Jeremiah 26:11

KJV

Then spake the priests and the prophets unto the princes and to all the people, saying, This man [is] worthy to die; for he hath prophesied against this city, as ye have heard with your ears.

KJV (with Strong's)

Then spake {H559} the priests {H3548} and the prophets {H5030} unto the princes {H8269} and to all the people {H5971}, saying {H559}, This man {H376} is worthy {H4941} to die {H4194}; for he hath prophesied {H5012} against this city {H5892}, as ye have heard {H8085} with your ears {H241}.

Complete Jewish Bible

The cohanim and prophets said to the officials and all the people, "This man deserves a death sentence, because he has prophesied against this city; you have heard it with your own ears."

Berean Standard Bible

Then the priests and prophets said to the officials and all the people, “This man is worthy of death, for he has prophesied against this city, as you have heard with your own ears!”

American Standard Version

Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy of death; for he hath prophesied against this city, as ye have heard with your ears.

Commentary

### SUMMARY
Jeremiah 26:11 marks a critical juncture in the prophet Jeremiah’s ministry, revealing the intense and dangerous opposition he faced from the religious and political elite of Judah. Following his bold Temple Sermon, in which he warned of Jerusalem's impending destruction if the people did not repent, the priests and (false) prophets, feeling their authority challenged and their comfortable narratives disrupted, formally accused Jeremiah before the nation's leaders and populace, demanding his execution for what they deemed a capital offense against the city and, by extension, against God.

### CONTEXT
* **Literary Context:** This verse immediately follows Jeremiah's courageous "Temple Sermon" delivered in the court of the Lord's house, as recorded in [Jeremiah 26:1-9](/jeremiah/26-1 "Jeremiah 26:1-9 - The Temple Sermon and Its Aftermath"). In this sermon, Jeremiah proclaimed a stark warning from the Lord: if the people of Judah did not repent of their evil ways and obey God's law, the Temple in Jerusalem would be destroyed like Shiloh, and the city itself would become "a curse to all the nations of the earth" ([Jeremiah 26:6](/jeremiah/26-6 "Jeremiah 26:6 - The Warning of Shiloh's Fate")). Such a message directly contradicted the popular belief that Jerusalem and its Temple were inviolable due to God's presence, leading to outrage among the priests, prophets, and people who heard him. Verse 11 captures their immediate, furious response to this perceived blasphemy and treason, setting the stage for Jeremiah's trial and subsequent vindication by the princes and elders.
* **Historical & Cultural Context:** Jeremiah's ministry unfolded during a tumultuous period in Judah's history, spanning the reigns of several kings, from Josiah to Zedekiah, just prior to and during the Babylonian exile. The nation was steeped in idolatry, social injustice, and a superficial religiosity that prioritized ritual over genuine obedience to God's covenant. The Temple, rather than being a place of true worship and repentance, had become a "den of robbers" ([Jeremiah 7:11](/jeremiah/7-11 "Jeremiah 7:11 - The Temple as a Den of Robbers")) in the people's eyes, a superstitious charm against foreign invasion. Priests and prophets, who should have been spiritual guides, often colluded with the corrupt political establishment, prophesying peace and prosperity even as the nation hurtled towards destruction ([Jeremiah 14:14](/jeremiah/14-14 "Jeremiah 14:14 - False Prophecies of Peace")). Jeremiah's message, therefore, was not merely unpopular; it was seen as a direct assault on the national identity, religious security, and the very foundations of their society, making him a dangerous enemy of the state in their eyes.
* **Key Themes:** Jeremiah 26:11 powerfully underscores several recurring themes in the book of Jeremiah. Firstly, it highlights the **persecution of the true prophet**, as Jeremiah's faithful proclamation of God's uncomfortable truth leads directly to threats against his life. This is a consistent motif, seen also in [Jeremiah 20:1-2](/jeremiah/20-1 "Jeremiah 20:1-2 - Pashhur's Persecution of Jeremiah"). Secondly, it starkly reveals the **conflict between true and false prophecy**, where the "prophets" who accuse Jeremiah are those who preach a comforting but deceptive message of peace, contrasting sharply with Jeremiah's divinely ordained message of judgment and repentance. This tension is central to Jeremiah's prophetic work, as seen in [Jeremiah 23](/jeremiah/23 "Jeremiah 23 - Prophecies Against False Prophets"). Finally, the demand for Jeremiah's death signifies a profound **rejection of God's call to repentance**. Rather than internalizing the warning and turning back to the Lord, the leaders and people chose to silence the messenger, believing that by eliminating Jeremiah, they could avoid the prophecy itself, demonstrating a deep spiritual blindness and hardening of hearts.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Priests (Hebrew, _kôhên'_):** This term refers to those consecrated to officiate in sacred rites, particularly in the Temple. In Jeremiah's time, many priests had become corrupt, prioritizing their own power and Temple rituals over genuine righteousness and obedience to God's covenant. Their accusation against Jeremiah highlights a profound spiritual apostasy, as those entrusted with mediating God's presence to the people instead sought to silence His true messenger.
* **Prophets (Hebrew, _nâbîyʼ'_):** While Jeremiah himself was a prophet, the "prophets" mentioned here are overwhelmingly those who delivered false messages of peace and prosperity, often in direct opposition to God's true word. They were popular figures who told the people what they wanted to hear, making them complicit in the nation's spiritual decline. Their demand for Jeremiah's death underscores the intense rivalry and theological conflict between genuine divine revelation and deceptive human pronouncements.
* **Worthy (Hebrew, _mishpâṭ'_):** This word, often translated as "judgment" or "justice," here carries the legal sense of a "verdict" or "sentence." The phrase "worthy to die" (Hebrew: *mishpat mavet*) indicates that the priests and false prophets were not merely expressing anger, but were formally accusing Jeremiah of a capital crime under Mosaic Law, specifically that of speaking presumptuously in God's name or leading the people astray (cf. [Deuteronomy 18:20](/deuteronomy/18-20 "Deuteronomy 18:20 - The Test of a Prophet")). This was a grave legal charge, carrying the penalty of execution.

#### Verse Breakdown
* **"Then spake the priests and the prophets unto the princes and to all the people, saying,"**: This clause sets the scene, identifying the accusers—the religious establishment—and their audience—the political leadership ("princes") and the general populace. The immediate and public nature of their accusation underscores the gravity of the situation and their intent to gain widespread support for their condemnation of Jeremiah.
* **"This man [is] worthy to die;"**: This is the core of their accusation, a formal legal charge. By declaring Jeremiah "worthy to die," they are pronouncing a death sentence, indicating that they believe his actions constitute a capital offense under the law, likely treason or blasphemy against the nation and God.
* **"for he hath prophesied against this city,"**: This provides the specific reason for their accusation. Jeremiah's prophecy of Jerusalem's destruction was perceived as an act of subversion, undermining national morale and religious confidence. To them, speaking "against this city" was tantamount to speaking against God's chosen dwelling place and His people.
* **"as ye have heard with your ears."**: This final phrase serves as an appeal to the collective memory and direct experience of the audience. The accusers emphasize that Jeremiah's "crime" was not hidden but publicly declared, thereby seeking to validate their charge by appealing to the shared knowledge of the princes and the people present.

#### Literary Devices
Jeremiah 26:11 is rich in **Conflict**, pitting the true prophet of God against the corrupt religious and political establishment. This immediate confrontation highlights the deep division within Judah regarding God's will and the nation's future. There is a profound **Irony** at play: those who should be God's representatives (priests and prophets) are the very ones rejecting and condemning His authentic messenger. The legalistic language, "worthy to die," employs **Forensic Rhetoric**, framing Jeremiah's prophetic message as a criminal act, thereby attempting to legitimate their call for his execution. The phrase "as ye have heard with your ears" serves as an **Appeal to Witness**, directly engaging the audience and attempting to secure their complicity in the condemnation by reminding them of Jeremiah's public pronouncements.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:11 powerfully illustrates the enduring conflict between divine truth and human resistance, particularly when that truth challenges entrenched power structures and comfortable falsehoods. The religious leaders' demand for Jeremiah's death reveals a profound spiritual blindness and a preference for self-preservation over genuine repentance. This episode underscores the prophetic pattern throughout Scripture where God's messengers are often rejected and persecuted by the very people they are sent to save, a pattern that culminates in the ultimate rejection of Christ. It also highlights the danger of religious authority becoming an instrument of oppression rather than a conduit for God's grace and truth, demonstrating how easily human traditions and self-interest can supersede divine revelation.

* [Matthew 23:37](/matthew/23-37 "Matthew 23:37 - Jesus Laments Over Jerusalem's Rejection of Prophets")
* [Acts 7:51-53](/acts/7-51 "Acts 7:51-53 - Stephen's Rebuke of the Sanhedrin")
* [Hebrews 11:36-38](/hebrews/11-36 "Hebrews 11:36-38 - The Suffering of the Prophets and Saints")

### REFLECTION AND APPLICATION
Jeremiah 26:11 stands as a stark reminder that faithfulness to God's truth often comes at a cost, particularly when that truth confronts popular opinion, religious hypocrisy, or societal norms. For believers today, this passage calls for a courageous commitment to discerning and speaking God's unvarnished word, even when it is unpopular or challenging. It compels us to examine our own hearts: do we welcome God's corrective word, or do we, like the priests and prophets of Judah, seek to silence it when it makes us uncomfortable? True spiritual maturity involves embracing repentance and correction, recognizing that God's warnings are ultimately expressions of His love, designed to lead us to life, not destruction. We are called to be people of truth, not merely people of comfort, and to stand firm in conviction, trusting that God's vindication, though sometimes delayed, is certain.

#### Questions for Reflection
* **In what areas of my life or in my community might God's truth be unpopular or challenging to the status quo?**
* **How do I typically react when God's word confronts my own comfort zones or deeply held assumptions?**
* **What does Jeremiah's courage in the face of death threats teach me about standing for truth today?**
* **How can I cultivate a greater openness to God's corrective word, even when it is difficult to hear?**

### FAQ
**Why were the priests and prophets so eager to condemn Jeremiah to death?**

Answer: The priests and prophets condemned Jeremiah because his message directly threatened their authority, popularity, and the prevailing religious and political narratives. Jeremiah's prophecy that the Temple would be destroyed like Shiloh ([Jeremiah 26:6](/jeremiah/26-6 "Jeremiah 26:6 - The Warning of Shiloh's Fate")) and Jerusalem would become a curse was considered blasphemous and treasonous. It challenged the deeply held belief in Jerusalem's inviolability and exposed the superficiality of their religious practices. For the priests, it undermined their role as guardians of the Temple. For the false prophets, it exposed their comforting but deceptive messages of peace and prosperity ([Jeremiah 14:14](/jeremiah/14-14 "Jeremiah 14:14 - Jeremiah on False Prophets")). They viewed Jeremiah not as a prophet of God, but as a dangerous agitator who deserved death for speaking "against this city."

### CHRIST-CENTERED FULFILLMENT
Jeremiah's experience in [Jeremiah 26](/jeremiah/26 "Jeremiah 26 - Jeremiah's Temple Sermon and Trial") profoundly foreshadows the persecution, rejection, and ultimate vindication of Jesus Christ. Just as Jeremiah faithfully delivered God's uncomfortable truth to a rebellious people, challenging the religious establishment and prophesying the destruction of the Temple ([Jeremiah 7:11-14](/jeremiah/7-11 "Jeremiah 7:11-14 - The Temple as a Den of Robbers")), so too did Jesus confront the hypocrisy of the scribes and Pharisees and declare the impending destruction of the Jerusalem Temple ([Matthew 23:37-38](/matthew/23-37 "Matthew 23:37-38 - Jesus Laments Over Jerusalem")). The religious leaders of Jeremiah's day, like those of Jesus' day, sought to silence the divine messenger, accusing him of a capital crime and demanding his death because his message exposed their sin and threatened their power. The charge against Jeremiah, "worthy to die," echoes the very verdict pronounced against Jesus by the Sanhedrin ([Matthew 26:66](/matthew/26-66 "Matthew 26:66 - The Verdict of the Sanhedrin")). Ultimately, both Jeremiah and Jesus were vindicated, though in different ways: Jeremiah by the princes and elders of Judah in this chapter, and Jesus by His resurrection, which definitively proved His divine authority and the truth of His message, establishing Him as the ultimate Prophet, Priest, and King who perfectly fulfilled all of God's promises and warnings.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 38:4

Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.

Deuteronomy 18:20

But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.

Matthew 26:66

What think ye? They answered and said, He is guilty of death.

Acts 6:11

Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and [against] God.

Acts 6:14

For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

Jeremiah 18:23

Yet, LORD, thou knowest all their counsel against me to slay [me]: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal [thus] with them in the time of thine anger.

Acts 25:2

Then the high priest and the chief of the Jews informed him against Paul, and besought him,