Jeremiah 11:21

Translation
King James Version
Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:
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KJV (with Strong's)
Therefore thus saith H559 the LORD H3068 of the men H582 of Anathoth H6068, that seek H1245 thy life H5315, saying H559, Prophesy H5012 not in the name H8034 of the LORD H3068, that thou die H4191 not by our hand H3027:
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Complete Jewish Bible
Therefore, here is what ADONAI says concerning the men from 'Anatot who seek your life and who tell you, "Stop prophesying in the name of ADONAI, or we will kill you ourselves" -
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Berean Standard Bible
Therefore this is what the LORD says concerning the people of Anathoth who are seeking your life and saying, “You must not prophesy in the name of the LORD, or you will die by our hand.”
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American Standard Version
Therefore thus saith Jehovah concerning the men of Anathoth, that seek thy life, saying, Thou shalt not prophesy in the name of Jehovah, that thou die not by our hand;
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World English Bible Messianic
Therefore thus says the LORD concerning the men of Anathoth, who seek your life, saying, You shall not prophesy in the LORD’s name, that you not die by our hand;
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Geneva Bible (1599)
The Lord therefore speaketh thus of the men of Anathoth, (that seeke thy life, and say, Prophecie not in the Name of the Lord, that thou die not by our hands)
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Young's Literal Translation
Therefore, thus said Jehovah concerning the men of Anathoth, who are seeking thy life, saying: Do not prophesy in the name of Jehovah, And thou dost not die by our hands.
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See also
Isaiah 30:10Jeremiah 12:5Jeremiah 12:6Jeremiah 20:10Luke 13:33Luke 13:34Amos 2:12
In the KJVVerse 19,248 of 31,102

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SUMMARY

Jeremiah 11:21 presents a chilling divine declaration from the LORD concerning the inhabitants of Anathoth, Jeremiah's own hometown. These men, driven by hostility towards his prophetic message, directly threatened Jeremiah's life, warning him to cease prophesying in the name of the LORD lest he be killed by their hands. This verse starkly reveals the profound and dangerous opposition Jeremiah faced, not from foreign adversaries, but from his own community, underscoring the deep spiritual apostasy and rejection of divine authority prevalent in Judah during this critical period of covenant unfaithfulness.

CONTEXT

  • Literary Context: Jeremiah 11:21 is strategically placed within a broader section (Jeremiah 11:1-17) where the LORD, through Jeremiah, reissues the terms of the Mosaic Covenant, reminding Judah of their ancestral promises and their repeated failures to uphold them. Jeremiah is divinely commissioned to deliver this message of impending judgment due to their widespread idolatry and disobedience. The verses immediately preceding 11:21 detail the LORD's covenant lawsuit against Judah, highlighting their broken promises and their embrace of other gods. Crucially, Jeremiah's personal lament and prayer for justice in Jeremiah 11:18-20 directly precede this verse, indicating that Jeremiah has already become aware of a plot against his life. Thus, 11:21 serves as God's direct, specific revelation of the threat originating from Anathoth, validating Jeremiah's distress and setting the stage for divine retribution against his persecutors.
  • Historical & Cultural Context: Anathoth was a Levitical city located in the territory of Benjamin, just a few miles northeast of Jerusalem (Joshua 21:18). As a city designated for priests, it was intended to be a center of spiritual fidelity and adherence to the Law. Jeremiah himself hailed from a priestly family in Anathoth (Jeremiah 1:1). The profound irony and tragedy lie in the fact that his own townsmen, potentially even relatives or fellow priests, sought to silence and kill him. This highlights the pervasive spiritual corruption that had infiltrated even the most sacred echelons of Israelite society. Their opposition was not merely a political disagreement but a profound rejection of God's direct word, spoken through His chosen prophet, demonstrating the depth of Judah's apostasy leading up to the Babylonian exile. Their specific threat to kill him "by our hand" indicates a direct, personal, and violent intent to stop the prophetic message at all costs.
  • Key Themes: This verse powerfully contributes to several overarching themes prominent in Jeremiah and the broader prophetic literature. Firstly, it vividly illustrates the Persecution of God's Messengers, a recurring motif throughout biblical history. Jeremiah joins a long line of prophets who faced severe opposition, even death threats, for faithfully proclaiming God's truth, often from those who should have been most receptive, as seen with Elijah's persecution by Jezebel or the stoning of prophets mentioned in Matthew 23:37. Secondly, it underscores the profound Rejection of Divine Authority. The men of Anathoth were not simply disagreeing with Jeremiah's personal opinions; they were attempting to silence the very voice of the LORD, directly defying God's sovereignty and His right to speak to His people. Their command, "Prophesy not in the name of the LORD," is a direct challenge to God's prerogative to communicate His will. Thirdly, it vividly portrays the Cost of Faithfulness. Jeremiah's ministry was characterized by immense suffering, isolation, and personal danger. This verse highlights the profound personal sacrifices required of those who remain obedient to God's call, especially when the divine message is unpopular or challenges prevailing sinful norms, a theme echoed in the suffering of other prophets like Isaiah. Finally, the LORD's immediate and direct response ("Thus saith the LORD") signifies God's Vindication and Protection of His prophet, foreshadowing the certain judgment that will befall Anathoth for their wicked intentions.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • seek (Hebrew, bâqash', H1245): This word (H1245) means "to search out (by any method, specifically in worship or prayer); by implication, to strive after." In this context, it signifies a deliberate, active, and determined pursuit of Jeremiah's demise. It's not a passive desire but an aggressive, intentional effort to bring about his death, highlighting the malicious and premeditated nature of their plot.
  • Prophesy (Hebrew, nâbâ', H5012): This term (H5012) means "to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse)." The men of Anathoth's command is not merely for Jeremiah to cease speaking his own thoughts, but to stop functioning as a divinely inspired mouthpiece for God. It directly targets his sacred calling, revealing their rejection of the very source of Jeremiah's authority and message, aiming to cut off the flow of divine revelation to their community.
  • life (Hebrew, nephesh', H5315): This term (H5315) broadly refers to "a breathing creature, i.e. animal of (abstractly) vitality," encompassing the soul, self, or very being. The men of Anathoth were not merely threatening Jeremiah's reputation or ministry; they were targeting his very existence, his physical life. This makes the threat profoundly personal and existential, underscoring the extreme animosity they harbored against him for his divine pronouncements.
  • hand (Hebrew, yâd', H3027): This word (H3027) denotes "a hand (the open one (indicating power, means, direction, etc.))." When the men of Anathoth say "that thou die not by our hand," it conveys their direct agency, power, and means to inflict death. It implies a deliberate, forceful, and personal act of violence, emphasizing their active intent to carry out the threat if Jeremiah disobeys, demonstrating their readiness to be the instruments of his murder.

Verse Breakdown

  • "Therefore thus saith the LORD of the men of Anathoth,": This opening phrase immediately establishes the absolute divine authority behind the message. The LORD Himself is speaking, directly addressing the malicious intent of Jeremiah's own townsmen. It sets up a stark contrast between audacious human rebellion and the unyielding sovereignty of God, who sees and responds to every hidden plot.
  • "that seek thy life, saying,": This clause reveals the specific nature of the threat: a direct and active attempt on Jeremiah's "nephesh," his very being. The phrase "seek thy life" indicates a deliberate and active pursuit of his demise, not merely a casual wish, but a concerted effort to end his existence.
  • "Prophesy not in the name of the LORD,": This is the core of the demand and the ultimate affront from the men of Anathoth. It's a prohibition against Jeremiah's prophetic activity, specifically against speaking "in the name of the LORD." This phrase signifies speaking with divine authority, as God's representative. Their command is a direct challenge to God's right to communicate with His people through His chosen prophet, revealing their desire to silence God's voice.
  • "that thou die not by our hand:": This final clause states the chilling consequence of disobedience. It is a clear, unambiguous death threat, indicating their readiness to execute Jeremiah themselves if he continues to speak God's word. The phrase "by our hand" underscores their personal responsibility and active intention in this murderous plot, emphasizing their direct culpability.

Literary Devices

Jeremiah 11:21 is rich in literary devices that amplify its dramatic and theological impact. The most prominent is Direct Speech, as the men of Anathoth's murderous command is quoted verbatim, lending immediacy and chilling authenticity to their malicious intent. This direct quotation creates a powerful Contrast between the divine authority of "thus saith the LORD" at the beginning of the verse and the audacious human defiance that seeks to silence God's voice. There is also profound Irony in the fact that the threat comes from Anathoth, a priestly city and Jeremiah's hometown, a place meant to uphold God's law and foster spiritual truth, yet it is actively plotting against God's messenger. This situation Foreshadows the broader rejection of God's prophets throughout Israel's history and ultimately the rejection and persecution of Jesus Himself by His own people. The verse's concise and direct language also contributes to its stark and impactful tone, emphasizing the gravity of the spiritual conflict and the personal danger faced by the prophet.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 11:21 is a poignant illustration of the profound spiritual conflict inherent in divine revelation meeting human rebellion. It underscores the truth that God's word, especially when it exposes sin and calls for repentance, is often met with hostility, even from those who should be its guardians. The men of Anathoth, by seeking to silence Jeremiah, were not merely rejecting a man; they were rejecting the covenant LORD who spoke through him, thereby deepening their own culpability and sealing their fate. This resistance to God's voice is a recurring theme throughout salvation history, revealing humanity's persistent inclination towards self-rule rather than divine submission, and highlights the courage required for faithful prophetic ministry in the face of such opposition.

REFLECTION AND APPLICATION

Jeremiah 11:21 serves as a profound reminder that faithfulness to God's truth often comes at a personal cost, and opposition can arise from the most unexpected, even intimate, sources. In a world that often prefers comfortable lies to inconvenient truths, believers are called to cultivate courage and integrity, speaking God's word with conviction, even when it is unpopular or challenges the status quo. This verse calls us to examine our own hearts: are we receptive to God's challenging truths, or do we, like the men of Anathoth, seek to silence voices that expose our sin or call us to greater obedience? It encourages us to stand firm in our convictions, trusting that the LORD, who saw Jeremiah's plight and protected him, also sees our struggles and will ultimately vindicate those who faithfully bear His name. Our primary allegiance must always be to God and His word, regardless of the earthly consequences or the source of the opposition.

Questions for Reflection

  • In what areas of my life or community might God's truth be unwelcome, and how am I tempted to compromise or silence it?
  • How does Jeremiah's experience encourage me to stand firm in my faith when facing opposition, especially from those close to me or from within my own spiritual community?
  • What does it mean to "prophesy in the name of the LORD" in my own context today, and what might be the cost of doing so faithfully?

FAQ

Why were the men of Anathoth, a priestly city, so hostile towards Jeremiah?

Answer: The hostility of the men of Anathoth, Jeremiah's own townsmen and likely relatives or fellow priests, stemmed from their deep-seated rejection of his prophetic message. As a Levitical city, Anathoth should have been a bastion of faithfulness, but by Jeremiah's time, corruption and idolatry were rampant even among the religious elite. Jeremiah's message of impending judgment for their covenant unfaithfulness directly challenged their comfortable, sinful way of life and perhaps their perceived spiritual authority. They likely viewed his prophecies as treasonous, disruptive, or simply inconvenient, preferring to silence the messenger rather than heed God's warning. Their threat to kill him was an attempt to maintain their status quo and suppress the divine truth that exposed their apostasy, a pattern seen throughout history where those in power resist messages that threaten their control or comfort, as when the Sanhedrin tried to silence Peter and John in Acts 4:18.

What does "in the name of the LORD" signify in this context, and why was it so offensive to the men of Anathoth?

Answer: To prophesy "in the name of the LORD" (Hebrew: b'shem YHWH) signifies speaking with divine authority and as a direct representative of God. It means the words spoken are not merely human opinions but are the very words of God Himself, carrying His authority and power. For the men of Anathoth, this phrase was deeply offensive because it meant that Jeremiah's condemnations and warnings were coming directly from the God they claimed to worship, yet whose covenant they had broken. Their command, "Prophesy not in the name of the LORD," was a direct attempt to deny God's right to speak to them and to invalidate Jeremiah's divine commission. It was a defiant act of rebellion against the sovereign God, revealing their desire to live without accountability to His word, a profound rejection of the covenant relationship and a desire to suppress truth that exposed their sin, much like those who hated Jesus because He spoke the truth (John 8:45).

CHRIST-CENTERED FULFILLMENT

Jeremiah 11:21 finds its ultimate and most profound fulfillment in the person and ministry of Jesus Christ. Jeremiah, the rejected prophet from Anathoth, foreshadows the greater Prophet, Jesus, who was also rejected by His own people, even those from His hometown and religious establishment. Just as the men of Anathoth sought to silence Jeremiah's divine message, the religious leaders of Israel, particularly the Pharisees and Sadducees, repeatedly sought to silence Jesus's prophetic voice and ultimately to take His life (John 5:18). Jesus, like Jeremiah, spoke "in the name of the LORD," declaring the very words of God (John 12:49-50), and was met with similar, if not greater, hostility. The chilling threat "that thou die not by our hand" against Jeremiah echoes the ultimate fate of Christ, who was indeed put to death by human hands, though according to God's divine plan and foreknowledge (Acts 2:23). However, unlike Jeremiah, who was protected from this specific threat by divine intervention, Jesus willingly laid down His life, becoming the ultimate sacrifice for sin (John 10:18). His resurrection then demonstrated God's ultimate vindication, not just of His prophet, but of His very Son, proving that no human hand or plot can ultimately thwart God's sovereign purposes (Romans 8:34). Thus, Jeremiah's suffering and divine protection prefigure Christ's greater suffering, His atoning death, and His glorious triumph over all opposition, securing eternal life for all who believe.

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Commentary on Jeremiah 11 verses 18–23

The prophet Jeremiah has much in his writings concerning himself, much more than Isaiah had, the times he lived in being very troublesome. Here we have (as it should seem) the beginning of his sorrows, which arose from the people of his own city, Anathoth, a priest's city, and yet a malignant one. Observe here,

I. Their plot against him, Jer 11:19. They devised devices against him, laid their heads together to contrive how they might be in the most plausible and effectual manner the death of him. Malice is ingenious in its devices, as well as industrious in its prosecutions. They said concerning Jeremiah, Let us destroy the tree with the fruit thereof - a proverbial expression, meaning, "Let us utterly destroy him root and branch. Let us destroy both the father and the family" (as, when Naboth was put to death for treason, his sons were put to death with him), or rather "both the prophet and the prophecy; let us kill the one and defeat the other. Let us cut him off from the land of the living, as a false prophet, and load him with ignominy and disgrace, that his name may be no more remembered with respect. Let us sink his reputation, and so spoil the credit of his predictions." This was their plot; and 1. It was a cruel one; but so cruel have the persecutors of God's prophets been. They hunt for no less than the precious life, and very precious the lives are that they hunt for. But, (2.) It was a baffled one. They thought to put an end to his days, but he survived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts.

II. The information which God gave him of this conspiracy against him. He knew nothing of it himself, so artfully had they concealed it; he came to Anathoth, meaning no harm to them and therefore fearing no harm from them, like a lamb or an ox, that thinks he is driven as usual to the field, when he is brought to the slaughter; so little did poor Jeremiah dream of the design his citizens that hated him had upon him. None of his friends could, and none of his enemies would, give him any notice of his danger, that he might shift for his own safety, as Paul's sister's son gave him intelligence of the Jews that were lying in wait for him. There is but a step between Jeremiah and death; but then the Lord gave him knowledge of it, by dream or vision, or impression upon his spirit, that he might save himself, as the king of Israel did upon the notice Elisha gave him, Kg2 6:10. Thus he came to know it. God showed him their doings; and such were their devices that the discovering of them was the defeating of them. If God had not let him know his own danger, it would have been improved by unreasonable men against the reputation of his predictions, that he who foretold the ruin of his country could not foresee his own peril and avoid it. See what care God takes of his prophets: He suffers no man to do them wrong; all the rage of their enemies cannot prevail to take them off till they have finished their testimony. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them know. A bird of the air shall carry the voice.

III. His appeal to God hereupon, Jer 11:20. His eye is to God as the Lord of hosts, that judges righteously. It is a matter of comfort to us, when men deal unjustly with us, that we have a God to go to who does and will plead the cause of injured innocency and appear against the injurious. God's justice, which is a terror to the wicked, is a comfort to the godly. His eye is towards him as the God that tries the reins and the heart, that perfectly sees what is in man, what are his thoughts and intents. He knew the integrity that was in Jeremiah's heart, and that he was not the man they represented him to be. He knew the wickedness that was in their hearts, though ever so cunningly concealed and disguised. Now, 1. Jeremiah prays judgment against them: "Let me see thy vengeance on them, that is, do justice between me and them in such a way as thou pleasest." Some think there was something of human frailty in this prayer; at least Christ has taught us another lesson, both by precept and by pattern, which is to pray for our persecutors. Others think it comes from a pure zeal for the glory of God and a pious and prophetic indignation against men that were by profession priests, the Lord's ministers, and yet were so desperately wicked as to fly out against one that did them no harm, merely for the service he did to God. This petition was a prediction that he should see God's vengeance on them. 2. He refers his cause entirely to the judgment of God: "Unto thee have I revealed my cause; to thee I have committed it, not desiring nor expecting to interest any other in it." Note, It is our comfort, when we are wronged, that we have a God to commit our cause to, and our duty to commit it to him, with a resolution to acquiesce in his definitive sentence, to subscribe, and not prescribe, to him.

IV. Judgment given against his persecutors, the men of Anathoth. It was to no purpose for him to appeal to the courts at Jerusalem, he could not have justice done him there: the priests there would stand by the priests at Anathoth, and rather second them than discountenance them; but God will therefore take cognizance of the cause himself, and we are sure that his judgment is according to truth. Here is, 1. Their crime recited, on which the sentence is grounded, Jer 11:21. They sought the prophet's life, for they forbad him to prophesy upon pain of death; they were resolved either to silence him or to slay him. The provocation he gave them was his prophesying in the name of the Lord without license from those that were the governors of the city which he was a member of, and not prophesying such smooth things as they always bespoke. Their forbidding him to prophesy was in effect seeking his life, for it was seeking to defeat the end and business of his life and to rob him of the comfort of it. It is as bad to God's faithful ministers to have their mouth stopped as to have their breath stopped. But especially when it was resolved that if he did prophesy, as certainly he would notwithstanding their inhibition, he should die by their hand; they would be accusers, judges, executioners, and all. It used to be said that a prophet could not perish but at Jerusalem, for there the great council sat; but so bitter were the men of Anathoth against Jeremiah that they would undertake to be the death of him themselves. A prophet then shall find not only no honour, but no favour, in his own country. 2. The sentence passed upon them for this crime, Jer 11:22, Jer 11:23. God says, I will punish them; let me alone to deal with them. I will visit this upon them; so the word is. God will enquire into it and reckon for it. Two of God's four sore judgments shall serve to ruin their town: - The sword shall devour their young men, though they were young priests, not men of war (their character shall not be their protection), and famine shall destroy the children, sons and daughters, that tarry at home, which is a more grievous death than that by the sword, Lam 4:9. The destruction shall be final (Jer 11:23): There shall be no remnant of them left, none to be the seed of another generation. They sought Jeremiah's life, and therefore they shall die; they would destroy him root and branch, that his name might be no more remembered, and therefore there shall be no remnant of them; and herein the Lord is righteous. Thus evil is brought upon them, even the year of their visitation, and that is evil enough, a recompence according to their deserts. Then shall Jeremiah see his desire upon his enemies. Note, Their condition is sad who have the prayers of good ministers and good people against them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–23. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 11:24
For Anathoth did not receive Jeremiah, or the Tishbites Elijah, or Abelmeholah Elisha, or Ramah Samuel, or the synagogue Moses, or Israel our Lord Jesus in Nazareth.
JeromeAD 420
Commentary on Jeremiah
(v. 21 onward) Therefore, thus says the Lord to the men of Anathoth who seek your life and say: Do not prophesy in the name of the Lord, or you will die by our hand. Therefore, thus says the Lord of hosts: Behold, I will visit them. The young men shall die by the sword; their sons and daughters shall die by famine, and there shall be no remnant of them. For I will bring disaster upon the men of Anathoth in the year of their visitation. It seems that this contradicts the previous opinions, in which we wanted to approve what was said from the person of Christ, and not from Jeremiah, who resided in the village of Anathoth, which is three miles from Jerusalem. But if we understand the etymology of the town of Anathoth (which means obedience), it will clearly show that the men of Anathoth, who once obeyed the Lord's commands, were all called Jews, and especially the inhabitants of the city of Jerusalem, upon whom the final judgment came, that they would perish in the evils of the siege, by sword, famine, and disease. In order to free ourselves from all the annoyance of interpretation, let us follow this rule: Whatever the prophets have done in the manner of the Lord and Savior, and whatever has been fulfilled in the present time in Jeremiah, let it be prophesied in the future about the Lord.
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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