Jeremiah 26:14

Translation
King James Version
As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.
Ask
KJV (with Strong's)
As for me, behold, I am in your hand H3027: do H6213 with me as seemeth H5869 good H2896 and meet H3477 unto you.
Ask
Complete Jewish Bible
But as for me, here, I am in your hands; do with me whatever seems good and right to you.
Ask
Berean Standard Bible
As for me, here I am in your hands; do to me what you think is good and right.
Ask
American Standard Version
But as for me, behold, I am in your hand: do with me as is good and right in your eyes.
Ask
World English Bible Messianic
But as for me, behold, I am in your hand: do with me as is good and right in your eyes.
Ask
Geneva Bible (1599)
As for me, beholde, I am in your hands: do with me as ye thinke good and right.
Ask
Young's Literal Translation
`And I, lo, I am in your hand, do to me as is good and as is right in your eyes;
Ask
See also
Joshua 9:25Jeremiah 38:52 Samuel 15:26Daniel 3:16
See on the biblical-era map
Persecution of Prophets
Persecution of Prophets View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 19,587 of 31,102

Study This Verse

SUMMARY

Jeremiah 26:14 captures the prophet Jeremiah's profound declaration of submission and unwavering courage before a hostile crowd and the authorities in Jerusalem. Having delivered a divine message of impending judgment against the temple and the city, Jeremiah faces accusations of blasphemy and sedition, offenses punishable by death. In this pivotal moment, he does not retract his words but instead places himself entirely in the hands of his accusers, challenging them to act justly and righteously, implicitly appealing to a higher moral standard and the ultimate judgment of God. This verse encapsulates his steadfast obedience to God's call, even in the face of mortal danger, and his profound trust in divine sovereignty over all human power.

CONTEXT

  • Literary Context: Jeremiah 26 presents a vivid narrative account of a dramatic confrontation in Jeremiah's prophetic ministry. The chapter opens with the Lord's direct command to Jeremiah to deliver a stark warning in the temple court: if the people do not repent and obey God's law, Jerusalem and its sacred temple will suffer the same fate as Shiloh, a former sanctuary destroyed due to Israel's sin (Jeremiah 26:1-6). This message, particularly the comparison to Shiloh, was perceived as a direct assault on the temple's perceived inviolability and a threat to national security, inciting immediate outrage among the priests, false prophets, and the assembled people (Jeremiah 26:7-9). Jeremiah's response in Jeremiah 26:12-15 is a steadfast reaffirmation of his divine commission, a fervent call to genuine repentance, and a solemn warning against the grave consequences of shedding innocent blood. Verse 14 stands as the powerful core of his defense, an audacious act of surrender that simultaneously asserts his prophetic authority and places the moral burden squarely on his accusers. The subsequent verses, Jeremiah 26:16-24, detail the surprising outcome of this confrontation, where some elders intervene by recalling a similar prophecy by Micah, ultimately leading to Jeremiah's acquittal, though not without highlighting the immense danger he faced.
  • Historical & Cultural Context: This pivotal event unfolds during the tumultuous early reign of King Jehoiakim (609-598 BC), a period marked by profound political instability, the increasing dominance of the Babylonian Empire, and a widespread resurgence of idolatry and social injustice within Judah. Jehoiakim, a puppet king installed by Egypt, defiantly rejected God's covenant, a stark contrast to the reforms initiated by his father Josiah. The Temple in Jerusalem held immense cultural, national, and theological significance, widely believed by many to be inviolable—a tangible symbol of God's enduring presence and protection over His people. Consequently, Jeremiah's prophecy of its destruction was not merely a theological statement but a perceived act of treason, deeply undermining national confidence and religious security. Prophets who dared to speak against the prevailing political or religious sentiments often faced severe persecution, including imprisonment or execution, as tragically illustrated by the fate of Uriah, who was pursued and executed by King Jehoiakim (Jeremiah 26:20-23). Jeremiah's unwavering willingness to stand his ground reflects the immense pressure and mortal danger faced by true prophets who challenged the corrupt status quo, often at the risk of their very lives.
  • Key Themes: Jeremiah 26:14 profoundly contributes to several overarching themes evident throughout the book of Jeremiah and within the broader scope of biblical prophecy. It powerfully exemplifies Prophetic Courage and Obedience, as Jeremiah, despite facing a hostile mob and the imminent threat of execution, steadfastly delivers God's uncompromised message. This echoes the Lord's earlier command to him: "Speak all that I command you; do not be dismayed by them" (Jeremiah 1:7). The verse also sharply highlights the tension between Divine Sovereignty versus Human Authority, as Jeremiah acknowledges the immediate power of his accusers ("in your hand") but implicitly trusts in God's ultimate control over his life and the nation's destiny. His appeal for them to act "good and meet" underscores the critical theme of Justice and Accountability, reminding his audience that their actions carry significant moral weight and consequences, both before human law and, more importantly, before the divine Judge. This aligns seamlessly with Jeremiah's broader prophetic ministry, which consistently calls Judah to repentance and warns of the inevitable judgment for their unrighteousness and persistent rejection of God's covenant, as powerfully articulated in his renowned temple sermon in Jeremiah 7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hand (Hebrew, yâd', H3027): This primitive word refers to the open hand, signifying power, means, or direction. In the idiom "in your hand," it denotes being under someone's control, power, or authority. Here, it vividly portrays Jeremiah's physical vulnerability and helplessness before the enraged crowd and the governing authorities. However, for a prophet, this expression also carries a deeper theological nuance: while human hands may wield temporary power, the prophet's life and ultimate destiny are ultimately in God's sovereign hand, subtly challenging the human perception of absolute control.
  • Good (Hebrew, ṭôwb', H2896): This word is broad in meaning, encompassing what is beautiful, best, pleasant, right, and morally upright. When Jeremiah says, "do with me as seemeth good," he is not passively accepting any outcome. Instead, he is challenging his accusers to act in a way that is ethically sound, just, and consistent with divine standards, rather than out of rage, political expediency, or personal malice. It is a profound appeal to their conscience, urging them to consider the moral implications of their decision.
  • Meet (Hebrew, yâshâr', H3477): This word means straight (literally or figuratively), implying what is convenient, equitable, just, or upright. Paired with "good," it powerfully reinforces the call for righteous judgment. Jeremiah is not merely asking them to do what feels pleasant or expedient, but what is objectively right and fitting according to a standard of justice that transcends their immediate desires. It implies a demand for integrity and serves as a solemn warning against perverting justice.

Verse Breakdown

  • "As for me, behold, I am in your hand": This clause is a powerful declaration of Jeremiah's physical submission and vulnerability. He acknowledges the immediate power and authority of his accusers—the priests, prophets, and people who demand his execution. It signifies his willingness to face whatever judgment they impose, without resistance or flight. Crucially, it is not an admission of guilt, but rather a profound act of trust in God's ultimate sovereignty, even in the face of human injustice. It highlights his prophetic courage to stand firm, knowing his life is ultimately in God's hands.
  • "do with me as seemeth good and meet unto you": This is a profound and challenging statement. Jeremiah is not passively inviting any action, nor is he giving them permission to do whatever they please. Instead, he is placing the moral burden squarely on their shoulders. By appealing to what is "good and meet" (or "right and just" in other translations), he challenges them to act according to their conscience and to a higher standard of righteousness. He implicitly warns them that their decision will have severe consequences, particularly the shedding of innocent blood, which would bring guilt upon the city, as he explicitly states in the following verse (Jeremiah 26:15). This phrase transforms his apparent submission into a powerful rhetorical challenge, forcing his accusers to confront the profound ethical and spiritual implications of their potential injustice.

Literary Devices

Jeremiah 26:14 employs several potent literary devices to convey its powerful message. The phrase "I am in your hand" functions as a clear Idiom, a common Hebrew expression signifying being under someone's power or control. This idiom effectively communicates Jeremiah's physical helplessness and vulnerability before the hostile crowd. The entire statement operates as a masterful Rhetorical Challenge, where Jeremiah, by seemingly surrendering his fate, actually places the moral and legal burden back onto his accusers. He compels them to consider the righteousness of their actions, rather than merely reacting with unbridled anger or political expediency. There is also a strong element of Prophetic Declaration embedded within his submission; by stating his willingness to accept their judgment, he simultaneously affirms the divine origin of his message and implicitly warns them of the severe consequences of rejecting God's word through His messenger. Furthermore, a subtle but profound Irony is present: the prophet, who appears utterly powerless and at the mercy of his enemies, paradoxically wields immense spiritual authority, and his "submission" becomes a powerful act of defiance against injustice, ultimately leading to his unexpected deliverance.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah's courageous stance in this verse resonates deeply with the biblical understanding of prophetic ministry, divine sovereignty, and human responsibility. His willingness to submit to human authority while simultaneously appealing to a higher moral standard exemplifies the inherent tension between earthly power and heavenly truth. The prophet, as God's chosen messenger, is called to deliver the divine word faithfully, regardless of personal cost, trusting that God will ultimately vindicate His truth and His servant. This act of courageous submission underscores the profound principle that true obedience to God may indeed lead to suffering at the hands of men, but such suffering is always within the bounds of God's sovereign plan and ultimate purpose. Jeremiah's declaration is not one of despair or resignation, but rather of profound faith, placing his life not merely in the transient hands of his accusers, but ultimately in the omnipotent hands of the Almighty, who alone is the supreme and righteous Judge of all the earth.

REFLECTION AND APPLICATION

Jeremiah 26:14 offers profound and enduring lessons for believers navigating a world often hostile to biblical truth. In an age where conviction can be met with fierce opposition, Jeremiah's courage to stand firm, even when facing the threat of death, serves as a powerful and timeless model. We are called to speak God's truth with unwavering faithfulness and integrity, never compromising our convictions for the sake of popularity, personal comfort, or safety. This verse profoundly reminds us that true courage is not the absence of fear, but rather steadfast obedience in the face of it, trusting that our lives are ultimately held in God's sovereign hands, not subject to the fleeting whims of human power. It challenges us to deeply examine our own willingness to sacrifice for the sake of the Gospel and to steadfastly maintain our moral integrity when under intense pressure. Furthermore, Jeremiah's appeal to "good and meet" reminds us to always call for justice and righteousness, even from those who oppose us, placing the burden of moral accountability squarely on their shoulders. Our witness, like Jeremiah's, should be characterized by both unyielding steadfastness in truth and a humble reliance on God's ultimate control, knowing with certainty that He will vindicate His purposes in His perfect time.

Questions for Reflection

  • In what specific areas of your life or ministry are you called to speak truth, even when it is unpopular, challenging, or carries personal risk?
  • How does Jeremiah's profound submission to human authority, while simultaneously appealing to a higher divine standard, inform your understanding of trusting in God's sovereignty amidst difficult and unjust circumstances?
  • What does it truly mean for you to act with integrity and "do what is good and meet" when faced with significant opposition, injustice, or moral compromise?
  • How can Jeremiah's powerful example encourage you to stand firm in your faith and convictions, even when you feel vulnerable or perceive yourself to be "in the hands" of others?

FAQ

Was Jeremiah truly passive in this situation?

Answer: No, Jeremiah was not passive in the slightest. While he declared himself "in your hand," signifying his physical vulnerability and non-resistance, his statement was a powerful rhetorical challenge rather than a passive surrender. By urging them to "do with me as seemeth good and meet unto you," he appealed directly to their conscience and to a higher, objective standard of justice. He was implicitly warning them against the grave sin of shedding innocent blood, a consequence he explicitly states would bring guilt upon the city in the very next verse (Jeremiah 26:15). His stance was an act of profound prophetic courage and deep trust in God's ultimate sovereignty, strategically placing the moral burden of their decision squarely on his accusers, forcing them to confront the spiritual implications of their actions.

CHRIST-CENTERED FULFILLMENT

Jeremiah's courageous submission in Jeremiah 26:14, where he places himself in the hands of those who seek his life, profoundly foreshadows the ultimate self-giving of Jesus Christ. Like Jeremiah, Jesus stood before hostile authorities, innocent of any wrongdoing, yet willingly submitted to their power. The prophet's declaration, "I am in your hand: do with me as seemeth good and meet unto you," echoes the perfect and unparalleled obedience of the Son of God, who, though possessing all power and divine prerogative, humbled Himself and became obedient to death, even the agonizing death on a cross (Philippians 2:8). Jesus, the true Lamb of God, did not resist His captors, even instructing Peter to put away his sword (John 18:11), nor did He open His mouth in protest before His accusers, thereby fulfilling the ancient prophecy of the suffering servant who was "led like a lamb to the slaughter" (Isaiah 53:7). His submission was not born of weakness or helplessness but of divine purpose and absolute authority, for He Himself declared that He had the power to lay down His life and the power to take it up again (John 10:18). Jeremiah's willingness to suffer for faithfully speaking God's truth finds its ultimate, redemptive, and saving fulfillment in Christ, whose voluntary and perfect sacrifice transformed human injustice into the glorious triumph of divine salvation.

Copy as

Commentary on Jeremiah 26 verses 7–15

One would have hoped that such a sermon as that in the foregoing verses, so plain and practical, so rational and pathetic, and delivered in God's name, would work upon even this people, especially meeting them now at their devotions, and would prevail with them to repent and reform; but, instead of awakening their convictions, it did but exasperate their corruptions, as appears by this account of the effect of it.

I. Jeremiah is charged with it as a crime that he had preached such a sermon, and is apprehended for it as a criminal. The priests, and false prophets, and people, heard him speak these words, Jer 26:7. They had patience, it seems, to hear him out, did not disturb him when he was preaching, nor give him any interruption till he had made an end of speaking all that the Lord commanded him to speak, Jer 26:8. So far they dealt more fairly with him than some of the persecutors of God's ministers have done; they let him say all he had to say, and yet perhaps with a bad design, in hopes to have something worse yet to lay to his charge; but, having no worse, this shall suffice to ground an indictment upon: He hath said, This house shall be like Shiloh, Jer 26:9. See how unfair they are in representing his words. He had said, in God's name, If you will not hearken to me, then will I make this house like Shiloh; but they leave out God's hand in the desolation (I will make it so) and their own hand in it in not hearkening to the voice of God, and charge it upon him that he blasphemed this holy place, the crime charged both on our Lord Jesus and on Stephen: He said, This house shall be like Shiloh. Well might he complain, as David does (Psa 56:5), Every day they wrest my words; and we must not think it strange if we, and what we say and do, be thus misrepresented. When the accusation was so weakly grounded, no marvel that the sentence passed upon it was unjust: Thou shalt surely die. What he had said agreed with what God had said when he took possession of the temple (Kg1 9:6-8), If you shall at all turn from following after me, then this house shall be abandoned; and yet he is condemned to die for saying it. It is not out of any concern for the honour of the temple that they appear thus warm, but because they are resolved not to part with their sins, in which they flatter themselves with a conceit that the temple of the Lord will protect them; therefore, right or wrong, Thou shalt surely die. This outcry of the priests and prophets raised the mob, and all the people were gathered together against Jeremiah in a popular tumult, ready to pull him to pieces, were gathered about him (so some read it); they flocked together, some crying one thing and some another. The people that were at first present were hot against him (v. 8), but their clamours drew more together, only to see what the matter was.

II. He is arraigned and indicted for it before the highest court of judicature they had. Here, 1. The princes of Judah were his judges, Jer 26:10. Those that filled the thrones of judgment, the thrones of the house of David, the elders of Israel, they, hearing of this tumult in the temple, came up from the king's house, where they usually sat near the court, to the house of the Lord, to enquire into this matter, and to see that nothing was done disorderly. They sat down in the entry of the new gate of the Lord's house, and held a court, as it were, by a special commission of Oyer and Terminer. 2. The priests and prophets were his prosecutors and accusers, and were violently set against him. They appealed to the princes, and to all the people, to the court and the jury, whether this man were not worthy to die, Jer 26:11. The corrupt priests and counterfeit prophets have always been the most bitter enemies of the prophets of the Lord; they had ends of their own to serve, which they thought such preaching as this would be an obstruction to. When Jeremiah prophesied in the house of the king concerning the fall of the royal family (Jer 22:1, etc.), the court, though very corrupt, bore it patiently, and we do not find that they persecuted him for it; but when he comes into the house of the Lord, and touches the copyhold of the priests, and contradicts the lies and flatteries of the false prophets, then he is adjudged worthy to die. For the prophets prophesied falsely, and the priests bore rule by their means, Jer 5:31. Observe, When Jeremiah is indicted before the princes the stress of his accusation is laid upon what he said concerning the city, because they thought the princes would be most concerned about that. But concerning the words spoken they appeal to the people, "You have heard what he hath said; let it be given in evidence."

III. Jeremiah makes his defence before the princes and the people. He does not go about to deny the words, nor to diminish aught from them; what he has said he will stand to, though it cost him his life; he owns that he had prophesied against this house and this city, but, 1. He asserts that he did this by good authority, not maliciously nor seditiously, not out of any ill-will to his country nor any disaffection to the government in church or state, but, The Lord sent me to prophesy thus: so he begins his apology (Jer 26:12), and so he concludes it, for this is that which he resolves to abide by as sufficient to bear him out (Jer 26:15): Of a truth the Lord hath sent me unto you, to speak all these words. As long as ministers keep closely to the instructions they have from heaven they need not fear the opposition they may meet with from hell or earth. He pleads that he is but a messenger, and, if he faithfully deliver his message, he must bear no blame; but he is a messenger from the Lord, to whom they were accountable as well as he, and therefore might demand regard. If he speak but what God appointed him to speak, he is under the divine protection, and whatever affront they offer to the ambassador will be resented by the Prince that sent him. 2. He shows them that he did it with a good design, and that it was their fault if they did not make a good use of it. It was said, not by way of fatal sentence, but of fair warning; if they would take the warning, they might prevent the execution of the sentence, Jer 26:13. Shall I take it ill of a man that tells me of my danger, while I have an opportunity of avoiding it, and not rather return him thanks for it, as the greatest kindness he could do me? "I have indeed (says Jeremiah) prophesied against this city; but, if you will now amend your ways and your doings, the threatened ruin shall be prevented, which was the thing I aimed at in giving you the warning." Those are very unjust who complain of ministers for preaching hell and damnation, when it is only to keep them from that place of torment and to bring them to heaven and salvation. 3. He therefore warns them of their danger if they proceed against him (Jer 26:14): "As for me, the matter is not great what become of me; behold, I am in your hand; you know I am; I neither have any power, nor can make any interest, to oppose you, nor is it so much my concern to save my own life: do with me as seems meet unto you; if I be led to the slaughter, it shall be as a lamb." Note, It becomes God's ministers, that are warm in preaching, to be calm in suffering and to behave submissively to the powers that are over them, though they be persecuting powers. But, for themselves, he tells them that it is at their peril if they put him to death: You shall surely bring innocent blood upon yourselves, Jer 26:15. They might think that killing the prophet would help to defeat the prophecy, but they would prove wretchedly deceived; it would but add to their guilt and aggravate their ruin. Their own consciences could not but tell them that, if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. Those that persecute God's ministers hurt not them so much as themselves.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–15. Public domain.
Copy as
JeromeAD 420
Commentary on Jeremiah
(Verse 12 and following) And Jeremiah said to all the leaders and to all the people, saying: The Lord has sent me to prophesy to this house (or over this house) and to this city (or over this city) all the words that you have heard. Therefore, now make your ways and your pursuits good, and listen to the voice of the Lord your God, and the Lord will repent of the evil that He has spoken against you (or the Lord will cease from the evils that He has spoken against you). But behold, I am in your hands: do to me what is good and right in your eyes (or what is expedient for you). However, know and understand that if you kill me, you will bring innocent blood upon yourselves and upon this city and its inhabitants. Truly, the Lord has sent me to you to speak all these words in your ears. While the people were present, the princes sat in the gate of the city and accused Jeremiah the prophet to the priests and the prophets, and they conspired to bring about his death. Jeremiah spoke to the princes and to all the people, whom the faction of priests and false prophets had incited, wisely and humbly, yet steadfastly. Prudently, because he said that he had been sent by the Lord to speak against the temple and the city, and to give advice, that if they would listen to his advice and repent, the Lord would also change His decision. Yet humbly, in what he said: Behold, I am in your hands: do to me what is good and right in your eyes. Furthermore, firmly: The Lord has sent me to you in truth, to speak all these words in your ears. And he speaks in other statements: If you are angry because I have spoken against the temple and the city of the Lord, and you are concerned about the salvation of the city and the temple: why do you increase sins with sins, and make the city and its inhabitants guilty of my blood? Therefore, if and when we need humility due to the constraints of necessity, let us accept it in such a way that we do not abandon truth and steadfastness. For it is one thing to arrogantly insult the judge, which is a sign of foolishness; it is another thing to avoid impending danger in such a way that you do not subtract anything from the truth.
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.
Copy as

Continue studying Jeremiah 26:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.