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Jeremiah
Chapter Twenty-seven
Jeremiah 27
Chapter Contents
The neighbouring nations to be subdued. (1-11) Zedekiah
is warned to yield. (12-18) The vessels of the temple to be carried to Babylon,
but afterwards to be restored. (19-22)
Commentary on Jeremiah 27:1-11
(Read Jeremiah 27:1-11)
Jeremiah is to prepare a sign that all the neighbouring
countries would be made subject to the king of Babylon. God asserts his right
to dispose of kingdoms as he pleases. Whatever any have of the good things of
this world, it is what God sees fit to give; we should therefore be content.
The things of this world are not the best things, for the Lord often gives the
largest share to bad men. Dominion is not founded in grace. Those who will not
serve the God who made them, shall justly be made to serve their enemies that
seek to ruin them. Jeremiah urges them to prevent their destruction, by
submission. A meek spirit, by quiet submission to the hardest turns of
providence, makes the best of what is bad. Many persons may escape destroying
providences, by submitting to humbling providences. It is better to take up a
light cross in our way, than to pull a heavier on our own heads. The poor in
spirit, the meek and humble, enjoy comfort, and avoid many miseries to which
the high-spirited are exposed. It must, in all cases, be our interest to obey
God's will.
Commentary on Jeremiah 27:12-18
(Read Jeremiah 27:12-18)
Jeremiah persuades the king of Judah to surrender to the
king of Babylon. Is it their wisdom to submit to the heavy iron yoke of a cruel
tyrant, that they may secure their lives; and is it not much more our wisdom to
submit to the pleasant and easy yoke of our Lord and Master, Jesus Christ, that
we may secure our souls? It were well if sinners would be afraid of the
destruction threatened against all who will not have Christ to reign over them.
Why should they die the second death, infinitely worse than that by sword and
famine, when they may submit and live? And those who encourage sinners to go on
in sinful ways, will perish with them.
Commentary on Jeremiah 27:19-22
(Read Jeremiah 27:19-22)
Jeremiah assures them that the brazen vessels should go
after the golden ones. All shall be carried to Babylon. But he concludes with a
gracious promise, that the time would come when they should be brought back.
Though the return of the prosperity of the church does not come in our time, we
must not despair, for it will come in God's time.
── Matthew Henry《Concise Commentary on Jeremiah》
Jeremiah 27
Verse 2
[2] Thus
saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck,
Thus saith —
God commands the prophet to procure some yokes with bonds to make them more
fast; and to put one of them upon his own neck, that therein he might be a type
both to his own people, and also the people afterward mentioned, that they
should be in bondage to the king of Babylon.
Verse 3
[3] 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, by
the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah;
Of Edom —
These nations were neighbours to the Jews, and their princes had their
ambassadors resident in Jerusalem.
Verse 7
[7] And
all nations shall serve him, and his son, and his son's son, until the very
time of his land come: and then many nations and great kings shall serve
themselves of him.
All nations —
That is, all these nations.
His son —
And Evil-Merodach his son, and Belshazzar his grand-child.
Until —
Until the period of his kingdom shall come, which was after seventy years,
according to chap. 29:10.
── John Wesley《Explanatory Notes on Jeremiah》
27 Chapter 27
Verses 1-22
Verse 4-5
I have made the earth.
God and the earth
I. God is the
creator of all earthly things: “The man and the beast that are upon the
ground.” The earth is not eternal, net the production of chance, not the work
of many Gods. It has one Maker. This agrees with all true science.
II. God is the
sovereign disposes of all earthly things. “Have given it unto whom it seemed
meet unto Me.” He might have built it and left it uninhabited, or He might have
populated it with other creatures than those who tenant it now. He has given
what He thinks fit of it to individuals, tribes, and nations. (Homilist.)
The earth made by God
I have in my house a little sheet of paper on which there is a
faint, pale, and not particularly skilful representation of a hyacinth It is
not half as beautiful as many other pictures I have, but I regard it as the
most exquisite of them all My mother painted it; and I never see it that I do
not think that her hand rested on it, and that her thought was concerned in its
execution. Now, suppose you had such a conception of God that you never saw a
flower, a tree, a cloud, or any natural object, that you did not instantly
think, “My Father made it,” what a natural world would this become to you! How
beautiful would the earth seem to you! And how would you find that nature was a
revelation of God, speaking as plainly as His written Word! And if you are
alone, in solitude, without company, desolate in your circumstances, it is
because you have not that inner sense of the Divine love and care which it is
your privilege to have, and which you ought to have. (H. W. Beecher.)
Have given it unto whom it
seemed meet unto Me.
Meetness before God
I. God is the
proprietor of all.
1. Man’s forgetfulness of this in daily life.
2. The harmony of man’s being requires a sense of dependence.
3. Depression results from stopping short of God.
II. Wisdom and
sovereignity go together.
1. No comfort to know we live under an absolute sovereign.
2. God gives not according to seeming fitness. He sees deeper than
what seems.
III. The unerring
mind of God.
1. Cultivate an adoring spirit.
2. Rest on Him in simple belief.
3. Repose in God’s law of meetness. (P. B. Power, M. A.)
The Divine distribution of the earth amongst men
I. In it He
exercises absolute right. The earth, with all its minerals, fruits,
productions, and countless tenants, is His. If He gives a thousand acres to one
man and denies a yard to another, it is not for us to complain.
II. In it He acts
according to His own free choice alone. He gives it not on the ground of merit
to any man, for now He gave it to Nebuchadnezzar, one of the worst of men. The
only principle in the distribution is His own sovereignty. What “seemeth meet”
to a Being of Infinite wisdom and goodness must be the wisest and the most
benevolent. Here let us hush all our murmurings, here let us repose the utmost
confidence. Conclusion--The subject teaches us how we should hold that portion
of the earth we possess, however small or great it may be.
1. With profound humility. What we possess is a gift, not a right. We
are temporary trustees, not proprietors. He who holds the most should be the
most humble, for he has the most to account for.
2. With practical thanksgiving. This indeed is all the rent that the
Supreme Landlord requires from us, thanksgiving and praise.
3. With a solemn sense of our responsibility. It is given to us not for
our own gratification and self-aggrandisement, but for the good of the race and
the glory of God.
4. With a conscious dependence on His will. We are all tenants at
will. We know not the moment when He shall see fit to eject us from His land. (Homilist.)
──《The Biblical Illustrator》
27 Chapter 27
INTRODUCTION TO JEREMIAH 27
This
chapter contains a prophecy of the subjection of the king of Judah, with five
neighbouring kings, to the king of Babylon; signified by bonds and yokes on the
prophet's neck, which they are exhorted patiently to bear, as being most for
their good; and not to give heed to false prophets, who would persuade them to
the contrary. The date of the prophecy is in Jeremiah 27:1; the
order to make the yokes, and send them to the several neighbouring princes by
their messengers at Jerusalem, Jeremiah 27:2; what
they should say to their masters from the God of Israel, who is described from
his power in the creation of the earth, and the disposal of it, Jeremiah 27:4; as
that he had given all their lands into the hand of the king of Babylon, whom
they should serve, or it would be worse for them, Jeremiah 27:6; and
therefore should not hearken to their prophets, who prophesied lies; if they
did, it would be to their hurt; whereas, if they quietly submitted, they would
dwell in their own land, Jeremiah 27:9;
particularly Zedekiah king of Judah is exhorted to submit; and both he, and the
priests and the people, are advised not to hearken to the false prophets, Jeremiah 27:12;
particularly as to what they said concerning the speedy return of the vessels
of the temple, which were carried away to Babylon; but might assure themselves
they should remain there; and the rest also should be taken, and not returned
until the end of the seventy years, Jeremiah 27:16.
Verse 1
In the beginning of the reign of Jehoiakim the son of Josiah king
of Judah,.... This is the same date with the prophecy of the preceding
chapter and some think that this verse should conclude that, as belonging to
it; and by which they would reconcile a difficulty that arises here; the orders
for making the yokes being given in the beginning of Jehoiakim's reign, which
yet were to be sent to the messengers of the neighbouring kings that were come
to Zedekiah at Jerusalem, who did not begin to reign until eleven years after
this time; but the word "saying", at the end of the verse, shows it
not to belong to the preceding, but to what follows: others think it is a
mistake of the copy, and that Jehoiakim is put for Zedekiah; and the Syriac and
Arabic versions read Zedekiah; but he was not the son of Josiah, as this king
is said to be, but his brother: others therefore think, that though the
prophecy was delivered to Jeremiah, and the orders were given him to make the
bonds and yokes after mentioned, at this time; yet this prophecy was concealed
with him, and the orders were not executed till Zedekiah's time; or that the
prophet, in the beginning of Jehoiakim's reign, made the yokes as he was
ordered, and put one on his neck, to signify the subjection of Judah to the
king of Babylon, which quickly took place, about the third or fourth year of
this reign; and that the rest were sent to the ambassadors of the neighbouring
nations in Zedekiah's time; which latter seems most probable:
came this word unto Jeremiah from the Lord, saying; as follows.
This verse is not in the common editions of the Septuagint; but it is in the
king of Spain's Bible.
Verse 2
Thus saith the Lord to me, make thee bonds and yokes,.... The yokes
were made of wood, as appears from Jeremiah 28:13; and
the bonds were strings or thongs, which bound the yoke together, that it might
not slip off the neck, on which it was put:
and put them upon thy neck; not all of them
together, but one after another, at different times; and this was very
significant; for the prophet being seen abroad with a yoke upon his neck, it
would be natural to inquire the meaning of it; when they would be told it was
to signify the subjection of Judah, and so of other nations, to the king of
Babylon; and that he did wear at times such a yoke, even fifteen years after,
in the fourth of Zedekiah's reign, appears from Jeremiah 28:1.
Verse 3
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,.... All neighbouring kings and states, to whom the wine cup of
God's wrath was to be sent, and they made to drink of it, Jeremiah 25:21; and
against whom Jeremiah afterwards prophesies:
by the hand of the messengers which come to Jerusalem unto
Zedekiah king of Judah; who were sent by their masters, either to congratulate Zedekiah
upon his accession to the throne; or to enter into a league with him against
the king of Babylon, and shake off his yoke; or to reside at his court, as
ambassadors of nations at peace and in alliance usually do; and it may be for
all those purposes. The yokes therefore are ordered to be sent to them, as
being the most proper and easy way and method of conveying them, with the
meaning of them, to their respective masters.
Verse 4
And command them to say unto their masters,.... The
prophet is sent with authority, and ordered to speak in a very high strain,
having his orders from the King of kings and Lord of lords; a greater master
than those messengers had; and to enjoin them to tell their several masters in
his master's name; as follows:
thus saith the Lord of hosts, the God of Israel; who, though
in a peculiar manner the God of Israel, yet was Lord of the whole world, and
had all the armies of heaven and earth at his command, to enforce his power and
authority; wherefore what he says ought to be attended to:
thus shall ye say to your masters; deliver to them the
following words of the great Jehovah.
Verse 5
I have made the earth, the man and the beast that are upon
the ground,.... The earth was made by him on the first day, and man and
beast on the sixth day, of the creation; the earth is still supported in its
being, and man and beast are continued on it in succession: this is mentioned
to show his right and authority to dispose of the earth, and all in it, at his
pleasure; which is founded on his creation and sustaining of it, and all
creatures in it: which was, and is, as he says,
by my great power, and by my outstretched arm; for nothing
less could have created the original chaos out of nothing, and brought that
into form and order, and produced out of it such creatures as man and beast;
and nothing less than that could continue it in being, and a succession of
creatures on it:
and have given it unto whom it seemed meet unto me; some part of
it to one, and some to another; and more to one than to another; but to none
according to their merit, but according to his own sovereign will and pleasure;
see Psalm 115:16.
Verse 6
And now I have given all these lands,.... Before
mentioned; of Edom, Moab, Ammon, Tyre, Zidon, and Judea:
into the hand of Nebuchadnezzar the king of Babylon, my servant; whom God used
as an instrument in correcting and chastising the nations; and who obeyed his
will, though he knew it not; nor did what he did in obedience to it; and yet
had the honour of being called his servant, and of being rewarded with a very
large empire; which was owing, not so much to his prowess and valour, wisdom
and management, as to the providence of God; who delivered the above kingdoms,
with others, into his hands, as being the sole proprietor and sovereign
disposer of them:
and the beasts of the field have I given him also to serve him; either to
bring him, and his armies, and his carriages of provisions for them, and
warlike stores, for the invasion and taking the above countries; or the cattle
found there, which belonged to these countries, and the inhabitants thereof,
which would fall into his hands with them.
Verse 7
And all nations shall serve him,.... That is, all those,
all above mentioned; though there were others also that were tributary to him,
but not every nation under heaven:
and his son, and his son's son; their Scripture names
were Evilmerodach and Belshazzar, Jeremiah 52:31; and
by Ptolemy, in his canon, are called Iloarudamus and Nabonadius; between whom
he places Niricassolassarus, or Neriglissarus; who was not a son of
Evilmerodach, but his sister's husband. A son of his succeeded him, called
Laborosoarchod; who, reigning but nine months, is not placed in the canon;
agreeably to which is the account of BerosusF8Apud Joseph. contra
Apion. I. 1. sect. 20. p. 1344. ; by whom the immediate son of Nebuchadnezzar
is named Evilmaradouchus; or Evilmalaurouchus, as in EusebiusF9Praepar.
Evangel. I. 9. c. 40. p. 455. ; who, after he had reigned two years, was slain
by Neriglissoor, or Neriglissar, as in the above writer, his sister's husband;
who, after he had enjoyed the kingdom four years, died, and left it to his son,
whom he calls Chabaessoarachus, or Laborosoarchados, as before, who reigned but
nine months; and then Nabonnidus succeeded, the name he gives him who was
conquered by Cyrus in the seventeenth year of his reign; and not very different
is the account of Nebuchadnezzar's successors, and the names of them, as given
by Abydenus, out of MegasthenesF11Apud Euseb. Praepar. Evangel. l.
9. c. 41. p. 457. ; according to whom, Evilmalaurouchus, the son of
Nebuchadnezzar, was his successor; then Neriglissar, his sister's husband, who
left a son called Labassoarascus; and after him Nabannidochus, in whose times
Cyrus took Babylon; and who appears to be the same with Belshazzar, the
grandson of Nebuchadnezzar; so that the Scripture is very just and accurate in
mentioning these two only as the son, and son's son of Nebuchadnezzar, whom the
nations should serve; for in the last of these ended the Babylonish monarchy:
until the very time of his land come; or that
"itself; also he himself"F12גם הוא "etiam illud, vel ipsum", Junius &
Tremellius, Piscator, Schmidt. or, "also of himself", as the Vulgate
Latin version. The Targum is,
"until
the time of the destruction of his land come, also of himself;'
there
was a time fixed for his life, and so long the nations were to serve, and did
serve, him personally; and there was a time fixed for the continuance of his
monarchy, in his son, and son's son; when it was to end, as it did, in
Belshazzar's reign; and when the seventy years' captivity of the Jews was up:
and then many nations and great kings shall serve themselves of
him; and his kingdom; subdue it, and make it tributary to them. This
was accomplished by the Medes and Persians, with Darius and Cyrus at the head
of them, and other nations and kings, allies and auxiliaries to them, and
associates with them; see Jeremiah 25:14. The
Vulgate Latin version renders it, "and many nations and great kings shall
serve him"; so the Targum; which falls in with the former part of the
verse; wherefore the other sense is best.
Verse 8
And it shall come to pass, that the nation and kingdom
which will not serve the same Nebuchadnezzar the king of Babylon,.... Will not,
upon his approaching to them, invading and besieging them, submit and become
tributary to him, as is more fully expressed in the next clause:
and that will not put their neck under the yoke of the king of
Babylon; or voluntarily become subject to him, and pay a tax he shall
impose upon them. This refers to, and explains the symbol of, Jeremiah's making
and wearing yokes, Jeremiah 27:2;
that nation will I punish, saith the Lord, with the sword, and
with the famine, and with the pestilence; with one judgment after
another; some will perish by the sword of the enemy, sallying out upon them, or
endeavouring to make their escape; others by famine their provisions being
spent through the length of the siege; and others by pestilence, or the plague,
by the immediate hand of God:
until I have consumed them by his hand;
Nebuchadnezzar's; by means of him; by his sword, and strait besieging them; or,
"into his hand"; and so the Targum,
"until
I have delivered them into his hand;'
having
consumed multitudes by the sword, famine, and pestilence, will deliver the rest
into his hands to be carried captive by him.
Verse 9
Therefore hearken not ye to your prophets,.... False
prophets, as the Targum. These words are not directed to the Jews, but are a
continuation of what the messengers of the nations should say to their masters
from the God of Israel, by the mouth of his prophet; for they had their
prophets as well as the Jews; as the prophets of Baal, and others:
nor to your diviners; or soothsayers; such an
one as was Balaam:
nor to your dreamers; or "dreams";
such as they had themselves, and laid great stress upon; or to those who
pretended to interpret them to them:
nor to your enchanters; or stargazers;
astrologers, who pretended by the position of the stars to foretell what would
come to pass:
nor to your sorcerers; or wizards, or
necromancers; who, by unlawful methods, pretended to acquire knowledge of
future things:
which speak unto you, saying, ye shall not serve the king of
Babylon; meaning, either that they ought not to become tributary to him;
or they should not be brought into subjection by him: and so were stirred up to
oppose him, and not submit to him.
Verse 10
For they prophesy a lie unto you,.... That which was vain
and false, and proved so; though they might not know it was when delivered:
to remove you far from your land; not that they designed
it by their prophecies, but so it was eventually; for, standing it out against
Nebuchadnezzar, encouraged by the lies and dreams of their prophets, he, in
process of time, took them, and carried them captive into Babylon; whereas, had
they surrendered at once, they might have continued in their own land, paying a
tax or tribute to the king of Babylon:
and that I should drive you out, and ye should perish; drive them
out of their own land, and so perish in a foreign land: God is said to do that
which his servant or instrument did, being provoked by the sin and disobedience
of the people, hearkening to their lying prophets, and not to him.
Verse 11
But the nations that bring their neck under the yoke of the king
of Babylon, and serve him,.... That at once, and readily, submit unto
him, and pay him tribute:
those will I let remain still in their own land, saith the Lord; undisturbed
by any other enemy; peaceably dwelling in their own habitations; following
their occupations and business of life; and enjoying their substance and
estates, only paying the tax imposed on them:
and they shall till it, and dwell therein; manure and
cultivate it, and gather and eat the fruit of it, and continue to do so, they
and their posterity after them.
Verse 12
I spake also to Zedekiah king of Judah,.... At the
same time that he delivered the above message from the Lord to the ambassadors
of several nations, who were then residents in Zedekiah's court, or however in
Jerusalem:
according to all these words; the same things, and
much in the same language, he said to the king of Judah, as to the messengers
of the nations:
saying; as follows:
bring your necks under the yoke of the king of Babylon; you, O king,
your nobles, and your people. Zedekiah was set upon the throne by the king of
Babylon, was a tributary to him, and had took an oath to be faithful to him;
and yet was now meditating rebellion against him; and was consulting and
entering into a confederacy with the neighbouring nations to throw off the
yoke, and be independent on him: wherefore the sense of this advice must be to bring
themselves, he and his people, to a cheerful submission to it, and a patient
bearing it, and not attempt to shake it off:
and serve him and his people, and live: the king of
Babylon, and the Chaldeans, by faithfully paying the tribute, and acknowledging
subjection to him; and so "live" in their own land, enjoying all
other civil and religious privileges.
Verse 13
Why will ye die, thou and thy people, the sword, by the famine,
and by the pestilence,.... Through a blockade of the Chaldean army, which would invade
their land, and besiege their city, upon a refusal to be subject to their yoke:
as the Lord hath spoken against the nation that will not serve the
king of Babylon? as the Lord has threatened shall be the case of any and everyone
of the above nations that should refuse to be tributary to him; of which, no
doubt, Zedekiah and his court had been apprized; see Jeremiah 27:8.
Verse 14
Therefore hearken not unto the words of the prophets,.... The false
prophets, as the Targum; such bad kings always had about them, to whom they
listened, and which often proved of bad consequence to them:
that speak unto you, saying; as follows:
ye shall not serve the king of Babylon; ye ought not
to do it, but cast off his yoke; to which if ye do not willingly submit, he
will never be able to force you to it:
for they prophesy a lie unto you; and therefore should not
be hearkened to, particularly when they promise safety from the king of
Babylon.
Verse 15
For I have not sent them, saith the Lord,.... See Jeremiah 23:21; yet
they prophesy a lie in my name; to deliver out a lie was a very wicked thing,
sinful in them, and fatal to others; but to make use of the name of the Lord,
and cover it with that, and back it with his authority, was much more wicked
and abominable:
that I might drive you out, and that ye might perish; being driven
out of their own land, perish in another; which, though the false prophets did
not intend by their prophesying, yet such would be, and was, the issue of it:
ye, and the prophets that prophesy unto you; for it would
end in the ruin and destruction of them both; both of the false prophets, as
the Targum here again calls them, and those that listened to their prophecies;
both would fall into the same ditch.
Verse 16
Also I spake to the priests, and to all this people, saying,.... From the
court he went to the temple, and spoke to the priests that were ministering
there, and to all the people that were assembled for divine worship; either at
the ordinary time of it, or at some one of the solemn feasts: this was a proper
time and place to meet with the people and the priests; which latter especially
had a concern in what he had to say concerning the vessels of the temple:
thus saith the Lord, hearken not to the words of your prophets
that prophesy unto you: your false prophets, as the Targum:
saying; as follows:
behold, the vessels of the Lord's house shall now shortly be
brought again from Babylon; which were carried thither, both in the
times of Jehoiakim, and of Jeconiah, 2 Chronicles 36:7;
these the false prophets gave out would in a short time be returned; that the
king of Babylon, either willingly and of his own accord, or being pressed or
forced to it, would send them back; so little reason had they to fear an
invasion from him, or captivity by him:
for they prophesy a lie unto you; that which is false, and
will never be accomplished, at least in any short time.
Verse 17
Hearken not unto them,.... The false prophets:
serve the king of Babylon, and live; pay homage and tribute
to him; which is the way to live in your own land, and enjoy the benefits of
that, and of the temple worship; which, if not, you will be utterly deprived
of:
wherefore should this city be laid waste? as it
certainly will, should you rebel against the king of Babylon; and as it was in
a few years after, when they did.
Verse 18
But if they be prophets, and if the word of the Lord be with them,.... The true
prophets of the Lord are sent by him, and have his word put into them:
let them now make intercession to the Lord of hosts: use their
interest with him, as they must have one, if they are true prophets; let them
pray unto him, who doubtless will hear them; and this will be acting in
character, for prophets ought to be praying persons; and this will turn to some
good account:
that the vessels which are left in the house of the Lord, and in
the house of the king of Judah, and at Jerusalem, go not to Babylon; instead of
prophesying about the return of what are gone, let them pray for the
preservation and continuance of what are left, that they do not go also; of
which there was great danger, yea, certainty, in case of non-submission to, and
rebellion against, the king of Babylon; there were some vessels of the
sanctuary which yet remained, as well as others in the king's palace, and in
the houses of the noble and rich men in Jerusalem; for the keeping of which
they would do well to show a proper concern, and make use of proper means; and
nothing more effectual than prayer to God; and, next to that, submission to the
Chaldean yoke.
Verse 19
For thus saith the Lord of hosts concerning the pillars,.... The
pillars of brass that stood in the temple; the one called Boaz, and the other
Jachin, 1 Kings 7:15;
and concerning the sea; the sea of molten brass,
which stood upon twelve oxen, 1 Kings 7:23;
and concerning the bases: the ten bases, which
also were made of brass, 1 Kings 7:27;
and concerning the residue of the vessels that remain in this city; in the king's
palace, and in the houses of the noblemen, and of the rich and wealthy
inhabitants of Jerusalem.
Verse 20
Which Nebuchadnezzar king of Babylon took not,.... For he
seems only to have taken the vessels of gold, and left the vessels of brass, as
the above were; see 2 Kings 24:13;
when he carried away captive Jeconiah, the son of Jehoiakim, king
of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem; of which see 2 Kings 24:12.
Verse 21
Yea, thus saith the Lord of hosts, the God of Israel,
concerning the vessels that remain in the house of the Lord,.... Which are
mentioned in Jeremiah 27:19;
together with others:
and in the house of the king of Judah, and of Jerusalem; see Jeremiah 27:18.
Verse 22
They shall be carried to Babylon,.... As they were; and of
which, with others, there is a particular account in 2 Kings 25:13;
and there shall they be until the day that I visit them, saith to
the Lord; the Chaldeans in a way of wrath, and the Jews in a way of grace
and favour; which was at the end of the seventy years' captivity; and so long
the vessels of the sanctuary continued there; here we read of them as in use
the very night that Belshazzar was slain, and Babylon taken, Daniel 5:2;
then will I bring them up, and restore them to this place; which was
fulfilled when the Lord stirred up the spirit of Cyrus, king of Persia to give
leave to the Jews to return to their own land, and rebuild their temple; and at
the same time delivered into the hands of Sheshbazzar, prince of Judah, the
vessels of the temple, Ezra 1:1.
──《John Gill’s Exposition of the Bible》