Exegetical and Hermeneutical Commentary of Jeremiah 26:11
Then spoke 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.
11. hath prophesied against this city ] Cp. Act 6:12 ff.
Fuente: The Cambridge Bible for Schools and Colleges
This man is worthy to die – literally, A sentence of death is to this man, i. e., is his desert.
Fuente: Albert Barnes’ Notes on the Bible
In the corrupt state of all kingdoms and cities, the ecclesiastical officers always were the greatest enemies to the faithful ministers of God, as we shall find in the whole story both of the Old and New Testament. They speak to the members of the great court, who are called princes, and also to the people who were in the court, charging Jeremiah with sedition, by prophesying falsely, which was a capital crime. It was the charge against Stephen, Act 6:13, that he spake blasphemous words against the holy place. To prove this they appeal to those of the people that had heard him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then spake the priests and the prophets unto the princes, and to all the people,…. The priests and the prophets they were the accusers; the princes were the court before whom the cause was brought; and the people were the hearers of it; though it does not seem as if they were a sort of jury, or had any vote in determining; though they sometimes had in instigating a court, and the judges of it, to take on the side of the question they were for:
saying, this man [is] worthy to die; or, “the judgment of death [is] to this man” f; he is guilty of a capital crime, and judgment ought to be given against him, and he condemned to die:
for he hath prophesied against this city; the city of Jerusalem; saying that it should be a curse to other nations; or, as they interpreted it, that it should be utterly destroyed, and become desolate, and none should inhabit it:
as ye have heard with your ears; this must be directed to the people only; for the princes did not hear Jeremiah’s prophecy.
f “judieium mortis est viro huic”, V. L. Vatablus, Pagninus, Montanus; “reatus mortis”, &c. Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
We hence conclude, that the people in assenting to the sentence of the priests and prophets, had done nothing according to their own judgment, but that all of every rank through a violent feeling condemned Jeremiah. And as the priests and prophets directed also their discourse to the people, it appears clear, that they were guided by them, so that they thoughtlessly and inconsiderately gave their consent; for it often happens in a mob that the people exclaim, “Be it so, be it so; amen, amen.” Jeremiah has indeed said, that he was condemned by the whole people; but it must be observed, that the people are like the sea, which of itself is calm and tranquil; but as soon as any wind arises, there is a great commotion, and waves dash one against another; so also it is with the people, who without being excit ed are quiet and peaceable; but a sedition is easily raised, when any one stirs up men who are thoughtless and changeable, and who, to retain the same simile, are fluid like water. This, then, is what Jeremiah now intimates.
But there is another thing to be noticed, — that the common people suffer themselves to be drawn in all directions; but they may also be easily restored, as it has been said, to a right mind. “When they see,” says Virgil, “a man remarkable for piety and good works, they become silent and attend with listening ears.” He there describes (Aeneid, 1) a popular commotion, which he compares to a tempest; and he rightly speaks of a tempest; but he added this simile according to common usage. The same thing is now set before us by the Prophet; the priests and prophets, who thought that they alone could boast of their power and speak with authority, in a manner constrained the people apparently to consent. The king’s counsellors being now present, the people became as it were mute; the priests perceived this, and we shall see by the issue that what the same poet mentions took place, “By his words he rules their hearts and softens their breasts.” For it became easy for the king’s counsellors even by a word to calm this foolish violence of the people. We shall indeed soon see, that they unhesitantly said, “There is no judgment of death against this man.” It is hence evident how easily ignorant men may be made inconsistent with themselves; but this is to be ascribed to their inconstancy; and noticed also ought to be what I have said, that there was no real consent, because there was no judgment exercised. The authority of the priests overpowered them; and then they servilely confessed what they saw pleased their princes, like an ass, who nods with his ears.
Now, when the subject is duly considered, it appears, that the priests and the prophets alone spoke both to the princes and to the whole people, that Jeremiah was guilty of death, (165) because he had prophesied against the city. We have said that they relied on those promises, which they absurdly applied for the purpose of confirming their own impiety, even that God had chosen that city that he might be there worshipped. It was a false principle, and whence proceeded their error? not from mere ignorance, but rather from presumption, for hypocrites are never deceived, except when they determine not to obey God, and as far as they can to reject his judgments. When, therefore, they are carried away by a perverse and wicked impulse, they ever find out some plausible pretext; but it is nothing but a disguise, as we clearly see from this narrative. It follows, —
(165) The words literally are, “The judgment (or sentence) of death is to this man,” or, belongs “to this man,” that is, is deserved by him. They were now, it seems, before the court of justice, the princes sat as magistrates or judges; and this was the accusation brought by the priests and prophets; they had no power themselves of passing the sentence, they only declared him as worthy of death. — Ed.
Fuente: Calvin’s Complete Commentary
B. The Trial Jer. 26:11-24
The proceedings at the New Gate were similar to those in any court of law. Formal charges were lodged against Jeremiah (Jer. 26:11) and then the prophet was allowed to speak in his own defense (Jer. 26:12-15). A legal precedent was cited which seems to justify acquittal (Jer. 26:16-19). But then a counter-precedent which would demand the death of the prophet was submitted to the court (Jer. 26:20-23). The account closes with an explanation of how Jeremiah escaped death at the hands of his adversaries (Jer. 26:24).
1. Indictment and defense (Jer. 26:11-15)
TRANSLATION
(11) And the priests and the prophets said unto the princes and unto all the people, saying, A sentence of death for this man! For he has prophesied against this city as you have heard with your own ears.
(12) Then Jeremiah said unto all the princes and unto all the people, saying, The LORD sent me to prophesy against this house and against this city all the things which you heard. (13) And now amend your ways and your deeds and obey the voice of the LORD your God; and the LORD will relent concerning the calamity He has spoken against you. (14) And as for me, behold, I am in your hands. Do to me as it is good and right in your eyes. (15) But you surely know that if you proceed to put me to death you will surely be bringing upon yourselves and upon this city and its inhabitants innocent blood; for truly the LORD did send me unto you to speak in your presence all these words.
COMMENTS
The false prophets and priests open the formal trial proceedings with their accusation against Jeremiah. They demand a judgment of death. Apparently they feel that Jeremiah has prophesied falsely in the name of the Lord and therefore was worthy of the death penalty (Deu. 18:20). They could not conceive of such threatening prophecy coming from the Lord. To declare that the Lord would destroy the Temple was blasphemy, a capital crime! It seemed to be an open and shut case. Everyone in the court had heard Jeremiahs sermon.
It is to the credit of the princely tribunal that they gave Jeremiah an opportunity to defend himself. Laetsch calls Jeremiahs defense a masterpiece of brevity and convincing argumentation. He does not retract any statement he has made nor does he make any apology. In his defense he makes four points: (1) The Lord sent me with this message (Jer. 26:12). (2) If you repent of your sins no calamity will befall you (Jer. 26:13). (3) You may do with me as you please (Jer. 26:14). He seems to be saying here that he is willing to die for what he has done if the court deem that an appropriate punishment. (4) If I am executed you will be guilty of shedding innocent blood (Jer. 26:15). Jeremiah closes his defense as he had begun, by affirming in no uncertain terms the divine origin of his message. This may have been Jeremiahs finest hour. The court could not help but be impressed by the unshaken conviction of this man of God.
Fuente: College Press Bible Study Textbook Series
(11) This man is worthy to die.Literally, A judgment of death for this man. The phrase seems to have been in current forensic use. (See Deu. 19:6; Deu. 21:22.) Among the accusers we may think of Pashur, the son of Immer (Jer. 20:1). Personal rancour mingles with the class feeling which animates the whole body of the priesthood. They appeal to what, in later language, would be known as the secular arm, to be the instrument of their vindictiveness against the heretic and blasphemer.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 26:11 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.
Ver. 11. Then spake the priests and the prophets. ] Against a priest and a prophet; but he had earnestly inveighed against them, Jer 23:1-2 ; Jer 23:14-15 ; Jer 23:33-34 and hence the hatred. As Erasmus told the Duke of Saxony that Luther had been too busy with the Pope’s triple crown and with the priests’ fat paunches, and was therefore so generally set against.
Saying, This man is worthy to die.
For he hath prophesied against this city.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This man is worthy to die = Death’s judgment is for this man: “judgment” being put by Figure of speech Metonymy (of the Cause), for the effect of it: viz. the sentence of death (idiomatically rendered in Authorized Version.) Compare Joh 3:19, where krisis is put for the act or process of judging. See App-85.
man. Hebrew. ‘ish. App-14.
as = according as.
Fuente: Companion Bible Notes, Appendices and Graphics
this man
(See Scofield “Jer 38:4”).
Fuente: Scofield Reference Bible Notes
saying: Deu 18:20, Mat 26:66, Luk 23:1-5, Joh 18:30, Joh 19:7, Act 22:22, Act 24:4-9, Act 25:2-13
This man is worthy to die: Heb. The judgment of death is for this man
for he: Jer 38:4, Act 6:11-14
Reciprocal: Jdg 6:30 – Bring Psa 11:3 – what Isa 30:10 – say Jer 1:19 – And they Jer 18:18 – Come and let us smite Eze 11:16 – as a Eze 21:2 – against Amo 2:11 – and 1Pe 4:19 – in Rev 16:6 – for they are
Fuente: The Treasury of Scripture Knowledge
IN PERILS BY MY COUNTRYMEN
This man is worthy to die. This man is not worthy to die.
Jer 26:11; Jer 26:16
I. Jeremiah was never so near martyrdom as at the time described in this chapter.The old hatred of the priest and the false prophet arose against him, and communicated itself to the people. In miniature it was a similar incident to the closing scene of our Saviours life. The accusation against our Lord, as against Jeremiah, was that He had anticipated the destruction of the Temple. If any man dare to speak his mind to-day, if it conflicts with the prevailing sentiment, how certainly will he have to pay the price of hatred! Is it for this reason that the Christian Church refrains at the present juncture from insisting on our Lords command to love our enemies, and do good to those who are in arms against us?
II. The princes interfered, and their appeal to the people seems to have turned the fickle populace to be as antagonistic to the false priests as they had previously been to the prophet.Notice specially Jer 26:16. How fickle is the voice of the people. Hosanna, to-day; to-morrow, Crucify. Let us dare to do right in the sight of God, following out the impulse of His Spirit, and ceasing from man whose breath is in his nostrils.
Illustration
The Jews saw no discord between the true God and idols, but worshipped both together. And so people see no discord or contrariety between the Christian belief and a worldly practice, simply because they are accustomed to both. A worldly life justifies itself in their eyes because it is common; they take it and the Gospel together and interpret the Gospel accordingly. The old prophets were witnesses against this slavery of men to what is common and customary; they recalled them to the purity of truth, they reminded them of the holiness of Gods law, and they put before them Almighty God as a jealous God, who disdained to be half-obeyed, and abhorred to be served in common with idols.
Fuente: Church Pulpit Commentary
Jer 26:11. Note the priests and prophets pronounced a death sentence upon Jeremiah merely because he had prophesied against the city, not that it was a false prophecy. They were incensed at the mere thought of being criticised by Jeremiah.
Fuente: Combined Bible Commentary
Jeremiah’s accusers demanded that the princes pass a death sentence against the prophet for saying what he did. The Book of Jeremiah records no face-to-face encounter between Jeremiah and King Jehoiakim.
"When a man stands up in the communist or other totalitarian countries today and really speaks of the judgment of God, he gets the same treatment as Jeremiah. Even in the West the results are similar. Men say, ’You’re against our culture, you’re against the unity of our culture, you’re against the progress of our culture, you’re against the optimism of our culture, and we’re going to do what we can against you.’ Our culture may do little if we preach only the positive message but if we are faithful and also preach judgment in state or church, the result will be the same as with Jeremiah." [Note: Schaeffer, p. 60.]