Jeremiah 27:10

Jer 27:10 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.

Ver. 10. To remove you far from your land.] So it would prove; and such would be the event of their false prophecies.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

to remove you--expressing the event which would result. The very thing they profess by their enchantments to avert, they are by them bringing on you. Better to submit to Nebuchadnezzar, and remain in your land, than to rebel, and be removed from it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This verse also confirms what I have said, — that this discourse was designed for the Jews, and that it was peculiarly for them; for what is said here could not be applied to heathen nations. What then had been lately said of augurs, magicians, and diviners, ought no doubt to be understood of those impostors who, under the name of prophets, deceived that miserable people.

He says that they prophesied falsehood Many, no doubt, adduced, for the purpose of opposing him, their own evasions: “Art thou alone to be believed? dost thou alone tell the truth? how dost thou prove that what thou teachest is an oracle from heaven, and that these deceive us?” For so do the ungodly usually clamor, as we see to be the case at this day with the Papists, who cover themselves with a pretense of this kind: for whatever abomination there may be, they cover it over by means of this sophistry alone — that the Scripture is obscure, and that controversy is uncertain, and that therefore nothing is to be believed but what the Church has decreed: so with them the definition of men, as they say, is the only rule of faith; and hence, also, the whole authority of Scripture is by them trodden under foot, as though God had in vain spoken by his own prophets and apostles. There is no doubt but the doctrine of Jeremiah was opposed by such clamors: he however persevered in the course of his office, and boldly condemned the prophets, that they only deceived the Jews by their lies.

He adds, that they may remove you far from your land I have said that this cannot be applied to other nations: but God gave a hope of mercy to his people, provided they willingly obeyed the king of Babylon. It was not indeed a full pardon; yet it was owing to his kindness that God did not treat the Jews with strict justice, but chastised them with gentleness and paternal moderation: for it was an endurable punishment, to remain in their own country and to pay tribute to the king of Babylon. God then would have mitigated the punishment of the people, if only they had willingly undertaken the yoke., This is what Jeremiah now says: “The false prophets seek only this, to drive you far from your country; for they would have you to think that you shall be free from all punishment: but God is prepared to deal gently with you; though he will not wholly pass by your vices, yet your chastisement will be one easily borne, for ye shall remain in your own country. But if ye will believe these impostors, they will lead you away into distant exile; for God says, I will cast you away, and ye shall perish.”

If it be objected again that the Jews could not form a certain opinion, whether Jeremiah was to be believed rather than the others who were many, the answer is at hand: they were themselves conscious of being wicked, and there was no need of long debates to ascertain what was true; for every one found God’s judgment to be against himself, as they had departed from the pure worship of God, and had polluted themselves with many ungodly superstitions, and a license in all kinds of sins had also prevailed among them: they had been warned, not once, nor for one day, but by many prophets, and also continually and for a long time. As then they had thus provoked God’s vengeance by their obstinate wickedness, how could they be in doubt respecting Jeremiah, whether he had, as from the mouth of God, and as a celestial herald declared to them what they deserved? And surely whenever men pretend that they have fallen through error or ignorance, they can always be deprived of this evasion; for their own conscience convicts them, and is sufficient to condemn them.

God adds, that the Jews would perish, except they anticipated extreme judgment, that is, except they submitted to paternal chastisement. This passage deserves to be specially noticed, as we shall presently see again; for we are here taught that whenever God shews some signs of displeasure, there is nothing better for us than to prepare ourselves for patience; for we shall thus ever give place and a free passage to his mercy: but by pertinacity we gain nothing, and do nothing but kindle his wrath more and more. This then is what Jeremiah means when he declares, that they who submitted not to the king of Babylon would perish. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) To remove you far from your land.—The prophet speaks of what he foresees will be the result of the rebellion to which soothsayers and diviners were urging men, as if it were actually contemplated by them. They are to him like the lying spirit in the mouth of Ahab’s prophets persuading him to go up to Ramoth Gilead to battle, in order that he might perish.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. to remove you] not of course that this was the false prophets’ aim, but that it would be the result of their advice, if adopted.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For they prophesy a lie unto you,.... That which was vain and false, and proved so; though they might not know it was when delivered:

to remove you far from your land; not that they designed it by their prophecies, but so it was eventually; for, standing it out against Nebuchadnezzar, encouraged by the lies and dreams of their prophets, he, in process of time, took them, and carried them captive into Babylon; whereas, had they surrendered at once, they might have continued in their own land, paying a tax or tribute to the king of Babylon:

and that I should drive you out, and ye should perish; drive them out of their own land, and so perish in a foreign land: God is said to do that which his servant or instrument did, being provoked by the sin and disobedience of the people, hearkening to their lying prophets, and not to him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

To remove you far ... - That would be the result of their vaticinations.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To remove. Hebrew, "that I may," &c. This will be the effect, though contrary to their intention.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Let them come by their pretended knowledge which way they will, what they say is false; and the issue of your belief of what they say will be nothing but your carrying into captivity out of your own country, and your ruin and destruction.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. To remove you — This, though not the purpose, would be the result of their counsels: thus bringing about the very consequence they proposed to avert.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To remove you far; or, more distinctly, that I may remove you far. So Isa_6:12, "(Until) Jehovah have removed men afar off." The deportation policy of the Assyrians and Babylonians was overruled by God for his own deep purposes.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.