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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》