Jeremiah 27:13

Translation
King James Version
Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken against the nation that will not serve the king of Babylon?
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KJV (with Strong's)
Why will ye die H4191, thou and thy people H5971, by the sword H2719, by the famine H7458, and by the pestilence H1698, as the LORD H3068 hath spoken H1696 against the nation H1471 that will not serve H5647 the king H4428 of Babylon H894?
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Complete Jewish Bible
Why would you want to die, you and your people, by sword, famine and plague - which is what ADONAI has decreed for the nation that will not serve the king of Bavel?
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Berean Standard Bible
Why should you and your people die by sword and famine and plague, as the LORD has decreed against any nation that does not serve the king of Babylon?
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American Standard Version
Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as Jehovah hath spoken concerning the nation that will not serve the king of Babylon?
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World English Bible Messianic
Why will you die, you and your people, by the sword, by the famine, and by the pestilence, as the LORD has spoken concerning the nation that will not serve the king of Babylon?
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Geneva Bible (1599)
Why will ye dye, thou, and thy people by the sworde, by the famine, and by the pestilence, as the Lord hath spoken against the nation, that will not serue the King of Babel?
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Young's Literal Translation
Why do ye die, thou and thy people, by sword, by famine, and by pestilence, as Jehovah hath spoken concerning the nation that doth not serve the king of Babylon?
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See also
Ezekiel 18:31Jeremiah 27:8Proverbs 8:36Ezekiel 33:11Jeremiah 38:20Ezekiel 18:24Ezekiel 14:21
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The Yoke of the King of Babylon
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In the KJVVerse 19,610 of 31,102

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SUMMARY

Jeremiah 27:13 delivers a stark and urgent prophetic warning to King Zedekiah and the people of Judah, confronting them with the grave and self-inflicted consequences of defying God's explicit command to submit to the rising power of Babylon. The verse rhetorically asks why they would choose death by "sword, famine, and pestilence," emphasizing that these catastrophic outcomes are not random misfortunes but direct, divinely ordained judgments from the LORD Himself against any nation that stubbornly refuses to serve King Nebuchadnezzar, whom God has raised up as His instrument of discipline.

CONTEXT

  • Literary Context: Jeremiah 27:13 is situated within a pivotal prophetic discourse where the prophet Jeremiah is commanded by God to fashion and wear a wooden yoke, a powerful visual symbol of the servitude God has decreed for Judah and surrounding nations under the dominion of Nebuchadnezzar, king of Babylon. The preceding verses, particularly Jeremiah 27:1-11, meticulously detail this divine decree, asserting that all nations must willingly submit to Babylon or face severe and inescapable judgment. Specifically, Jeremiah 27:12 directly addresses King Zedekiah, urging him and his people to bow to God's will and serve the Babylonian king. Verse 13 then functions as a poignant rhetorical question, a direct challenge, and a final, pointed warning against the suicidal path of resistance, contrasting it sharply with the path of obedience that would lead to their survival. It directly refutes the deceptive promises of false prophets who assured deliverance from Babylonian subjugation.
  • Historical & Cultural Context: This prophecy unfolds during a deeply tumultuous period in Judah's history, approximately around 594 BC, following the first Babylonian deportation of Judah's elite in 597 BC. The Neo-Babylonian Empire, under the formidable Nebuchadnezzar, had firmly established itself as the preeminent geopolitical power, systematically consolidating its control over the entire Near East. Jerusalem, though a vassal state, harbored strong anti-Babylonian sentiment, fueled by nationalistic pride and the pervasive, comforting but ultimately deceptive prophecies of false prophets who promised miraculous divine intervention and liberation. These false prophets often invoked past deliverances, such as the Exodus or the defeat of Sennacherib, to bolster their claims. Jeremiah's message, however, was radically counter-cultural and profoundly unpopular, demanding submission to an oppressive foreign power. His call to "serve" Babylon was widely perceived as treasonous, yet it was presented as the only path to national survival, a divine mandate to humble themselves under God's chosen instrument of judgment for their persistent idolatry, social injustice, and profound covenant unfaithfulness, themes that permeate the entire book of Jeremiah.
  • Key Themes: Jeremiah 27:13 powerfully underscores several major theological and narrative themes central to the book of Jeremiah. Foremost is Divine Sovereignty, demonstrating God's absolute and unchallengeable control over world history and the destinies of nations. He orchestrates events and even uses pagan rulers like Nebuchadnezzar as His instruments of judgment, as explicitly stated in Jeremiah 25:9. Another critical theme is the Consequences of Disobedience, where the verse explicitly links refusal to obey God's command with the severe penalties of "sword, famine, and pestilence"—a recurring triad of covenant curses found throughout Old Testament warnings, notably in Deuteronomy 28:15-68 and Leviticus 26:14-39. Finally, the verse highlights the crucial distinction between True and False Prophecy, as Jeremiah's unpopular but divinely ordained message of submission stood in stark contrast to the comforting but ultimately destructive words of the false prophets who promised peace and immediate deliverance from Babylon.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • die (Hebrew, mûwth', H4191): This primitive root signifies to die, whether literally or figuratively, and causatively, to kill. In Jeremiah 27:13, it highlights the ultimate and unavoidable consequence of Judah's rebellion—a complete cessation of life, both individually and nationally. The rhetorical question "Why will ye die?" underscores that this death is not an arbitrary or inevitable fate but a preventable outcome, a direct result of their choices if they persist in defiance.
  • nation (Hebrew, gôwy', H1471): This term, often translated as "nation" or "people," can refer to a foreign nation, a Gentile people, or even a collective unit like a troop of animals. Here, it refers to Judah as a distinct national entity, emphasizing that the impending judgment is not merely on individuals but on the collective body politic that defiantly resists God's will. The use of "nation" universalizes the warning, implying that any people resisting God's decree will face similar devastating consequences.
  • serve (Hebrew, ʻâbad', H5647): This primitive root means to work in any sense, and by implication, to serve, till, or even to enslave. In this specific context, it denotes a compelled servitude or forced labor, specifically the required submission to the king of Babylon. God's command to "serve" Babylon was a divine imperative, a call for Judah to acknowledge His sovereign hand in raising up this empire and to humble themselves under His disciplinary judgment, rather than futilely resisting His divine plan.

Verse Breakdown

  • "Why will ye die, thou and thy people,": This opening phrase is a potent rhetorical question, not posed to elicit information but to emphasize the profound folly and self-destructive nature of Judah's chosen path. It highlights the avoidable tragedy that awaits both the king ("thou") and the entire populace ("thy people") if they persist in their defiance against God's decree. The question is imbued with a deep sense of lament, urgency, and a final, desperate plea for a change of course.
  • "by the sword, by the famine, and by the pestilence,": This triad represents the comprehensive and utterly devastating instruments of God's judgment. "Sword" refers to the violence of warfare, conquest, and execution; "famine" denotes the widespread starvation and deprivation that inevitably accompany sieges, blockades, and agricultural collapse; and "pestilence" signifies widespread disease, plague, and epidemic. These were common and terrifying consequences of divine wrath in the ancient Near East, signifying a complete breakdown of societal order and a direct manifestation of God's covenant curses for disobedience.
  • "as the LORD hath spoken against the nation that will not serve the king of Babylon?": This concluding clause unequivocally attributes the impending doom to the sovereign decree and spoken word of Yahweh. It clarifies that the "sword, famine, and pestilence" are not random misfortunes or mere political outcomes but divinely ordained consequences for a specific act of rebellion: the refusal to "serve" (i.e., submit to) Nebuchadnezzar, whom God had explicitly raised up as His instrument of judgment. This links the specific warning directly to God's revealed will and the broader prophetic message of Jeremiah, emphasizing the certainty of His word being fulfilled.

Literary Devices

Jeremiah 27:13 employs several potent literary devices to convey its urgent and severe message. The most prominent is the Rhetorical Question, "Why will ye die, thou and thy people...?" This is not a genuine query seeking an answer, but a powerful means of emphasizing the utter foolishness, irrationality, and self-inflicted nature of Judah's impending destruction. It serves to challenge their flawed reasoning and highlight the obvious, yet ignored, alternative: submission and life. Secondly, the verse utilizes a Triad of judgment: "sword, famine, and pestilence." This recurring prophetic motif, also seen frequently in Ezekiel and Revelation, is a form of merism, representing the totality and comprehensiveness of God's wrath, signifying that no aspect of life or society will be untouched by the impending catastrophe. Finally, there is a profound sense of Divine Fiat, where the dire consequences are presented as a direct result of "as the LORD hath spoken." This emphasizes God's absolute sovereignty, the unalterable nature of His decree, and the inevitability of His word being fulfilled, transforming the calamities from mere political outcomes into divinely orchestrated judgments.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 27:13 serves as a profound theological statement on divine sovereignty, the nature of judgment, and the imperative of obedience. It affirms that God is not merely a distant observer but an active, sovereign participant in human history, raising up and bringing down nations according to His righteous purposes. The impending destruction of Judah by "sword, famine, and pestilence" is not arbitrary but a direct consequence of their persistent idolatry, injustice, and stubborn refusal to heed God's warnings through His prophet. This highlights a fundamental biblical principle: rebellion against God's revealed will, even when that will seems difficult or counter-intuitive, inevitably leads to severe consequences. The verse also underscores the theme of true versus false prophecy, as Jeremiah's unpopular message of submission was the only path to survival, contrasting sharply with the deceptive promises of false hope. Ultimately, it calls for a humble recognition of God's absolute authority and a willingness to submit to His disciplinary hand for the sake of preservation and life.

REFLECTION AND APPLICATION

Jeremiah 27:13 offers timeless wisdom for believers today, urging us to consider the profound implications of our choices in light of God's ultimate sovereignty. Just as Judah faced a stark choice between submission and destruction, we too are called to discern and align with God's will, even when it demands humility, sacrifice, or seems contrary to popular opinion or our own desires. This verse powerfully reminds us that genuine faith involves trusting God's wisdom and His sovereign plan, even when His path is difficult or involves enduring hardship. It challenges us to critically evaluate the voices we listen to, distinguishing between comforting lies and uncomfortable truths, and to recognize that true spiritual counsel always aligns with God's revealed Word, even when it requires us to surrender our own agendas. Furthermore, it serves as a powerful reminder that while God is merciful and longs for our flourishing, He is also perfectly just, and there are real, often painful, consequences for persistent rebellion against His divine order. Our spiritual survival and flourishing depend on our willingness to submit to His authority, even when His plans for us involve trials or require us to "serve" in ways we might not initially desire or understand.

Questions for Reflection

  • In what areas of my life might I be resisting God's revealed will, perhaps listening to "false prophets" of comfort, self-reliance, or worldly wisdom instead of His truth?
  • How can I cultivate a deeper trust in God's sovereignty and His wise, although sometimes difficult, plans for me, especially when they involve suffering or require me to relinquish control?
  • What are the "sword, famine, and pestilence" equivalents in my life, community, or society today that might be consequences of collective or personal disobedience to God's principles and moral order?

FAQ

Why did God command His people to serve a pagan king like Nebuchadnezzar?

Answer: God commanded His people to serve Nebuchadnezzar because He was using Babylon as His divinely appointed instrument of judgment against Judah for their persistent idolatry, covenant breaking, and pervasive social injustice. This was not an endorsement of Babylon's paganism or cruelty but a profound demonstration of God's absolute sovereignty over all nations and His willingness to use even ungodly rulers to accomplish His righteous purposes. As seen in passages like Jeremiah 25:9, God explicitly refers to Nebuchadnezzar as "my servant" in this context, indicating that the king was unknowingly fulfilling God's specific will. Submission to Babylon was, therefore, an act of submission to God's disciplinary hand, offering the only path to national survival, albeit under foreign rule and exile.

What is the significance of "sword, famine, and pestilence" as instruments of judgment?

Answer: The triad of "sword, famine, and pestilence" is a recurring and highly significant motif in Old Testament prophetic and covenantal literature (e.g., Leviticus 26:25-26, Deuteronomy 28:21-22, Ezekiel 14:21). These three calamities represent the comprehensive, inescapable, and utterly devastating nature of God's judgment against a rebellious people. "Sword" signifies death by warfare, violent conquest, or execution; "famine" indicates widespread starvation, economic collapse, and deprivation; and "pestilence" refers to widespread disease, plague, and epidemic. Together, they symbolize a complete breakdown of societal order and a thorough, inescapable divine punishment that targets life, sustenance, and health, leaving no aspect of existence untouched by God's righteous wrath.

Was there an alternative to this judgment for Judah?

Answer: Yes, Jeremiah's entire prophetic ministry, including this specific verse, unequivocally presented a clear alternative: humble submission to God's revealed will by serving the king of Babylon. The rhetorical question "Why will ye die...?" strongly implies that their death was not an inevitable or predetermined fate if they chose obedience. Jeremiah consistently urged King Zedekiah and the people to surrender to Nebuchadnezzar, promising that those who submitted would live, even if it meant enduring exile (Jeremiah 27:12, Jeremiah 38:17-18). The judgment of "sword, famine, and pestilence" was specifically reserved for those who "will not serve the king of Babylon," highlighting that their dire fate was a direct consequence of their defiant choice, not an unalterable, arbitrary decree from God.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 27:13 speaks of physical death and national destruction as a consequence of rebellion against God's appointed earthly authority, its deeper theological currents find profound Christ-centered fulfillment. The ultimate "death" from which humanity needs deliverance is not merely physical, but spiritual separation from God due to sin (Romans 6:23). Just as Judah faced a stark choice between submission to God's will (via Babylon) and certain death, humanity faces an even more critical choice between submission to Jesus Christ and eternal condemnation. Jesus, the true King and the perfect embodiment of God's will, perfectly exemplified submission, even unto the ignominious death on a cross (Philippians 2:8). He, in His sacrificial act, bore the full weight of the "sword, famine, and pestilence" of divine judgment against sin, taking upon Himself the curses of the law (Galatians 3:13) so that all who believe in Him might not die spiritually but have eternal life (John 3:16). Through His atoning sacrifice, the "yoke" of sin and the law is broken, and He lovingly invites us to take His "yoke" upon us, which is "easy" and His "burden is light" (Matthew 11:29-30), offering true rest, freedom, and abundant life to all who willingly submit to His loving and gracious reign. Thus, the severe warning to Judah underscores the gravity of God's judgment, which is ultimately satisfied and overcome in the person and redemptive work of Jesus Christ for all who place their faith in Him.

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Commentary on Jeremiah 27 verses 12–22

What was said to all the nations is here with a particular tenderness applied to the nation of the Jews, for whom Jeremiah was sensibly concerned. The case at present stood thus: Judah and Jerusalem had often contested with the king of Babylon, and still were worsted; many both of their valuable persons and their valuable goods were carried to Babylon already, and some of the vessels of the Lord's house particularly. Now how this struggle would issue was the question. They had those among them at Jerusalem who pretended to be prophets, who bade them hold out and they should, in a little time, be too hard for the king of Babylon and recover all that they had lost. Now Jeremiah is sent to bid them yield and knock under, for that, instead of recovering what they had lost, they should otherwise lose all that remained; and to press them to this is the scope of these verses.

I. Jeremiah humbly addresses the king of Judah, to persuade him to surrender to the king of Babylon. His act would be the people's and would determine them, and therefore he speaks to him as to them all (Jer 27:12): Bring your necks under the yoke of the king of Babylon and live. Is it their wisdom to submit to the heavy iron yoke of a cruel tyrant, that they may secure the lives of their bodies? And is it not much more our wisdom to submit to the sweet and easy yoke of our rightful Lord and Master Jesus Christ, that we may secure the lives of our souls? Bring down your spirits to repentance and faith, and that is the way to bring up your spirits to heaven and glory. And with much more cogency and compassion may we expostulate with perishing souls than Jeremiah here expostulates with a perishing people: "Why will you die by the sword and the famine - miserable deaths, which you inevitably run yourselves upon, under pretence of avoiding miserable lives?" What God had spoken, in general, of all those that would not submit to the king of Babylon, he would have them to apply to themselves and be afraid of. It were well if sinners would, in like manner, be afraid of the destruction threatened against all those that will not have Christ to reign over them, and reason thus with themselves, "Why should we die the second death, which is a thousand times worse than that by sword and famine, when we might submit and live?"

II. He addresses himself likewise to the priests and the people (Jer 27:16), to persuade them to serve the king of Babylon, that they might live, and might prevent the desolation of the city (Jer 27:17): "Wherefore should it be laid waste, as certainly it will be if you stand it out?" The priests had been Jeremiah's enemies, and had sought his life to destroy it, yet he approves himself their friend, and seeks their lives, to preserve and secure them, which is an example to us to render good for evil. When the blood-thirsty hate the upright, yet the just seek his soul, and the welfare of it, Pro 29:10. The matter was far gone here; they were upon the brink of ruin, which they would not have been brought to if they would have taken Jeremiah's counsel; yet he continues his friendly admonitions to them, to save the last stake and manage that wisely, and now at length in this their day to understand the things that belong to their peace, when they had but one day to turn them in.

III. In both these addresses he warns them against giving credit to the false prophets that rocked them asleep in their security, because they saw that they loved to slumber: "Hearken not to the words of the prophets (Jer 27:14), your prophets, Jer 27:16. They are not God's prophets; he never sent them; they do not serve him, nor seek to please him; they are yours, for they say what you would have them say, and aim at nothing but to please you." Two things their prophets flattered them into the belief of: - 1. That the power which the king of Babylon had gained over them should now shortly be broken. They said (Jer 27:14), "You shall not serve the king of Babylon; you need not submit voluntarily, for you shall not be compelled to submit." This they prophesied in the name of the Lord (Jer 27:15), as if God had sent them to the people on this errand, in kindness to them, that they might not disparage themselves by an inglorious surrender. But it was a lie. They said that God sent them; but that was false; he disowns it: I have not sent them, saith the Lord. They said that they should never be brought into subjection to the king of Babylon; but that was false too, the event proved it so. They said that to hold out to the last would be the way to secure themselves and their city; but that was false, for it would certainly end in their being driven out and perishing. So that it was all a lie, from first to last; and the prophets that deceived the people with these lies did, in the issue, but deceive themselves; the blind leaders and the blind followers fell together into the ditch: That you might perish, you, and the prophets that prophesy unto you, who will be so far from warranting your security that they cannot secure themselves. Note, Those that encourage sinners to go on in their sinful ways will in the end perish with them. 2. They prophesied that the vessels of the temple, which the king of Babylon had already carried away, should now shortly be brought back (Jer 27:16); this they fed the priests with the hopes of, knowing how acceptable it would be to them, who loved the gold of the temple better than the temple that sanctified the gold. These vessels were taken away when Jeconiah was carried captive into Babylon, Jer 27:20. We have the story, and it is a melancholy one, Kg2 24:13, Kg2 24:15; Ch2 36:10. All the goodly vessels (that is, all the vessels of gold that were in the house of the Lord), with all the treasures, were taken as prey, and brought to Babylon. This was grievous to them above any thing; for the temple was their pride and confidence, and the stripping of that was too plain an indication of that which the true prophet told them, that their God had departed from them. Their false prophets therefore had no other way to make them easy than by telling them that the king of Babylon should be forced to restore them in a little while. Now here, (1.) Jeremiah bids them think of preserving the vessels that remained by their prayers, rather than of bringing back those that were gone by their prophecies (Jer 27:18): If they be prophets, as they pretend, and if the word of the Lord be with them - if they have any intercourse with heaven and any interest there, let them improve it for the stopping of the progress of the judgment; let them step into the gap, and stand with their censer between the living and the dead, between that which is carried away and that which remains, that the plague may be stayed; let them make intercession with the Lord of hosts, that the vessels which are left go not after the rest. [1.] Instead of prophesying, let them pray. Note, Prophets must be praying men; by being much in prayer they must make it to appear that they keep up a correspondence with heaven. We cannot think that those do, as prophets, ever hear thence, who do not frequently by prayer send thither. By praying for the safety and prosperity of the sanctuary they must make it to appear that, as becomes prophets, they are of a public spirit; and by the success of their prayers it will appear that God favours them. [2.] Instead of being concerned for the retrieving of what they had lost, they must bestir themselves for the securing of what was left, and take it as a great favour if they can gain that point. When God's judgments are abroad we must not seek great things, but be thankful for a little. (2.) He assures them that even this point should not be gained, but the brazen vessels should go after the golden ones, Jer 27:19, Jer 27:22. Nebuchadnezzar had found so good a booty once that he would be sure to come again and take all he could find, not only in the house of the Lord, but in the king's house. They shall all be carried to Babylon in triumph, and there shall they be. But he concludes with a gracious promise that the time should come when they should all be returned: Until the day that I visit them in mercy, according to appointment, and then I will bring those vessels up again, and restore them to this place, to their place. Surely they were under the protection of a special Providence, else they would have been melted down and put to some other use; but there was to be a second temple, for which they were to be reserved. We read particularly of the return of them, Ezr 1:8. Note, Though the return of the church's prosperity do not come in our time, we must not therefore despair of it, for it will come in God's time. Though those who said, The vessels of the Lord's house shall shortly be brought again, prophesied a lie (Jer 27:16), yet he that said, They shall at length be brought again, prophesied the truth. We are apt to set our clock before God's dial, and then to quarrel because they do not agree; but the Lord is a God of judgment, and it is fit that we should wait for him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 12, 13.) And to King Zedekiah of Judah I spoke according to all these words, saying: Submit your necks under the yoke of the king of Babylon, and serve him and his people, and you shall live. Why will you die, you and your people, by the sword, by famine, and by pestilence, as the Lord has spoken against the nation that will not serve the king of Babylon? Do not listen to the words of the prophets who say to you, 'You shall not serve the king of Babylon,' for they prophesy a lie to you. I have not sent them, says the Lord, but they prophesy falsely in my name, in order to drive you out and make you perish, you and the prophets who are prophesying to you. After all the nations pass over to King Zedekiah of Judah, he speaks with the same nations he threatened, saying: for the nation of Israel does not deserve the privilege, who has sinned either similar or greater than the other nations. Finally, because the rebellious people refused to listen, they were destroyed by sword, famine, and pestilence. It should be noted in the holy Scripture that it refers to false prophets as prophets who prophesy falsely in the name of the Lord. But they, says he, do this, in order that they may cast you out, and bring destruction upon you, as well as upon the prophets who prophesy to you. And therefore the destruction is alike of those who are deceived and of those who deceive. This is what we have put from the Hebrew: Serve under the yoke of the king of Babylon, and serve him and his people, and you shall live. Why will you die, you and your people, by the sword, and by famine, and by pestilence, as the Lord has spoken concerning the nation that will not serve the king of Babylon? Do not listen to the words of the prophets who say to you, 'In the Septuagint it is not found.' And therefore I advise, so that the intelligent reader may understand how much is lacking in each Greek and Latin codex.
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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