Jeremiah 27:18

Translation
King James Version
But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon.
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KJV (with Strong's)
But if they be prophets H5030, and if the word H1697 of the LORD H3068 be H3426 with them, let them now make intercession H6293 to the LORD H3068 of hosts H6635, that the vessels H3627 which are left H3498 in the house H1004 of the LORD H3068, and in the house H1004 of the king H4428 of Judah H3063, and at Jerusalem H3389, go H935 not to Babylon H894.
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Complete Jewish Bible
But if they are in fact prophets, and if the word of ADONAI is with them, then let them now intercede with ADONAI-Tzva'ot that the articles still remaining in the house of ADONAI and in the palace of the king of Y'hudah will not go off to Bavel.
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Berean Standard Bible
If they are indeed prophets and the word of the LORD is with them, let them now plead with the LORD of Hosts that the articles remaining in the house of the LORD, in the palace of the king of Judah, and in Jerusalem, not be taken to Babylon.
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American Standard Version
But if they be prophets, and if the word of Jehovah be with them, let them now make intercession to Jehovah of hosts, that the vessels which are left in the house of Jehovah, and in the house of the king of Judah, and at Jerusalem, go not to Babylon.
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World English Bible Messianic
But if they be prophets, and if the LORD’s word be with them, let them now make intercession to the LORD of Hosts, that the vessels which are left in the LORD’s house, and in the house of the king of Judah, and at Jerusalem, don’t go to Babylon.
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Geneva Bible (1599)
But if they be Prophets, and if the word of the Lord be with them, let them intreate the Lord of hostes, that the vessels, which are left in the House of the Lord, and in the house of the King of Iudah, and at Ierusalem, go not to Babel.
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Young's Literal Translation
`And, if they be prophets, and if a word of Jehovah be with them, let them intercede, I pray you, with Jehovah of Hosts, so that the vessels that are left in the house of Jehovah, and in the house of the king of Judah, and in Jerusalem, have not gone into Babylon.
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See also
1 Samuel 7:81 Samuel 12:231 Samuel 12:19Jeremiah 18:201 Kings 18:24Jeremiah 42:2Ezekiel 14:18
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The Yoke of the King of Babylon
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In the KJVVerse 19,615 of 31,102

Study This Verse

SUMMARY

Jeremiah 27:18 delivers a profound challenge from the prophet Jeremiah to the false prophets in Judah during the tumultuous reign of King Zedekiah. In direct opposition to their optimistic pronouncements of peace and the swift return of plundered temple vessels, Jeremiah, as God's authentic messenger, urged submission to the impending Babylonian judgment. This verse functions as a critical test of prophetic legitimacy, demanding that if these self-proclaimed prophets truly possessed a word from the Lord, they should demonstrate it not by offering deceptive hope, but by earnestly interceding for the preservation of the remaining sacred vessels in Jerusalem, thereby revealing the true source and nature of their prophetic claims.

CONTEXT

  • Literary Context: Jeremiah 27 is situated within a significant prophetic block (chapters 27-29) that addresses Judah's inevitable subjugation to Babylon. In this chapter, Jeremiah is divinely commanded to fashion and wear yokes, and to send similar yokes to neighboring nations, symbolizing their decreed servitude under Nebuchadnezzar, the king of Babylon. The overarching message is clear: resistance to Babylon is tantamount to rebellion against God's sovereign will, and such defiance will incur severe consequences. Jeremiah 27:18 specifically targets the false prophets who actively contradicted Jeremiah's message, propagating a narrative of imminent peace and the rapid restoration of the temple treasures already seized. Jeremiah's challenge in this verse is a direct, confrontational demand for these false prophets to validate their claims by engaging in intercession for the remaining sacred items, rather than merely proclaiming a false future. This sets the stage for the dramatic and direct confrontation between Jeremiah and the false prophet Hananiah in Jeremiah 28.

  • Historical & Cultural Context: The historical setting for Jeremiah 27:18 is the early years of King Zedekiah's reign (circa 597-586 BC), following the first Babylonian deportation in 597 BC. This initial deportation saw the removal of King Jehoiachin, along with many of Judah's elite and skilled craftsmen, to Babylon. Jerusalem was operating as a Babylonian vassal state, yet strong political and religious factions within Judah vehemently advocated for rebellion against Babylon. These sentiments were often fueled by fervent nationalism and, crucially, by the deceptive assurances of false prophets. The temple vessels, originally from Solomon's magnificent Temple, were far more than mere artifacts; they were profoundly sacred objects, embodying God's tangible presence and His covenant with Israel. Their initial removal by Babylon (as meticulously recorded in 2 Kings 24:13) inflicted deep national and spiritual trauma. The fervent desire among the populace for the return of these vessels made the false prophets' messages of restoration particularly appealing and persuasive. In this environment, Jeremiah's message, which called for submission to a foreign, pagan power, was widely perceived as treasonous and deeply unpatriotic by many.

  • Key Themes: This verse powerfully contributes to several overarching themes prevalent in the book of Jeremiah and the broader prophetic literature. A primary theme is the stark contrast between True and False Prophecy, where Jeremiah consistently and unequivocally distinguishes between genuine divine revelation and human-contrived messages that merely pander to popular desires. The challenge to intercede serves as a practical and spiritual litmus test of prophetic authenticity, as true prophets not only speak God's word but also stand in the gap for His people, even in the face of impending judgment. Another significant theme underscored here is God's Sovereignty and Unwavering Judgment. Despite the people's fervent hopes and the false prophets' confident declarations, God's decree for judgment through Babylonian exile was firm and unalterable. The ultimate fate of the vessels, whether preserved or taken, rested solely in God's hands, reinforcing His supreme and absolute control over nations and historical events. Finally, the verse profoundly highlights the Indispensable Importance of Intercessory Prayer, presenting it as a vital and non-negotiable function of a true prophet. A genuine prophet's calling is not merely to declare divine messages but to actively plead for mercy and divine intervention, especially concerning sacred elements that represent God's covenant presence. This echoes the powerful intercession of figures like Moses, who pleaded for Israel's preservation in Exodus 32:11-14.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Prophets (Hebrew, nâbîyʼ', H5030): From the root meaning "to bubble forth" or "to announce," this term (H5030) refers to one who is inspired or speaks for God. In Jeremiah 27:18, Jeremiah employs the term to challenge those who claim to speak for the Lord but whose messages fundamentally contradict His revealed will. The essence of the challenge is to test whether their claim to be a "prophet" is genuine, as their subsequent actions—or lack thereof—will unequivocally expose the true source of their "word."
  • Word (Hebrew, dâbâr', H1697): This highly significant term (H1697) extends beyond mere spoken words to encompass matters, affairs, deeds, and even the very essence or reality of a thing. When used in the phrase "the word of the LORD," it denotes divine revelation, instruction, command, or prophecy. Jeremiah's challenge implies that if the "word of the LORD" is truly with these prophets, it should manifest in actions consistent with God's character and His sovereign will, specifically in earnest intercession rather than the dissemination of false assurances.
  • Intercession (Hebrew, pâgaʻ', H6293): The root (H6293) carries the meaning "to impinge," "to encounter," or "to meet." In the context of prayer, it signifies a direct, earnest, and often persistent appeal made on behalf of another, implying a forceful "falling upon" or "entreating" God. Jeremiah challenges the false prophets to "make intercession" for the vessels, asserting that genuine prophetic authority is demonstrated not merely by predicting future events, but by actively pleading with God to alter or mitigate a decreed outcome, should it align with His divine purpose.

Verse Breakdown

  • "But if they [be] prophets, and if the word of the LORD be with them": This opening clause establishes the conditional premise of Jeremiah's challenge. It directly questions the legitimacy of those who assert prophetic authority. The phrase "if the word of the LORD be with them" posits that authentic prophetic power and message are derived from possessing and accurately conveying God's divine revelation, not from personal desires, popular sentiment, or human fabrication. It sets the stage for a test of their spiritual bona fides.
  • "let them now make intercession to the LORD of hosts": This constitutes the core of Jeremiah's direct challenge. If these individuals are truly God's spokesmen, their immediate and appropriate response should be to earnestly and fervently plead with the Almighty God, referred to here as the "LORD of hosts" (Yahweh Sabaoth). This epithet emphasizes His supreme power and authority over all heavenly and earthly armies, highlighting that only He possesses the ultimate power to alter the course of events. This call to intercession serves as a critical test of their spiritual authenticity and their true alignment with God's sovereign will, demanding action rather than mere words.
  • "that the vessels which are left in the house of the LORD, and [in] the house of the king of Judah, and at Jerusalem, go not to Babylon": This clause precisely specifies the object of their potential intercession: the remaining sacred vessels. These vessels, located within the sacred Temple ("house of the LORD"), the royal palace ("house of the king of Judah"), and throughout the city of Jerusalem, were invaluable symbols of God's covenant presence and the nation's spiritual heritage. The profound concern articulated here is that these last remaining sacred items would suffer the same fate as those already plundered and transported to Babylon, signifying the complete and utter desolation of both the city and its revered Temple, a final act of divine judgment.

Literary Devices

Jeremiah 27:18 masterfully employs several potent literary devices to convey its message. The primary device at play is Irony, as Jeremiah challenges the false prophets to undertake an act—intercession—that would inherently acknowledge the very judgment (Babylonian captivity) they are vehemently denying and promising to avert. Their inevitable failure or inability to successfully intercede would thus expose the hollowness and falsity of their prophetic claims. The phrase "LORD of hosts" functions as a powerful Epithet for God, emphasizing His supreme power, authority, and sovereign control over all creation and armies, thereby underscoring that only He possesses the ultimate power to determine the fate of nations and their sacred objects. Furthermore, the "vessels" themselves serve as profound Symbolism, representing not merely material objects but the profound sacredness of God's presence, the enduring covenant with Israel, and the very spiritual heritage of the nation. Their potential removal to Babylon symbolizes the complete dismantling and desecration of Judah's religious and national identity under the weight of divine judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 27:18 profoundly illuminates the critical distinction between authentic divine revelation and human-generated falsehoods, a pervasive and recurring theme throughout the prophetic books. True prophecy is always rooted in God's revealed will and frequently conveys uncomfortable truths that demand repentance and submission, whereas false prophecy panders to popular desires for peace, prosperity, and immediate gratification, even when divine judgment is imminent. This verse powerfully underscores that a genuine prophet's role extends far beyond mere prediction; it encompasses a deep, compassionate burden for the people and an unwavering willingness to stand in the gap through fervent intercession, even when God's judgment appears to be irrevocably set. It also speaks to God's unwavering and absolute sovereignty, demonstrating that His divine plans, even those involving severe judgment, will be accomplished regardless of human opposition, political maneuvering, or deceptive assurances. The preservation of sacred items, though deeply desired by the people, is ultimately secondary to the fulfillment of God's righteous and just decrees.

REFLECTION AND APPLICATION

Jeremiah 27:18 stands as a timeless and urgent call to spiritual discernment, particularly relevant in an age saturated with an overwhelming multitude of voices and conflicting messages, many claiming spiritual authority. It compels us, as believers, to critically and prayerfully evaluate the sources of information and guidance we embrace, especially those purporting to deliver divine truth. We are challenged to ask fundamental questions: Does this message genuinely align with the immutable character and revealed will of God as comprehensively presented in His inspired Word? Does it lead to authentic repentance, humble submission, and a deeper walk with Christ, or does it merely offer comforting but ultimately deceptive assurances that bypass the need for spiritual transformation? Beyond discernment, this verse also magnifies the profound privilege and solemn responsibility of intercessory prayer. Instead of passively observing or merely predicting outcomes, believers are invited to actively engage in sincere, fervent, and persistent prayer, pleading with God for His mercy, intervention, and the preservation of what is truly sacred to Him, both physically and spiritually. It serves as a powerful reminder that our prayers, when offered in alignment with God's sovereign will and righteous purposes, are indeed powerful and effective, capable of bringing about divine intervention even in the face of daunting and seemingly insurmountable circumstances.

Questions for Reflection

  • How do I actively discern between true and false spiritual messages and teachings in my life and in the broader culture today?
  • What "vessels"—whether spiritual truths, moral values, or aspects of my faith community—am I called to intercede for, that they "go not to Babylon" (i.e., that they are not lost, corrupted, or compromised by worldly influences)?
  • In what tangible ways can my personal prayer life become more deeply aligned with God's sovereign will, even when His will involves difficult truths, challenging circumstances, or the necessity of divine judgment?

FAQ

What was the significance of the "vessels" mentioned in Jeremiah 27:18?

Answer: The "vessels" (Hebrew: kᵉlîy'), particularly those designated for the "house of the LORD" (the Temple), were sacred implements and furnishings used in the holy rituals and worship of God. They were consecrated specifically for divine service and symbolized God's tangible presence among His people, as well as the enduring covenant relationship with Israel. Their removal by the Babylonians, which had already partially occurred during the first deportation (as recorded in 2 Kings 24:13), was not merely a material loss but a profound spiritual and national humiliation. It signified God's judgment upon His people and the desecration of His dwelling place. Jeremiah's urgent challenge to the false prophets to intercede for the remaining vessels underscored their deep spiritual importance, both to the people of Judah and to the very honor of God.

CHRIST-CENTERED FULFILLMENT

Jeremiah 27:18, while a specific and pointed challenge to false prophets in ancient Judah, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The false prophets of Jeremiah's day offered empty and deceptive promises of peace and safety, but Jesus is the true Prince of Peace who delivers humanity from the ultimate captivity of sin, death, and spiritual alienation, far surpassing any mere physical or political exile. Unlike the false prophets who failed to intercede effectively or authentically, Jesus stands as our Great High Priest, who "always lives to make intercession" for us (Hebrews 7:25). He did not merely speak the "word of the LORD" (H1697); rather, He is the living Word made flesh (John 1:14), perfectly embodying God's truth, will, and redemptive purpose. The "vessels" of the Temple, which were threatened with destruction and removal to Babylon, powerfully foreshadow the ultimate "temple" of Jesus' own body, which was indeed destroyed on the cross but gloriously raised in three days (John 2:19-21). Through His perfect life of obedience, His atoning death on the cross, and His triumphant resurrection, Christ secured not the temporary preservation of physical artifacts, but the eternal salvation and spiritual preservation of His people. He established a new and better covenant, under which believers themselves become living, spiritual temples of the Holy Spirit (1 Corinthians 6:19). Thus, the concern for physical vessels is superseded by Christ's finished work, which eternally preserves, sanctifies, and redeems the very people of God for His everlasting glory.

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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 18) And if there are prophets, and the word of the Lord is in them, let them come forward. And what follows, 'and we shall be subjected to the end of this chapter,' is not found in the Septuagint.
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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