Jeremiah · Chapter 26

Verse 1. In the beginning of the reign of Jehoiakim] As this prophecy must have been delivered in the first or second year of the reign of Jehoiakim, it is totally out of its place here. Dr. Blayney puts it before chap. xxxvi.; and Dr. Dahler immediately after chap. ix., and before chap. xlvi.

Verse 1. In the beginning of the reign of Jehoiakim, &c. — The preceding chapter is dated in the fourth year of the reign of Jehoiakim, but ascribed, with probability, to the early part of that year. This chapter is dated in the beginning of the same reign. Hence it has been concluded, that this must have preceded the former in order of time. “But the conclusion,” says Blaney, “will not hold, if we consider that, (Jeremiah 28:1,) the beginning of Zedekiah’s reign is expressly declared to mean the fourth year and the fifth month of it. The same therefore may be the case here,” and this chapter may be allowed to speak of events subsequent to those of the foregoing one, though taking place immediately after them.

Verse 1. In the beginning of the reign of Jehoiakim. See the note on ver. 3.

DESTRUCTION THREATENED, 1-7.

This chapter adds some historical details to the prophecies which are given more at length in chapters 7-9. It more definitely marks the time, gives the language, and narrates the circumstances. It is distinguished by a special heading which separates it from the prophecies preceding and following. But in subject-matter it is closely joined to what follows, and has the same note of time as the next chapter. Chapters 27-29 are closely related to chapter 25, being a fuller treatment of the subject of the captivity, and especially a counter assertion to Hananiah’s false prophecy, which promised a speedy release and return to their own land. Between these comes chapter 26 as an interesting historical interlude, bringing out the position of Jeremiah and his relations to the people, and also their temper at this time, immediately preceding their downfall.

1. In the beginning, etc. — This phrase clearly indicates a time before the memorable fourth year of this king, in which, took place the first deportation to Babylon.

Verses 2, 3. Stand in the court of the Lord’s house — The great court where both men and women ordinarily worshipped, says Dr. Lightfoot, when they brought no sacrifice; for when they did so, they were to bring it into the inner court, otherwise called the court of Israel, or of the priests, as the same learned author has observed in his treatise concerning the temple service. And speak unto all the cities of Judah — Here it is evident that wr[, cities, are put for their inhabitants; and we may conjecture from hence, that this transaction passed at one of the great festivals, when the people of Judah were assembled, out of all their cities, to worship at Jerusalem. All the words that I command thee — Not in the least varying from them, either to please men or to save thyself harmless. Diminish not a word — Either out of fear, favour, or flattery: declare not only the truth, but the whole truth, and give them faithful warning. Thus must all God’s ambassadors keep close to their instructions, and neither add to, nor diminish from, the word of the truth of the gospel, but must faithfully make known the whole counsel of God. If so be they will hearken and turn, &c. — Not that God was ignorant of their obstinacy, or did not foreknow that they would harden their hearts, and remain impenitent; yet it was for the glory of his justice, mercy, and holiness, to afford them both time for, and the means of, repentance. And he did give them time, for it was at least six years after this before the captivity of Jehoiakim, and seventeen before that of Zedekiah took place; and as for means, God favoured them not only with such as were ordinary, but such as were extraordinary, namely, with the ministry of this prophet.

Ver. 2. Stand in the court of the Lord’s house. See the note on Jeremiah 19:4. The great court was the place where both men and women generally worshipped when they brought no sacrifice, according to Dr. Lightfoot. When they offered a sacrifice they were to bring it into the inner court, otherwise called the court of Israel, or of the priests, as the same learned author has observed in his treatise concerning the temple service: chap. 8. sec. 1.

2. Court of the Lord’s house — Probably the people’s court. How bold and how solemnly impressive must the prophecy of destruction have sounded in this place!

Verses 2, 3. Stand in the court of the Lord’s house — The great court where both men and women ordinarily worshipped, says Dr. Lightfoot, when they brought no sacrifice; for when they did so, they were to bring it into the inner court, otherwise called the court of Israel, or of the priests, as the same learned author has observed in his treatise concerning the temple service. And speak unto all the cities of Judah — Here it is evident that wr[, cities, are put for their inhabitants; and we may conjecture from hence, that this transaction passed at one of the great festivals, when the people of Judah were assembled, out of all their cities, to worship at Jerusalem. All the words that I command thee — Not in the least varying from them, either to please men or to save thyself harmless. Diminish not a word — Either out of fear, favour, or flattery: declare not only the truth, but the whole truth, and give them faithful warning. Thus must all God’s ambassadors keep close to their instructions, and neither add to, nor diminish from, the word of the truth of the gospel, but must faithfully make known the whole counsel of God. If so be they will hearken and turn, &c. — Not that God was ignorant of their obstinacy, or did not foreknow that they would harden their hearts, and remain impenitent; yet it was for the glory of his justice, mercy, and holiness, to afford them both time for, and the means of, repentance. And he did give them time, for it was at least six years after this before the captivity of Jehoiakim, and seventeen before that of Zedekiah took place; and as for means, God favoured them not only with such as were ordinary, but such as were extraordinary, namely, with the ministry of this prophet.

Ver. 3. And turn every man from his evil way. The promises of grace which follow, are repeated finally in Jeremiah 36:3, and are specially noticed there.

3. If so be they will hearken — Thus, even at the very last, comes the intimation that repentance would avert their ruin. And so their destruction, like that of all sinners, was self-procured. The worst evils cannot be thrust upon us from without. The irretrievable ruin is that which comes from within, and results from persistent and obdurate wickedness.

Verse 4. If ye will not hearken] This and several of the following verses are nearly the same with those in Jeremiah 7:13, &c., where see the notes.

DESTRUCTION THREATENED, 1-7.

This chapter adds some historical details to the prophecies which are given more at length in chapters 7-9. It more definitely marks the time, gives the language, and narrates the circumstances. It is distinguished by a special heading which separates it from the prophecies preceding and following. But in subject-matter it is closely joined to what follows, and has the same note of time as the next chapter. Chapters 27-29 are closely related to chapter 25, being a fuller treatment of the subject of the captivity, and especially a counter assertion to Hananiah’s false prophecy, which promised a speedy release and return to their own land. Between these comes chapter 26 as an interesting historical interlude, bringing out the position of Jeremiah and his relations to the people, and also their temper at this time, immediately preceding their downfall.

1. In the beginning, etc. — This phrase clearly indicates a time before the memorable fourth year of this king, in which, took place the first deportation to Babylon.

DESTRUCTION THREATENED, 1-7.

This chapter adds some historical details to the prophecies which are given more at length in chapters 7-9. It more definitely marks the time, gives the language, and narrates the circumstances. It is distinguished by a special heading which separates it from the prophecies preceding and following. But in subject-matter it is closely joined to what follows, and has the same note of time as the next chapter. Chapters 27-29 are closely related to chapter 25, being a fuller treatment of the subject of the captivity, and especially a counter assertion to Hananiah’s false prophecy, which promised a speedy release and return to their own land. Between these comes chapter 26 as an interesting historical interlude, bringing out the position of Jeremiah and his relations to the people, and also their temper at this time, immediately preceding their downfall.

1. In the beginning, etc. — This phrase clearly indicates a time before the memorable fourth year of this king, in which, took place the first deportation to Babylon.

6. Shiloh — Where God once dwelt. Compare Jeremiah 7:14. Once the sanctuary of the people, even as Jerusalem, but now a desolation.

Verse 7. So the priests and the prophets — Namely, the false prophets; they who pretended to be prophets, though they had received no divine commission. And all the people — Who were present at that time; heard Jeremiah, &c., in the house of the Lord — That is, “In the court before the Lord’s house. The outer courts, being holy ground, and dedicated to God’s worship, are called by the name of the temple. So the treasury, where Christ preached, is called the temple, (John 8:20,) though it stood in the outer court of it. And St. Paul is said to have entered into the temple, Acts 21:26, &c.; that is, into the court of the temple, and the Jews to have laid hold on him there.” — Lowth.

Ver. 7. The priests and the prophets—heard Jeremiah. The Septuagint rightly understand the word of the false prophets, such as Hananiah, mentioned in Jeremiah 28:1. Compare also Jeremiah 39:1. 27:19. So the word prophet is taken in Hosea 9:8.

7. The priests and the prophets — Indicating, in no doubtful manner, how effectually Jeremiah had succeeded in arresting public attention.

Verse 8. And all the people] That were in company with the priests and the prophets.

Verses 8-10. The priests and prophets took him, &c. — As a disturber of the government, and a discourager of the people from defending their country against the enemy, in prophesying that the temple and city of Jerusalem should become a desolation. When the princes of Judah heard these things — That is, the king’s counsellors, or chief officers of the state, who were also members of the great court of the sanhedrim, first instituted Numbers 11:16, and revived by Jehoshaphat, 2 Chronicles 19:8. They came and sat in the entry of the gate, &c. — This was built by Jotham, as we read 2 Kings 13:35. The intelligent reader will observe a great similarity between the conduct of these priests and false prophets toward Jeremiah, and that of the priests, the scribes, and Pharisees toward Jesus Christ, of whom Jeremiah was a type: see particularly Mark 14:58; Matthew 26:61.

Ver. 8. Thou shalt surely die. As a disturber of the government, and a discourager of the people, from defending their country against the enemy. Compare Jeremiah 38:4, and see the note on ver. 14 of this chapter. These priests accused their brother of saying, that the temple should be burned like Shiloh, but they concealed the conditions, in case they repented not, as is fully stated in chap. 22. 23. Such is the factious wickedness of man: in the storm of passion he forgets the golden rule, of doing to another what he wishes another should do to him.

INDIGNATION OF THE PEOPLE, 8-19.

8. Had made an end of speaking, etc. — To this point Jeremiah had commanded the respectful attention of the people. Great as was their indignation they did not interrupt his discourse. Of course, the phrase all the people must not be pressed to the extreme. It implies, not absolute unanimity, but general agreement.

Verses 8-10. The priests and prophets took him, &c. — As a disturber of the government, and a discourager of the people from defending their country against the enemy, in prophesying that the temple and city of Jerusalem should become a desolation. When the princes of Judah heard these things — That is, the king’s counsellors, or chief officers of the state, who were also members of the great court of the sanhedrim, first instituted Numbers 11:16, and revived by Jehoshaphat, 2 Chronicles 19:8. They came and sat in the entry of the gate, &c. — This was built by Jotham, as we read 2 Kings 13:35. The intelligent reader will observe a great similarity between the conduct of these priests and false prophets toward Jeremiah, and that of the priests, the scribes, and Pharisees toward Jesus Christ, of whom Jeremiah was a type: see particularly Mark 14:58; Matthew 26:61.

9. Why hast thou prophesied — The charge was false prophesying, for which the penalty would be death. Deuteronomy 18:20. Against Jeremiah — Rather, unto Jeremiah. They came about him for trial.

V. 10. When-When the nobles, and other civil magistrates, heard of the tumult, they came from the king’s court, where the nobles and great officers of nations usually are, to the temple. At the entry-It was the place where their sanhedrim, who were to judge of false prophets, were wont to sit.

Verse 10. The princes of Judah] The king’s court; his cabinet counsellors.

Verses 8-10. The priests and prophets took him, &c. — As a disturber of the government, and a discourager of the people from defending their country against the enemy, in prophesying that the temple and city of Jerusalem should become a desolation. When the princes of Judah heard these things — That is, the king’s counsellors, or chief officers of the state, who were also members of the great court of the sanhedrim, first instituted Numbers 11:16, and revived by Jehoshaphat, 2 Chronicles 19:8. They came and sat in the entry of the gate, &c. — This was built by Jotham, as we read 2 Kings 13:35. The intelligent reader will observe a great similarity between the conduct of these priests and false prophets toward Jeremiah, and that of the priests, the scribes, and Pharisees toward Jesus Christ, of whom Jeremiah was a type: see particularly Mark 14:58; Matthew 26:61.

10. Princes of Judah — Probably the judicial officers who were about the palace — the germ of the sanhedrin of later times. They evidently had the power of life and death. The new gate — Cannot be identified. The Targum says, “east gate.” It was built by Jotham, (2 Kings 15:35,) and, according to Jeremiah 36:10, was by the inner court.

V. 11. The priests-“In the corrupt state of all kingdoms, the ecclesiastical officers always were the greatest enemies to the faithful ministers of God.” They speak to the members of the court who are called princes, and to the people who were in the court.

INDIGNATION OF THE PEOPLE, 8-19.

8. Had made an end of speaking, etc. — To this point Jeremiah had commanded the respectful attention of the people. Great as was their indignation they did not interrupt his discourse. Of course, the phrase all the people must not be pressed to the extreme. It implies, not absolute unanimity, but general agreement.

Verse 12. The Lord sent me to prophesy] My commission is from him, and my words are his own. I sought not this painful office. I did not run before I was sent.

12. The Lord sent me — How simple and how perfect this justification! The prophets, men of his own class, join with the priests in calling for Jeremiah’s condemnation; a circumstance which must have had great weight with the people. Yet his answer is sufficient. It exculpates him, and virtually condemns them; for they, so far from giving free course to the word of God, actually hindered it.

Verse 13. Therefore now amend your ways] If ye wish to escape the judgment which I have predicted, turn to God, and iniquity shall not be your ruin.

Verses 13-16. Amend your ways, and the Lord will repent, &c. — It appears here again that God’s determination to give up Jerusalem to destruction was conditional: see note on Jeremiah 18:7-10. If the people had repented of their sins, and reformed their conduct, their ruin would have been prevented, and they would have enjoyed a continuance of peace and prosperity. As for me, behold I am in your hand — I have neither any power, nor can make any interest to oppose you; do with me as seemeth good in your sight — I am content even to lose my life, if God be pleased to permit you to take it. But know ye for certain, &c. — Be fully assured; if you put me to death — Who, as you well know, am not guilty of any crime; ye shall surely bring innocent blood upon yourselves, and upon this city, &c. — You may think that by killing the prophet you will defeat the accomplishment of the prophecy, but you will find yourselves wretchedly deceived: such an act will at once greatly add to your guilt, and aggravate your ruin. Their own consciences could not but tell them that if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. For of a truth the Lord hath sent me unto you, &c. — Such is Jeremiah’s justification of himself. He reduces all to this, that God had sent him; and his adversaries were able to make no reply. “If God hath sent me, you can have nothing to say against me.” It is upon this that he is declared innocent in the following verse, This man is not worthy to die — Which was the sentence pronounced by the princes and all the people: for the people, who before were forward to condemn him, now, upon hearing his apology, were as forward to acquit him.

13-15. Amend your ways — Even now he has for them a message of love and hope. He speaks as a man eager for one thing — the good of the commonwealth. I am in your hands — His individual life was but a trifle, and they could do with him according to their pleasure. His only protest is against being esteemed a false prophet, for to reject him would be to reject his message.

Verse 14. As for me, behold, I am in your hand] I am the messenger of God; you may do with me what you please; but if you slay me, you will bring innocent blood upon yourselves.

Verses 13-16. Amend your ways, and the Lord will repent, &c. — It appears here again that God’s determination to give up Jerusalem to destruction was conditional: see note on Jeremiah 18:7-10. If the people had repented of their sins, and reformed their conduct, their ruin would have been prevented, and they would have enjoyed a continuance of peace and prosperity. As for me, behold I am in your hand — I have neither any power, nor can make any interest to oppose you; do with me as seemeth good in your sight — I am content even to lose my life, if God be pleased to permit you to take it. But know ye for certain, &c. — Be fully assured; if you put me to death — Who, as you well know, am not guilty of any crime; ye shall surely bring innocent blood upon yourselves, and upon this city, &c. — You may think that by killing the prophet you will defeat the accomplishment of the prophecy, but you will find yourselves wretchedly deceived: such an act will at once greatly add to your guilt, and aggravate your ruin. Their own consciences could not but tell them that if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. For of a truth the Lord hath sent me unto you, &c. — Such is Jeremiah’s justification of himself. He reduces all to this, that God had sent him; and his adversaries were able to make no reply. “If God hath sent me, you can have nothing to say against me.” It is upon this that he is declared innocent in the following verse, This man is not worthy to die — Which was the sentence pronounced by the princes and all the people: for the people, who before were forward to condemn him, now, upon hearing his apology, were as forward to acquit him.

Ver. 14. As for me, behold I am in your hand. Compare Jeremiah 38:5. It was the proper business of the Sanhedrim to pass sentence upon prophets; and if they found them guilty of making false pretences to prophecy, to put them to death, the punishment which the law had provided in that case. Deuteronomy 18:26. In this sense those words of Christ are to be understood, Luke 13:33. “It cannot be that a prophet perish out of Jerusalem,” where the Sanhedrim sat, whose office it was first to try and to condemn him.

13-15. Amend your ways — Even now he has for them a message of love and hope. He speaks as a man eager for one thing — the good of the commonwealth. I am in your hands — His individual life was but a trifle, and they could do with him according to their pleasure. His only protest is against being esteemed a false prophet, for to reject him would be to reject his message.

Verses 13-16. Amend your ways, and the Lord will repent, &c. — It appears here again that God’s determination to give up Jerusalem to destruction was conditional: see note on Jeremiah 18:7-10. If the people had repented of their sins, and reformed their conduct, their ruin would have been prevented, and they would have enjoyed a continuance of peace and prosperity. As for me, behold I am in your hand — I have neither any power, nor can make any interest to oppose you; do with me as seemeth good in your sight — I am content even to lose my life, if God be pleased to permit you to take it. But know ye for certain, &c. — Be fully assured; if you put me to death — Who, as you well know, am not guilty of any crime; ye shall surely bring innocent blood upon yourselves, and upon this city, &c. — You may think that by killing the prophet you will defeat the accomplishment of the prophecy, but you will find yourselves wretchedly deceived: such an act will at once greatly add to your guilt, and aggravate your ruin. Their own consciences could not but tell them that if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. For of a truth the Lord hath sent me unto you, &c. — Such is Jeremiah’s justification of himself. He reduces all to this, that God had sent him; and his adversaries were able to make no reply. “If God hath sent me, you can have nothing to say against me.” It is upon this that he is declared innocent in the following verse, This man is not worthy to die — Which was the sentence pronounced by the princes and all the people: for the people, who before were forward to condemn him, now, upon hearing his apology, were as forward to acquit him.

13-15. Amend your ways — Even now he has for them a message of love and hope. He speaks as a man eager for one thing — the good of the commonwealth. I am in your hands — His individual life was but a trifle, and they could do with him according to their pleasure. His only protest is against being esteemed a false prophet, for to reject him would be to reject his message.

Verse 16. This man is not worthy to die] The whole court acquitted him.

Verses 13-16. Amend your ways, and the Lord will repent, &c. — It appears here again that God’s determination to give up Jerusalem to destruction was conditional: see note on Jeremiah 18:7-10. If the people had repented of their sins, and reformed their conduct, their ruin would have been prevented, and they would have enjoyed a continuance of peace and prosperity. As for me, behold I am in your hand — I have neither any power, nor can make any interest to oppose you; do with me as seemeth good in your sight — I am content even to lose my life, if God be pleased to permit you to take it. But know ye for certain, &c. — Be fully assured; if you put me to death — Who, as you well know, am not guilty of any crime; ye shall surely bring innocent blood upon yourselves, and upon this city, &c. — You may think that by killing the prophet you will defeat the accomplishment of the prophecy, but you will find yourselves wretchedly deceived: such an act will at once greatly add to your guilt, and aggravate your ruin. Their own consciences could not but tell them that if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. For of a truth the Lord hath sent me unto you, &c. — Such is Jeremiah’s justification of himself. He reduces all to this, that God had sent him; and his adversaries were able to make no reply. “If God hath sent me, you can have nothing to say against me.” It is upon this that he is declared innocent in the following verse, This man is not worthy to die — Which was the sentence pronounced by the princes and all the people: for the people, who before were forward to condemn him, now, upon hearing his apology, were as forward to acquit him.

Ver. 16. Then said the princes; the Sanhedrim, or at least some considerable men among them, as in ver. 17, 21. Compare also Jeremiah 36:12. 37:15. 38:4.

And all the people—this man is not worthy to die. They who before were forward to condemn him, ver. 8, now, upon hearing his apology, were as ready to acquit him.

16. The princes and all the people — The action of these magistrates was worthy of better times. Jeremiah’s simple and heroic words are rightly seen to indicate the true prophet; and so they refuse the popular clamour for his blood. This decision commands the approval of the people, showing that not all had a positive temper against him; but, on the contrary, many were open to feel the force and truthfulness of his words. This trial, in many particulars, answers to that other trial in which the great archetypal Prophet stood before the world’s tribunal, as represented by Pilate, and, by the resistless force of his own divine purity, compelled the verdict, “I find no fault in the man.”

Verse 17. Certain of the elders] This is really a fine defense, and the argument was perfectly conclusive. Some think that it was Ahikam who undertook the prophet’s defence.

Verses 17-19. Then rose up certain of the elders — Either the princes before mentioned, or the more intelligent men of the people, stood up, and put the assembly in mind of a former case, as is usual with us in giving judgment, the wisdom of our predecessors being a direction to us. The case referred to is that of Micah, the book of whose prophecies we have among those of the minor prophets. Was it thought strange that Jeremiah prophesied against this city and the temple? Micah did so before him, even in the reign of Hezekiah, that reign of reformation, verse 18. Micah said as publicly, as Jeremiah had now spoken to the same purpose, Zion shall be ploughed like a field — The buildings shall be all destroyed, so that nothing shall hinder but it may be ploughed; Jerusalem shall become heaps — Of ruins; and the mountain of the house — On which the temple is built; shall be as the high places of the forest — Overrun with briers and thorns. This Micah not only spoke, but wrote, and left it upon record, Micah 3:12. Now did Hezekiah and all Judah put him to death? — Did the people come together in a body to accuse Micah, and demand sentence against him, as they had now done in the case of Jeremiah? Did they and their king make an act to silence him, or take away his life? No: on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, set a good example before his successors; for he feared the Lord, as Noah, who, being warned of God of things not seen as yet, was moved with fear. He besought the Lord — To turn away the judgment threatened, and to be reconciled to them; and he found it was not in vain to do so; for the Lord repented him of the evil — Returned in mercy to them, and even sent an angel, who routed the army of the Assyrians that then threatened to destroy Jerusalem. These elders conclude, that it would be of dangerous consequence to the state if they should gratify the importunity of the priests and prophets in putting Jeremiah to death; saying, Thus we might procure great evil against our souls — Observe, reader, it is well to deter ourselves from sin, with the consideration of the mischief we should certainly do to ourselves by it, and the irreparable damage we should thereby bring upon our own souls.

Ver. 17. Then rose up certain elders of the land. See ver. 10, 16. From the seventeenth verse to the end of the chapter are rehearsed the debates that passed in the Sanhedrim upon this subject, and the arguments offered on both sides. St. Luke gives an account of a like conference with relation to the apostles. Acts 5:33, 34.

17. Elders — These represented the assembled congregation, giving voice to the sentiment of the people. The scene was an impressive one. The bold, solitary, suffering prophet, standing almost in the visible shadow of death; the sanctimonious, spiteful, scoffing priests and prophets; the vast congregation of people whose earthly and spiritual hopes were involved in the questions at issue; the grave and reverend judges, visible embodiment of the dread majesty of the law; the place of meeting, being none other than the sanctuary itself, endeared by the holy memories of four centuries; and the clouds of war gathering in the distant horizon — all conspire to the deep and solemn interest of the occasion, and make it one of the notable passages of history.

V. 18. Micah-This was that Micah, whose prophecies are part of holy writ, as appears by Micah 1:1 3:12, where are the very words of the prophecy here mentioned, the substance of whose prophecy was the same with this, that Zion should be plowed up, and the place where the temple stood, should become so desolate that trees should grow there, as in a forest.

Verse 18. Micah the Morasthite] The same as stands among the prophets. Now all these prophesied as hard things against the land as Jeremiah has done; yet they were not put to death, for the people saw that they were sent of God.

Verses 17-19. Then rose up certain of the elders — Either the princes before mentioned, or the more intelligent men of the people, stood up, and put the assembly in mind of a former case, as is usual with us in giving judgment, the wisdom of our predecessors being a direction to us. The case referred to is that of Micah, the book of whose prophecies we have among those of the minor prophets. Was it thought strange that Jeremiah prophesied against this city and the temple? Micah did so before him, even in the reign of Hezekiah, that reign of reformation, verse 18. Micah said as publicly, as Jeremiah had now spoken to the same purpose, Zion shall be ploughed like a field — The buildings shall be all destroyed, so that nothing shall hinder but it may be ploughed; Jerusalem shall become heaps — Of ruins; and the mountain of the house — On which the temple is built; shall be as the high places of the forest — Overrun with briers and thorns. This Micah not only spoke, but wrote, and left it upon record, Micah 3:12. Now did Hezekiah and all Judah put him to death? — Did the people come together in a body to accuse Micah, and demand sentence against him, as they had now done in the case of Jeremiah? Did they and their king make an act to silence him, or take away his life? No: on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, set a good example before his successors; for he feared the Lord, as Noah, who, being warned of God of things not seen as yet, was moved with fear. He besought the Lord — To turn away the judgment threatened, and to be reconciled to them; and he found it was not in vain to do so; for the Lord repented him of the evil — Returned in mercy to them, and even sent an angel, who routed the army of the Assyrians that then threatened to destroy Jerusalem. These elders conclude, that it would be of dangerous consequence to the state if they should gratify the importunity of the priests and prophets in putting Jeremiah to death; saying, Thus we might procure great evil against our souls — Observe, reader, it is well to deter ourselves from sin, with the consideration of the mischief we should certainly do to ourselves by it, and the irreparable damage we should thereby bring upon our own souls.

Ver. 18. Micah prophesied in the days of Hezekiah. They alleged this precedent, taken from the practice of a good king, in favour of Jeremiah. See Micah 3:12.

Zion shall be glowed like a field. The Jews suppose this prophecy to be fulfilled in the utter destruction of the second temple by Titus, when Terentius, or as some of the modern Jews call him, Turnus Rufus, rased the very foundations of the city and temple. Thus also was fulfilled the prediction of our Saviour, “that there should not be left one stone upon another.” See Joseph. Bell. Jud. lib. 7. chap. 7. When conquerors would signify their purpose that a city should never be rebuilt, they used to break up the ground where it stood. See Judges 9:45. Horace alludes to this custom: Imprimeretque muris Hostile aratrum exercitus insolens. Lib. 1. od. 16.

18. Micah the Morasthite — See Micah 3:12. The name stands in the original in its full form, Micajah — who is like God? He is called the “Morasthite” from the place of his residence, Morasheth. The pertinence of the reference consists in this, that predictions of evil against the holy place are not without distinguished precedent, and even good Hezekiah was not above taking warning from them.

V. 19. Thus-Now, if we should take a quite contrary course, and put this man to death, we should do ourselves no good, but procure great evil against our souls; that is against ourselves.

Verses 17-19. Then rose up certain of the elders — Either the princes before mentioned, or the more intelligent men of the people, stood up, and put the assembly in mind of a former case, as is usual with us in giving judgment, the wisdom of our predecessors being a direction to us. The case referred to is that of Micah, the book of whose prophecies we have among those of the minor prophets. Was it thought strange that Jeremiah prophesied against this city and the temple? Micah did so before him, even in the reign of Hezekiah, that reign of reformation, verse 18. Micah said as publicly, as Jeremiah had now spoken to the same purpose, Zion shall be ploughed like a field — The buildings shall be all destroyed, so that nothing shall hinder but it may be ploughed; Jerusalem shall become heaps — Of ruins; and the mountain of the house — On which the temple is built; shall be as the high places of the forest — Overrun with briers and thorns. This Micah not only spoke, but wrote, and left it upon record, Micah 3:12. Now did Hezekiah and all Judah put him to death? — Did the people come together in a body to accuse Micah, and demand sentence against him, as they had now done in the case of Jeremiah? Did they and their king make an act to silence him, or take away his life? No: on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, set a good example before his successors; for he feared the Lord, as Noah, who, being warned of God of things not seen as yet, was moved with fear. He besought the Lord — To turn away the judgment threatened, and to be reconciled to them; and he found it was not in vain to do so; for the Lord repented him of the evil — Returned in mercy to them, and even sent an angel, who routed the army of the Assyrians that then threatened to destroy Jerusalem. These elders conclude, that it would be of dangerous consequence to the state if they should gratify the importunity of the priests and prophets in putting Jeremiah to death; saying, Thus we might procure great evil against our souls — Observe, reader, it is well to deter ourselves from sin, with the consideration of the mischief we should certainly do to ourselves by it, and the irreparable damage we should thereby bring upon our own souls.

Ver. 19. Did Hezekiah—and all Judah put him to death? Did the people come together in a body to accuse Micah, and demand sentence against him, as they had now done in the case of Jeremiah? Did he not fear the Lord? See 2 Chronicles 32:25.

19. Did Hezekiah, etc. — What is here stated we learn from no other source. We are elsewhere told of Micah’s prophecy, and of Hezekiah’s prayer to God for protection from the mighty enemy, but not of the result here stated. Here, then, as in many other places, do we recognise a coming in of material from a source outside of the canonical Scriptures. Besought the Lord — Literally, stroke the face of Jehovah.

V. 20. And there was-This is a story which we have recorded in no other part of scripture. They are probably the words of some others, who were enemies to Jeremiah.

Verse 20. Urijah—who prophesied] The process against Jeremiah is finished at the nineteenth verse; and the case of Urijah is next brought on, for he was also to be tried for his life; but hearing of it he fled to Egypt. He was however condemned in his absence; and the king sent to Egypt, and brought him thence and slew him, and caused him to have an ignominious burial, Jeremiah 26:21-23.

Verses 20-23. And there was also a man — There are three different opinions respecting the following passage. The first ascribes it to an opposite party, who, by a contrary precedent to the foregoing, urged the condemnation of Jeremiah, a precedent in which the speaking such words as he had spoken was adjudged treason. But against this view of the passage it is objected that such a transition of the speakers would have had some mark of distinction prefixed. Others suppose that this instance was alleged by the same persons that adduced the former, and with an intent to mark the different consequences that had ensued, and to caution the people and government against taking another step of a similar kind, and thereby adding sin to sin. As if he had said, Hezekiah, who had protected Micah, prospered; but did Jehoiakim, who slew Urijah, prosper? No: they all saw the contrary: one prophet had been slain already, let them not fill up the measure of national iniquity by slaying another. But Blaney thinks the least exceptionable opinion is, “that the elders concluded their speeches verse 19, and that the writer of the narrative goes on here to observe, in his own person, that notwithstanding the precedent of Micah, there had been a later precedent in the present reign, which might have operated very unfavourably to the cause of Jeremiah, but for the influence and authority of Ahikam the son of Shaphan, which was exerted to save him.” Who prophesied against this city, &c., according to all the words of Jeremiah — The prophets of the Lord agreed in their testimony, and one would have supposed that this circumstance should have caused their word to be regarded. And the king sought to put him to death — Being, with his courtiers, greatly exasperated against him on account of the faithful testimony which he bore, and the true predictions of approaching judgments which God commissioned him to utter. But when Urijah heard it, he was afraid, and fled — In this, it seems, he was faulty, and that through the weakness of his faith: he was too much under the power of that fear of man which brings a snare, and did not sufficiently confide in the power of God to protect him in the faithful execution of his office. And Jehoiakim sent men into Egypt, &c. — One would have thought Jehoiakim’s malice might have been satisfied with driving him out of the country; but they are blood-thirsty that hate the upright, Proverbs 29:10. It was the life, the precious life, that Jehoiakim hunted after, and nothing less would satisfy him. So implacable is his revenge, that he sends a party of soldiers into Egypt, (there being a strict alliance between him and Pharaoh-nechoh,) some hundreds of miles, and they bring him back by force of arms unto Jehoiakim, who slew him with the sword — Some think, even with his own hands, but this appears improbable. Neither did even this satisfy the king’s insatiable malice, but he loads the body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of persons of distinction, but cast it into the graves of the common people — As if he had not been a prophet of the Lord. Thus Jehoiakim hoped both to ruin Urijah’s reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner: but in vain. Jeremiah bears the same testimony. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John the Baptist’s head, but found himself deceived when, soon after, he heard of Jesus Christ, and said in a fright, This is John the Baptist; he is risen from the dead.

THE FATE OF URIJAH THE PROPHET, 20-24.

20. The case of the prophet Urijah is here cited, but whether by the elders, in continuation of their speech, or by Jeremiah himself, as the historian, has been disputed. Its close connexion with the preceding and its general agreement as to subject-matter, favours the former view; but the essential incongruity of the two histories as to their apparent bearing on the case of Jeremiah, and the difficulty, if not impossibility, of finding time for this history of Urijah in the reign of Jehoiakim before this time, which, as stated in verse 1, was “in the beginning” of his reign, seem well-nigh conclusive in favour of the latter, it would seem, then, that Jeremiah added this incident in order to perfect the contrast between Hezekiah and Jehoiakim, and thus still more perfectly illustrate the difficulties and dangers by which he was environed. The phrase according to all the words of Jeremiah falls in and confirms this view.

As to the history itself, this passage is alone. We have no other information about this man Urijah than is given here. But the passage shows that Jeremiah did not stand absolutely alone in his work, but that other men sympathized with, supported, and, as in this instance, actually assisted. So true is it that that extreme sense of loneliness sometimes exhibited by such men as Jeremiah and Elijah is not warranted.

Verses 20-23. And there was also a man — There are three different opinions respecting the following passage. The first ascribes it to an opposite party, who, by a contrary precedent to the foregoing, urged the condemnation of Jeremiah, a precedent in which the speaking such words as he had spoken was adjudged treason. But against this view of the passage it is objected that such a transition of the speakers would have had some mark of distinction prefixed. Others suppose that this instance was alleged by the same persons that adduced the former, and with an intent to mark the different consequences that had ensued, and to caution the people and government against taking another step of a similar kind, and thereby adding sin to sin. As if he had said, Hezekiah, who had protected Micah, prospered; but did Jehoiakim, who slew Urijah, prosper? No: they all saw the contrary: one prophet had been slain already, let them not fill up the measure of national iniquity by slaying another. But Blaney thinks the least exceptionable opinion is, “that the elders concluded their speeches verse 19, and that the writer of the narrative goes on here to observe, in his own person, that notwithstanding the precedent of Micah, there had been a later precedent in the present reign, which might have operated very unfavourably to the cause of Jeremiah, but for the influence and authority of Ahikam the son of Shaphan, which was exerted to save him.” Who prophesied against this city, &c., according to all the words of Jeremiah — The prophets of the Lord agreed in their testimony, and one would have supposed that this circumstance should have caused their word to be regarded. And the king sought to put him to death — Being, with his courtiers, greatly exasperated against him on account of the faithful testimony which he bore, and the true predictions of approaching judgments which God commissioned him to utter. But when Urijah heard it, he was afraid, and fled — In this, it seems, he was faulty, and that through the weakness of his faith: he was too much under the power of that fear of man which brings a snare, and did not sufficiently confide in the power of God to protect him in the faithful execution of his office. And Jehoiakim sent men into Egypt, &c. — One would have thought Jehoiakim’s malice might have been satisfied with driving him out of the country; but they are blood-thirsty that hate the upright, Proverbs 29:10. It was the life, the precious life, that Jehoiakim hunted after, and nothing less would satisfy him. So implacable is his revenge, that he sends a party of soldiers into Egypt, (there being a strict alliance between him and Pharaoh-nechoh,) some hundreds of miles, and they bring him back by force of arms unto Jehoiakim, who slew him with the sword — Some think, even with his own hands, but this appears improbable. Neither did even this satisfy the king’s insatiable malice, but he loads the body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of persons of distinction, but cast it into the graves of the common people — As if he had not been a prophet of the Lord. Thus Jehoiakim hoped both to ruin Urijah’s reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner: but in vain. Jeremiah bears the same testimony. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John the Baptist’s head, but found himself deceived when, soon after, he heard of Jesus Christ, and said in a fright, This is John the Baptist; he is risen from the dead.

THE FATE OF URIJAH THE PROPHET, 20-24.

20. The case of the prophet Urijah is here cited, but whether by the elders, in continuation of their speech, or by Jeremiah himself, as the historian, has been disputed. Its close connexion with the preceding and its general agreement as to subject-matter, favours the former view; but the essential incongruity of the two histories as to their apparent bearing on the case of Jeremiah, and the difficulty, if not impossibility, of finding time for this history of Urijah in the reign of Jehoiakim before this time, which, as stated in verse 1, was “in the beginning” of his reign, seem well-nigh conclusive in favour of the latter, it would seem, then, that Jeremiah added this incident in order to perfect the contrast between Hezekiah and Jehoiakim, and thus still more perfectly illustrate the difficulties and dangers by which he was environed. The phrase according to all the words of Jeremiah falls in and confirms this view.

As to the history itself, this passage is alone. We have no other information about this man Urijah than is given here. But the passage shows that Jeremiah did not stand absolutely alone in his work, but that other men sympathized with, supported, and, as in this instance, actually assisted. So true is it that that extreme sense of loneliness sometimes exhibited by such men as Jeremiah and Elijah is not warranted.

Verses 20-23. And there was also a man — There are three different opinions respecting the following passage. The first ascribes it to an opposite party, who, by a contrary precedent to the foregoing, urged the condemnation of Jeremiah, a precedent in which the speaking such words as he had spoken was adjudged treason. But against this view of the passage it is objected that such a transition of the speakers would have had some mark of distinction prefixed. Others suppose that this instance was alleged by the same persons that adduced the former, and with an intent to mark the different consequences that had ensued, and to caution the people and government against taking another step of a similar kind, and thereby adding sin to sin. As if he had said, Hezekiah, who had protected Micah, prospered; but did Jehoiakim, who slew Urijah, prosper? No: they all saw the contrary: one prophet had been slain already, let them not fill up the measure of national iniquity by slaying another. But Blaney thinks the least exceptionable opinion is, “that the elders concluded their speeches verse 19, and that the writer of the narrative goes on here to observe, in his own person, that notwithstanding the precedent of Micah, there had been a later precedent in the present reign, which might have operated very unfavourably to the cause of Jeremiah, but for the influence and authority of Ahikam the son of Shaphan, which was exerted to save him.” Who prophesied against this city, &c., according to all the words of Jeremiah — The prophets of the Lord agreed in their testimony, and one would have supposed that this circumstance should have caused their word to be regarded. And the king sought to put him to death — Being, with his courtiers, greatly exasperated against him on account of the faithful testimony which he bore, and the true predictions of approaching judgments which God commissioned him to utter. But when Urijah heard it, he was afraid, and fled — In this, it seems, he was faulty, and that through the weakness of his faith: he was too much under the power of that fear of man which brings a snare, and did not sufficiently confide in the power of God to protect him in the faithful execution of his office. And Jehoiakim sent men into Egypt, &c. — One would have thought Jehoiakim’s malice might have been satisfied with driving him out of the country; but they are blood-thirsty that hate the upright, Proverbs 29:10. It was the life, the precious life, that Jehoiakim hunted after, and nothing less would satisfy him. So implacable is his revenge, that he sends a party of soldiers into Egypt, (there being a strict alliance between him and Pharaoh-nechoh,) some hundreds of miles, and they bring him back by force of arms unto Jehoiakim, who slew him with the sword — Some think, even with his own hands, but this appears improbable. Neither did even this satisfy the king’s insatiable malice, but he loads the body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of persons of distinction, but cast it into the graves of the common people — As if he had not been a prophet of the Lord. Thus Jehoiakim hoped both to ruin Urijah’s reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner: but in vain. Jeremiah bears the same testimony. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John the Baptist’s head, but found himself deceived when, soon after, he heard of Jesus Christ, and said in a fright, This is John the Baptist; he is risen from the dead.

22. Sent men into Egypt — Jehoiakim was in close alliance with the king of Egypt, having been placed on his throne by him; hence the facility with which he seemed to recover a man who sought asylum there. Elnathan — Whether this was the king’s father-in-law, who also had the same name, (2 Kings 24:8,) cannot be decided. But he is mentioned in Jeremiah 36:12, 25, as among the princes favourable to Jeremiah, which bears against such identification.

V. 23. Cast his body-Not in the sepulchers of the prophets, but amongst the vulgar people.

Verses 20-23. And there was also a man — There are three different opinions respecting the following passage. The first ascribes it to an opposite party, who, by a contrary precedent to the foregoing, urged the condemnation of Jeremiah, a precedent in which the speaking such words as he had spoken was adjudged treason. But against this view of the passage it is objected that such a transition of the speakers would have had some mark of distinction prefixed. Others suppose that this instance was alleged by the same persons that adduced the former, and with an intent to mark the different consequences that had ensued, and to caution the people and government against taking another step of a similar kind, and thereby adding sin to sin. As if he had said, Hezekiah, who had protected Micah, prospered; but did Jehoiakim, who slew Urijah, prosper? No: they all saw the contrary: one prophet had been slain already, let them not fill up the measure of national iniquity by slaying another. But Blaney thinks the least exceptionable opinion is, “that the elders concluded their speeches verse 19, and that the writer of the narrative goes on here to observe, in his own person, that notwithstanding the precedent of Micah, there had been a later precedent in the present reign, which might have operated very unfavourably to the cause of Jeremiah, but for the influence and authority of Ahikam the son of Shaphan, which was exerted to save him.” Who prophesied against this city, &c., according to all the words of Jeremiah — The prophets of the Lord agreed in their testimony, and one would have supposed that this circumstance should have caused their word to be regarded. And the king sought to put him to death — Being, with his courtiers, greatly exasperated against him on account of the faithful testimony which he bore, and the true predictions of approaching judgments which God commissioned him to utter. But when Urijah heard it, he was afraid, and fled — In this, it seems, he was faulty, and that through the weakness of his faith: he was too much under the power of that fear of man which brings a snare, and did not sufficiently confide in the power of God to protect him in the faithful execution of his office. And Jehoiakim sent men into Egypt, &c. — One would have thought Jehoiakim’s malice might have been satisfied with driving him out of the country; but they are blood-thirsty that hate the upright, Proverbs 29:10. It was the life, the precious life, that Jehoiakim hunted after, and nothing less would satisfy him. So implacable is his revenge, that he sends a party of soldiers into Egypt, (there being a strict alliance between him and Pharaoh-nechoh,) some hundreds of miles, and they bring him back by force of arms unto Jehoiakim, who slew him with the sword — Some think, even with his own hands, but this appears improbable. Neither did even this satisfy the king’s insatiable malice, but he loads the body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of persons of distinction, but cast it into the graves of the common people — As if he had not been a prophet of the Lord. Thus Jehoiakim hoped both to ruin Urijah’s reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner: but in vain. Jeremiah bears the same testimony. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John the Baptist’s head, but found himself deceived when, soon after, he heard of Jesus Christ, and said in a fright, This is John the Baptist; he is risen from the dead.

23. Common people — See 2 Kings 23:6. The place of this “common” burial ground was in the Kidron valley.

V. 24. Nevertheless-Tho’ Jeremiah’s enemies pleaded this instance of Urijah, a case judged in this very king’s reign; yet the hand, that is, the power and interest of Ahikam, one of Josiah’s counsellors, and the father of Gedaliah, was with Jeremiah.

Verse 24. The hand of Ahikam—was with Jeremiah] And it was probably by his influence that Jeremiah did not share the same fate with Urijah. The Ahikam mentioned here was probably the father of Gedaliah, who, after the capture of Jerusalem, was appointed governor of the country by Nebuchadnezzar, Jeremiah 40:5. Of the Prophet Urijah, whether he was true or false, we know nothing but what we learn from this place.

That they should not give him into the hand of the people] Though acquitted in the supreme court, he was not out of danger; there was a popular prejudice against him, and it is likely that Ahikam was obliged to conceal him, that they might not put him to death. The genuine ministers of God have no favour to expect from those who are HIS enemies. JEREMIAH

Verse 24. Nevertheless, the hand of Ahikam, &c., was with Jeremiah — Both he and his father Shaphan were chief ministers under Josiah, 2 Kings 22:12-14. And the brothers of Ahikam, Gemariah, Elasah, and Jaazaniah were considerable men in those days, with Ahikam, and members of the great council; Jeremiah 29:3; Ezekiel 8:11. So Ahikam made use of his interest with them to deliver Jeremiah from the danger that threatened him. Thus God wonderfully preserved Jeremiah, though he did not flee as Urijah did, but stood his ground. Ordinary ministers may use ordinary means, provided they be lawful ones, for their preservation; but they that have an extraordinary mission may expect an extraordinary protection.

Ver. 24. Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah. Both he and his father Shaphan were the chief ministers under Josiah. 2 Kings 22:12-14. And the brothers of Ahikam, Gemariah, Elasah, and Joazoniah, were considerable men in those days with Ahikam, and members of the great council. Jeremiah 29:3. Ezekiel 8:11. So Ahikam made use of his interest with them, to deliver Jeremiah from the danger that threatened him.

24. Hand of Ahikam — The implication of this verse would seem to be, that had not Jeremiah been especially protected by a man of influence and power he would have shared a similar fate with Urijah.