21; Dan. 1:20). Enchanters. See on Lev. 19:26. Sorcerers. See on Ex. 7:11; Dan. 2:2; cf. Isa. 47:9, 12. The predictions of all these pagan prognosticators were evidently in agreement in urging these five nations to rebel against Nebuchadnezzar.

To remove you. Through divine inspiration Jeremiah knew what the result would be if the kings followed the false counsel of the heathen oracles. The kings and their armies would go forth to battle and perish, as did Ahab when he hearkened to the “lying spirit in the mouth” of false prophets (1 Kings 22:15–37).

Bring your necks. The same advice given to the surrounding nations (v. 11) is specifically directed to “Zedekiah king of Judah.” As leader of the people the king, if he had so desired, could presumably have led the nation to yield to Babylon (see PK 458).

Ellen G. White

The sword. See on chs. 14:12; 27:8. The nation. Not one nation only, but any nation that would not yield to Babylon.

They prophesy a lie. On the deceptive work of these false prophets see on chs. 14:13; 23:1, 2, 11, 21, 23, 30, 31, 33, 34.

That. Heb. lema‘an, “in order that.” However, it is not necessary that purpose be expressed here, for lema‘an may be used in an ironical sense. The result of following the disobedience of Judah is stressed here, rather than God’s purpose. In the Bible, God is frequently presented as doing that which He does not restrain (see on 1 Kings 22:22).

Shortly be brought again. Nebuchadnezzar had carried off these “vessels of the Lord’s house” before Zedekiah ascended the throne (2 Kings 24:10–13; 2 Chron. 36:7). To comfort the people, who greatly mourned this important loss, the false prophets predicted that these sacred vessels would soon be returned to Jerusalem. However, these vessels were not brought back until Cyrus restored them to the Jews (Ezra 1:7–11).

Wherefore should this city. It is evident that this false prediction of the soon return of the Temple vessels was both a prophecy and an incentive to rebellion. Jeremiah saw that a revolt could lead only to the devastation of Jerusalem and the consequent destruction of the Temple.

Make intercession. Jeremiah advises the false prophets to plead with God that the vessels Nebuchadnezzar did not take previously might “go not to Babylon,” rather than waste their time in futile efforts to regain those vessels that were already taken away from the Temple.

The pillars. The two bronze columns called Jachin and Boaz that were on each side of the Temple porch (see on 1 Kings 7:15). As to the molten “sea” that was supported by twelve oxen, see on 1 Kings 7:23. The ten “bases” for the ten lavers are

described in 1 Kings 7:27–37. Though not enumerated here, the ark was still in the Temple, where it remained until it was hidden during the final siege of Jerusalem (see PK 453).

Jeconiah. See on ch. 22:24.

Carried to Babylon. For the fulfillment of this prophecy see 2 Kings 25:13–15. Until the day. An allusion to the end of the seventy years of captivity (see Jer. 25:11, 12; 29:10; Dan. 9:2).