Jeremiah 27:1

Translation
King James Version
¶ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the LORD, saying,
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KJV (with Strong's)
In the beginning H7225 of the reign H4467 of Jehoiakim H3079 the son H1121 of Josiah H2977 king H4428 of Judah H3063 came this word H1697 unto Jeremiah H3414 from the LORD H3068, saying H559,
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Complete Jewish Bible
At the beginning of the reign of Y'hoyakim the son of Yoshiyahu, king of Y'hudah, this word came to Yirmeyahu from ADONAI:
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Berean Standard Bible
At the beginning of the reign of Zedekiah son of Josiah king of Judah, this word came to Jeremiah from the LORD.
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American Standard Version
In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word unto Jeremiah from Jehovah, saying,
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World English Bible Messianic
In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word to Jeremiah from the LORD, saying,
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Geneva Bible (1599)
In the beginning of the reigne of Iehoiakim the sonne of Iosiah King of Iudah came this worde vnto Ieremiah from the Lord, saying,
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Young's Literal Translation
In the beginning of the reign of Jehoiakim son of Josiah, king of Judah, hath this word been unto Jeremiah from Jehovah, saying,
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See also
Jeremiah 27:12Jeremiah 28:1Jeremiah 27:19Jeremiah 27:20Jeremiah 27:32 Chronicles 36:11Jeremiah 26:1
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The Yoke of the King of Babylon
The Yoke of the King of Babylon View full PDF

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In the KJVVerse 19,598 of 31,102

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SUMMARY

Jeremiah 27:1 functions as a crucial superscription, precisely dating the subsequent divine message in chapters 27 and 28. It establishes the historical and theological framework for Jeremiah's challenging prophecies concerning Judah's inevitable submission to Babylon, emphasizing the unwavering divine origin and absolute authority of the word delivered to the prophet during the tumultuous early reign of King Jehoiakim, son of Josiah. This verse underscores God's active, sovereign involvement in human history and His consistent communication of His will through His chosen messengers.

CONTEXT

  • Literary Context: Jeremiah 27:1 serves as the precise chronological and thematic gateway to a significant prophetic unit encompassing chapters 27-29. These chapters detail Jeremiah's powerful symbolic action of wearing a yoke and his persistent verbal pronouncements urging Judah, its king Zedekiah, and surrounding nations to submit to Nebuchadnezzar, king of Babylon, whom God explicitly identifies as His divinely appointed instrument of judgment. While this verse explicitly dates the word to "the beginning of the reign of Jehoiakim," the subsequent narrative, particularly Jeremiah 28:1, places the pivotal confrontation with the false prophet Hananiah in the fourth year of King Zedekiah's reign (Jehoiakim's successor). This chronological nuance has led many scholars to propose a scribal emendation in Jeremiah 27:1, suggesting "Jehoiakim" was likely intended to be "Zedekiah" to align with the broader context of the yoke prophecies that culminate in Jerusalem's fall. Alternatively, the prophecy might have been initially given to Jehoiakim's court but was later re-issued or found its primary, urgent application during Zedekiah's reign as the Babylonian threat intensified. Regardless of the precise dating, the core message of divine sovereignty over nations and the necessity of submission to God's ordained will remains consistent and central to this prophetic block.
  • Historical & Cultural Context: The period of Jehoiakim's reign (609-598 BC) was an era of profound geopolitical instability and national crisis for Judah. Jehoiakim, originally named Eliakim, was installed as a puppet king by Pharaoh Necho II of Egypt after the tragic death of his righteous father, King Josiah, at Megiddo (2 Kings 23:29-35). This marked the abrupt end of Judah's brief period of independence and spiritual revival under Josiah. Jehoiakim proved to be an unrighteous and oppressive ruler, characterized by idolatry, injustice, and open defiance against the Lord's commands, systematically undoing many of Josiah's reforms. His reign witnessed the rapid ascendance of the Neo-Babylonian Empire under Nebuchadnezzar, which swiftly eclipsed Egyptian power. The first major Babylonian deportation of Judah's elite, including Daniel, occurred in 605 BC, during Jehoiakim's time (Daniel 1:1-6). This verse, therefore, places Jeremiah's prophecy within a turbulent era when Judah was precariously positioned between two superpowers, facing imminent divine judgment through the rising Babylonian hegemony.
  • Key Themes: This verse serves as a powerful introduction to several foundational themes that resonate throughout the entire book of Jeremiah. Firstly, Divine Revelation is paramount: the message is explicitly stated as "this word unto Jeremiah from the LORD," unequivocally underscoring its divine origin and absolute authority, thereby distinguishing it from mere human opinion or political counsel. Secondly, the theme of Prophetic Authority is firmly established, as Jeremiah is clearly presented as God's chosen and commissioned messenger, tasked with the unenviable duty of delivering uncomfortable and unpopular truths to the ruling elite and the people of Judah. Thirdly, Historical Precision is evident in the specific dating, anchoring the prophecy firmly in real-world events and demonstrating God's active, intentional engagement with human history and the unfolding of His redemptive-judgmental plan through specific leaders and geopolitical shifts. Finally, the overarching theme of the Sovereignty of God is powerfully implied and foundational to the subsequent chapters. Even amidst the chaotic political landscape, with kings rising and falling and empires clashing, God remains in ultimate control, orchestrating events and using even pagan nations like Babylon as instruments to accomplish His divine purposes, as seen throughout Jeremiah's prophecies concerning the nations.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • beginning (Hebrew, rêʼshîyth', H7225): From the same root as roʼsh (head), this word signifies "the first, in place, time, order or rank (specifically, a firstfruit)." Here, it precisely marks the temporal starting point of Jehoiakim's reign, indicating that the divine word came early in his kingship. This emphasizes the immediacy and urgency of God's message at a critical juncture for Judah, before the full weight of Babylonian dominance was felt.
  • word (Hebrew, dâbâr', H1697): Derived from the verb dâbar (to speak), this term is rich in meaning, encompassing not just spoken words but also "a matter (as spoken of) or thing," an "act," "affair," or "decree." In prophetic contexts, dâbâr signifies a direct, authoritative, and often performative communication from God, carrying the weight of His will and the power to bring about what is declared. It is not merely information but a divine mandate that shapes reality.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the Tetragrammaton (YHWH), the personal covenant name of God, often translated as "Jehovah" or "Yahweh." It signifies "the self-Existent or Eternal One." Its presence here emphatically identifies the source of the message as the sovereign, covenant-keeping God of Israel, whose word is absolute, whose character is unchanging, and whose plans will be accomplished, regardless of human resistance or political circumstances.

Verse Breakdown

  • "In the beginning of the reign of Jehoiakim the son of Josiah king of Judah": This clause provides the precise historical setting for the divine revelation, grounding the prophecy in a specific time and identifying the reigning monarch. Jehoiakim, installed by Egypt after the death of his righteous father, Josiah, represented a sharp decline in Judah's spiritual and political fortunes. This dating is crucial for understanding the turbulent political and moral climate in which Jeremiah delivered his challenging message, a time of increasing Babylonian dominance and Judah's deepening apostasy.
  • "came this word unto Jeremiah": This phrase powerfully highlights the divine origin and specific direction of the message. The "word" (Hebrew: dâbâr) is not Jeremiah's own thought, political analysis, or personal opinion, but an active, dynamic, and incoming communication from a higher, transcendent source. It emphasizes Jeremiah's role as a humble recipient and faithful conduit, not the originator, of the prophetic message, underscoring its objective truth and authority.
  • "from the LORD, saying": This final clause explicitly identifies the ultimate and authoritative source of the "word" as Yahweh, the covenant God of Israel. The phrase "saying" (Hebrew: ʼâmar) indicates that the word was not merely an impression, a feeling, or a vision, but a direct, verbal communication, a divine oracle that Jeremiah was commanded to hear, understand, and then faithfully deliver. This underscores the absolute authority and divine imperative behind the subsequent prophecies, demanding attention and obedience from all who hear.

Literary Devices

Jeremiah 27:1 employs several key literary devices that serve to establish the authority and context of the prophecy. The primary device is a Superscription or Dating Formula, which is a common feature in prophetic books (e.g., Isaiah 1:1, Hosea 1:1, Amos 1:1). This precise historical framing serves to authenticate the prophecy by anchoring it firmly in a specific time and place, demonstrating God's direct intervention within real-world events. It lends credibility and historical weight to the divine message, signaling that what follows is not abstract theology but God's word for a particular historical moment. Furthermore, the phrase "came this word unto Jeremiah from the LORD, saying" functions as a classic Divine Oracle Formula. This formula consistently appears throughout prophetic literature to signal that the subsequent words are not human pronouncements or political commentary but direct, authoritative revelations from God Himself. It establishes the prophet's role as a mere messenger and emphasizes the divine origin and absolute authority of the message. The mention of "Jehoiakim the son of Josiah" also serves as a form of Genealogical Identifier, providing crucial context about the king's lineage and implicitly contrasting his unrighteous reign with his father's godly rule, which would have been a significant point of reference and lament for the contemporary audience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 27:1 is profoundly significant as it underscores the foundational biblical truth that God is not silent but actively communicates His will and purposes to humanity. It establishes the divine authority of the prophetic word, demonstrating that Jeremiah's pronouncements were not his own opinions but direct, authoritative revelations from the sovereign LORD. This verse sets the stage for a major theological theme in Jeremiah: God's use of foreign nations, specifically Babylon, as instruments of His righteous judgment against His own disobedient people. It challenges the common misconception that God's covenant people are immune to divine discipline and powerfully highlights His absolute sovereignty over all nations and historical events, even those that seem chaotic, unjust, or contrary to human expectation. The precise dating also emphasizes God's intentionality, meticulous planning, and perfect timing in His dealings with humanity, revealing His redemptive-judgmental plan unfolding within specific historical contexts.

REFLECTION AND APPLICATION

Jeremiah 27:1 serves as a powerful and enduring reminder that God is not a distant deity but is actively involved in the affairs of humanity, speaking into specific historical moments and through chosen individuals. For us today, this verse invites us to critically consider the ultimate source of truth and authority in our lives. Are we genuinely attentive to God's word as revealed in Scripture, or do we primarily seek human wisdom, cultural trends, or political solutions as our guiding principles? It challenges us to recognize God's unwavering sovereignty even in times of global instability, national crisis, or profound personal uncertainty, understanding that He works His purposes through all circumstances, even those that seem adverse or beyond our comprehension. Just as Jeremiah was called to deliver an unpopular message of submission to God's difficult will, we too are called to align our lives with His truth, even when it is counter-cultural, personally challenging, or demands sacrifice. This verse encourages a posture of profound humility, diligent listening, and unwavering obedience, trusting that God's word, though sometimes difficult to hear or obey, always leads to His ultimate good and the fulfillment of His perfect plan.

Questions for Reflection

  • How does recognizing the divine origin and absolute authority of Scripture (as "this word from the LORD") impact your approach to reading, interpreting, and obeying the Bible in your daily life?
  • In what specific ways do you perceive God's sovereignty at work in current global events or personal challenges, even when they seem chaotic, unjust, or beyond human control?
  • What "unpopular" or challenging truths might God be calling you to embrace, live out, or communicate in your own context today, drawing parallels to Jeremiah's difficult prophetic ministry?

FAQ

Why is the dating in Jeremiah 27:1 seemingly inconsistent with Jeremiah 28:1?

Answer: This chronological discrepancy is a well-known and often-discussed point among biblical scholars. While Jeremiah 27:1 explicitly states "the beginning of the reign of Jehoiakim," the very next chapter, Jeremiah 28:1, explicitly dates a related event (the confrontation with Hananiah) to the fourth year of Zedekiah's reign. The most widely accepted scholarly explanation is that "Jehoiakim" in Jeremiah 27:1 is a scribal error for "Zedekiah." This is strongly supported by the fact that the entire context of chapters 27-29, which deals with the symbolic yoke of Babylon and the false prophets, clearly aligns with the period of Zedekiah's reign, leading up to the final destruction of Jerusalem. Another possibility, though less common, is that the prophecy was indeed initially given in Jehoiakim's early reign but remained relevant and was reiterated or applied more directly during Zedekiah's time as the Babylonian threat escalated and the call for submission became even more urgent. Regardless of the precise dating, the core message of submission to God's ordained judgment through Babylon remains consistent and central to Jeremiah's prophetic ministry during this tumultuous period of Judah's history.

CHRIST-CENTERED FULFILLMENT

Jeremiah 27:1, with its profound emphasis on "this word unto Jeremiah from the LORD," powerfully foreshadows the ultimate and perfect revelation of God in the person of Jesus Christ. While God spoke "at various times and in various ways through the prophets" (Hebrews 1:1), He has "in these last days spoken to us by His Son" (Hebrews 1:2). Jesus is not merely a prophet who receives the word, but He is the living Word made flesh (John 1:14), the very embodiment of God's communication, will, and redemptive purpose. The divine authority that rested upon Jeremiah's pronouncements finds its ultimate, complete, and inherent expression in Christ, who spoke with unparalleled authority, "not as their scribes" (Matthew 7:29). Furthermore, the historical precision of Jeremiah 27:1, anchoring God's word in specific human history and the reign of earthly kings, profoundly points to the incarnation of Christ, where God's eternal Word entered human time and space, born under King Herod's reign (Matthew 2:1) and crucified under Pontius Pilate (Luke 3:1), thereby fulfilling God's sovereign plan of salvation. Just as Jeremiah called Judah to submit to God's difficult but sovereign plan through Babylon, Christ calls all humanity to submit to God's ultimate reign, inaugurated through His own perfect sacrifice and glorious resurrection, leading to true freedom from sin and eternal life (John 8:36).

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Commentary on Jeremiah 27 verses 1–11

Some difficulty occurs in the date of this prophecy. This word is said to come to Jeremiah in the beginning of the reign of Jehoiakim (Jer 27:1), and yet the messengers, to whom he is to deliver the badges of servitude, are said (Jer 27:3) to come to Zedekiah king of Judah, who reigned not till eleven years after the beginning of Jehoiakim's reign. Some make it an error of the copy, and think that it should be read (Jer 27:1), In the beginning of the reign of Zedekiah, for which some negligent scribe, having his eye on the title of the foregoing chapter, wrote Jehoiakim. And, if one would admit a mistake any where, it should be here, for Zedekiah is mentioned again (Jer 27:12), and the next prophecy is dated the same year, and said to be in the beginning of the reign of Zedekiah, Jer 28:1. Dr. Lightfoot solves it thus: In the beginning of Jehoiakim's reign Jeremiah is to make these bonds and yokes, and to put them upon his own neck, in token of Judah's subjection to the king of Babylon, which began at that time; but he is to send them to the neighbouring kings afterwards in the reign of Zedekiah, of whose succession to Jehoiakim, and the ambassadors sent to him, mention is made by way of prediction.

I. Jeremiah is to prepare a sign of the general reduction of all these countries into subjection to the king of Babylon (Jer 27:2): Make thee bonds and yokes, yokes with bonds to fasten them, that the beast may not slip his neck out of the yoke. Into these the prophet must put his own neck to make them taken notice of as a prophetic representation; for every one would enquire, What is the meaning of Jeremiah's yokes? We find him with one on, Jer 28:10. Hereby he intimated that he advised them to nothing but what he was resolved to do himself; for he was not one of those that bind heavy burdens on others, which they themselves will not touch with one of their fingers. Ministers must thus lay themselves under the weight and obligation of what they preach to others.

II. He is to send this, with a sermon annexed to it, to all the neighbouring princes; those are mentioned (Jer 27:3) that lay next to the land of Canaan. It should seem, there was a treaty of alliance on foot between the king of Judah and all those other kings. Jerusalem was the place appointed for the treaty. Thither they all sent their plenipotentiaries; and it was agreed that they should bind themselves in a league offensive and defensive, to stand by one another, in opposition to the growing threatening greatness of the king of Babylon, and to reduce his exorbitant power. They had great confidence in their strength thus united, and were ready to call themselves the high allies; but, when the envoys were returning to their respective masters with the ratification of this treaty, Jeremiah gives each of them a yoke to carry to his master, to signify to him that he must either by consent or by compulsion become a servant to the king of Babylon, let him choose which he will. In the sermon upon this sign, 1. God asserts his own indisputable right to dispose of kingdoms as he pleases, Jer 27:5. He is the Creator of all things; he made the earth at first, established it, and it abides: it is still the same, though one generation passes away and another comes. He still by a continued creation produces man and beast upon the ground, and it is by his great power and outstretched arm. His arm has infinite strength, though it be stretched out. Upon this account he may give and convey a property and dominion to whomsoever he pleases. As he hath graciously given the earth to the children of men in general (Psa 115:16), so he give to each his share of it, be it more or less. Note, Whatever any have of the good things of this world, it is what God sees fit to give them; we ourselves should therefore be content, though we have ever so little, and not envy any their share, though they have ever so much. 2. He publishes a grant of all these countries to Nebuchadnezzar. Know all men by these presents. Sciant praesentes et futuri - Let those of the present and those of the future age know. "This is to certify to all whom it may concern that I have given all these lands, with all the wealth of them, into the hands of the king of Babylon; even the beasts of the field, whether tame or wild, have I given to him, parks and pastures; they are all his own." Nebuchadnezzar was a proud wicked man, an idolater; and yet God, in his providence, gives him this large dominion, these vast possessions. Note, The things of this world are not the best things, for God often gives the largest share of them to bad men, that are rivals with him and rebels against him. He was a wicked man, and yet what he had he had by divine grant. Note, Dominion is not founded in grace. Those that have not any colourable title to eternal happiness may yet have a justifiable title to their temporal good things. Nebuchadnezzar is a very bad man, and yet God calls him his servant, because he employed him as an instrument of his providence for the chastising of the nations, and particularly his own people; and for his service therein he thus liberally repaid him. Those whom God makes use of shall not lose by him; much more will he be found the bountiful rewarder of all those that designedly and sincerely serve him. 3. He assures them that they should all be unavoidably brought under the dominion of the king of Babylon for a time (Jer 27:7): All nations, all these nations and many others, shall serve him, and his son, and his son's son. His son was Evil-merodach, and his son's son Belshazzar, in whom his kingdom ceased: then the time of reckoning with his land came, when the tables were turned, and many nations and great kings, incorporated into the empire of the Medes and Persians, served themselves of him, as before, Jer 25:14. Thus Adonibezek was trampled upon himself, as he had trampled on other kings. 4. He threatens those with military execution that stood out and would not submit to the king of Babylon (Jer 27:8): That nation that will not put their neck under his yoke I will punish with sword and famine, with one judgment after another, till it is consumed by his hand. Nebuchadnezzar was very unjust and barbarous in invading the rights and liberties of his neighbours thus, and forcing them into a subjection to him; yet God had just and holy ends in permitting him to do so, to punish these nations for their idolatry and gross immoralities. Those that would not serve the God that made them were justly made to serve their enemies that sought to ruin them. 5. He shows them the vanity of all the hopes they fed themselves with, that they should preserve their liberties, Jer 27:9, Jer 27:10. These nations had their prophets too, that pretended to foretell future events by the stars, or by dreams, or enchantments; and they, to please their patrons, and because they would themselves have it so, flattered them with assurances that they should not serve the king of Babylon. Thus they designed to animate them to a vigorous resistance; and, though they had no ground for it, they hoped hereby to do them service. But he tells them that it would prove to their destruction; for by resisting they would provoke the conqueror to deal severely with them, to remove them, and drive them out into a miserable captivity, in which they should all be lost and buried in oblivion. Particular prophecies against these nations that bordered on Israel severally, the ruin of which is here foretold in the general, we shall meet with, ch. 48 and 49, and Eze. 25, which had the same accomplishment with this here. Note, When God judges he will overcome. 6. He puts them in a fair way to prevent their destruction by a quiet and easy submission, Jer 27:11. The nations that will be content to serve the king of Babylon, and pay him tribute for seventy years (ten apprenticeships), those will I let remain still in their own land. Those that will bend shall not break. Perhaps the dominion of the king of Babylon may bear no harder upon them than that of their own kings had done. It is often more a point of honour than true wisdom to prefer liberty before life. It is not mentioned to the disgrace of Issachar that because he saw rest was good, and the land pleasant, that he might peaceably enjoy it, he bowed his shoulder to bear, and became a servant to tribute (Gen 49:14, Gen 49:15), as these are here advised to do: Serve the king of Babylon and you shall till the land and dwell therein. Some would condemn this as the evidence of a mean spirit, but the prophet recommends it as that of a meek spirit, which yields to necessity, and by a quiet submission to the hardest turns of Providence makes the best of bad: it is better to do so than by struggling to make it worse.

- Levius fit patientia

Quicquid corrigere est nefas.

- Hor.

- When we needs must bear,

Enduring patience makes the burden light.

- Creech.

Many might have prevented destroying providences by humbling themselves under humbling providences. It is better to take up a lighter cross in our way than to pull a heavier on our own head.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Chapter 27 - Verse 1) In the beginning of the reign of Joachim, son of Josiah, king of Judah, this word came to Jeremiah from the Lord, saying. This is not found in the Septuagint edition. And many think that the beginning of the following chapter should be joined to the previous one, so that whatever is said and done in the beginning of Joachim's reign is believed to have happened. Hence, he had the power to send to Egypt, as to a friendly king. But it seems to me that they have deliberately omitted this title for the following reason, so that they would not appear to be contradicting themselves. For they had already stated at the beginning: In the beginning of the reign of Jehoiakim the son of Josiah king of Judah, this word came from the Lord to Jeremiah, saying.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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