4 You shall tell them, Thus says Yahweh: If you will not listen to me, to walk in my law, which I have set before you,
But if you shall turn away from following me, you or your children, and not keep my commandments and my statutes which I have set before you, but shall go and serve other gods, and worship them;
They are not humbled even to this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.
But Jeshurun grew fat, and kicked: You have grown fat, you are grown thick, you are become sleek; Then he forsook God who made him, Lightly esteemed the Rock of his salvation. They moved him to jealousy with strange [gods]; With abominations provoked they him to anger. They sacrificed to demons, [which were] no God, To gods that they didn't know, To new [gods] that came up of late, Which your fathers didn't dread. Of the Rock that became your father, you are unmindful, Have forgotten God who gave you birth. Yahweh saw [it], and abhorred [them], Because of the provocation of his sons and his daughters. He said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, Children in whom is no faithfulness. They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in my anger, Burns to the lowest Sheol, Devours the earth with its increase, Sets on fire the foundations of the mountains. I will heap evils on them; I will spend my arrows on them: [They shall be] wasted with hunger, and devoured with burning heat Bitter destruction; The teeth of animals will I send on them, With the poison of crawling things of the dust. Outside shall the sword bereave, In the chambers terror; [It shall destroy] both young man and virgin, The suckling with the man of gray hairs.
that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
Who is there among you who will give ear to this? who will listen and hear for the time to come? Who gave Jacob for a spoil, and Israel to the robbers? Didn't Yahweh? he against whom we have sinned, and in whose ways they would not walk, neither were they obedient to his law. Therefore he poured on him the fierceness of his anger, and the strength of battle; and it set him on fire round about, yet he didn't know; and it burned him, yet he didn't lay it to heart.
Nevertheless they were disobedient, and rebelled against you, and cast your law behind their back, and killed your prophets that testified against them to turn them again to you, and they committed awful blasphemies. Therefore you delivered them into the hand of their adversaries, who distressed them: and in the time of their trouble, when they cried to you, you heard from heaven; and according to your manifold mercies you gave them saviors who saved them out of the hand of their adversaries. But after they had rest, they did evil again before you; therefore left you them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried to you, you heard from heaven; and many times did you deliver them according to your mercies, and testified against them, that you might bring them again to your law. Yet they dealt proudly, and didn't listen to your commandments, but sinned against your ordinances, (which if a man do, he shall live in them), and withdrew the shoulder, and hardened their neck, and would not hear. Yet many years did you bear with them, and testified against them by your Spirit through your prophets: yet would they not give ear: therefore gave you them into the hand of the peoples of the lands.
But if you turn away, and forsake my statutes and my commandments which I have set before you, and shall go and serve other gods, and worship them; then will I pluck them up by the roots out of my land which I have given them; and this house, which I have made holy for my name, will I cast out of my sight, and I will make it a proverb and a byword among all peoples.
It shall happen, that as all the good things are come on you of which Yahweh your God spoke to you, so will Yahweh bring on you all the evil things, until he have destroyed you from off this good land which Yahweh your God has given you. When you disobey the covenant of Yahweh your God, which he commanded you, and go and serve other gods, and bow down yourselves to them; then will the anger of Yahweh be kindled against you, and you shall perish quickly from off the good land which he has given to you.
"'But if you will not listen to me, and will not do all these commandments; and if you shall reject my statutes, and if your soul abhors my ordinances, so that you will not do all my commandments, but break my covenant; I also will do this to you: I will appoint terror over you, even consumption and fever, that shall consume the eyes, and make the soul to pine away; and you will sow your seed in vain, for your enemies will eat it. I will set my face against you, and you will be struck before your enemies. Those who hate you will rule over you; and you will flee when no one pursues you. "'If you in spite of these things will not listen to me, then I will chastise you seven times more for your sins. I will break the pride of your power, and I will make your sky like iron, and your soil like brass; and your strength will be spent in vain; for your land won't yield its increase, neither will the trees of the land yield their fruit. "'If you walk contrary to me, and won't listen to me, then I will bring seven times more plagues on you according to your sins. I will send the wild animals among you, which will rob you of your children, destroy your cattle, and make you few in number; and your roads will become desolate. "'If by these things you won't be reformed to me, but will walk contrary to me; then I will also walk contrary to you; and I will strike you, even I, seven times for your sins. I will bring a sword upon you, that will execute the vengeance of the covenant; and you will be gathered together within your cities: and I will send the pestilence among you; and you will be delivered into the hand of the enemy. When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight: and you shall eat, and not be satisfied. "'If you in spite of this won't listen to me, but walk contrary to me; then I will walk contrary to you in wrath; and I also will chastise you seven times for your sins. You will eat the flesh of your sons, and you will eat the flesh of your daughters. I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you. I will lay your cities waste, and will bring your sanctuaries to desolation, and I will not take delight in the sweet fragrence of your offerings. I will bring the land into desolation; and your enemies that dwell therein will be astonished at it. I will scatter you among the nations, and I will draw out the sword after you: and your land will be a desolation, and your cities shall be a waste. Then the land will enjoy its sabbaths as long as it lies desolate and you are in your enemies' land. Even then the land will rest and enjoy its sabbaths. As long as it lies desolate it shall have rest, even the rest which it didn't have in your sabbaths, when you lived on it. "'As for those of you who are left, I will send a faintness into their hearts in the lands of their enemies: and the sound of a driven leaf will put them to flight; and they shall flee, as one flees from the sword; and they will fall when no one pursues. They will stumble over one another, as it were before the sword, when no one pursues: and you will have no power to stand before your enemies. You will perish among the nations, and the land of your enemies will eat you up. Those of you who are left will pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them. "'If they confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed against me, and also that, because they walked contrary to me, I also walked contrary to them, and brought them into the land of their enemies: if then their uncircumcised heart is humbled, and they then accept the punishment of their iniquity; then I will remember my covenant with Jacob; and also my covenant with Isaac, and also my covenant with Abraham; and I will remember the land. The land also will be left by them, and will enjoy its sabbaths while it lies desolate without them: and they will accept the punishment of their iniquity; because, even because they rejected my ordinances, and their soul abhorred my statutes. Yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break my covenant with them; for I am Yahweh their God; but I will for their sake remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God. I am Yahweh.'" These are the statutes, ordinances and laws, which Yahweh made between him and the children of Israel in Mount Sinai by Moses.
For when I shall have brought them into the land which I swore to their fathers, flowing with milk and honey, and they shall have eaten and filled themselves, and grown fat; then will they turn to other gods, and serve them, and despise me, and break my covenant.
Yahweh said to Moses, Behold, you shall sleep with your fathers; and this people will rise up, and play the prostitute after the strange gods of the land, where they go to be among them, and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, Haven't these evils come on us because our God is not among us? I will surely hide my face in that day for all the evil which they shall have worked, in that they are turned to other gods.
lest there should be among you man, or woman, or family, or tribe, whose heart turns away this day from Yahweh our God, to go to serve the gods of those nations; lest there should be among you a root that bears gall and wormwood; and it happen, when he hears the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the stubbornness of my heart, to destroy the moist with the dry. Yahweh will not pardon him, but then the anger of Yahweh and his jealousy will smoke against that man, and all the curse that is written in this book shall lie on him, and Yahweh will blot out his name from under the sky. Yahweh will set him apart to evil out of all the tribes of Israel, according to all the curses of the covenant that is written in this book of the law. The generation to come, your children who shall rise up after you, and the foreigner who shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses with which Yahweh has made it sick; [and that] the whole land of it is sulfur, and salt, [and] a burning, [that] it is not sown, nor bears, nor any grass grows therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which Yahweh overthrew in his anger, and in his wrath: even all the nations shall say, Why has Yahweh done thus to this land? what means the heat of this great anger? Then men shall say, Because they forsook the covenant of Yahweh, the God of their fathers, which he made with them when he brought them forth out of the land of Egypt, and went and served other gods, and worshiped them, gods that they didn't know, and that he had not given to them: therefore the anger of Yahweh was kindled against this land, to bring on it all the curse that is written in this book; and Yahweh rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as at this day.
But it shall come to pass, if you will not listen to the voice of Yahweh your God, to observe to do all his commandments and his statutes which I command you this day, that all these curses shall come on you, and overtake you. Cursed shall you be in the city, and cursed shall you be in the field. Cursed shall be your basket and your kneading-trough. Cursed shall be the fruit of your body, and the fruit of your ground, the increase of your cattle, and the young of your flock. Cursed shall you be when you come in, and cursed shall you be when you go out. Yahweh will send on you cursing, confusion, and rebuke, in all that you put your hand to do, until you are destroyed, and until you perish quickly; because of the evil of your doings, by which you have forsaken me. Yahweh will make the pestilence cleave to you, until he have consumed you from off the land, where you go in to possess it. Yahweh will strike you with consumption, and with fever, and with inflammation, and with fiery heat, and with the sword, and with blasting, and with mildew; and they shall pursue you until you perish. Your sky that is over your head shall be brass, and the earth that is under you shall be iron. Yahweh will make the rain of your land powder and dust: from the sky shall it come down on you, until you are destroyed. Yahweh will cause you to be struck before your enemies; you shall go out one way against them, and shall flee seven ways before them: and you shall be tossed back and forth among all the kingdoms of the earth. Your dead body shall be food to all birds of the sky, and to the animals of the earth; and there shall be none to frighten them away. Yahweh will strike you with the boil of Egypt, and with the tumors, and with the scurvy, and with the itch, of which you can not be healed. Yahweh will strike you with madness, and with blindness, and with astonishment of heart; and you shall grope at noonday, as the blind gropes in darkness, and you shall not prosper in your ways: and you shall be only oppressed and robbed always, and there shall be none to save you. You shall betroth a wife, and another man shall lie with her: you shall build a house, and you shall not dwell therein: you shall plant a vineyard, and shall not use the fruit of it. Your ox shall be slain before your eyes, and you shall not eat of it: your donkey shall be violently taken away from before your face, and shall not be restored to you: your sheep shall be given to your enemies, and you shall have none to save you. Your sons and your daughters shall be given to another people; and your eyes shall look, and fail with longing for them all the day: and there shall be nothing in the power of your hand. The fruit of your ground, and all your labors, shall a nation which you don't know eat up; and you shall be only oppressed and crushed always; so that you shall be mad for the sight of your eyes which you shall see. Yahweh will strike you in the knees, and in the legs, with a sore boil, of which you can not be healed, from the sole of your foot to the crown of your head. Yahweh will bring you, and your king whom you shall set over you, to a nation that you have not known, you nor your fathers; and there shall you serve other gods, wood and stone. You shall become an astonishment, a proverb, and a byword, among all the peoples where Yahweh shall lead you away. You shall carry much seed out into the field, and shall gather little in; for the locust shall consume it. You shall plant vineyards and dress them, but you shall neither drink of the wine, nor gather [the grapes]; for the worm shall eat them. You shall have olive trees throughout all your borders, but you shall not anoint yourself with the oil; for your olive shall cast [its fruit]. You shall father sons and daughters, but they shall not be yours; for they shall go into captivity. All your trees and the fruit of your ground shall the locust possess. The foreigner who is in the midst of you shall mount up above you higher and higher; and you shall come down lower and lower. He shall lend to you, and you shall not lend to him: he shall be the head, and you shall be the tail. All these curses shall come on you, and shall pursue you, and overtake you, until you are destroyed; because you didn't listen to the voice of Yahweh your God, to keep his commandments and his statutes which he commanded you: and they shall be on you for a sign and for a wonder, and on your seed forever. Because you didn't serve Yahweh your God with joyfulness, and with gladness of heart, by reason of the abundance of all things; therefore shall you serve your enemies whom Yahweh shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron on your neck, until he have destroyed you. Yahweh will bring a nation against you from far, from the end of the earth, as the eagle flies; a nation whose language you shall not understand; a nation of fierce facial expressions, that shall not regard the person of the old, nor show favor to the young, and shall eat the fruit of your cattle, and the fruit of your ground, until you are destroyed; that also shall not leave you grain, new wine, or oil, the increase of your cattle, or the young of your flock, until they have caused you to perish. They shall besiege you in all your gates, until your high and fortified walls come down, in which you trusted, throughout all your land; and they shall besiege you in all your gates throughout all your land, which Yahweh your God has given you. You shall eat the fruit of your own body, the flesh of your sons and of your daughters, whom Yahweh your God has given you, in the siege and in the distress with which your enemies shall distress you. The man who is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children whom he has remaining; so that he will not give to any of them of the flesh of his children whom he shall eat, because he has nothing left him, in the siege and in the distress with which your enemy shall distress you in all your gates. The tender and delicate woman among you, who would not adventure to set the sole of her foot on the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, and toward her young one who comes out from between her feet, and toward her children whom she shall bear; for she shall eat them for want of all things secretly, in the siege and in the distress with which your enemy shall distress you in your gates. If you will not observe to do all the words of this law that are written in this book, that you may fear this glorious and fearful name, YAHWEH YOUR GOD; then Yahweh will make your plagues wonderful, and the plagues of your seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. He will bring on you again all the diseases of Egypt, which you were afraid of; and they shall cleave to you. Also every sickness, and every plague, which is not written in the book of this law, them will Yahweh bring on you, until you are destroyed. You shall be left few in number, whereas you were as the stars of the sky for multitude; because you didn't listen to the voice of Yahweh your God. It shall happen that as Yahweh rejoiced over you to do you good, and to multiply you, so Yahweh will rejoice over you to cause you to perish, and to destroy you; and you shall be plucked from off the land where you go in to possess it. Yahweh will scatter you among all peoples, from the one end of the earth even to the other end of the earth; and there you shall serve other gods, which you have not known, you nor your fathers, even wood and stone. Among these nations shall you find no ease, and there shall be no rest for the sole of your foot: but Yahweh will give you there a trembling heart, and failing of eyes, and pining of soul; and your life shall hang in doubt before you; and you shall fear night and day, and shall have no assurance of your life. In the morning you shall say, Would it were even! and at even you shall say, Would it were morning! for the fear of your heart which you shall fear, and for the sight of your eyes which you shall see. Yahweh will bring you into Egypt again with ships, by the way of which I said to you, You shall see it no more again: and there you shall sell yourselves to your enemies for bondservants and for bondmaids, and no man shall buy you.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Jeremiah 26
Commentary on Jeremiah 26 Keil & Delitzsch Commentary
Accusation and Acquittal of Jeremiah in the Matter of His Prophesying Threatenings. The Prophet Urijah Put to Death
This chapter is separated from the discourses that precede and follow by a heading of its own, and dates from the beginning of the reign of Jehoiakim; whereas the following Jer 27-29 fall into the earlier years of Zedekiah's reign. In point of matter, however, the present chapter is closely connected with these latter, though the connection between them is certainly not that held to exist by Ew. His view is, that Jer 27-29 furnish "three historical supplements regarding true and false prophethood," in each of which we are told in the first place how the prophet himself acted, the account being concluded with notices of prophets who either prophesied what was directly false, or who vindicated the truth with but insufficient stedfastness. As again this, Graf justly observes, "that this is in keeping neither with the real contents of Jer 27-29 nor with Jer 26; for Micah was far from being a false prophet, and Urijah was as little wanting in courage as was Jeremiah, who hid himself from Jehoiakim, Jeremiah 36:19, Jeremiah 36:26." - Jer 27-29 are related in the closest possible manner to Jer 25; for all that is said by Jeremiah in these chapters has manifestly for its aim to vindicate the truth of his announcement, that Judah's captivity in Chaldea would last seventy years, as against the false prophets, who foretold a speedy return of the exiles into their fatherland. To this the contents of Jer 26 form a sort of prelude, inasmuch as here we are informed of the attitude assumed by the leaders of the people, by the priests and prophets, and by King Jehoiakim towards the prophet's announcement of judgment about to fall on Judah. Thus we are put in a position to judge of the opposition on the part of the people and its leaders, with which his prophecy of the seventy years' bondage of Judah was likely to meet. For this reason Jer 26, with its historical notices, is inserted after Jer 25 and before Jer 27-29.
Accusation and Acquittal of Jeremiah. - Jeremiah 26:1-7. His prophecy that temple and city would be destroyed gave occasion to the accusation of the prophet. - Jeremiah 26:1. "In the beginning of the reign of Jehoiakim, the son of Josiah king of Judah, came this word from Jahveh, saying: Jeremiah 26:2. Thus said Jahveh: Stand in the court of the house of Jahveh, and speak to all the cities of Judah which come to worship in Jahveh's house, all the words that I have commanded thee to speak to them; take not a word therefrom. Jeremiah 26:3. Perchance they will hearken and turn each from his evil way, that I may repent me of the evil which I purpose to do unto them for the evil of their doings. Jeremiah 26:4. And say unto them: Thus saith Jahveh: If ye hearken not to me, to walk in my law which I have set before you, Jeremiah 26:5. To hearken to the words of my servants the prophets whom I sent unto you, from early morning on sending, but ye have not hearkened. Jeremiah 26:6. Then I make this house like Shiloh, and this city a curse to all the peoples of the earth. Jeremiah 26:7. And the priests and the prophets and all the people heard Jeremiah speaking these words in the house of Jahveh."
In the discourse of Jer 7, where he was combating the people's false reliance upon the temple, Jeremiah had already threatened that the temple should share the fate of Shiloh, unless the people turned from its evil ways. Now, since that discourse was also delivered in the temple, and since Jeremiah 26:2-6 of the present chapter manifestly communicate only the substance of what the prophet said, several comm. have held these discourses to be identical, and have taken it for granted that the discourse here referred to, belonging to the beginning of Jehoiakim's reign, was given in full in Jer 7, while the history of it has been given in the present chapter by way of supplement (cf. the introductory remarks to Jer 7). But considering that it is a peculiarity of Jeremiah frequently to repeat certain of the main thoughts of his message, the saying of God, that He will do to the temple as He has done to Shiloh, is not sufficient to warrant this assumption. Jeremiah frequently held discourses in the temple, and more than once foretold the destruction of Jerusalem; so that it need not be surprising if on more than one occasion he threatened the temple with the fate of Shiloh. Between the two discourses there is further this distinction: Whereas in Jer 7 the prophet speaks chiefly of the spoliation or destruction of the temple and the expulsion of the people into exile, here in brief incisive words he intimates the destruction of the city of Jerusalem as well; and the present chapter throughout gives the impression that by this, so to speak, peremptory declaration, the prophet sought to move the people finally to decide for Jahveh its God, and that he thus so exasperated the priests and prophets present, that they seized him and pronounced him worthy of death. - According to the heading, this took place in the beginning of the reign of Jehoiakim. The like specification in the heading of Jer 27 does not warrant us to refer the date to the fourth year of this king. "The beginning" intimates simply that the discourse belongs to the earlier period of Jehoiakim's reign, without minuter information as to year and day. "To Jeremiah" seems to have been dropped out after "came this word," Jeremiah 26:1. The court of the house of God is not necessarily the inner or priests' court of the temple; it may have been the outer one where the people assembled; cf. Jeremiah 19:14. All the "cities of Judah" for their inhabitants, as in Jeremiah 11:12. The addition: "take not a word therefrom," cf. Deuteronomy 4:2; Deuteronomy 13:1, indicates the peremptory character of the discourse. In full, without softening the threat by the omission of anything the Lord commanded him, i.e., he is to proclaim the word of the Lord in its full unconditional severity, to move the people, if possible, to repentance, acc. to Jeremiah 26:3. With Jeremiah 26:3 , cf. Jeremiah 18:8, etc. - In Jeremiah 26:4-6 we have the contents of the discourse. If they hearken not to the words of the prophet, as has hitherto been the case, the Lord will make the temple as Shiloh, and this city, i.e., Jerusalem, a curse, i.e., an object of curses (cf. Jeremiah 24:9), for all peoples. On this cf. Jeremiah 7:12. But ye have not hearkened. The Chet . הזּאתה Hitz. holds to be an error of transcription; Ew. §173, g , and Olsh. Gramm . §101, c , and 133, a paragogically lengthened form; Böttcher, Lehrb . §665. iii. and 897, 3, a toneless appended suffix, strengthening the demonstrative force: this (city) here .
Jeremiah 26:8-9
The behaviour of the priests, prophets, and princes of the people towards Jeremiah on account of this discourse. - Jeremiah 26:7-9. When the priests and prophets and all the people present in the temple had heard this discourse, they laid hold of Jeremiah, saying, "Thou must die. Wherefore prophesiest thou in the name of Jahveh, saying, Like Shiloh shall this house become, and this city shall be desolate, without inhabitant? And all the people gathered to Jeremiah in the house of Jahveh." This last remark is not so to be understood, when compared with Jeremiah 26:7 and Jeremiah 26:8, as that all the people who, according to Jeremiah 26:7, had been hearing the discourse, and, according to Jeremiah 26:8, had with the priests and prophets laid hold on Jeremiah, gathered themselves to him now. It means, that after one part of the people present had, along with the priests and prophets, laid hold on him, the whole people gathered around him. "All the people," Jeremiah 26:9, is accordingly to be distinguished from "all the people," Jeremiah 26:8; and the word כּל , all, must not be pressed, in both cases meaning simply a great many. When it is thus taken, there is no reason for following Hitz., and deleting "all the people" in Jeremiah 26:8 as a gloss. Jeremiah's special opponents were the priests and prophets after their own hearts. But to them there adhered many from among the people; and these it is that are meant by "all the people," Jeremiah 26:8. But since these partisans of the priests and pseudo-prophets had no independent power of their own to pass judgment, and since, after Jeremiah was laid hold of, all the rest of the people then in the temple gathered around him, it happens that in Jeremiah 26:11 the priests and prophets are opposed to "all the people," and are mentioned as being alone the accusers of Jeremiah. - When the princes of Judah heard what had occurred, they repaired from the king's house (the palace) to the temple, and seated themselves in the entry of the new gate of Jahve, sc. to investigate and decide the case. The new gate was, according to Jeremiah 36:10, by the upper, i.e., inner court, and is doubtless the same that Jotham caused to be built (2 Kings 15:35); but whether it was identical with the upper gate of Benjamin, Jeremiah 20:2, cannot be decided. The princes of Judah, since they came up into the temple from the palace, are the judicial officers who were at that time about the palace. the judges were chosen from among the heads of the people; cf. my Bibl. Archäol . ii. §149.
Jeremiah 26:10-16
Before these princes, about whom all the people gathered, Jeremiah is accused by the priests and prophets: " This man is worthy of death ;" literally: a sentence of death (cf. Deuteronomy 19:6), condemnation to death, is due to this man; " for he hath prophesied against this city, as ye have heard with your ears ." With these last words they appeal to the people standing round who had heard the prophecy, for the princes had not reached the temple till after Jeremiah had been apprehended. Jeremiah 26:12. To this Jeremiah answered in his own defence before the princes and all the people: " Jahveh hath sent me to prophesy against ( אל for על ) this house and against this city all the words which ye have heard. Jeremiah 26:13. And now make your ways good and your doings, and hearken to the voice of Jahveh your God, and Jahveh will repent Him of the evil that He hath spoken against you. Jeremiah 26:14. But I, behold, I am in your hand; do with me as seemeth to you good and right. Jeremiah 26:15. Only ye must know, that if ye put me to death, ye bring innocent blood upon you, and upon this city, and upon her inhabitants; for of a truth Jahveh hath sent me to you to speak in your ears all these words. " - As to "make your ways good," cf. Jeremiah 7:3. This defence made an impression on the princes and on all the people. From the intimation that by reform it was possible to avert the threatened calamity, and from the appeal to the fact that in truth Jahveh had sent him and commanded him so to speak, they see that he is a true prophet, whose violent death would bring blood-guiltiness upon the city and its inhabitants. They therefore declare to the accusers, Jeremiah 26:16 : "This man is not worthy of death, for in the name of Jahveh our God hath he spoken unto us."
Jeremiah 26:17-19
To justify and confirm this sentence, certain of the elders of the land rise and point to the like sentence passed on the prophet Micah of Moresheth-Gath, who had foretold the destruction of the city and temple under King Hezekiah, but had not been put to death by the king; Hezekiah, on the contrary, turning to prayer to the Lord, and thus succeeding in averting the catastrophe. The "men of the elders of the land" are different from "all the princes," and are not to be taken, as by Graf, for representatives of the people in the capacity of assessors at judicial decisions, who had to give their voice as to guilt or innocence; nor are they necessarily to be regarded as local authorities of the land. They come before us here solely in their character as elders of the people, who possessed a high authority in the eyes of the people. The saying of the Morasthite Micah which they cite in Jeremiah 26:18 is found in Micah 3:12, verbally agreeing with Jeremiah 26:18; see the exposition of that passage. The stress of what they say lies in the conclusion drawn by them from Micah's prophesy, taken in connection with Hezekiah's attitude towards the Lord, Jeremiah 26:19 : "Did Hezekiah king of Judah and all Judah put him to death? Did he not fear Jahveh and entreat Jahveh, and did not Jahveh repent Him of the evil which He had spoken concerning them? and we would commit a great evil against our souls?" Neither in the book of Micah, nor in the accounts of the books of Kings, nor in the chronicle of Hezekiah's reign are we told that, in consequence of that prophecy of Micah, Hezekiah entreated the Lord and so averted judgment from Jerusalem. There we find only that during the siege of Jerusalem by the Assyrians, Hezekiah besought the help of the Lord and protection from that mighty enemy. The elders have combined this fact with Micah's prophecy, and thence drawn the conclusion that the godly king succeeded by his prayer in averting the mischief. Cf. the remarks on this passage at Micah 4:10. ' חלּה , lit., stroke the face of Jahveh, i.e., entreat Him, cf. Exodus 32:11. "And we would commit," are thinking of doing, are on the point of doing a great evil against our souls; inasmuch as by putting the prophet to death they would bring blood-guiltiness upon themselves and hasten the judgment of God. - The acquittal of Jeremiah is not directly related; but it may be gathered from the decision of the princes: This man is not worthy of death.
The prophet Urijah put to death. - While the history we have just been considering gives testimony to the hostility of the priests and false prophets towards the true prophets of the Lord, the story of the prophet Urijah shows the hostility of King Jehoiakim against the proclaimers of divine truth. For this purpose, and not merely to show in how great peril Jeremiah then stood (Gr., Nהg.), this history is introduced into our book. It is not stated that the occurrence took place at the beginning of Jehoiakim's reign, nor can we infer so much from its being placed directly after the events of that time. The time is not specified, because it was irrelevant for the case in hand. Jeremiah 26:20. A man, Urijah the son of Shemaiah - both unknown - from Kirjath-Jearim, now called Kuriyet el 'Enab, about three hours to the north-west of Jerusalem, on the frontiers of the tribe of Benjamin (see on Joshua 9:17) , prophesied in the name of Jahveh against Jerusalem and Judah very much in the same terms as Jeremiah had done. When King Jehoiakim and his great men heard this, discourse, he sought after the prophet to kill him. Urijah, when he heard of it, fled to Egypt; but the king sent men after him, Elnathan the son of Achbor with some followers, and had him brought back thence, caused him to be put to death, and his body to be thrown into the graves of the common people. Hitz. takes objection to "all his mighty men," Jeremiah 26:21, because it is not found in the lxx, and is nowhere else used by Jeremiah. But these facts do not prove that the words are not genuine; the latter of the two, indeed, tells rather in favour of their genuineness, since a glossator would not readily have interpolated an expression foreign to the rest of the book. The "mighty men" are the distinguished soldiers who were about the king, the military commanders, as the "princes" are the supreme civil authorities. Elnathan the son of Achbor , according to Jeremiah 36:12, Jeremiah 36:25, one of Jehoiakim's princes, was a son of Achbor who is mentioned in 2 Kings 22:12-14 as amongst the princes of Josiah. Whether this Elnathan was the same as the Elnathan whose daughter Nehushta was Jehoiachin's mother (2 Kings 24:8), and who was therefore the king's father-in-law, must remain an undecided point, since the name Elnathan is of not unfrequent occurrence; of Levites, Ezra 8:16. בּני העם (see on Jeremiah 17:19) means the common people here, as in 2 Kings 22:6. The place of burial for the common people was in the valley of the Kidron; see on 2 Kings 22:6.
The narrative closes with a remark as to how, amid such hostility against the prophets of God on the part of king and people, Jeremiah escaped death. This was because the hand of Ahikam the son of Shaphan was with him. This person is named in 2 Kings 22:12, 2 Kings 22:14, as one of the great men sent by King Josiah to the prophetess Hulda to inquire of her concerning the book of the law recently discovered. According to Jeremiah 39:14; Jeremiah 40:5, etc., he was the father of the future Chaldean governor Gedaliah.