Jeremiah 27:6

Jer 27:6 And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him.

Ver. 6. And now have I given all these lands.] Nebuchadnezzar shall be monarch contra Gentes. Dicunt nugatores equitasse Nabuchodonosor super leonem, et infraenasse draconem. {a}

{a} Oecolamp.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 27:6. I have given all these lands into the hand of Nebuchadnezzar — “God is the sole lord and proprietor of the world; and, by virtue of his absolute sovereignty and dominion, has a right to give the kingdoms of the earth to whomsoever he pleases, Dan 4:17, and he exercises this authority by changing times and seasons, by removing kings, and setting up kings, Dan 2:21. The king of Babylon, my servant — One whom I have made use of as an instrument to execute my purposes in inflicting punishment on many nations: see note on Jer 25:9. And the beasts of the field have I given him — This is a hyperbolical way of speaking, to signify the most ample authority and dominion.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

27:6-8 God had given Nebuchadnezzar authority over the whole region, so resistance to him was futile. All the nations would serve him and his descendants. The fall of Babylon at the hand of Cyrus took place in 539 BC during the reign of Belshazzar, a grandson of Nebuchadnezzar.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Read Jer. 25:9.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

beasts of the field--not merely the horses to carry his Chaldean soldiers, and oxen to draw his provisions [GROTIUS]; not merely the deserts, mountains, and woods, the haunts of wild beasts, implying his unlimited extent of empire [ESTIUS]; but the beasts themselves by a mysterious instinct of nature. A reproof to men that they did not recognize God's will, which the very beasts acknowledged (compare Isa 1:3). As the beasts are to submit to Christ, the Restorer of the dominion over nature, lost by the first Adam (compare Gen 1:28; Gen 2:19-20; Psa 8:6-8), so they were appointed to submit to Nebuchadnezzar, the representative of the world power and prefigurer of Antichrist; this universal power was suffered to be held by him to show the unfitness of any to wield it "until He come whose right it is" (Eze 21:27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. And now have I given] These kingdoms are at my sovereign disposal; and at present, for the punishment of their rulers and people, I shall give them into the hands of Nebuchadnezzar, king of Babylon.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

God, after having claimed to himself the government of the whole earth, and shewn that it is in his power to transfer kingdoms to whom he pleases, now declares his decree — that he would subject to the king of Babylon all the neighboring lands, even Tyrus and Sidon, the country of Moab, the country of Ammon, the country of Edom, and even Judea itself. If Jeremiah had begun by saying, that God had given to King Nebuchadnezzar these lands, the prediction would not have been so easily received, for pride would have been as it were an obstacle to bolt up their minds and hearts. But the preface, as it has been stated, served to shew that they were not to think that they could stand against the will of God. After having then brought down the great height which seemed fixed in their hearts, he now declares that King Nebuchadnezzar would be the lord over Judah as well as over all the countries around, for God had set him over these lands.

He extends also this subjection, of which he speaks, over the very beasts, and not without reason; for he thus indirectly condemns the hardness of men, if they resisted, as though he had said, “What will it avail you to attempt with refractory hearts to shake off the yoke? for the very beasts, tigers, wolves, lions, and every fierce and savage animal in the land, even all these beasts shall know that the King Nebuchadnezzar is their master, even by a hidden instinct. Since, then, these beasts shall obey King Nebuchadnezzar, because he has been raised by God to that dignity, how great must be the stupidity of men in not acknowledging what the very beasts understand?” We hence see the design of mentioning the beasts; the Prophet upbraided men with their madness, if they ferociously resisted the King Nebuchadnezzar; for in that, case the beasts of the field were endued with more intelligence than they. For whence is it that beasts have fear, except that God has imprinted certain marks of dignity on kings, according to what is said by Daniel. (Daniel 2:38.) As, then, the majesty of God appears in kings, the very beasts, though void of reason and judgment, yet willingly obey through a hidden impulse of nature. Hence inexcusable is the pride of men, if at least they do not imitate the example of the very beasts.

Nebuchadnezzar is afterwards called the servant of God, not that he was worthy of such an honor, as it had never been his purpose to labor for God; but he was called a servant, because God designed to employ him in his service, as those are called in the Psalm the sons of God, to whom the word of God was addressed, that is, to whom he gave authority to rule. (Psalm 82:6; John 10:35.) So also Nebuchadnezzar was God’s servant, because he was divinely endued with sovereign power. This he did not know, nor was this said for his sake, nor was he honored with such a name, as though God regarded him as one of his own people; but this had a reference to the Jews and to all the other nations, in order that they might be fully persuaded that they were obeying God in humbling themselves and in undertaking the yoke of the king of Babylon, for this pleased God. There is no power, says Paul, but from God, (Romans 13:1,) and that sentence is derived from this principle, that all power is from God; for he gives the power to rule and to govern to whom he pleases. Whosoever, then, are endued with the power of the sword and public authority, are God’s servants, though they exercise tyranny and be robbers. They are servants, not with respect to themselves, but because God would have them to be acknowledged as his ministers until their time shall come, according to what follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) Nebuchadnezzar . . . my servant.—See Note on Jer_25:9 for the title thus given. The special stress laid on “the beasts of the field” is, perhaps, connected with the resistance of the nations to the levies made by the Babylonian officers upon their horses and cattle, or their claim to use the land they had subdued, after the manner which we see depicted on Assyrian sculptures, as a hunting-ground. Compare especially the account of Tiglath-Pileser I.’s hunting expedition in Records of the Past, xi., p. 9.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. all these lands] Gi. omits “these,” as inserted with a view to the countries just mentioned. The LXX has simply “the earth,” which is probably (Co. says “undoubtedly”) right (Du. hesitates). Subsequent scruples as to attributing a world-wide dominion to the king of Babylon induced MT. and various versions to modify the statement.

the king of Babylon, my servant] See on Jer_25:9.

and the beasts of the field] Cp. Jer_28:14; Dan_2:38.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Beasts. The property of those people, or the most barbarous nations. (St. Jerome) --- Hangmen and executioners may in the same sense be styled God’s servants. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By the former words God gave the prophet authority to assert his dominion, and right to dispose of all creatures; by these he authorizeth him to reveal his will, concerning the disposal of the lands of Edom, Moab, Ammon, Tyre, and Zidon, viz. that he had disposed of them to

Nebuchadnezzar the king of Babylon, whom he calleth his servant, because he did the work which he would have him to do; though, as God said of the Assyrian, Isa 10:7, he meaned not so, he had nothing less in his thoughts than to obey any command of God; wicked men being God’s servants, as the hawk is the prudent falconer’s servant, who maketh use of the ravenous quality of the hawk to get game for him. Twice more at least we find Nebuchadnezzar thus called, Jer 25:9; 43:10. God further adds that

the beasts should serve him, by which he either means that the cattle which were in the possession of the men of those nations should also come into his power; or that God had also given the horses, and oxen, and other beasts which he should use in his wars for carriages, or conveniency to him, so as they should be really serviceable to him in his conquests of those countries.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

My servant. (see on Jer_25:9) The Beasts of the field; i.e. the wild beasts. This last feature indicates the unlimited character of Nebuchadnezzar"s power.

Vers. 6, 7. God"s disposal of man"s possessions.

I GOD HAS A RIGHT TO DISPOSE OF MAN"S POSSESSIONS. He made them, and they are always his, only lent to be withdrawn or transferred when he wills. If the Lord gave, he has a right to take away. (Job_1:21) If he takes much, we should be thankful for what he leaves for this even we have no claim. Nations should feel that God has rightsover them. Their liberties are subject to his government, their territory to his disposal.

II GOD DOES DISPOSE OF MAN"S POSSESSIONS. He exercises his right. He is no roi faineant. God does not reserve his interference for the last Day of Judgment. He is always working among the nations. In a national disaster we should recognize the hand of Providence; so should we in the advent of national glory. God does not only overthrow; he appoints, prospers, gladdens.

III GOD DOES NOT ALWAYS GIVE THE GREATEST POWER TO THE BEST MEN. Nebuchadnezzar was a bad man; yet God gave him the largest dominion in the world. We may believe that he was best suited for the work that was required of him. His mission was to be a scourge of the nations. An angel would find himself ill at ease in such a work. In appointing a hangman we do not expect to get the most high-souled person in the kingdom for the post. God can overrule the evil nature of bad men and make it serve some good end, as we can employ the refuse of one factory as useful materials in another.

IV GOD DOES NOT ALWAYS GIVE THE MOST ABUNDANT POSSESSIONS TO THE BEST MEN. We see bad men enriched, good men pauperized. Goodness seems on the whole to be favorable to temporal prosperity, but with innumerable exceptions. Therefore we must conclude that God does not value earthly prosperity so highly as we value it. He regards it as subordinate to higher interests.

V GOD"S DISPOSAL OF MAN"S POSSESSIONS DOES NOT HINDER THE FREE EXERCISE OF MAN"S POWERS. God gave Nebuchadnezzar his powers, but the king put these forth of his own will. By his daring, his energy, the use of his resources, he won his brilliant victories and conquered his vast dominions. God works through our work. He gives to the diligent.

VI GOD"S DISPOSAL OF MAN"S POSSESSIONS DOES NOT LIMIT MAN"S RESPONSIBILITY. It Nebuchadnezzar got his territory by violence and rapacity, he was not the less guilty because God assigned it to him. For he was responsible for his own actions and their motives, irrespective of any unknown design that God might work out through them. We cannot throw the blame of our misconduct on the providence of God. He overrules the issue of our actions, but he does not fetter or force the choice of our wills.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

My servant Who will perform My will to requite My enemies.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.