Jeremiah 27:19

Translation
King James Version
For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city,
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KJV (with Strong's)
For thus saith H559 the LORD H3068 of hosts H6635 concerning the pillars H5982, and concerning the sea H3220, and concerning the bases H4350, and concerning the residue H3499 of the vessels H3627 that remain H3498 in this city H5892,
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Complete Jewish Bible
For this is what ADONAI-Tzva'ot says concerning the columns, the Sea, the bases and the rest of the articles still here in this city,
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Berean Standard Bible
For this is what the LORD of Hosts says about the pillars, the sea, the bases, and the rest of the articles that remain in this city,
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American Standard Version
For thus saith Jehovah of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that are left in this city,
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World English Bible Messianic
For thus says the LORD of Hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that are left in this city,
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Geneva Bible (1599)
For thus saith the Lord of hostes, concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remaine in this citie,
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Young's Literal Translation
For thus said Jehovah of Hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the rest of the vessels that are left in this city,
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See also
2 Kings 25:13Jeremiah 52:17Jeremiah 52:232 Kings 25:172 Chronicles 4:22 Chronicles 4:161 Kings 7:15
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The Yoke of the King of Babylon
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In the KJVVerse 19,616 of 31,102

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SUMMARY

Jeremiah 27:19 delivers a weighty prophetic declaration from the sovereign God of Israel, focusing on the fate of the remaining sacred articles within the Temple in Jerusalem. This verse serves as a stark warning, asserting that even the most prominent and cherished elements of the House of the LORD—the grand pillars, the immense bronze sea, and their intricate bases, along with all other surviving temple vessels—are destined for capture and removal by the Babylonian forces. It underscores God's absolute control over historical events and His impending judgment upon Judah, contradicting the false assurances of peace and immediate restoration offered by deceitful prophets.

CONTEXT

  • Literary Context: Jeremiah 27 is part of a series of prophecies delivered during the early reign of King Zedekiah, specifically around 594 BC, following the first Babylonian deportation in 597 BC. The chapter opens with Jeremiah wearing a yoke, symbolizing the servitude Judah and surrounding nations must endure under Babylon, as ordained by the LORD. Verses 1-11 address foreign kings, urging submission to Nebuchadnezzar. Verses 12-15 directly counsel King Zedekiah to submit to Babylon, warning against false prophets who promise deliverance. Verses 16-22 specifically address the priests and the people, debunking the lies of prophets who claimed that the temple vessels already plundered would soon be returned. Instead, Jeremiah 27:19-22 declares that even the remaining sacred items, including the most massive and symbolic ones, would be carried off to Babylon, explicitly contradicting the false hopes. This verse, therefore, functions as a direct refutation of deceitful prophecies and a confirmation of the impending, comprehensive judgment.
  • Historical & Cultural Context: This prophecy unfolds against the backdrop of the geopolitical turmoil of the late 7th and early 6th centuries BC, dominated by the rising Neo-Babylonian Empire. Judah, caught between Egypt and Babylon, was a vassal state, constantly tempted to rebel. King Zedekiah, installed by Nebuchadnezzar, faced immense pressure from surrounding nations and internal factions to resist Babylon. Culturally, the Temple in Jerusalem was the spiritual and national heart of Judah, its furnishings embodying the covenant relationship and God's presence. The "pillars," "sea," and "bases" mentioned in the verse refer to specific, monumental bronze items in Solomon's Temple, described in detail in 1 Kings 7:15-47. The idea that these sacred, seemingly permanent fixtures would be plundered was deeply unsettling and challenged the people's understanding of God's protection, especially when false prophets assured them otherwise (e.g., Jeremiah 28:2-4).
  • Key Themes: Jeremiah 27:19 powerfully contributes to several overarching themes within the book of Jeremiah. Firstly, it highlights Divine Sovereignty over nations and history, asserting that Babylon's rise and Judah's fall are not random events but instruments of God's judgment, as emphasized by the title "the LORD of hosts." Secondly, it reinforces the theme of Impending Judgment and Exile, making it clear that even the most sacred symbols of God's presence would not prevent the full execution of His disciplinary plan, leading to the seventy-year Babylonian captivity, as later reiterated in Jeremiah 29:10. Thirdly, the verse sharply contrasts Truth versus Falsehood, with Jeremiah's painful message standing in direct opposition to the comforting, yet ultimately destructive, lies of false prophets who promised peace and the immediate return of plundered items (see Jeremiah 27:10). Finally, it speaks to the Significance of Temple Furnishings, not as magical talismans, but as physical representations of God's covenant presence, whose fate was tied to the nation's faithfulness, ultimately serving as a tangible sign of the covenant's breach and the temporary withdrawal of divine favor.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD of hosts (Hebrew, _Yᵉhôvâh Tsâbâʼ'_, H3068): This powerful divine title, combining H3068 (Yᵉhôvâh, "the self-Existent or Eternal") and H6635 (Tsâbâʼ, "a mass of persons, especially organized for war; an army; host"), emphasizes God's absolute sovereignty and omnipotence. It portrays God as the supreme commander of all heavenly and earthly armies, highlighting His universal dominion and the irresistible nature of His decrees. In Jeremiah 27:19, its use underscores the certainty and authority of the judgment being pronounced; this is not a mere human prediction but a divine, unchangeable word from the Commander of the universe.
  • sea (Hebrew, yâm', H3220): Refers to H3220, yâm, meaning "a sea or large body of water." In the context of Solomon's Temple, "the sea" specifically denotes the large bronze laver (also known as the "molten sea") that stood in the temple courtyard. This massive basin, described in 1 Kings 7:23-26, was used by the priests for ritual washing. Its mention here, alongside the pillars and bases, highlights its prominence and symbolic importance as a key feature of the temple, making its predicted removal a significant sign of impending desolation.
  • residue / remain (Hebrew, yether / yâthar', H3499): These two words (H3499, yether, "remainder, rest, residue," and H3498, yâthar, "to remain or be left") are closely related and crucial to the verse's meaning. "Residue" refers to what is left over, while "remain" signifies the act of staying behind after others have departed or been removed. In Jeremiah 27:19, their combined use emphasizes that even the items that had survived the initial plundering (like those mentioned in 2 Kings 24:13) would not escape the final, comprehensive judgment. This highlights the totality of God's decree and the inevitability of the complete despoliation of the Temple.

Verse Breakdown

  • "For thus saith the LORD of hosts": This opening phrase functions as a solemn, authoritative divine declaration. It establishes that the following message is not Jeremiah's personal opinion but a direct, unalterable word from the omnipotent God, the supreme commander of all creation. It demands absolute attention and submission.
  • "concerning the pillars, and concerning the sea, and concerning the bases": This specifies the most prominent and symbolically significant bronze furnishings of Solomon's Temple that were still in Jerusalem. The "pillars" refer to Jachin and Boaz, the two massive bronze columns that stood at the temple's porch (1 Kings 7:15-22). "The sea" is the large bronze laver, and "the bases" refer to the wheeled stands that supported ten smaller lavers (1 Kings 7:27-39). By naming these specific, monumental items, the prophecy underscores the extent and severity of the impending judgment, signaling that even the most impressive and seemingly permanent features of the sacred sanctuary would not be spared.
  • "and concerning the residue of the vessels that remain in this city": This clause broadens the scope of the prophecy beyond the named monumental items to include all other sacred "vessels" (utensils, implements, or apparatuses) that had not yet been plundered or destroyed. The phrase "that remain in this city" highlights that these items, though having survived previous incursions, were now explicitly marked for removal. This signifies the comprehensive nature of the impending Babylonian conquest and the complete despoliation of the Temple, leaving nothing behind.

Literary Devices

Jeremiah 27:19 employs several potent literary devices to convey its message. The repeated phrase "concerning the..." (anaphora) serves to build a sense of impending doom and meticulous divine accounting, emphasizing that no item, however grand or sacred, will escape the decreed judgment. The specific naming of "the pillars," "the sea," and "the bases" uses Synecdoche, where prominent parts (these iconic temple furnishings) represent the whole (all the remaining temple treasures and, by extension, the fate of Jerusalem itself). This also functions as Symbolism, as these items were not merely functional but embodied God's covenant presence and Israel's spiritual identity. Their predicted removal is a powerful symbol of the temporary withdrawal of God's protective hand and the impending desolation. The entire verse is a direct Prophetic Declaration, characterized by the authoritative "thus saith the LORD of hosts," which lends an undeniable weight and certainty to the pronouncement, contrasting sharply with the false hopes offered by other prophets and underscoring the Divine Authority behind the message.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 27:19 profoundly illustrates the principle that God's judgment is comprehensive and inescapable when His people persist in rebellion. The fate of the temple vessels, though inanimate objects, serves as a tangible manifestation of God's sovereign control over history and His willingness to use foreign powers as instruments of His righteous discipline. It challenges any notion that sacred objects or institutions can act as a magical shield against divine wrath, emphasizing that true security lies in obedience and faithfulness to the covenant. This passage reminds us that God's holiness demands accountability, and even His own dwelling place and its sacred contents are subject to His overarching purposes, which include both judgment and, ultimately, restoration.

REFLECTION AND APPLICATION

Jeremiah 27:19, though a prophecy of judgment, carries profound lessons for contemporary believers. It serves as a powerful reminder that God's word is utterly reliable, even when it delivers uncomfortable truths that challenge our preconceived notions of security or comfort. In a world saturated with appealing but often deceptive messages, this verse calls us to cultivate discernment, to cling to the unvarnished truth of God's revelation, and to resist the temptation to seek reassurance in false promises or superficial spirituality. It teaches us that true faith is not about manipulating God for our desired outcomes, but about humble submission to His sovereign will, even when His plans involve allowing loss or hardship. Just as the physical temple and its cherished items were subject to God's ultimate purpose, so too are our most prized possessions, our institutions, and even our lives. Our ultimate trust must be in the LORD of hosts Himself, not in the tangible blessings or structures He provides, knowing that His purposes, though sometimes painful, are always redemptive and lead to a greater glory.

Questions for Reflection

  • Where might I be seeking false comfort or security instead of trusting in God's sovereign plan, especially when facing difficult truths?
  • How does the unsparing nature of God's judgment on His own temple challenge my understanding of His holiness and justice?
  • What "sacred" things in my life (traditions, institutions, possessions) might I be holding onto more tightly than my obedience to God's revealed will?

FAQ

What was the significance of the "pillars, sea, and bases" in the Temple, and why were they specifically mentioned?

Answer: The "pillars, sea, and bases" were not just ordinary temple furnishings; they were monumental and highly symbolic bronze structures from Solomon's original Temple. The two great bronze pillars, named Jachin and Boaz (1 Kings 7:15-22), stood at the entrance, symbolizing strength and stability. The "molten sea" (1 Kings 7:23-26) was an enormous bronze basin for priestly ablutions, symbolizing purity and the vastness of God's provision. The "bases" (1 Kings 7:27-39) were intricate wheeled stands for smaller lavers. Their specific mention in Jeremiah 27:19 highlights their prominence and the fact that even these massive, seemingly permanent fixtures, central to the temple's function and symbolism, would not be spared from the Babylonian plunder. This underscored the totality of God's judgment and the futility of relying on physical structures for protection when the covenant was broken.

CHRIST-CENTERED FULFILLMENT

Jeremiah 27:19, with its focus on the despoliation of the physical Temple and its sacred vessels, finds its ultimate Christ-centered fulfillment in the New Covenant and the person of Jesus Christ. The Old Testament Temple, with its furnishings, was a shadow of the true spiritual reality found in Christ. While the physical temple was subject to destruction due to human sin, Jesus declared Himself to be the true Temple, stating, "Destroy this temple, and in three days I will raise it up," referring to His body (John 2:21). The judgment pronounced upon the physical temple in Jeremiah foreshadows the end of the Old Covenant system, which was ultimately fulfilled in Christ's perfect sacrifice and the establishment of a new, spiritual temple made of believers (1 Peter 2:5). The "residue of the vessels that remain" in Jerusalem points to the finality of God's judgment on a rebellious system, yet in Christ, God's ultimate purpose is not destruction but redemption and the building of a new, eternal dwelling place. The "LORD of hosts" who exercised sovereign judgment in Jeremiah now exercises sovereign grace through the resurrected Christ, gathering a people for Himself from every nation, who worship Him not in a physical temple with plundered vessels, but in spirit and truth (John 4:23-24). Thus, what was lost in the old covenant through judgment is infinitely surpassed and eternally secured in the person and work of Jesus Christ, the true and indestructible Temple.

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Commentary on Jeremiah 27 verses 12–22

What was said to all the nations is here with a particular tenderness applied to the nation of the Jews, for whom Jeremiah was sensibly concerned. The case at present stood thus: Judah and Jerusalem had often contested with the king of Babylon, and still were worsted; many both of their valuable persons and their valuable goods were carried to Babylon already, and some of the vessels of the Lord's house particularly. Now how this struggle would issue was the question. They had those among them at Jerusalem who pretended to be prophets, who bade them hold out and they should, in a little time, be too hard for the king of Babylon and recover all that they had lost. Now Jeremiah is sent to bid them yield and knock under, for that, instead of recovering what they had lost, they should otherwise lose all that remained; and to press them to this is the scope of these verses.

I. Jeremiah humbly addresses the king of Judah, to persuade him to surrender to the king of Babylon. His act would be the people's and would determine them, and therefore he speaks to him as to them all (Jer 27:12): Bring your necks under the yoke of the king of Babylon and live. Is it their wisdom to submit to the heavy iron yoke of a cruel tyrant, that they may secure the lives of their bodies? And is it not much more our wisdom to submit to the sweet and easy yoke of our rightful Lord and Master Jesus Christ, that we may secure the lives of our souls? Bring down your spirits to repentance and faith, and that is the way to bring up your spirits to heaven and glory. And with much more cogency and compassion may we expostulate with perishing souls than Jeremiah here expostulates with a perishing people: "Why will you die by the sword and the famine - miserable deaths, which you inevitably run yourselves upon, under pretence of avoiding miserable lives?" What God had spoken, in general, of all those that would not submit to the king of Babylon, he would have them to apply to themselves and be afraid of. It were well if sinners would, in like manner, be afraid of the destruction threatened against all those that will not have Christ to reign over them, and reason thus with themselves, "Why should we die the second death, which is a thousand times worse than that by sword and famine, when we might submit and live?"

II. He addresses himself likewise to the priests and the people (Jer 27:16), to persuade them to serve the king of Babylon, that they might live, and might prevent the desolation of the city (Jer 27:17): "Wherefore should it be laid waste, as certainly it will be if you stand it out?" The priests had been Jeremiah's enemies, and had sought his life to destroy it, yet he approves himself their friend, and seeks their lives, to preserve and secure them, which is an example to us to render good for evil. When the blood-thirsty hate the upright, yet the just seek his soul, and the welfare of it, Pro 29:10. The matter was far gone here; they were upon the brink of ruin, which they would not have been brought to if they would have taken Jeremiah's counsel; yet he continues his friendly admonitions to them, to save the last stake and manage that wisely, and now at length in this their day to understand the things that belong to their peace, when they had but one day to turn them in.

III. In both these addresses he warns them against giving credit to the false prophets that rocked them asleep in their security, because they saw that they loved to slumber: "Hearken not to the words of the prophets (Jer 27:14), your prophets, Jer 27:16. They are not God's prophets; he never sent them; they do not serve him, nor seek to please him; they are yours, for they say what you would have them say, and aim at nothing but to please you." Two things their prophets flattered them into the belief of: - 1. That the power which the king of Babylon had gained over them should now shortly be broken. They said (Jer 27:14), "You shall not serve the king of Babylon; you need not submit voluntarily, for you shall not be compelled to submit." This they prophesied in the name of the Lord (Jer 27:15), as if God had sent them to the people on this errand, in kindness to them, that they might not disparage themselves by an inglorious surrender. But it was a lie. They said that God sent them; but that was false; he disowns it: I have not sent them, saith the Lord. They said that they should never be brought into subjection to the king of Babylon; but that was false too, the event proved it so. They said that to hold out to the last would be the way to secure themselves and their city; but that was false, for it would certainly end in their being driven out and perishing. So that it was all a lie, from first to last; and the prophets that deceived the people with these lies did, in the issue, but deceive themselves; the blind leaders and the blind followers fell together into the ditch: That you might perish, you, and the prophets that prophesy unto you, who will be so far from warranting your security that they cannot secure themselves. Note, Those that encourage sinners to go on in their sinful ways will in the end perish with them. 2. They prophesied that the vessels of the temple, which the king of Babylon had already carried away, should now shortly be brought back (Jer 27:16); this they fed the priests with the hopes of, knowing how acceptable it would be to them, who loved the gold of the temple better than the temple that sanctified the gold. These vessels were taken away when Jeconiah was carried captive into Babylon, Jer 27:20. We have the story, and it is a melancholy one, Kg2 24:13, Kg2 24:15; Ch2 36:10. All the goodly vessels (that is, all the vessels of gold that were in the house of the Lord), with all the treasures, were taken as prey, and brought to Babylon. This was grievous to them above any thing; for the temple was their pride and confidence, and the stripping of that was too plain an indication of that which the true prophet told them, that their God had departed from them. Their false prophets therefore had no other way to make them easy than by telling them that the king of Babylon should be forced to restore them in a little while. Now here, (1.) Jeremiah bids them think of preserving the vessels that remained by their prayers, rather than of bringing back those that were gone by their prophecies (Jer 27:18): If they be prophets, as they pretend, and if the word of the Lord be with them - if they have any intercourse with heaven and any interest there, let them improve it for the stopping of the progress of the judgment; let them step into the gap, and stand with their censer between the living and the dead, between that which is carried away and that which remains, that the plague may be stayed; let them make intercession with the Lord of hosts, that the vessels which are left go not after the rest. [1.] Instead of prophesying, let them pray. Note, Prophets must be praying men; by being much in prayer they must make it to appear that they keep up a correspondence with heaven. We cannot think that those do, as prophets, ever hear thence, who do not frequently by prayer send thither. By praying for the safety and prosperity of the sanctuary they must make it to appear that, as becomes prophets, they are of a public spirit; and by the success of their prayers it will appear that God favours them. [2.] Instead of being concerned for the retrieving of what they had lost, they must bestir themselves for the securing of what was left, and take it as a great favour if they can gain that point. When God's judgments are abroad we must not seek great things, but be thankful for a little. (2.) He assures them that even this point should not be gained, but the brazen vessels should go after the golden ones, Jer 27:19, Jer 27:22. Nebuchadnezzar had found so good a booty once that he would be sure to come again and take all he could find, not only in the house of the Lord, but in the king's house. They shall all be carried to Babylon in triumph, and there shall they be. But he concludes with a gracious promise that the time should come when they should all be returned: Until the day that I visit them in mercy, according to appointment, and then I will bring those vessels up again, and restore them to this place, to their place. Surely they were under the protection of a special Providence, else they would have been melted down and put to some other use; but there was to be a second temple, for which they were to be reserved. We read particularly of the return of them, Ezr 1:8. Note, Though the return of the church's prosperity do not come in our time, we must not therefore despair of it, for it will come in God's time. Though those who said, The vessels of the Lord's house shall shortly be brought again, prophesied a lie (Jer 27:16), yet he that said, They shall at length be brought again, prophesied the truth. We are apt to set our clock before God's dial, and then to quarrel because they do not agree; but the Lord is a God of judgment, and it is fit that we should wait for him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 19 onwards) O Lord of hosts, let the vessels that were left behind in the house of the Lord, and in the house of the king of Judah, and in Jerusalem, and in Babylon, not come back. For thus says the Lord of hosts concerning the pillars, and concerning the sea, and concerning the bases (which are written as Mechonoth in Hebrew) and concerning the remaining vessels that are in this city, which Nebuchadnezzar, the king of Babylon, did not take when he took Jeconiah, the son of Jehoiakim, the king of Judah, from Jerusalem to Babylon, along with all the nobles of Judah and Jerusalem. Because this is what the Lord of hosts, the God of Israel, says about the vessels that have been left behind in the house of the Lord, and in the house of the king of Judah and Jerusalem: They will be carried to Babylon and there they will remain until the day of their visitation, says the Lord. And I will bring them back and restore them to this place. These things, as we have said, are not found in the Septuagint, but have been translated from the Hebrew truth: for they have added something that was not written, saying, 'Thus says the Lord to me: And the rest of the vessels that the king of Babylon did not take when he carried Jeconiah from Jerusalem to Babylon, they will enter, says the Lord,' putting more emphasis on the meaning than on the words, perhaps thinking it irrational that God would speak to columns and to the sea, and to the bases, and to the remaining vessels in Jerusalem, as if we did not read that the Lord rebuked the morning worm and spoke to the sea, saying, 'Be silent and be still.' (Jonah 4). And he says: Let them come to me, whether it be the Lord of armies (Mark 4:39), this shows that a true Prophet can resist the Lord with prayers, just as Moses stood in opposition to the Lord, in order to turn away the anger of his fury. Samuel also did the same (1 Samuel 8). And the Lord said to Moses: Let me alone, he said, that I may strike this people (Exodus 32:10). But when he says, Let me alone, he shows that he can be held back by the prayers of the saints. The prophets, he says, and whatever they predict, should demonstrate their fulfillment through their actions; and then the prophecy will be confirmed by truth. However, we read about the pillars, sea, bases, and other vessels in the book of Malachi and in the final volume of this prophet (2 Kings, chapter 25). And the vessels that were carried away to Babylon are listed, when Zedekiah was captured, the city was burned, and the temple was destroyed.
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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