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Jeremiah’s Prophecies in the Temple

26

At the beginning of the reign of King Jehoiakim son of Josiah of Judah, this word came from the Lord: 2Thus says the Lord: Stand in the court of the Lord’s house, and speak to all the cities of Judah that come to worship in the house of the Lord; speak to them all the words that I command you; do not hold back a word. 3It may be that they will listen, all of them, and will turn from their evil way, that I may change my mind about the disaster that I intend to bring on them because of their evil doings. 4You shall say to them: Thus says the Lord: If you will not listen to me, to walk in my law that I have set before you, 5and to heed the words of my servants the prophets whom I send to you urgently—though you have not heeded— 6then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth.

7 The priests and the prophets and all the people heard Jeremiah speaking these words in the house of the Lord. 8And when Jeremiah had finished speaking all that the Lord had commanded him to speak to all the people, then the priests and the prophets and all the people laid hold of him, saying, “You shall die! 9Why have you prophesied in the name of the Lord, saying, ‘This house shall be like Shiloh, and this city shall be desolate, without inhabitant’?” And all the people gathered around Jeremiah in the house of the Lord.

10 When the officials of Judah heard these things, they came up from the king’s house to the house of the Lord and took their seat in the entry of the New Gate of the house of the Lord. 11Then the priests and the prophets said to the officials and to all the people, “This man deserves the sentence of death because he has prophesied against this city, as you have heard with your own ears.”

12 Then Jeremiah spoke to all the officials and all the people, saying, “It is the Lord who sent me to prophesy against this house and this city all the words you have heard. 13Now therefore amend your ways and your doings, and obey the voice of the Lord your God, and the Lord will change his mind about the disaster that he has pronounced against you. 14But as for me, here I am in your hands. Do with me as seems good and right to you. 15Only know for certain that if you put me to death, you will be bringing innocent blood upon yourselves and upon this city and its inhabitants, for in truth the Lord sent me to you to speak all these words in your ears.”

16 Then the officials and all the people said to the priests and the prophets, “This man does not deserve the sentence of death, for he has spoken to us in the name of the Lord our God.” 17And some of the elders of the land arose and said to all the assembled people, 18“Micah of Moresheth, who prophesied during the days of King Hezekiah of Judah, said to all the people of Judah: ‘Thus says the Lord of hosts,

Zion shall be plowed as a field;

Jerusalem shall become a heap of ruins,

and the mountain of the house a wooded height.’

19 Did King Hezekiah of Judah and all Judah actually put him to death? Did he not fear the Lord and entreat the favor of the Lord, and did not the Lord change his mind about the disaster that he had pronounced against them? But we are about to bring great disaster on ourselves!”

20 There was another man prophesying in the name of the Lord, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land in words exactly like those of Jeremiah. 21And when King Jehoiakim, with all his warriors and all the officials, heard his words, the king sought to put him to death; but when Uriah heard of it, he was afraid and fled and escaped to Egypt. 22Then King Jehoiakim sent Elnathan son of Achbor and men with him to Egypt, 23and they took Uriah from Egypt and brought him to King Jehoiakim, who struck him down with the sword and threw his dead body into the burial place of the common people.

24 But the hand of Ahikam son of Shaphan was with Jeremiah so that he was not given over into the hands of the people to be put to death.

 


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Jer 26:1-24. Jeremiah Declared Worthy of Death, but by the Interposition of Ahikam Saved; the Similar Cases of Micah and Urijah Being Adduced in the Prophet's Favor.

The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare Jer 26:6 here with Jer 7:12, 14); and summarily referred to here [Maurer], probably pronounced at one of the great feasts (that of tabernacles, according to Ussher; for the inhabitants of "all the cities of Judah" are represented as present, Jer 26:2). See on Jer 7:1.

2. in the court—the largest court, from which he could be heard by the whole people.

come to worshipWorship is vain without obedience (1Sa 15:21, 22).

all the words—(Eze 3:10).

diminish not a word—(De 4:2; 12:32; Pr 30:6; Ac 20:27; 2Co 2:17; 4:2; Re 22:19). Not suppressing or softening aught for fear of giving offense; nor setting forth coldly and indirectly what can only by forcible statement do good.

3. if so be—expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [Calvin].

5. prophets—the inspired interpreters of the law (Jer 26:4), who adapted it to the use of the people.

6. like Shiloh—(see on Jer 7:12, 14; 1Sa 4:10-12; Ps 78:60).

curse—(Jer 24:9; Isa 65:15).

8. priests—The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the sanction of the priests.

prophets—the false prophets. The charge against Jeremiah was that of uttering falsehood in Jehovah's name, an act punishable with death (De 18:20). His prophecy against the temple and city (Jer 26:11) might speciously be represented as contradicting God's own words (Ps 132:14). Compare the similar charge against Stephen (Ac 6:13, 14).

10. princes—members of the Council of State or Great Council, which took cognizance of such offenses.

heard—the clamor of the popular tumult.

came up—from the king's house to the temple, which stood higher than the palace.

sat—as judges, in the gate, the usual place of trying such cases.

new gate—originally built by Jotham ("the higher gate," 2Ki 15:35) and now recently restored.

12. Lord sent me—a valid justification against any laws alleged against him.

against … against—rather, "concerning." Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (Jer 26:11), which ought to be translated "concerning," though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house … city [Grotius].

13. (Jer 26:3, 19).

14. Jeremiah's humility is herein shown, and submission to the powers that be (Ro 13:1).

15. bring … upon yourselves—So far will you be from escaping the predicted evils by shedding my blood, that you will, by that very act, only incur heavier penalties (Mt 23:35).

16. princes … all the people—The fickle people, as they were previously influenced by the priests to clamor for his death (Jer 26:8), so now under the princes' influence require that he shall not be put to death. Compare as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded by the priests as in this case, cried, Away with Him, crucify Him (Mt 21:1-11; 27:20-25). The priests, through envy of his holy zeal, were more his enemies than the princes, whose office was more secular than religious. A prophet could not legally be put to death unless he prophesied in the name of other gods (therefore, they say, "in the name of the Lord"), or after his prophecy had failed in its accomplishment. Meanwhile, if he foretold calamity, he might be imprisoned. Compare Micaiah's case (1Ki 22:1-28).

17. Compare Gamaliel's interposition (Ac 5:34, &c.).

elders—some of the "princes" mentioned (Jer 26:16) those whose age, as well as dignity, would give weight to the precedents of past times which they adduce.

18. (Mic 3:12).

Morasthite—called so from a village of the tribe Judah.

Hezekiah—The precedent in the reign of such a good king proved that Jeremiah was not the only prophet, or the first, who threatened the city and the temple without incurring death.

mountain of the house—Moriah, on which stood the temple (peculiarly called "the house") shall be covered with woods instead of buildings. Jeremiah, in quoting previous prophecies, never does so without alteration; he adapts the language to his own style, showing thereby his authority in his treatment of Scripture, as being himself inspired.

19. Hezekiah, so far from killing him, was led "to fear the Lord," and pray for remission of the sentence against Judah (2Ch 32:26).

Lord repented—(Ex 32:14; 2Sa 24:16).

Thus—if we kill Jeremiah.

20. As the flight and capture of Urijah must have occupied some time, "the beginning of the reign of Jehoiakim" (Jer 26:1) must not mean the very beginning, but the second or third year of his eleven years' reign.

And … also—perhaps connected with Jer 26:24, as the comment of the writer, not the continuation of the speech of the elders: "And although also a man that prophesied … Urijah … (proving how great was the danger in which Jeremiah stood, and how wonderful the providence of God in preserving him), nevertheless the hand of Ahikam," &c. [Glassius]. The context, however, implies rather that the words are the continuation of the previous speech of the elders. They adduce another instance besides that of Micah, though of a different kind, namely, that of Urijah: he suffered for his prophecies, but they imply, though they do not venture to express it, that thereby sin has been added to sin, and that it has done no good to Jehoiakim, for that the notorious condition of the state at this time shows that a heavier vengeance is impending if they persevere in such acts of violence [Calvin].

22. Jehoiakim sent … into Egypt—He had been put on the throne by Pharaoh of Egypt (2Ki 23:34). This explains the readiness with which he got the Egyptians to give up Urijah to him, when that prophet had sought an asylum in Egypt. Urijah was faithful in delivering his message, but faulty in leaving his work, so God permitted him to lose his life, while Jeremiah was protected in danger. The path of duty is often the path of safety.

23. graves of the common people—literally, "sons of the people" (compare 2Ki 23:6). The prophets seem to have had a separate cemetery (Mt 23:29). Urijah's corpse was denied this honor, in order that he should not be regarded as a true prophet.

24. Ahikam—son of Shaphan the scribe, or royal secretary. He was one of those whom King Josiah, when struck by the words of the book of the law, sent to inquire of the Lord (2Ki 22:12, 14). Hence his interference here in behalf of Jeremiah is what we should expect from his past association with that good king. His son, Gedaliah, followed in his father's steps, so that he was chosen by the Babylonians as the one to whom they committed Jeremiah for safety after taking Jerusalem, and on whose loyalty they could depend in setting him over the remnant of the people in Judea (Jer 39:14; 2Ki 25:22).

people to put him to death—Princes often, when they want to destroy a good man, prefer it to be done by a popular tumult rather than by their own order, so as to reap the fruit of the crime without odium to themselves (Mt 27:20).




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