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Jeremiah’s Prophecies in the Temple

At the beginning of the reign of King Jehoiakim son of Josiah of Judah, this word came from the L ord: ²Thus says the L ord: Stand in the court of the L ord’s house, and speak to all the cities of Judah that come to worship in the house of the L ord; 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 L ord: 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 L ord. ⁸And when Jeremiah had finished speaking all that the L ord 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 L ord, 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 L ord.

¹⁰ When the officials of Judah heard these things, they came up from the king’s house to the house of the L ord and took their seat in the entry of the New Gate of the house of the L ord. 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 L ord 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 L ord your God, and the L ord 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 L ord 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 L ord 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 L ord 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 L ord and entreat the favor of the L ord, and did not the L ord 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 L ord, 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.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

It is at length added, that they led up Uriah from Egypt, and brought him to King Jehoiakim, who slew him with the sword, and cast his dead body into the graves of the common people, by way of dishonor; for Jeremiah here calls them the graves of the common people, as we in French call shambles des charniers. The rich are honorably and splendidly buried at this day, and every one has his own grave; but when there is a vast number, the bodies are thrown together, for it would be too expensive to dig a grave for each. It seems also that there was such a practice in Judea, and that God’s Prophet was buried in this ignominious manner.

Thus they who spoke intimated that the king’s wrath so burned, that he not only put him to death, but followed up his vengeance, so that a new disgrace awaited the Prophet, even when dead, for he was cast among the obscure and ignoble common people.

I have hitherto so explained this passage as to leave it doubtful whether the probability is that the speakers were Jeremiah’s enemies or his advocates. And though, as I have declared twice or three times, I reject not the view which is different from that which I embrace, yet it seems most probable to me that the words were spoken by the godly men who defended the cause of Jeremiah. All the various reasons which lead me to this conclusion I will not here specify; for every one may himself see why I prefer this view. The common consent of almost all interpreters also influences me, from which I wish not to depart, except necessity compels me, or the thing itself makes it evident that they were mistaken. But we have seen from the beginning, that the two examples consecutively follow one another, and that nothing intervenes; it may hence be supposed, that the enemies of Jeremiah had previously performed their part. The words themselves then shew that those who commenced the discourse were those who carried it on. And that they did not mention the reason why they adduced this example is not to be wondered at; for the displeasure of the king was feared, and he had given no common proof, in his treatment of the holy Prophet, how impatiently he bore anything that trenched on his own dignity. They therefore cautiously related the matter, and left what they did not express to be collected by those who heard them. But it was easy from their words to know what they meant, — that God’s vengeance was to be dreaded; for one Prophet had been slain; what if there was to be no end to cruelty? would not God at length arise to execute judgment when his servants were so unworthily treated? As, then, the words are not completed, it seems probable to me that God’s true servants spoke thus reservedly and cautiously, because they dared not to express their thoughts openly.

Further, these words, the king sought to slay him, and the king sent men, etc., are more suitable when considered as spoken by the defenders of Jeremiah than by the ungodly and the wicked; and they also named Elnathan, that they might hand down his name with infamy to future ages. And they lastly added that the Prophet was brought up from Egypt What was very shameful seems certainly to be set here before us, that he was forcibly brought back from that land to which he had fled for an asylum, and also that he was brought to the king, that he smote him with the sword, that is, cruelly killed him; and further, that being not satisfied with this barbarous act, he caused him to be ignominiously buried. All these particulars, as I have said, seem to shew that these words may be more suitably applied to the holy men who defended the cause of Jeremiah than to his enemies. It now follows, —