Jeremiah 27:15

Translation
King James Version
For I have not sent them, saith the LORD, yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you.
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KJV (with Strong's)
For I have not sent H7971 them, saith H5002 the LORD H3068, yet they prophesy H5012 a lie H8267 in my name H8034; that I might drive you out H5080, and that ye might perish H6, ye, and the prophets H5030 that prophesy H5012 unto you.
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Complete Jewish Bible
'For I have not sent them,' says ADONAI, 'and they are prophesying falsely in my name, with the result that I will drive you out, and you will perish - you and the prophets prophesying to you.'"
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Berean Standard Bible
For I have not sent them, declares the LORD, and yet they are prophesying falsely in My name; therefore I will banish you, and you will perish—you and the prophets who prophesy to you.”
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American Standard Version
For I have not sent them, saith Jehovah, but they prophesy falsely in my name; that I may drive you out, and that ye may perish, ye, and the prophets that prophesy unto you.
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World English Bible Messianic
For I have not sent them, says the LORD, but they prophesy falsely in my name; that I may drive you out, and that you may perish, you, and the prophets who prophesy to you.
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Geneva Bible (1599)
For I haue not sent them, saith the Lord, yet they prophecie a lie in my name, that I might cast you out, and that ye might perish, both you, and the prophets that prophecie vnto you.
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Young's Literal Translation
For I have not sent them--an affirmation of Jehovah--and they are prophesying in My name falsely, so as to drive you out, and ye have perished, ye, and the prophets who are prophesying to you.'
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See also
Jeremiah 27:10Jeremiah 6:13Jeremiah 6:152 Chronicles 25:16Jeremiah 14:15Jeremiah 14:16Matthew 24:24
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The Yoke of the King of Babylon
The Yoke of the King of Babylon View full PDF

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In the KJVVerse 19,612 of 31,102

Study This Verse

SUMMARY

Jeremiah 27:15 serves as a profound divine indictment against false prophets in Judah during Zedekiah's reign, who, without God's authorization, proclaimed deceptive messages of peace and liberation from Babylonian dominion. The Lord unequivocally declares He did not send these individuals, exposing their pronouncements as lies spoken in His holy name, and warns that their spiritual deception will inevitably lead to the expulsion and ultimate destruction of both the misled people and the false prophets themselves, thereby fulfilling God's sovereign and righteous judgment.

CONTEXT

  • Literary Context: Jeremiah 27:15 is deeply embedded within a pivotal prophetic oracle where Jeremiah, under divine instruction, employs a symbolic yoke to illustrate Judah's inescapable subjugation to Nebuchadnezzar, King of Babylon. This chapter specifically addresses King Zedekiah and the surrounding nations, compelling them to submit to Babylonian rule as a direct act of divine will. The preceding verses, particularly Jeremiah 27:9-10, issue stern warnings against heeding the counsel of diviners, dreamers, and sorcerers who promise freedom from the Babylonian yoke, asserting that such deceptive advice will only result in their expulsion and ruin. Verse 15 directly confronts the "prophets" who actively oppose Jeremiah's God-given message, unmasking their pronouncements as fraudulent and utterly destructive. This verse functions as a climactic and authoritative declaration of divine judgment against those who deliberately mislead God's people during a critical period of national crisis and impending judgment.
  • Historical & Cultural Context: The historical setting for Jeremiah 27:15 is the tumultuous early reign of King Zedekiah (597-586 BC), a monarch installed by Nebuchadnezzar following the initial Babylonian siege of Jerusalem and the deportation of King Jehoiachin. Judah found itself precariously positioned between the formidable empires of Egypt to the south and Babylon to the east. During this period, many nations in the Levant were actively contemplating rebellion against Babylonian suzerainty. Consequently, false prophets frequently emerged, capitalizing on nationalistic fervor and promising divine intervention to avert subjugation. In ancient Israel, prophets held an indispensable role as God's direct spokespersons, making the discernment between a true prophet and a false one a perpetual challenge. This discernment was typically based on whether their prophecies materialized and, more crucially, if their messages aligned with God's established law and His unchanging character, as outlined in Deuteronomy 18:20-22. Jeremiah's prophetic ministry was largely characterized by his unwavering and often solitary stand against these popular, yet ultimately deceptive, voices that offered false hope.
  • Key Themes: This verse powerfully articulates several foundational themes that permeate Jeremiah's prophetic book. Firstly, it profoundly highlights the Divine Authority vs. Human Deception, unequivocally asserting that authentic prophecy originates solely from the Lord, directly contrasting it with the self-generated falsehoods of those who presume to speak in God's name for their own agendas. Secondly, it vividly portrays the Peril of False Prophecy, demonstrating that embracing comforting falsehoods over uncomfortable divine truths inevitably leads to severe divine judgment and destruction, not only for the deceivers but also for the deceived. This is a consistent warning throughout Jeremiah's ministry, as exemplified in Jeremiah 14:14. Finally, the verse subtly yet powerfully underscores God's Sovereign Purpose even amidst human rebellion and widespread deception. The stated consequence—"that I might drive you out, and that ye might perish"—paradoxically indicates that even the proliferation of lies serves God's ultimate plan to execute judgment upon a disobedient nation, thereby fulfilling His righteous and unalterable decrees.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sent (Hebrew, shâlach', H7971): This primitive root signifies "to send away, for, or out," encompassing a broad spectrum of applications from commissioning to expelling. In this context, God's emphatic declaration, "I have not sent them," serves as a direct and absolute refutation of any claim these false prophets might make to divine commission. It underscores that their purported authority is entirely self-proclaimed and utterly devoid of legitimate divine backing, rendering their messages illegitimate and dangerous.
  • prophesy (Hebrew, nâbâʼ', H5012): A primitive root meaning "to prophesy, i.e., speak (or sing) by inspiration (in prediction or simple discourse)." The repetition of this verb within the verse ("yet they prophesy a lie... and the prophets that prophesy unto you") highlights the central activity of these individuals. While they perform the act of prophesying, the essential divine source of true prophecy is conspicuously absent, replaced by human invention and deception.
  • lie (Hebrew, sheqer', H8267): Derived from a root meaning "to be false," this noun denotes "an untruth," "deceit," or "a sham." It implies not merely an error or a mistake, but a deliberate falsehood, often with an explicit intent to mislead. When applied to prophecy, it means the message is fundamentally untrue, lacking any basis in divine revelation, and is instead a product of human fabrication or malevolent spiritual influence.
  • perish (Hebrew, ʼâbad', H6): This primitive root means "to wander away, i.e., lose oneself; by implication to perish (causative, destroy)." It denotes utter destruction, ruin, or being completely undone. The dire consequence of believing the false prophets' lies is not merely exile but complete devastation, signifying the severe and irreversible judgment that awaits both the deceivers and the deceived.

Verse Breakdown

  • "For I have not sent them, saith the LORD": This opening clause functions as an authoritative, unequivocal denial directly from Yahweh Himself. It immediately establishes the absolute lack of divine authorization for the prophets in question, dismantling any claim they might make to speak on God's behalf. This divine declaration serves as the foundational premise for the severe condemnation that follows.
  • "yet they prophesy a lie in my name": Despite being explicitly un-sent by God, these individuals audaciously claim divine authority ("in my name") while simultaneously delivering messages that are fundamentally untrue ("a lie"). This highlights the profound sin of blasphemy and the usurpation of God's holy character and reputation, as they deliberately misrepresent His will.
  • "that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you": This final, devastating clause reveals the ultimate consequence of the false prophecy. The "lie" spoken in God's name will inevitably lead to the people's forced expulsion from their land ("drive you out") and their utter destruction ("perish"). Crucially, the judgment extends comprehensively, encompassing not only the deceived populace but also the false prophets themselves, ensuring that those who sow deception will reap ruin alongside their followers.

Literary Devices

Jeremiah 27:15 masterfully employs several potent literary devices to convey its urgent and severe message. The most prominent is Contrast, which starkly juxtaposes God's absolute truth ("I have not sent them") against the pervasive human falsehood ("they prophesy a lie in my name"). This highlights the unbridgeable chasm between divine revelation and human fabrication. There is also a powerful element of Irony in the phrase "prophesy a lie in my name." Prophecy, by its very essence, implies divine inspiration and truth, yet here it is explicitly linked to falsehood while simultaneously presuming the highest authority—God's sacred name. This underscores the profound deception and spiritual audacity of the false prophets. The verse also utilizes Repetition of the word "prophesy" (H5012) and "prophets" (H5030), emphasizing the widespread nature of this spiritual problem in Judah and reinforcing that the mere act of prophesying does not equate to divine authorization. Finally, the use of Consequence ("that I might drive you out, and that ye might perish") serves as a powerful rhetorical device, vividly illustrating the severe, inescapable, and comprehensive judgment that awaits those who engage in or succumb to spiritual deception.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 27:15 profoundly articulates the critical distinction between true and false prophecy, a theme central to the Old Testament and perpetually vital for God's people to discern His authentic will. It underscores God's absolute sovereignty over truth and judgment, revealing that He will not tolerate those who presume to speak for Him falsely, especially when such deception leads His people away from His decreed path of obedience. The verse demonstrates that divine judgment is not arbitrary but a just and inevitable response to both the propagation and acceptance of lies that directly defy God's revealed word, ultimately leading to national catastrophe and spiritual ruin. This passage serves as a timeless warning against spiritual deception and a compelling call to cling steadfastly to the authentic, sometimes challenging, voice of God.

REFLECTION AND APPLICATION

Jeremiah 27:15 provides a sobering and timeless mirror for contemporary believers, challenging us to critically examine the voices we heed and the messages we embrace in a world increasingly saturated with information and competing claims to truth. It compels us to cultivate profound spiritual discernment, recognizing that not every claim of divine authority is legitimate, nor every comforting message genuinely from God. The verse reminds us that authentic spiritual guidance consistently aligns with God's revealed character and His established word, even when it calls for uncomfortable submission, difficult sacrifice, or patient endurance. Our willingness to embrace God's sometimes challenging truth, rather than clinging to comforting falsehoods, profoundly determines our spiritual trajectory and ultimate well-being. This passage calls us to a deep and unwavering commitment to biblical literacy, a humble reliance on the Holy Spirit for discernment, and a courageous resolve to distinguish between genuine divine revelation and human deception, thereby protecting ourselves and others from spiritual ruin and eternal peril.

Questions for Reflection

  • How do I actively discern between a message that is genuinely from God and one that is a "lie in His name" in today's complex spiritual landscape?
  • What "comforting lies" or popular narratives might I be tempted to believe that subtly contradict God's clear word or His call for difficult obedience in my life?
  • In what ways might I, or those I listen to, be inadvertently guilty of speaking or living "in God's name" without His true authorization or alignment with His revealed will?

FAQ

What was the specific "lie" the false prophets were prophesying?

Answer: The specific "lie" these false prophets were proclaiming was a message of peace, immediate relief, and swift deliverance from Babylonian subjugation. They directly contradicted Jeremiah's divine message that Judah must submit to Babylon and serve Nebuchadnezzar. Instead, they promised that the Babylonian yoke would soon be broken, and the exiled temple treasures and people would return quickly (Jeremiah 27:9-10 and Jeremiah 28:1-4). This message, while comforting and appealing to the people's nationalistic hopes, was utterly false and contrary to God's decreed judgment.

Why did God allow these false prophets to exist if their message would lead to destruction?

Answer: God's permission for false prophets to exist is often part of His sovereign plan to test the faithfulness and obedience of His people (Deuteronomy 13:3). In Jeremiah's time, the presence of false prophets served to expose the spiritual condition of Judah, revealing their preference for comforting lies over difficult, divinely revealed truths. While God did not send them, their presence and the people's response to them were intricately woven into God's overarching purpose of bringing just judgment upon a rebellious nation, ultimately leading to their exile as a corrective and purifying measure.

CHRIST-CENTERED FULFILLMENT

Jeremiah 27:15, with its stark condemnation of false prophets and their destructive lies, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus, the true Prophet, and in the subsequent warnings issued by Him and His apostles against spiritual deception. Unlike the false prophets who spoke "in my name" without divine commission, Jesus is the very embodiment of God's truth, the living Word made flesh (John 1:14). He is the one whom God truly sent, fulfilling the ancient promise of a prophet like Moses, to whom all must listen (Deuteronomy 18:15-18 and Acts 3:22-23). Jesus consistently exposed the hypocrisy and false teachings of the religious leaders of His day, who, much like Jeremiah's false prophets, claimed divine authority but ultimately led people astray with their traditions and self-righteousness (Matthew 23:1-36). The New Testament further warns believers against "false christs and false prophets" who will arise, performing signs and wonders to deceive, if possible, even the elect (Matthew 24:24). The ultimate "lie" that leads to perishing is the rejection of Christ as the unique and exclusive Savior and the embrace of any other path or teaching as a means to salvation. In Christ alone, we find the absolute truth that leads to eternal life, standing in stark contrast to the destructive lies that lead to eternal perishing (John 14:6 and Acts 4:12).

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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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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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