Jeremiah 27:6

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. (180)

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. (Psalms 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 —