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Translation
King James Version
For they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish.
Complete Jewish Bible
for they are prophesying lies to you that will result in your being removed far from your land, with my driving you out, so that you perish.
Berean Standard Bible
For they prophesy to you a lie that will serve to remove you from your land; I will banish you and you will perish.
American Standard Version
for they prophesy a lie unto you, to remove you far from your land, and that I should drive you out, and ye should perish.
World English Bible Messianic
for they prophesy a lie to you, to remove you far from your land, and that I should drive you out, and you should perish.
Geneva Bible (1599)
For they prophecie a lie vnto you to cause you to goe farre from your lande, and that I should cast you out, and you should perish.
Young's Literal Translation
For falsehood they are prophesying to you, so as to remove you far from off your ground, and I have driven you out, and ye have perished.
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Commentary on Jeremiah 27 verses 1–11
1 ¶ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the LORD, saying,
2 Thus saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck,
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;
4 And command them to say unto their masters, Thus saith the LORD of hosts, the God of Israel; Thus shall ye say unto your masters;
5 I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me.
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.
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.
8 And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.
9 Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon:
10 For they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish.
11 But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the LORD; and they shall till it, and dwell therein.
Some difficulty occurs in the date of this prophecy. This word is said to come to Jeremiah in the beginning of the reign of Jehoiakim (Jer 27:1), and yet the messengers, to whom he is to deliver the badges of servitude, are said (Jer 27:3) to come to Zedekiah king of Judah, who reigned not till eleven years after the beginning of Jehoiakim's reign. Some make it an error of the copy, and think that it should be read (Jer 27:1), In the beginning of the reign of Zedekiah, for which some negligent scribe, having his eye on the title of the foregoing chapter, wrote Jehoiakim. And, if one would admit a mistake any where, it should be here, for Zedekiah is mentioned again (Jer 27:12), and the next prophecy is dated the same year, and said to be in the beginning of the reign of Zedekiah, Jer 28:1. Dr. Lightfoot solves it thus: In the beginning of Jehoiakim's reign Jeremiah is to make these bonds and yokes, and to put them upon his own neck, in token of Judah's subjection to the king of Babylon, which began at that time; but he is to send them to the neighbouring kings afterwards in the reign of Zedekiah, of whose succession to Jehoiakim, and the ambassadors sent to him, mention is made by way of prediction.
I. Jeremiah is to prepare a sign of the general reduction of all these countries into subjection to the king of Babylon (Jer 27:2): Make thee bonds and yokes, yokes with bonds to fasten them, that the beast may not slip his neck out of the yoke. Into these the prophet must put his own neck to make them taken notice of as a prophetic representation; for every one would enquire, What is the meaning of Jeremiah's yokes? We find him with one on, Jer 28:10. Hereby he intimated that he advised them to nothing but what he was resolved to do himself; for he was not one of those that bind heavy burdens on others, which they themselves will not touch with one of their fingers. Ministers must thus lay themselves under the weight and obligation of what they preach to others.
II. He is to send this, with a sermon annexed to it, to all the neighbouring princes; those are mentioned (Jer 27:3) that lay next to the land of Canaan. It should seem, there was a treaty of alliance on foot between the king of Judah and all those other kings. Jerusalem was the place appointed for the treaty. Thither they all sent their plenipotentiaries; and it was agreed that they should bind themselves in a league offensive and defensive, to stand by one another, in opposition to the growing threatening greatness of the king of Babylon, and to reduce his exorbitant power. They had great confidence in their strength thus united, and were ready to call themselves the high allies; but, when the envoys were returning to their respective masters with the ratification of this treaty, Jeremiah gives each of them a yoke to carry to his master, to signify to him that he must either by consent or by compulsion become a servant to the king of Babylon, let him choose which he will. In the sermon upon this sign, 1. God asserts his own indisputable right to dispose of kingdoms as he pleases, Jer 27:5. He is the Creator of all things; he made the earth at first, established it, and it abides: it is still the same, though one generation passes away and another comes. He still by a continued creation produces man and beast upon the ground, and it is by his great power and outstretched arm. His arm has infinite strength, though it be stretched out. Upon this account he may give and convey a property and dominion to whomsoever he pleases. As he hath graciously given the earth to the children of men in general (Psa 115:16), so he give to each his share of it, be it more or less. Note, Whatever any have of the good things of this world, it is what God sees fit to give them; we ourselves should therefore be content, though we have ever so little, and not envy any their share, though they have ever so much. 2. He publishes a grant of all these countries to Nebuchadnezzar. Know all men by these presents. Sciant praesentes et futuri - Let those of the present and those of the future age know. "This is to certify to all whom it may concern that I have given all these lands, with all the wealth of them, into the hands of the king of Babylon; even the beasts of the field, whether tame or wild, have I given to him, parks and pastures; they are all his own." Nebuchadnezzar was a proud wicked man, an idolater; and yet God, in his providence, gives him this large dominion, these vast possessions. Note, The things of this world are not the best things, for God often gives the largest share of them to bad men, that are rivals with him and rebels against him. He was a wicked man, and yet what he had he had by divine grant. Note, Dominion is not founded in grace. Those that have not any colourable title to eternal happiness may yet have a justifiable title to their temporal good things. Nebuchadnezzar is a very bad man, and yet God calls him his servant, because he employed him as an instrument of his providence for the chastising of the nations, and particularly his own people; and for his service therein he thus liberally repaid him. Those whom God makes use of shall not lose by him; much more will he be found the bountiful rewarder of all those that designedly and sincerely serve him. 3. He assures them that they should all be unavoidably brought under the dominion of the king of Babylon for a time (Jer 27:7): All nations, all these nations and many others, shall serve him, and his son, and his son's son. His son was Evil-merodach, and his son's son Belshazzar, in whom his kingdom ceased: then the time of reckoning with his land came, when the tables were turned, and many nations and great kings, incorporated into the empire of the Medes and Persians, served themselves of him, as before, Jer 25:14. Thus Adonibezek was trampled upon himself, as he had trampled on other kings. 4. He threatens those with military execution that stood out and would not submit to the king of Babylon (Jer 27:8): That nation that will not put their neck under his yoke I will punish with sword and famine, with one judgment after another, till it is consumed by his hand. Nebuchadnezzar was very unjust and barbarous in invading the rights and liberties of his neighbours thus, and forcing them into a subjection to him; yet God had just and holy ends in permitting him to do so, to punish these nations for their idolatry and gross immoralities. Those that would not serve the God that made them were justly made to serve their enemies that sought to ruin them. 5. He shows them the vanity of all the hopes they fed themselves with, that they should preserve their liberties, Jer 27:9, Jer 27:10. These nations had their prophets too, that pretended to foretell future events by the stars, or by dreams, or enchantments; and they, to please their patrons, and because they would themselves have it so, flattered them with assurances that they should not serve the king of Babylon. Thus they designed to animate them to a vigorous resistance; and, though they had no ground for it, they hoped hereby to do them service. But he tells them that it would prove to their destruction; for by resisting they would provoke the conqueror to deal severely with them, to remove them, and drive them out into a miserable captivity, in which they should all be lost and buried in oblivion. Particular prophecies against these nations that bordered on Israel severally, the ruin of which is here foretold in the general, we shall meet with, ch. 48 and 49, and Eze. 25, which had the same accomplishment with this here. Note, When God judges he will overcome. 6. He puts them in a fair way to prevent their destruction by a quiet and easy submission, Jer 27:11. The nations that will be content to serve the king of Babylon, and pay him tribute for seventy years (ten apprenticeships), those will I let remain still in their own land. Those that will bend shall not break. Perhaps the dominion of the king of Babylon may bear no harder upon them than that of their own kings had done. It is often more a point of honour than true wisdom to prefer liberty before life. It is not mentioned to the disgrace of Issachar that because he saw rest was good, and the land pleasant, that he might peaceably enjoy it, he bowed his shoulder to bear, and became a servant to tribute (Gen 49:14, Gen 49:15), as these are here advised to do: Serve the king of Babylon and you shall till the land and dwell therein. Some would condemn this as the evidence of a mean spirit, but the prophet recommends it as that of a meek spirit, which yields to necessity, and by a quiet submission to the hardest turns of Providence makes the best of bad: it is better to do so than by struggling to make it worse.
- Levius fit patientia
Quicquid corrigere est nefas.
- Hor.
- When we needs must bear,
Enduring patience makes the burden light.
- Creech.
Many might have prevented destroying providences by humbling themselves under humbling providences. It is better to take up a lighter cross in our way than to pull a heavier on our own head.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 9 and following) So do not listen to your prophets, and diviners, and dreamers, and augurs, and sorcerers, who say to you: 'You will not serve the king of Babylon, for they prophesy lies to you, in order to drive you far from your land and to expel you, and you will perish.' But the nation that puts its neck under the yoke of the king of Babylon and serves him, I will let it stay in its own land, says the Lord; and it will till it and dwell in it. The allegorical interpreter raves at this place and encourages those placed in heaven to not listen to their prophets, diviners, dreamers, and sorcerers, but rather to serve Nebuchadnezzar and take on the body of humility, the cries of infants, and the cradle of little children. For if they do these things, having completed their servitude and the condition of human mortality, they will return to their own land, live there, and do what they did before. And he says that he suspects those who have despised God's commandments will become burdened with human bodies as future demons and unclean spirits, and they will not regain their former abode. But we will simply explain that there are prophets among the nations who pretend to predict the future by divine inspiration. And there are diviners, of whom the common proverb says: The wise claim to divine. And there are dream interpreters who imitate Joseph and Daniel. And there are soothsayers, who interpret the flight and calls of birds and announce what should or should not be done. And there are sorcerers, whom we can call either poisoners or servants of the phantasms of demons, who are called Kasaph in Hebrew. All these, he says, deceive you and undermine you, so that you do not serve the king of Babylon. For it is much better to willingly embrace servitude, to have a friend whom you serve, and to cultivate one's ancestral land, than to serve as a captive by force and necessity.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 27:10 delivers a severe divine warning against false prophets who, through deceptive messages, actively undermine God's true intentions for Judah. These prophets promised peace and security, but their lies were designed to prevent the people from submitting to God's ordained judgment via Babylon, ultimately leading to their forced removal from their ancestral land and national ruin. The verse underscores the catastrophic consequences of heeding falsehood over divine truth, highlighting God's sovereign hand in the impending exile as a just consequence for persistent disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 27:10 employs several potent literary devices to convey its urgent message. Irony is prominent, as the false prophets, ostensibly speaking for God and promising peace, are actually leading the people directly to destruction and exile. Their messages, intended to offer comfort and security, become the very instrument of their undoing. The phrase "that I should drive you out" demonstrates Divine Sovereignty and Anthropomorphism, attributing direct action to God in the impending judgment, emphasizing that the exile is not a random calamity but a deliberate act of divine justice. The verse also utilizes Contrast implicitly, setting the "lie" of the false prophets against the truth proclaimed by Jeremiah, highlighting the stark choice before the people. Finally, the word "perish" functions as a form of Hyperbole or Emphasis, conveying not just physical death but the utter and complete ruin of a nation, underscoring the severity of God's judgment and the devastating consequences of spiritual deception.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 27:10 stands as a powerful testament to the critical importance of discerning truth from falsehood, particularly in matters of divine revelation. Theologically, it underscores God's absolute sovereignty over nations and history, demonstrating that even the actions of foreign empires are instruments in His hand to bring about His purposes, whether judgment or restoration. It also highlights the gravity of false prophecy, which is not merely an error in judgment but a dangerous deception that leads people away from God's will and into ruin. The passage reveals God's justice in punishing disobedience, yet also His faithfulness in warning His people repeatedly. The ultimate perishing described is a spiritual and national catastrophe, a direct result of rejecting God's difficult truth for comforting lies.
REFLECTION AND APPLICATION
Jeremiah 27:10 provides timeless lessons for believers navigating a world saturated with competing messages. It serves as a profound call to discernment, urging us to critically evaluate all claims, especially those presented as spiritual truth. In an age where information is abundant and voices are many, the temptation to embrace messages that soothe our anxieties or affirm our desires, rather than challenging us to repentance or submission to God's difficult truths, remains strong. This verse reminds us that such comforting lies, while appealing in the short term, ultimately lead to spiritual and temporal ruin. True wisdom lies in diligently comparing every message against the unchanging standard of God's Word, even when it demands sacrifice or goes against popular sentiment. We must cultivate a deep dependence on the Holy Spirit to guide us into all truth, ensuring that our faith is built on the solid rock of God's revealed will rather than the shifting sands of human deception. Only by heeding God's authentic voice, even when it's uncomfortable, can we avoid spiritual shipwreck and walk in the path of life.
Questions for Reflection
FAQ
What was the "lie" that the false prophets were prophesying?
Answer: The "lie" was primarily the message that Judah would not be subjected to Babylonian rule, that the exile was not God's will, and that the temple vessels and exiles would soon return. They promised peace and deliverance from Babylon, directly contradicting God's clear message through Jeremiah that submission to Nebuchadnezzar was God's ordained path of judgment and the only way for the nation to survive. This false prophecy offered a comforting but ultimately destructive illusion of security, preventing the people from repenting and submitting to God's plan, as detailed in Jeremiah 27:9.
Why would God "drive out" His own people from their land?
Answer: God's act of "driving out" His people from their land, as stated in this verse, was a severe but just consequence of their persistent idolatry, rebellion, and rejection of His covenant. The land of Israel was given to them under the condition of obedience (see Deuteronomy 28). When they repeatedly turned away from Him, worshipped other gods, and ignored His prophets' warnings, God, in His sovereignty and righteousness, used Babylon as His instrument of judgment to bring about the promised exile. This was not an act of arbitrary cruelty but a necessary discipline to purify His people and uphold His holy character, as He had warned them many times before, for example, in Leviticus 26:33.
CHRIST-CENTERED FULFILLMENT
Jeremiah 27:10, with its stark warning against false prophecy and the catastrophic consequences of believing lies, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is the True Prophet whom Moses foretold (as seen in Deuteronomy 18:15 and affirmed in Acts 3:22-23). Unlike the false prophets who spoke "a lie" leading to perishing, Jesus declared Himself to be "the way, the truth, and the life" (John 14:6). His message was never one of comforting falsehoods but of challenging truth—calling for repentance, self-denial, and submission to the will of God, even when it was unpopular or led to suffering. The "perishing" described in Jeremiah 27:10, a loss of land and identity, foreshadows the ultimate spiritual "perishing" of eternal separation from God. Jesus, through His sacrificial death and resurrection, offers the only escape from this ultimate destruction, promising eternal life to all who believe in Him, so that "whoever believes in him should not perish but have eternal life" (John 3:16). Furthermore, while the Israelites faced removal from their physical land, Christ offers a spiritual "land"—a heavenly inheritance and a place in God's eternal kingdom (Hebrews 11:16), where there is no more exile or perishing for those who follow the True Shepherd and His unwavering truth.