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26. Jeremiah Threatened With Death

¹ Early in the reign of Jehoiakim son of Josiah king of Judah, this word came from the LORD: ² “This is what the LORD says: Stand in the courtyard of the LORD’s house and speak to all the people of the towns of Judah who come to worship in the house of the LORD. Tell them everything I command you; do not omit a word. ³ Perhaps they will listen and each will turn from their evil ways. Then I will relent and not inflict on them the disaster I was planning because of the evil they have done. ⁴ Say to them, ‘This is what the LORD says: If you do not listen to me and follow my law, which I have set before you, ⁵ and if you do not listen to the words of my servants the prophets, whom I have sent to you again and again (though you have not listened), ⁶ then I will make this house like Shiloh and this city a curse That is, its name will be used in cursing (see 29:22); or, others will see that it is cursed. among all the nations of the earth.’”

⁷ The priests, the prophets and all the people heard Jeremiah speak these words in the house of the LORD. ⁸ But as soon as Jeremiah finished telling all the people everything the LORD had commanded him to say, the priests, the prophets and all the people seized him and said, “You must die! ⁹ Why do you prophesy in the LORD’s name that this house will be like Shiloh and this city will be desolate and deserted?” And all the people crowded around Jeremiah in the house of the LORD.

¹⁰ When the officials of Judah heard about these things, they went up from the royal palace to the house of the LORD and took their places at the entrance of the New Gate of the LORD’s house. ¹¹ Then the priests and the prophets said to the officials and all the people, “This man should be sentenced to death because he has prophesied against this city. You have heard it with your own ears!”

¹² Then Jeremiah said to all the officials and all the people: “The LORD sent me to prophesy against this house and this city all the things you have heard. ¹³ Now reform your ways and your actions and obey the LORD your God. Then the LORD will relent and not bring the disaster he has pronounced against you. ¹⁴ As for me, I am in your hands; do with me whatever you think is good and right. ¹⁵ Be assured, however, that if you put me to death, you will bring the guilt of innocent blood on yourselves and on this city and on those who live in it, for in truth the LORD has sent me to you to speak all these words in your hearing.”

¹⁶ Then the officials and all the people said to the priests and the prophets, “This man should not be sentenced to death! He has spoken to us in the name of the LORD our God.”

¹⁷ Some of the elders of the land stepped forward and said to the entire assembly of people, ¹⁸ “Micah of Moresheth prophesied in the days of Hezekiah king of Judah. He told all the people of Judah, ‘This is what the LORD Almighty says:

   “‘Zion will be plowed like a field,
   Jerusalem will become a heap of rubble,
   the temple hill a mound overgrown with thickets.’ Micah 3:12

¹⁹ “Did Hezekiah king of Judah or anyone else in Judah put him to death? Did not Hezekiah fear the LORD and seek his favor? And did not the LORD relent, so that he did not bring the disaster he pronounced against them? We are about to bring a terrible disaster on ourselves!”

²⁰ (Now Uriah son of Shemaiah from Kiriath Jearim was another man who prophesied in the name of the LORD; he prophesied the same things against this city and this land as Jeremiah did. ²¹ When King Jehoiakim and all his officers and officials heard his words, the king was determined to put him to death. But Uriah heard of it and fled in fear to Egypt. ²² King Jehoiakim, however, sent Elnathan son of Akbor to Egypt, along with some other men. ²³ They brought Uriah out of Egypt and took him to King Jehoiakim, who had him struck down with a sword and his body thrown into the burial place of the common people.)

²⁴ Furthermore, Ahikam son of Shaphan supported Jeremiah, and so he was not handed over to the people to be put to death.

He not only confirms here what he had taught, but also reproves the hardness and obstinate wickedness of the priests and prophets; for though he addressed the princes and the people, he yet no doubt designed to touch more sharply those ungodly men who set themselves up against God; and at the same time his discourse referred to them all, when he said, “How have I sinned? I have endeavored to promote your safety, must I therefore die?” We hence see that the Prophet not only confirmed what he had said, but also accused his adversaries of ingratitude; for nothing could have been more kind, and ought to have been more acceptable, than to be called to repent, that they might receive mercy from God: “What was the object of my doctrine? even that ye might repent; and what does repentance bring? even salvation; for God is ready to forgive you. Now ye cannot bear to hear, that God would be merciful to you. What madness is this?” We now then see the design of the Prophet.

And this passage deserves to be noticed; for God will render to all the ungodly their own reward; not only because they harden themselves against every instruction, but also because they are manifest and, as it were, sworn enemies to their own salvation, inasmuch as they refuse the necessary remedy, and do not allow themselves to be restored to the right way, that they may be forgiven. Very weighty, then, is what he now says, that no fault could be found in his doctrine, except that it proved galling to the wicked, but that they could yet obtain peace, provided they sought reconciliation with God. ¹⁶⁶¹⁶⁶     The words are, —
   13. And now make good your ways and your doings, etc.;
   or, But now, etc. It reads better than “therefore,” as in our version, borrowed from the Vulg. The Sept. is “and,” and the Targ. also. “Amend” of our version, is the Syr.; “make good” is the rendering of the other early versions. He mentions what is posterior first; to hear God’s voice is in order previous to the making good our ways; but this is according to the practice often adopted by the prophets. — Ed.

He adds, Hear ye the voice of Jehovah, in order to shew that he required nothing new from the people, that he imposed on them no hard yoke, but only called them to the duty of obeying the Law; and he adds to this, your God, in order to take away from them every excuse, lest they should object and say that what Jeremiah alleged was unknown to them. Here, then, he triumphantly declares that he had taught them nothing that was alien to the Law, and that the Jews were inexcusable who professed Jehovah to be their God, and yet hearkened not to his voice, which ought to have been familiar to them.