Jeremiah 27:16
Also I spoke to the priests and to all this people, saying, Thus said the LORD; Listen not to the words of your prophets that prophesy to you, saying, Behold, the vessels of the LORD's house shall now shortly be brought again from Babylon: for they prophesy a lie to you.
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EXPOSITORY (ENGLISH BIBLE)
(16) Behold the vessels of the Lord’s house . . .—The importance attached to this specific prediction, on which apparently the false prophets staked their credit, can easily be understood. The vessels referred to are those which had been carried off by Nebuchadnezzar in his first invasion, and before the accession of Zedekiah (2Kings 24:13; 2Chronicles 36:7). The people mourned over the absence of what they had so prized among the treasures of the Temple, and the prophets accordingly soothed them with predictions that they would before long be brought back. In marked contrast to these prophecies of their restoration “shortly,” we find them brought out for use at Belshazzar’s feast, towards the close of the Babylonian exile (Daniel 1:2; Daniel 5:2), and restored to the Jews by Cyrus, after the capture of Babylon (Ezra 1:7). In the apocryphal book of Baruch (1:8) we find a tradition that some of them (silver, not gold) were restored in the reign of Zedekiah, but this can hardly be regarded as historical. It is noticeable that the restoration is connected, in that narrative, with the agency of Baruch himself, and it is scarcely probable that he would have brought about a fulfilment of the prediction of the false prophets, who were his Master’s enemies.

Jeremiah 27:16-18. Also I spake to the priests and to all this people — The prophet, being God’s true servant, spared none, but gave faithful warning to all sorts of persons, to take heed of being deceived by the false prophets, who undertook to foretel that the vessels of the temple, carried away in the time of Jehoiakim and his son Jeconiah, (of which we read 2 Chronicles 36:7; 2 Chronicles 36:10,) should be brought back again to Jerusalem in a short time: see Jeremiah 28:3. Hearken not unto them — Believe them not, but acquiesce in God’s providence with respect to you, and be content to be subject to the king of Babylon, that so your lives may be given you for a prey. Wherefore should this city be laid waste? — If you do not comply with God’s will in this instance, your city will certainly be destroyed, and why should you pull down such a judgment upon your own heads? But if they be prophets, &c. — If they be true prophets, and have any power with God, instead of foretelling the bringing back of the vessels carried away, let them apply to him in prayer to prevent the carrying away of the vessels that yet remain, whether in the house of the Lord, or in the king’s house, or in Jerusalem, which can be done no other way than by pleading with God to turn away his wrath, and not proceed in inflicting those sore judgments which he is most certainly bringing upon you.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.Zedekiah was restless under the Babylonian yoke, and the false prophets found only too ready a hearing from him. He is addressed in the plural because his feelings were fully shared by the mass of the officers of state and by the people. 16. The "vessels" had been carried away to Babylon in the reign of Jeconiah (2Ki 24:13); also previously in that of Jehoiakim (2Ch 36:5-7). The prophet, like God’s faithful servant, spared none, but faithfully gave warning to all sorts, to take heed of the false prophets that undertook to foretell that the vessels of the temple carried away in the time of Jehoiakim, and his son Jehoiachin or Jeconiah, of which we read 2 Chronicles 36:7,10, should be brought back again to Jerusalem in a short time. 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.

Also I spoke to the priests and to all this people, saying, Thus saith the LORD; Hearken not to the words of your prophets that prophesy to you, saying, Behold, the vessels of the LORD'S house shall now shortly be {f} brought again from Babylon: for they prophesy a lie to you.

(f) Which were taken when Jeconiah was led captive into Babel.

EXEGETICAL (ORIGINAL LANGUAGES)
16. the priests] who took the side of the false prophets against Jeremiah. See Jeremiah 26:8 ff.

16–22. The same message is addressed to the priests and the people concerning the false prophets. More than half the contents of this part of the ch. are lacking in LXX, the main difference between them and MT. being that the latter includes the promise of the restoration of the sacred vessels to Jerusalem. Co. grants the LXX a relative originality, considering that the process of amplification is shewn in their Version in an earlier stage than that which is presented by the Hebrew.Verses 16-22. - The warning to the priests and to the rest of the people. The last four verses of this section appear in a much shortened form in the Septuagint, and it must be admitted that the description is singularly lengthy. It is, therefore, quite conceivable that this is one of the cases in which the Hebrew text has been disfigured by willful interpolation. On the other hand, it is also possible that the description was filled out by an editor, e.g., by Baruch, conscientiously for the benefit of later readers. Verse 16. - The vessels of the Lord's house; i.e. the golden vessels which Solomon had made, and which Nebuchadnezzar had taken away (1 Kings 7:48-50; 2 Kings 24:13). Now shortly. These words are wanting in the Septuagint, and, considering that the Greek is also without the prediction in ver. 22, that the vessels of the temple and of the palace should be brought back in the day of visitation (which seems inconsistent with Jeremiah 52:17), the question arises whether the words "now shortly" here are not due to a hasty copyist. Therefore they must not hearken to their prophets, soothsayers, and sorcerers, that prophesy the contrary. The mention of dreams between the prophets and soothsayers on the one hand, and the enchanters and sorcerers on the other, strikes us as singular. It is, however, to be explained from the fact, that prophets and soothsayers often feigned dreams and dream-revelations (cf. Jeremiah 23:25); and other persons, too, might have dreams, and could give them out as significant. Cf. Jeremiah 29:8, where dreams are expressly distinguished from the discourse of the prophets and soothsayers. Whether the reckoning of five kinds of heathen prophecy has anything to do with the naming of five kings (Hitz.), appears to us to be questionable; but it is certain that Jeremiah does not design to specify five different, i.e., distinct and separate, kinds of heathen divination. For there was in reality no such distinction. Heathen prophecy was closely allied with sorcery ad soothsaying; cf. Deuteronomy 18:9., and Oehler on the Relation of Old Testament Prophecy to Heathen Divination (Tb. 1861). The enumeration of the multifarious means and methods for forecasting the future is designed to show the multitude of delusive schemes for supplying the lack of true and real divine inspiration. כּשּׁפים, equivalent to מכשּׁפים , the same which in Deuteronomy 18:10 is used along with מעונן. The explanation of the last-mentioned word is disputed. Some take it from ענן, cloud equals cloud-maker or storm-raiser; others from עין, eye equals fascinator, the idea being that of bewitching with the evil eye; see on Leviticus 19:26. The use of the word along with מנחשׁ וּמכשּׁף, Deuteronomy 18:10, favours the latter rendering, whereas no passage in which the word is used in the Old Testament supports the sig. storm-raiser. "That I should remove you," as is shown by the continuation of the infinitive by והדּחתּי. The false prophets delude the people, inducing them to rise in rebellion against Nebuchadnezzar, contrary to God's will, and thus simply bringing about their expulsion from their land, i.e., removal into banishment. למען shows, as frequently, that the inevitable consequence of these persons' proceedings is designed by them.
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