TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 27:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 3, 4.) And you shall put them on your shoulder, and send them to the king of Edom, and to the king of Moab, and to the king of the sons of Ammon, and to the king of Tyre, and to the king of Sidon, by the hand of messengers who came to Jerusalem to King Zedekiah of Judah. And you shall command them to speak to their masters: Thus says the Lord of hosts, the God of Israel. You shall say this to your masters. The past vision was given at the beginning to the prophet of the reign of Joachim, son of Josiah, king of Judah. But these things happened under Zedekiah, who was the last ruler of Jerusalem, and under whom the city was captured and destroyed. And Jeremiah was commanded to put chains, or wooden yokes called "Mutoth" in Hebrew, around his neck and send them to the kings of Edom, Moab, Ammon, Tyre, and Sidon, through the messengers who had come to Zedekiah. And he was to instruct his messengers to announce that they should serve King Nebuchadnezzar and listen to what the following prophecy says. And so that perhaps the ambassadors and kings of those nations would respond, why do you not command this to your people? It also speaks similar things to King Zedekiah, and to the priests and prophets. This passage is always understood allegorically (by Origen), and fleeing from the truth, it interprets the heavenly Jerusalem, that its inhabitants should willingly take on bodies and descend into Babylon, that is, the confusion of this world which is placed in evil, and serve the Babylonian king, undoubtedly the devil. But if they refuse to do this, they will by no means bear heavy burdens; instead, they will perish by the sword, and by famine, and by pestilence; and they will not become men, but demons. He said this so that his defenders do not accuse us of slander. However, let us follow a simple and true history, so that we are not entangled in certain clouds and deceptions.
Continue studying Jeremiah 27:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Jeremiah 27:3 records a pivotal divine command to the prophet Jeremiah: to deliver a message of impending Babylonian dominion and judgment to the kings of Edom, Moab, the Ammonites, Tyre, and Sidon. This message was to be conveyed through their own diplomatic envoys, who were currently in Jerusalem consulting with King Zedekiah of Judah, likely to forge an alliance against Nebuchadnezzar. The verse powerfully underscores God's absolute sovereignty over all nations, revealing His orchestration of geopolitical events to fulfill His predetermined purposes and to bring about His divine will, even through unexpected means.
Context
Literary Context
Jeremiah 27:3 is an integral component of a significant prophetic oracle spanning Jeremiah 27 and Jeremiah 28. The immediate preceding verse, Jeremiah 27:2, sets the stage by describing Jeremiah's symbolic act of wearing yokes and bonds. This visual prophecy vividly illustrates the message of submission to Babylon that is then verbally articulated in verse 3. The subsequent verses, particularly Jeremiah 27:6-8, further elaborate on God's decree that all nations, including Judah, must serve Nebuchadnezzar, whom God explicitly designates as "my servant." The presence of these foreign messengers in Jerusalem indicates a diplomatic gathering, likely an attempt to form a coalition against the burgeoning Babylonian power, a strategic move directly countered by God's prophetic word delivered through Jeremiah.
Historical & Cultural Context
This prophecy unfolds during the early years of King Zedekiah's reign in Judah (c. 597-586 BC), a period marked by profound geopolitical instability in the ancient Near East. The Neo-Babylonian Empire, under the formidable Nebuchadnezzar, had rapidly ascended to regional dominance, having already besieged Jerusalem in 597 BC, leading to the deportation of King Jehoiachin and many of Judah's elite. Surrounding nations, including those enumerated in Jeremiah 27:3, were grappling with the inescapable reality of Babylonian hegemony. Culturally, it was common for smaller kingdoms to form defensive alliances against larger, encroaching empires. Jerusalem, as a significant regional capital, served as a natural nexus for such diplomatic discussions. The envoys mentioned were almost certainly present to discuss a joint rebellion against Babylon, rendering Jeremiah's divinely-mandated message of unconditional submission all the more provocative and counter-cultural.
Key Themes
The overarching theme powerfully articulated by this verse and the broader chapter is Divine Sovereignty. God's explicit declaration that He has given all these lands into Nebuchadnezzar's hand (as seen in Jeremiah 27:6) unequivocally asserts His ultimate control over the rise and fall of nations, even those seemingly outside His covenant people. This profound truth challenges human notions of political power and self-determination, emphasizing that earthly rulers are merely instruments in God's grand cosmic plan, as also highlighted in Daniel 2:21. Another crucial theme is Submission to God's Will, even when such submission appears counter-intuitive or humiliating. The divine command to submit to a pagan king underscores that true obedience involves aligning with God's purposes, regardless of personal or nationalistic desires. Finally, the verse demonstrates the Universal Scope of God's Judgment and Authority, extending His prophetic word beyond Judah to the surrounding nations, thereby indicating His comprehensive dominion over all peoples and their destinies.
Exposition and Analysis
Key Word Analysis
This verb (H7971) derives from a primitive root meaning "to send away, for, or out," encompassing a wide variety of applications. In this context, it conveys a direct, authoritative command from God to Jeremiah. It signifies a deliberate dispatching of a message or person with a specific, divinely ordained purpose. Here, it is not merely a suggestion but an imperative for Jeremiah to transmit a crucial, non-negotiable word to these foreign kings, emphasizing the urgency and divine origin of the message.
The noun (H3027) primarily refers to the "hand," but in a broader, figurative sense, it denotes power, means, agency, or instrument. The phrase "by the hand of the messengers" indicates that these foreign envoys are to serve as the direct conduit or instrument through which God's message, delivered by Jeremiah, will reach their respective kings. This highlights the practical and immediate means of transmission, utilizing the very diplomatic channels that were likely intended for anti-Babylonian coalition building, thereby underscoring divine irony.
This noun (H4397) typically refers to a "messenger" or "angel" (when referring to God's divine emissaries). Here, it specifically denotes human envoys or ambassadors. The fact that God uses these foreign "messengers" to carry His word back to their own kings underscores the divine efficiency and subtle irony of the command. It implies that God can employ any available means, even the very individuals plotting against His will, to accomplish His sovereign purposes, demonstrating His ultimate control over all human endeavors.
Verse Breakdown
"And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon,"
This opening clause meticulously lists the specific recipients of Jeremiah's message. The inclusion of these nations—Edom, Moab, Ammon (Ammonites), Tyre, and Sidon—is highly significant. These were Judah's immediate neighbors, frequently entangled in complex alliances and conflicts with Judah throughout its history. Their enumeration underscores the comprehensive reach of God's decree, indicating that His sovereign plan extends beyond Judah to encompass all surrounding nations caught in the geopolitical shifts of the era. The repetition of "the king of" before each nation emphasizes that the message is directed at the highest authority, demanding national submission.
"by the hand of the messengers"
This phrase precisely specifies the method of delivery. Rather than requiring Jeremiah to undertake arduous journeys to each kingdom, God instructs him to utilize the existing diplomatic channels. The "messengers" are the foreign envoys who have already arrived in Jerusalem. This detail adds a layer of profound dramatic irony: those who likely came to forge alliances against Babylon are now unwittingly tasked with carrying a divine message commanding submission to Babylon. This highlights God's remarkable ability to orchestrate events and use human agents, even those with opposing agendas, to fulfill His divine will.
"which come to Jerusalem unto Zedekiah king of Judah;"
This concluding clause clarifies the precise context of the messengers' presence. They are not random travelers but official representatives who have specifically journeyed to Jerusalem to meet with King Zedekiah. This confirms the setting as a high-stakes diplomatic gathering, almost certainly for the purpose of discussing a united front against Nebuchadnezzar. Jeremiah's message, therefore, serves as a direct divine counter-proposal to their earthly schemes, delivered at the very nexus of their political maneuvering. It powerfully underscores the inherent clash between human strategic planning and God's sovereign, overarching plan.
Literary Devices
Jeremiah 27:3 employs several potent literary devices to convey its authoritative message. The most prominent is Enumeration, as the verse meticulously lists five distinct nations and their respective kings: Edom, Moab, Ammon, Tyre, and Sidon. This detailed listing serves to emphasize the comprehensive scope of God's decree, demonstrating that His sovereign authority extends over all the surrounding kingdoms, not merely Judah, thereby underscoring the universality of the prophetic word. Another device is Metonymy, particularly evident in the phrase "by the hand of the messengers." Here, "hand" stands for agency or means, indicating that the messengers are the direct instruments through which the divine message is to be conveyed. This specific phrasing highlights the practical and immediate method of transmission. Furthermore, the entire scenario presented in this verse, when viewed in conjunction with the symbolic yokes described in Jeremiah 27:2, functions as a form of Symbolic Action or Prophetic Sign-Act. While the primary sign-act is in the preceding verse, the command to send the message via the envoys is an integral part of the larger symbolic drama, making the message itself a tangible representation of the inevitable subjugation.
Theological and Thematic Connections
Jeremiah 27:3 profoundly illustrates the biblical doctrine of divine sovereignty over all earthly powers. It reveals that God is not merely the God of Israel but the Lord of all creation, orchestrating the rise and fall of empires according to His perfect and immutable will. The command to submit to Nebuchadnezzar, a pagan king, demonstrates that God can use any instrument, even those seemingly unaware of His purposes, to achieve His redemptive and judgmental plans. This truth challenges human pride and self-reliance, calling all nations to acknowledge a higher, transcendent authority. It teaches that true peace and security are found not in political alliances or military strength, but in discerning and aligning with God's revealed will, however counter-intuitive or difficult it may seem. The message is a stark reminder that resistance to God's appointed means of judgment or discipline will only lead to greater devastation, while humble submission, even to difficult circumstances, can ultimately lead to preservation and divine favor.
Reflection and Application
Jeremiah 27:3 offers a timeless and profound lesson on God's unwavering sovereignty in a world perpetually characterized by political turmoil, human ambition, and shifting global dynamics. For believers today, this verse serves as a powerful and anchoring truth, reminding us that even amidst international crises, fluctuating political landscapes, or deeply personal adversities, God remains firmly on His throne, actively working out His overarching purposes. It challenges us to look beyond immediate circumstances and human-devised strategies, trusting implicitly that God is ultimately in control, even when His methods seem perplexing or His instruments unexpected. This calls us to cultivate a posture of humble submission to His will, recognizing that true wisdom and ultimate peace are found in aligning our lives, our communities, and our nations with His divine plan, rather than resisting His sovereign hand. It encourages vigilant discernment, urging us to seek God's eternal perspective on current events and to pray fervently for His will to be done on earth as it is in heaven, even if it means submitting to difficult realities for a season, knowing that His purposes are always good.
Questions for Reflection
FAQ
Why would God command submission to a pagan king like Nebuchadnezzar?
God commanded submission to Nebuchadnezzar not because He endorsed Babylon's paganism or its imperialistic ambitions, but because He was actively using Babylon as an instrument of His divine judgment and discipline upon His own people, Judah, and the surrounding nations for their widespread idolatry, covenant unfaithfulness, and persistent disobedience. As clearly stated in Jeremiah 25:9, God explicitly calls Nebuchadnezzar "my servant" for this specific, divinely appointed purpose. This demonstrates God's absolute and unchallengeable sovereignty over all nations and rulers, illustrating His ability to use even ungodly powers to accomplish His righteous and redemptive purposes. It was a profound call to humble repentance and an acknowledgment of God's ultimate authority, rather than futile and self-destructive resistance.
What was the significance of these specific nations being addressed in Jeremiah 27:3?
The nations listed—Edom, Moab, Ammon, Tyre, and Sidon—were Judah's immediate neighbors and had a long history of complex interactions, often serving as either allies or adversaries. Their explicit inclusion in this prophetic message signifies the comprehensive reach of God's judgment and His universal dominion, extending beyond His covenant people, Israel. These nations, like Judah, were deeply entangled in the geopolitical struggles of the ancient Near East and were very likely attempting to form a united coalition against the rising power of Babylon. By addressing them directly through Jeremiah, God emphasized that His sovereign plan for Babylonian supremacy was not limited to Judah but encompassed the entire region. This powerfully demonstrated His ultimate control over all peoples and their destinies, directly countering their human-devised plans for resistance and self-preservation.
Christ-Centered Fulfillment
Jeremiah 27:3, with its stark declaration of divine sovereignty over nations and the challenging call to submit to an appointed earthly authority, finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. Just as God sovereignly used Nebuchadnezzar as an instrument for His purposes in a specific historical context, so too did He orchestrate all of human history, including the rise and fall of empires, to bring about the glorious advent of His Son. Christ Himself is the true, eternal King, to whom all authority in heaven and on earth has been irrevocably given (Matthew 28:18). The message of submission to an earthly yoke in Jeremiah foreshadows the ultimate and benevolent call to submit to Christ's infinitely superior reign. While Jeremiah's message was one of submission to a yoke of earthly servitude and judgment, Christ offers a profoundly different kind of yoke: "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light" (Matthew 11:28-30). Through His perfect obedience to the Father, even unto death on the cross (Philippians 2:8), Jesus demonstrated the ultimate act of submission to God's sovereign will, thereby securing salvation for all who believe. His triumphant resurrection and glorious ascension confirm His universal kingship, establishing a spiritual kingdom that will never be destroyed (Daniel 7:13-14). Thus, the prophetic word to the nations in Jeremiah 27:3 ultimately points forward to the eschatological reality when every knee will bow and every tongue will confess that Jesus Christ is Lord, to the eternal glory of God the Father (Philippians 2:10-11).