Jeremias 27
Bob Utley · You Can Understand the Bible
Jeremias 27
CONTEXTUAL INSIGHTS The LXX text of this chapter is much shorter (LXX chapter 34). The question is does the LXX simply remove the doublets and repetitions does the MT expand the text for clarity or current stylistic considerations SPECIAL TOPIC: SEPTUAGINT SPECIAL TOPIC: MASORETIC TEXT Notice Jeremiah addresses several groups. the ambassadors from the surrounding nations (cf. Jer. 27:3) who wanted Judah to join their coalition against Neo-Babylon the king of Judah, Zedekiah, Jer. 27:12-15 the priests, Jer. 27:16 the people, Jer. 27:16 Notice the number of times and the variety of phrasing that Jeremiah used to assure his audiences that he is speaking the message of YHWH, not his own opinion. this word came to Jeremiah from the Lord, Jer. 27:1 thus says the Lord to me, Jer. 27:2 thus says the Lord of hosts, the God of Israel, Jer. 27:4,21 the Lord has spoken to that nation, Jer. 27:13 v. 15 has two disclaimers of YHWH speaking through the false prophets thus says the Lord, Jer. 27:16 thus says the Lord of hosts, Jer. 27:19 declares the Lord, Jer. 27:22 Jeremiah 27-29 forms a literary unit. Not only does the historical and literary setting establish this, but also the names of both Jeremiah and Nebuchadnezzar are spelled differently in these three chapters.
Jeremias 27:1-7
27:1 "Zedekiah" Most manuscripts of the MT have "Jehoiakim" (JPSOA). However, the Peshitta (Syriac) and the Arabic, along with three Hebrew MSS, have "Zedekiah" because of: Jer. 27:3,12; 28:1 the internal setting of the chapter fits Zedekiah better (i.e. vv. 3, 12; "Jehoiakim" fits Jer. 26:1 better) the LXX omitted the verse The date could be after 597 B.C., possibly 594 B.C. (cf. Jer. 28:1), because an account in the Babylonian Chronicles tells us of the attempted coalition between small western states against Nebuchadnezzar II (cf. Jer. 27:3). SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY ▣ "Jeremiah" Jeremiah's name (ירמיהו, i.e. Jer. 26:7) is spelled differently in Hebrew (ירמיה, BDB 941), reason unknown. Several names in the OT are spelled differently, examples are Joshua, Nebuchadnezzar. different scribes translated foreign names differently Israelites tended to slightly alter names to show disrespect 27:3 "bonds and yokes" This refers to oxen yokes (BDB 557). How many Jeremiah made is uncertain, whether one for himself or one for each ambassador. They symbolized servitude (cf. Jer. 27:8; Deut. 28:48; 1 Kgs. 12:4,9,10). Probably the Hebrew "them" of Jer. 27:3 refers to a message, not a yoke. ▣ "by the messengers" This refers to the officials sent by the surrounding nations who were trying to encourage Zedekiah to resist Babylon, along with them asked by Zedekiah to form an alliance to resist Neo-Babylon's expansion 27:4 There are several common titles for Israel's Deity used in this verse. Lord (YHWH), vv. 1,2,4) SPECIAL TOPIC: NAMES FOR DEITY, D. Lord of Hosts, v. 4 SPECIAL TOPIC: Lord of Hosts God (Eloah) of Israel, v. 4 SPECIAL TOPIC: NAMES FOR DEITY, C. Notice all the FIRST PERSON SINGULAR PRONOUNS (i.e. My) My great power, v. 5 My outstretched arm, v. 5 SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD SPECIAL TOPIC: HAND My sight, v. 5 My servant, v. 6 SPECIAL TOPIC: MY SERVANT SPECIAL TOPIC: DESCRIPTIVE TITLES FOR GOD 27:5 This is the theological assertion that YHWH is the God of creation (cf. Gen. 1:1-2:3). Verses 5-6 also assert His sovereignty over all nations (cf. LXX, Deut. 32:8; Job 12:23; Acts 17:26). ▣ "by My great power and by My outstretched arm" This is a repeated anthropomorphic theme. YHWH's deliverance of Israel from Egypt, Deut. 4:34; 5:15; 6:21; 9:29 YHWH as creator, 2 Kgs. 19:15; Neh. 9:6; Ps. 102:25; 121:2; 124:8; 134:3; 146:6; Jer. 27:5; 32:17; Acts 14:15; Rev. 14:7 YHWH as against Judah and for Neo-Babylon, Jer. 6:12; 15:6; 21:5; Zeph.1:4 SPECIAL TOPIC: GOD DESCRIBED AS HUMAN SPECIAL TOPIC: HAND ▣ "I will give it to the one who is pleasing in My sight" This phrase is also used of Cyrus II, King of Persia (cf. Isa. 44:28; 45:1-7), but here of Nebuchadnezzar II (cf. Jer. 25:9; 28:14). YHWH is in control of history! The VERB "give" (BDB 678, KB 733) is used four times in Jer. 27:5-8. The emphasis is not on the power of human kings, but on YHWH's control of nations and events for His redemptive purposes (i.e. Dan. 2:37; 4:14,17,25; 5:18,19,21)! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 27:6 "My servant" This is a honorific title used of the Messiah (cf. Isa. 52:13) Nebuchadnezzar II (cf. Jer. 25:9; 43:10) God is in control of history, men, nations, and even Satan, who may all be used to accomplish His redemptive purposes! The footnote of the Expositor's Bible Commentary, vol. 6, p. 545, is very helpful as it outlines the different usages of the title "My Servant." a servant of God as a prophet, cf. Num. 12:7-8; Neh. 1:7; Dan. 9:11 Moses Daniel, cf. Dan. 9:17 a servant of God as a military leader (i.e. Joshua), cf. Josh. 24:29; Jdg. 2:8 a servant of God as King (i.e. David), cf. 2 Sam. 7:5,8; Psalm 18,36; Ezek. 34:24; 37:24 a servant of God as administrator Nehemiah, cf. Neh. 1:6 Zerubbabel, cf. Hag. 2:23 all Israel (or Jacob), cf. Isa. 42:1,19; 43:10; 44:1,21; 49:3; Ezek. 28:25; 37:25 the remnant of Israel, cf. Isa. 41:8-10 a godly individual, cf. Job 1:8; 2:3; 42:8 unbelieving rulers who serve YHWH's purposes Cyrus II, Isa. 44:28; 45:1 Nebuchadnezzar II, Jer. 25:9; 27:6; 43:10 SPECIAL TOPIC: MY SERVANT ▣ "also the wild animals of the field to serve him" This is a strange phrase. It apparently relates to Jer. 27:5, where it is a way of referring to creation. Here it is used in a series of statements (cf. Jer. 28:14). creation given, Jer. 27:5 lands given, Jer. 27:6 animals given, Jer. 27:6 nations given, Jer. 27:7 ▣ "to serve him" This verb (BDB 712, KB 773, here used of Nebuchadnezzar II) is used eleven times in this chapter. Qal infinitive construct, Jer. 27:6 Qal perfect with waw, Jer. 27:7 (twice),11 (twice) Qal imperfect, Jer. 27:8,9,13,14 Qal imperative, Jer. 27:12,17 27:7 "And all the nations will serve him" It is obvious from the context that this refers to the nations of the ANE in a geographically limited sense (i.e. also note 1 Kgs. 4:31; 1 Chr. 14:17; Ps. 72:11; Zech. 14:2). However, usually this phrase (and similar phrases) is used with the universal implications. judgment ‒ Ps. 82:8; Isa. 2:4; Matt. 25:32 evangelism ‒ Isa. 25:7; 66:18; Matt. 24:14; 28:19; Luke 24:47; Rom. 1:5 salvation/deliverance ‒ Ps. 67:2; Gal. 3:8 worship ‒ Ps. 72:17; 86:9; Isa. 2:2-3; 61:11; 66:23; Jer. 10:7; Mark 11:17 hatred of all nations ‒ Matt. 24:9 SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "him, and his son, and his grandson" The LXX omits "grandson." Historically the throne was seized from Nebuchadnezzar's son by a relative. Remember, modern westerners turn Hebrew prophecy into "historical narrative." This phrase is a literary way of asserting Neo-Babylon's domination for a period of time (i.e. 70 years, cf. Jer. 25:11). Also notice that as YHWH used Nebuchadnezzar II to punish His unrepentant people, the day is coming when YHWH will use Cyrus to judge Neo-Babylon for her sins (cf. Jer. 25:12; chapters 50-51; Isa. 14:4-6).
Jeremias 27:8-11
27:8 "the nation or the kingdom which will not serve him" Judah must yield to Neo-Babylon. This is YHWH's will. Judah is being punished for her covenant disobedience. A good example of this is Jeremiah's words to Zedekiah in Jer. 38:17-23. ▣ "sword. . .famine. . .pestilence" This is a common trio used to describe a military takeover and its consequences. It reflects the curses of Leviticus 26; Deuteronomy 28. See note at Jer. 14:12. 27:9 ▣ "do not listen" This verb (BDB 1033, KB 1570, Qal imperfect used in a jussive sense) is repeated in Jer. 27:14,16, and 17! We have a choice who we listen to! ▣ There is a series of forbidden ways to know God's will and manipulate future events (cf. Deut. 18:9-14). your prophets (BDB 611) ‒ false prophets (cf. Jer. 27:9; 2:8; 23:13-15,26; 29:9) your diviners (BDB 890) ‒ This is from the Hebrew root for "divine" (BDB 890, cf. Num. 22:7; 23:23; Ezek. 21:21; 2 Kgs. 17:17). It is the general term describing several different methods, but all intent on determining the will of a deity by mechanical or natural means (such as examining the livers of sheep or casting arrows). It is based on the pagan worldview that there is information about the future hidden in natural events and that gifted humans (i.e. false prophets, i.e. Jer. 27:9; 29:8; Ezek. 13:9; 22:28) know it and influence this future. SPECIAL TOPIC: DIVINATION your dreamers (BDB 321) ‒ false revelations (cf. Jer. 23:25-28; 29:8; Deut. 13:1-3; see good brief article in John Walton, ANE Thought and the OT, p. 243). The REB changes the vowels and translates this as "your women dreamers." NEB has "wise women." SPECIAL TOPIC: WAYS OF REVELATION your soothsayers (BDB 778) ‒ This term (BDB 778 II, KB 857) is related to the term "cloud" (BDB 777). Linguists think the term is related to sound: the hum of insects sound of wind in the trees unknown etymology (if cloud, then related to sight) The parallel passage in Moses' writings which prohibits these same pagan practices is in Lev. 19:26-20:8 (see esp. 19:26). This same term is also found in Jdg. 9:37; 2 Kgs. 21:6; 2 Chr. 33:6; Isa. 2:6; 57:3; Jer. 27:9; Micah 5:12. your sorcerers (BDB 506, the NOUN occurs only here) ‒ This term (BDB 506, KB 503, note Mal. 3:5) basically means "to cut up" as in the shredding of ingredients for a magical potion cutting oneself as a way of getting the deity's attention (i.e. Syrian usage, cf. 1 Kgs. 18:28) This term was used to describe Pharaoh's wise men in Exod. 7:11 and Nebuchadnezzar's wise men in Dan. 2:2. SPECIAL TOPIC: MAGIC ▣ ". . .saying, 'You shall not serve the King of Babyon'" This was the extent of the false prophets' message. It seems to reflect 2 Sam. 7; 1 Chr. 17; and Isaiah's messages to Hezekiah. However, Jeremiah's new message reflected the reality of the conditional nature of YHWH's covenant promises. Biblical faith is more than a national origin a past religious event a parroting of liturgy a pilgrimage to a holy site or event It is a daily, growing, intimate fellowship with our Creator. Fellowship was the purpose of creation (i.e. Gen. 1:26-27; 3:8). SPECIAL TOPIC: COVENANT SPECIAL TOPIC: THE PATH, THE WAY SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST 27:10 "lie" This (BDB 1055) is placed first for emphasis. 27:11 This verse is illustrated in Jer. 40:9-12 and alluded to in Jer. 21:9; 38:2. YHWH is true to His promises. Even in judgment, obedience to His word brings its own reward (cf. Num. 21:4-9 [cf. John 3:14-15])!
Jeremias 27:12-15
27:12,17 Jeremiah's words to King Zedekiah have urgency. bring your necks under the yoke ‒ BDB 97, KB 112, Hiphil IMPERATIVE serve him ‒ BDB 712, KB 773, Qal IMPERATIVE live ‒ BDB 310, KB 309, Qal IMPERATIVE Several of these IMPERATIVES are repeated in Jer. 27:17 (i.e. #2, #3). Verse 12 is addressed to Zedekiah, while Jer. 27:17 is addressed to the priests and people (cf. Jer. 27:16). 27:15 "for I have not sent them" This statement is repeated in Jer. 23:21 and 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 God knows the heart the message of the NT is priority NT prophets are different from OT prophets (see SPECIAL TOPIC: PROPHECY [OT] and SPECIAL TOPIC: PROPHECY [NT]) 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).
Jeremias 27:16-22
27:16 "the vessels" See Jer. 27:18; 1 Kgs. 7:15-20; Jer. 52:17ff. The first deportation had already occurred (cf. Jer. 27:20). However, the false prophets were asserting these taken items would be returned soon. 27:18 "if they are prophets" Jeremiah puts them to the test of Deut. 13:1-3! 27:19 Several of the items of the temple were left. the pillars (cf. 1 Kgs. 7:15,21,22; 2 Kgs. 25:13,17) the sea (cf. 1 Kgs. 7:23-26; description in 2 Chr. 4:2-5) the stands (cf. 1 Kgs. 7:27-39) the rest of the vessels See Jer. 52:17-23 where all are taken to Babylon, most placed in Marduk's temple. SPECIAL TOPIC: MARDUK 27:20 The exile of Jehoiachin is described in Jer. 22:28; 24:1; 2 Kgs. 24:12,14-16; 2 Chr. 36:10,18. 27:22 "Then I will bring them back" Here is the hope and promise realized in Ezra 1:7-11; 5:13-15; 7:19! YHWH sends away and YHWH brings back (see 1:10; Isa. 6:9-10)! He is sovereign in world affairs!