Jeremiah 26:15

Translation
King James Version
But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.
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KJV (with Strong's)
But know H3045 ye for certain H3045, that if ye put me to death H4191, ye shall surely bring H5414 innocent H5355 blood H1818 upon yourselves, and upon this city H5892, and upon the inhabitants H3427 thereof: for of a truth H571 the LORD H3068 hath sent H7971 me unto you to speak H1696 all these words H1697 in your ears H241.
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Complete Jewish Bible
Only know for certain that if you put me to death, you will bring innocent blood on yourselves, on this city and on its inhabitants; because the fact is that ADONAI sent me to you to speak all these words, so that you could hear them."
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Berean Standard Bible
But know for certain that if you put me to death, you will bring innocent blood upon yourselves, upon this city, and upon its residents; for truly the LORD has sent me to speak all these words in your hearing.”
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American Standard Version
Only know ye for certain that, if ye put me to death, ye will bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof; for of a truth Jehovah hath sent me unto you to speak all these words in your ears.
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World English Bible Messianic
Only know for certain that, if you put me to death, you will bring innocent blood on yourselves, and on this city, and on its inhabitants; for of a truth the LORD has sent me to you to speak all these words in your ears.
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Geneva Bible (1599)
But knowe ye for certaine, that if ye put me to death, ye shall surely bring innocent blood vpon your selues, and vpon this citie, and vpon the inhabitants thereof: for of a trueth the Lord hath sent me vnto you, to speake all these words in your eares.
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Young's Literal Translation
Only, know ye certainly, that if ye are putting me to death, surely innocent blood ye are putting on yourselves, and on this city, and on its inhabitants; for truly hath Jehovah sent me unto you to speak in your ears all these words.'
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See also
Numbers 35:33Proverbs 6:17Matthew 26:25Jeremiah 7:6Revelation 16:6Jeremiah 22:3Acts 7:60
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Persecution of Prophets
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In the KJVVerse 19,588 of 31,102

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SUMMARY

Jeremiah 26:15 presents a climactic moment in Jeremiah's prophetic ministry, as he stands before the hostile religious and civic authorities of Judah. Facing a death sentence for his unpalatable prophecies of Jerusalem's impending destruction, Jeremiah boldly asserts his divine commission. He issues a stark warning: to execute him, an innocent messenger of the Lord, would not only be a grave injustice but would also inevitably bring profound corporate guilt and devastating divine judgment upon the city of Jerusalem and all its inhabitants. This verse powerfully encapsulates the immense spiritual stakes involved in rejecting God's authoritative word delivered through His chosen prophet, highlighting the severe and inescapable consequences of silencing truth and shedding innocent blood.

CONTEXT

  • Literary Context: Jeremiah 26:15 is situated within a highly dramatic and pivotal narrative that details Jeremiah's "trial" before the princes, priests, false prophets, and the people of Judah. The preceding verses, Jeremiah 26:1-6, recount Jeremiah's audacious "Temple Sermon," where he prophesied the destruction of the Temple and Jerusalem, echoing and amplifying the themes found in Jeremiah 7. This message, perceived as blasphemous against God and treasonous against the state, immediately provoked a furious reaction, leading the priests, prophets, and the people to seize Jeremiah and demand his execution (Jeremiah 26:7-9). Verses 10-14 then describe the assembly of the princes of Judah at the New Gate of the Lord's house and the formal charges brought against Jeremiah. In verse 15, Jeremiah delivers his powerful and unyielding defense, not by retracting his words, but by unequivocally affirming their divine origin and warning his accusers of the dire consequences should they proceed with his execution. The narrative concludes with the surprising acquittal of Jeremiah, largely due to the intervention of the princes and elders who recall the precedent of the prophet Micah (Jeremiah 26:16-24).

  • Historical & Cultural Context: This dramatic confrontation took place early in the reign of King Jehoiakim (c. 609-598 BC), a period characterized by profound political instability and widespread spiritual apostasy in Judah. Following the death of the righteous King Josiah, who had initiated significant religious reforms, Jehoiakim swiftly reversed many of his father's efforts, leading the nation back into idolatry, social injustice, and a general disregard for the Mosaic covenant. The people, including many religious leaders, clung to a dangerous and false sense of security, believing that the mere physical presence of the Temple in Jerusalem guaranteed God's perpetual protection, regardless of their moral and spiritual decay (a notion vehemently challenged by Jeremiah, as seen in Jeremiah 7:4). In ancient Israelite law, a prophet who spoke a message not from the Lord was to be put to death (Deuteronomy 18:20), but conversely, harming or executing a true prophet of the Lord was considered an act of rebellion directly against God Himself. The concept of "innocent blood" (Hebrew: dam naqi) carried immense theological and legal weight, signifying the unjust shedding of life that defiled the land and demanded divine retribution, often in the form of collective judgment upon the community.

  • Key Themes: Jeremiah 26:15 powerfully contributes to several overarching themes prevalent throughout the book of Jeremiah. Firstly, it underscores the divine authority of Jeremiah's prophetic message. Jeremiah is not merely a political agitator or a self-appointed seer; he is explicitly a messenger "sent" by the Lord, speaking words that are not his own but directly from God. This divine commission is the bedrock of his defense and the source of his unwavering courage. Secondly, the verse highlights the perilous nature of authentic prophetic ministry, especially when the divine message is unpopular, confronts deeply entrenched societal sins, or challenges false religious security. Jeremiah's willingness to face death for God's truth vividly demonstrates the fierce resistance and hostility that God's truth can encounter from a rebellious people. Thirdly, it emphasizes the profound biblical principle of corporate responsibility and judgment. The shedding of innocent blood, particularly that of a divinely appointed messenger, would incur not just individual guilt but a collective curse upon the entire city and its inhabitants, illustrating that a nation's fate is often tied to its response to God's warnings. Finally, the verse reinforces the theme of God's unwavering justice and the inevitable consequences of rejecting His warnings, a recurring motif throughout Jeremiah's prophecies concerning Judah's impending exile and destruction, as seen in passages like Jeremiah 25.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Know (Hebrew, yâdaʻ', H3045): This verb (H3045), repeated emphatically in the Hebrew as an infinitive absolute construction ("know ye for certain" - yadoa ted'u), signifies far more than mere intellectual apprehension. It demands a deep, experiential, and undeniable certainty, a recognition of absolute truth. Jeremiah is not suggesting they consider a possibility, but demanding they acknowledge, be fully aware of, and comprehend the profound gravity of the situation and the divine origin of his message. It implies a call to acknowledge the truth and its implications.
  • Innocent Blood (Hebrew, dâm_ _nâqîy', H1818): The compound term "blood" (dâm, H1818) refers to life itself, and its shedding implies death. "Innocent" (nâqîy, H5355) means blameless, guiltless, or clean. Together, "innocent blood" denotes the life of someone wrongfully killed, free from any offense deserving death. The shedding of such blood was considered a grave defilement of the land and the community, demanding divine retribution and bringing corporate guilt, as seen in various Old Testament laws and narratives.
  • Sent (Hebrew, shâlach', H7971): This primitive root (H7971) means "to send away, for, or out." In this critical context, it unequivocally declares Jeremiah's divine commission. His mission is not self-appointed but a direct assignment from the Lord (H3068, Yᵉhôvâh). This assertion is foundational to Jeremiah's defense, shifting the responsibility from himself to the Almighty God who commanded him, thereby making their rejection of Jeremiah a direct act of rebellion against the Lord Himself.

Verse Breakdown

  • "But know ye for certain, that if ye put me to death,": Jeremiah opens with a powerful, emphatic declaration, demanding absolute certainty and attention from his accusers. He directly addresses the very real threat against his life, acknowledging their power to execute him ("put me to death," H4191, mûwth), but immediately frames this potential act within a larger, inescapable divine context. This initial clause sets the stage for the solemn warning that follows.
  • "ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof:": This is the core of Jeremiah's warning, articulating the dire consequences of their contemplated action. Jeremiah asserts that his death would not be merely a political execution but the shedding of "innocent blood" (H1818, H5355). This act, he declares, would inevitably incur not just individual guilt upon them ("yourselves") but a corporate curse and divine judgment upon the entire community—"this city" (H5892, ʻîyr) and "the inhabitants thereof" (H3427, yâshab). The phrase "surely bring" (H5414, nâthan) emphasizes the certain and unavoidable consequence of their actions, a direct divine judgment for such a grave sin.
  • "for of a truth the LORD hath sent me unto you to speak all these words in your ears.": This final clause provides the irrefutable justification for Jeremiah's warning and the unassailable basis of his innocence. He is not a false prophet or a traitor, but a divinely appointed messenger. The phrase "of a truth" (H571, ʼemeth) underscores the veracity and trustworthiness of his divine commission. He emphasizes that the message he delivered was not his own invention, but "all these words" (H1697, dâbâr) that the Lord (H3068, Yᵉhôvâh) commanded him "to speak" (H1696, dâbar) "in your ears" (H241, ʼôzen), implying that they have heard and are thus fully accountable for what they have heard.

Literary Devices

Jeremiah 26:15 is a potent example of Prophetic Declaration, functioning as a direct, authoritative pronouncement from God's messenger to His people. The opening phrase, "But know ye for certain," employs an Infinitive Absolute construction in Hebrew, creating intense Emphasis and underscoring the undeniable truth and certainty of Jeremiah's warning. This serves as a powerful rhetorical device, designed to command immediate attention and convey the profound gravity of the potential action. The concept of "innocent blood" is a vivid Metonymy, where "blood" stands for "life" and, by extension, the unjust taking of a life. It also carries strong Legal and Covenantal Language, evoking the severe consequences for such an offense outlined in Israelite law and covenant stipulations. The entire verse functions as a form of Conditional Prophecy, where the dire outcome (bringing innocent blood upon themselves) is directly contingent on their action (putting him to death), yet the divine sending of Jeremiah remains an absolute and unchangeable truth, forming the basis of his innocence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 26:15 profoundly illustrates the sanctity of divine revelation and the immense responsibility of those who receive it. It teaches that God's messengers, when truly sent by Him, speak with His authority, and to reject or harm them is to reject God Himself. The concept of "innocent blood" carries immense theological weight, representing a grievous violation of God's justice and the defilement of His creation, which invariably demands divine retribution. This verse underscores the principle of corporate accountability, where the actions and decisions of leaders, often with the implicit or explicit consent of the people, can bring collective judgment upon an entire nation or community. It also highlights God's enduring patience and persistent warning through His prophets, even in the face of severe opposition and the threat of violence, demonstrating His desire for repentance and turning back to Him before the inevitable onset of judgment.

REFLECTION AND APPLICATION

Jeremiah 26:15 stands as a timeless challenge to how we, as individuals and communities, respond to God's truth, especially when it is uncomfortable, counter-cultural, or directly confronts our cherished norms and sinful practices. It calls us to discern the authentic voice of God, whether conveyed through the inspired Scriptures, faithful preaching, or wise, biblically grounded counsel, and to receive it with humility, even when it demands repentance, challenges our comfort zones, or exposes our blind spots. The verse serves as a sober reminder that there are profound spiritual consequences for actively rejecting divine warnings and for seeking to silence those who faithfully speak God's truth. For believers today, it prompts critical self-examination: Are we genuinely open to correction from God's Word, or do we, like the leaders of Judah, seek to dismiss or silence messages that expose our sin, disrupt our self-sufficiency, or call us to costly obedience? Furthermore, Jeremiah's unwavering courage encourages us to stand firm in our faith and convictions, even when facing significant opposition or misunderstanding, knowing that our ultimate allegiance is to the God who has sent us, and that faithfulness to Him is paramount, regardless of the cost.

Questions for Reflection

  • In what specific areas of my life or our community might there be resistance to God's truth because it challenges comfort, desires, or established traditions?
  • How does Jeremiah's extraordinary courage in the face of a death sentence inspire my own willingness to speak or live out God's truth in difficult or unpopular circumstances?
  • What are the contemporary "innocent blood" issues in our society today (e.g., abortion, injustice, oppression) that the Church is called to speak against, even if such advocacy is unpopular or costly?
  • How can I cultivate a deeper and more consistent openness to God's Word, even when it delivers a message of rebuke, correction, or a call to radical change?

FAQ

Why is "innocent blood" so significant in this verse and in biblical thought?

Answer: "Innocent blood" (Hebrew: dam naqi, H1818, H5355) refers to the unjust shedding of a blameless person's life—someone who has committed no offense worthy of death. In biblical thought, blood represents life itself, and its unjust shedding is a profound violation of God's moral order and the sanctity of life. It is considered a defilement of the land and the community, crying out to God for justice and demanding divine retribution. God is the ultimate giver of life, and to take an innocent life usurps His sovereign authority. This concept is deeply rooted in the Mosaic Law (e.g., Deuteronomy 19:10), where the shedding of innocent blood brings corporate guilt upon a nation, often leading to severe divine judgment such as exile or destruction, as ultimately befell Jerusalem (Lamentations 4:13).

What was the specific message Jeremiah delivered that provoked such a severe reaction?

Answer: Jeremiah's message, delivered in the Temple court (Jeremiah 26:1-6), was a prophecy that God would destroy the Temple and make Jerusalem "a desolation," just as He had previously done to Shiloh (Jeremiah 7:12-14). This message directly challenged the people's deeply held, yet false, security in the Temple's physical presence, which they erroneously believed guaranteed God's perpetual protection regardless of their widespread sin and idolatry. To prophesy the destruction of the Temple was considered not only blasphemy against God but also treason against the very religious and political foundations of the nation. This perceived affront led the priests, false prophets, and the people to seize Jeremiah and demand his immediate execution (Jeremiah 26:8-9).

CHRIST-CENTERED FULFILLMENT

Jeremiah 26:15 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Jeremiah, an innocent prophet divinely "sent" by the Lord, faced a death sentence for faithfully speaking God's uncomfortable truth and warning of impending judgment for unrepentant sin. This prophetic pattern powerfully foreshadows Jesus, the ultimate and perfectly innocent Prophet, who was truly "sent... of a truth the LORD hath sent me" (John 8:42). Like Jeremiah, Jesus spoke God's authoritative words, directly confronting the religious establishment and warning Jerusalem of impending judgment for its persistent rejection of Him and the long line of prophets who preceded Him (e.g., Matthew 23:37-39). The leaders of His day, mirroring those who opposed Jeremiah, actively sought to "put [Him] to death" (John 11:53). However, the shedding of Jesus' "innocent blood" (Matthew 27:4) served a redemptive purpose far beyond Jeremiah's warning of judgment. While Jeremiah's death would have brought condemnation upon his persecutors, Christ's death, though a result of human sin and injustice, became the very means of salvation for humanity. His shed blood, the ultimate innocent blood, atones for the sins of the world, offering forgiveness, cleansing, and reconciliation with God, rather than condemnation, for all who believe (Hebrews 9:14). Thus, the recurring biblical pattern of God sending His messenger, the messenger being rejected, and the shedding of innocent blood culminates in Christ, whose sacrifice miraculously transforms the consequence of judgment into the promise of eternal life.

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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.
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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.
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