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King James Version
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:
Complete Jewish Bible
"'"You, therefore, don't listen to your prophets, diviners, dreamers, magicians or sorcerers, when they tell you that you won't be subject to the king of Bavel;
Berean Standard Bible
But as for you, do not listen to your prophets, your diviners, your interpreters of dreams, your mediums, or your sorcerers who declare, ‘You will not serve the king of Babylon.’
American Standard Version
But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying, Ye shall not serve the king of Babylon:
World English Bible Messianic
But as for you, don’t you listen to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, who speak to you, saying, You shall not serve the king of Babylon:
Geneva Bible (1599)
Therefore heare not your prophets nor your southsayers, nor your dreamers, nor your inchanters, nor your sorcerers, which say vnto you thus, Ye shall not serue the King of Babel.
Young's Literal Translation
`And ye, ye do not hearken unto your prophets, and unto your diviners, and unto your dreamers, and unto your observers of clouds, and unto your sorcerers who are speaking unto you, saying, Ye do not serve the king of Babylon, --
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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 27:9 presents a forceful divine injunction from the prophet Jeremiah, warning the people of Judah against heeding the deceptive counsel of false prophets, diviners, dreamers, enchanters, and sorcerers. These illicit spiritual guides propagated a message of false hope, assuring the populace that they would not be subjected to the rule of the Babylonian king. This verse critically underscores the necessity of discerning true divine revelation from dangerous human deception, particularly when God's authentic word demands difficult obedience, such as submission to a foreign power as an act of divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 27:9 employs several potent literary devices to amplify its urgent warning and underscore the pervasive nature of deception. The most prominent is Polysyndeton, vividly demonstrated by the repeated use of the conjunction "nor to your" ("nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers"). This deliberate and extensive repetition of conjunctions creates a cumulative, almost overwhelming effect, emphasizing the exhaustive and comprehensive nature of the forbidden sources of counsel. It highlights that the people were surrounded by a multitude of deceptive voices, none of which were to be trusted. This also functions as a powerful instance of Anaphora, where the same word or phrase ("nor to your") is repeated at the beginning of successive clauses, drawing significant attention to the detailed enumeration of the illicit and forbidden spiritual practices. Furthermore, there is a clear implicit Contrast established between the true, albeit difficult and unpopular, word of God delivered by Jeremiah and the comforting but ultimately destructive lies propagated by the various false spiritualists. The verse is also delivered in an Imperative Mood ("hearken not"), signaling a direct, authoritative, and non-negotiable command from God Himself, demanding immediate and unequivocal obedience from the people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 27:9 is a profound theological statement on the nature of divine truth, the exercise of God's authority, and the insidious danger of human deception. It underscores God's absolute sovereignty, demonstrating His capacity to orchestrate global events and utilize even pagan nations as instruments of His divine will and judgment. Crucially, the verse highlights the spiritual peril of seeking counsel or guidance from any source outside of God's revealed word. The comprehensive list of illicit spiritual practices serves as a stark reminder of God's consistent and unwavering prohibition against all forms of occultism, magic, and divination, which fundamentally divert attention and trust away from Him as the sole, legitimate source of truth, wisdom, and guidance. The core issue is not merely the content of the false message ("Ye shall not serve the king of Babylon") but the illegitimate authority and inherently deceptive nature of the messengers themselves, who offered a false peace that would inevitably lead to greater destruction and suffering. This passage issues a timeless call to God's people for radical spiritual discernment, demanding that they prioritize God's difficult, unvarnished truth over any comforting, yet ultimately destructive, lies.
REFLECTION AND APPLICATION
Jeremiah 27:9 delivers a timeless and profoundly urgent warning for believers across all generations. In an age saturated with an overwhelming deluge of information, conflicting ideologies, and a proliferation of voices claiming authority, insight, or divine revelation, the imperative to "hearken not" to deceptive messages remains profoundly relevant. This verse challenges us to cultivate a robust spiritual discernment, rigorously testing all teachings, prophecies, worldviews, and even personal convictions against the unshakeable, unchanging truth of God's written Word. It serves as a potent reminder that divine truth is not always comfortable, convenient, or aligned with our immediate desires; genuine divine revelation often calls for difficult obedience, self-denial, or submission to circumstances we would instinctively prefer to avoid. We are cautioned against those who promise only ease, prosperity, or who validate our every desire without challenging our sin or calling us to God's higher, often sacrificial, purposes. Ultimately, this passage calls us to cultivate a deep and unwavering trust in God's absolute sovereignty, acknowledging that His plans, even when they involve hardship, discipline, or perceived loss, are always designed for our ultimate good, His glory, and the unfolding of His perfect will.
Questions for Reflection
FAQ
What was the specific message the false prophets were giving that directly contradicted Jeremiah's divine message?
Answer: The false prophets, diviners, dreamers, enchanters, and sorcerers were consistently telling the people of Judah, "Ye shall not serve the king of Babylon." This message stood in direct opposition to God's explicit word delivered through Jeremiah, which commanded the people to submit to Babylonian rule as a necessary divine judgment for their persistent sin and rebellion. Jeremiah's message was clear: resisting Babylon would only lead to further destruction, famine, and pestilence, while submission, though painful, would preserve life and ensure eventual restoration (Jeremiah 27:12-13).
Why was it so critically important for the people not to listen to these false spiritual guides?
Answer: It was critically important because listening to these false guides meant a direct defiance of God's explicit command and sovereign plan. Their comforting lies would lead the people into open rebellion against God's decreed judgment, resulting in intensified suffering, widespread famine, devastating pestilence, and ultimately the complete destruction of Jerusalem and a prolonged, bitter exile (Jeremiah 27:8). For the people of Judah, discerning and obeying God's true word was literally a matter of life and death, both spiritually and physically.
What enduring lessons does this verse teach us about discerning truth in our contemporary world?
Answer: This verse teaches us that we must maintain constant vigilance against all forms of spiritual deception, regardless of their source, their apparent sincerity, or how comforting or appealing their message may seem. It profoundly emphasizes that God's truth, as immutably revealed in His inspired Word, is the ultimate and sole standard for testing all claims of divine revelation, all teachings, and all worldviews. We are called to rigorously compare every message, every teaching, or every prophecy against the consistent, unchanging witness of Holy Scripture. We are also warned to be especially wary of messages that promise only ease, prosperity, or immediate gratification while neglecting the essential call to repentance, difficult obedience, and humble submission to God's will, even when that will is challenging or counter-cultural (2 Timothy 4:3-4).
CHRIST-CENTERED FULFILLMENT
Jeremiah 27:9, with its stern and comprehensive warning against false prophets and deceptive spiritual guides, finds its profoundest fulfillment and ultimate significance in the person and redemptive work of Jesus Christ. Jesus is the True Prophet whom God promised to raise up, far surpassing all previous prophets, and to whom all humanity is commanded to listen and obey (Deuteronomy 18:15, powerfully affirmed in Acts 3:22-23). Unlike the false prophets of Jeremiah's day who spoke lies for personal gain or to appease popular sentiment, Jesus spoke only the unvarnished truth of God, often challenging deeply entrenched popular opinions and calling for radical, self-sacrificial obedience, even to the point of His own suffering and death (John 8:45). He Himself warned His disciples against false prophets who appear in deceptive "sheep's clothing" but are inwardly "ravenous wolves," urging His followers to discern them by their fruits (Matthew 7:15-20). The "serving the king of Babylon" in Jeremiah's context finds its spiritual parallel in the New Testament call to submit to God's sovereign will and authority, even when it involves suffering, hardship, or difficult circumstances, knowing that true freedom and spiritual liberation come not from earthly rebellion but from humble, willing submission to Christ's Lordship (Romans 6:18). Ultimately, Jesus, through His perfect life, atoning death, and glorious resurrection, decisively disarmed and triumphed over all spiritual powers of deception, including those represented by "diviners, dreamers, enchanters, and sorcerers" (Colossians 2:15). In Him, believers are divinely equipped to discern truth from falsehood and to live in the glorious freedom of God's perfect will, no longer needing to "hearken" to any voice but His.