When the princes of Judah heard these things, they came up from the king’s house to Yahweh’s house; and they sat in the entry of the new gate of Yahweh’s house. Then the priests and the prophets spoke to the princes and to all the people, saying, “This man is worthy of death; for he has prophesied against this city, as you have heard with your ears.”
Then Jeremiah spoke to all the princes and to all the people, saying, “Yahweh sent me to prophesy against this house and against this city all the words that you have heard. Now therefore amend your ways and your doings, and obey Yahweh your God’s voice; then Yahweh will relent from the evil that he has pronounced against you. But as for me, behold, I am in your hand. Do with me what is good and right in your eyes. Only know for certain that, if you put me to death, you will bring innocent blood on yourselves, on this city, and on its inhabitants; for in truth Yahweh has sent me to you to speak all these words in your ears.”
Then the princes and all the people said to the priests and to the prophets: “This man is not worthy of death; for he has spoken to us in the name of Yahweh our God.”
Then certain of the elders of the land rose up, and spoke to all the assembly of the people, saying,
“Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, ‘Yahweh of Armies says: “ ‘Zion will be plowed as a field, and Jerusalem will become heaps, and the mountain of the house as the high places of a forest.’
Did Hezekiah king of Judah and all Judah put him to death? Didn’t he fear Yahweh, and entreat the favor of Yahweh, and Yahweh relented of the disaster which he had pronounced against them? We would commit great evil against our own souls that way!”
There was also a man who prophesied in Yahweh’s name, Uriah the son of Shemaiah of Kiriath Jearim; and he prophesied against this city and against this land according to all the words of Jeremiah. When Jehoiakim the king, with all his mighty men and all the princes heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt. Then Jehoiakim the king sent men into Egypt, Elnathan the son of Achbor, and certain men with him, into Egypt; and they fetched Uriah out of Egypt, and brought him to Jehoiakim the king, who killed him with the sword, and cast his dead body into the graves of the common people.
But the hand of Ahikam the son of Shaphan was with Jeremiah, so that they didn’t give him into the hand of the people to put him to death.
John Calvin 1540 · Public Domain On vv10–24 We have said that the princes were roused by…
We have said that the princes were roused by a popular clamor; nor is there a doubt but; that the king had sent them to quell the commotion. It must be especially noticed, that they were engaged in other matters, as it was seldom the case that courtiers spent their time in hearing the prophets. It is indeed true, that the occupations of those are sacred, who have the care of the commonwealth, who dispense justice, and who have to provide for the public safety; but it behoves them so to divide their time, that they may be able to consecrate some portion of it to God. But courtiers think themselves exempted by a sort of privilege, when yet the truth is more necessary for them than even for the common people; for not only the duty of the head of a family lies on each of them, but the Lord has also set them over a whole people. If, then, private men have need of being daily taught, that they may faithfully rule and guide themselves and their families, what ought to be done by those rulers who are as it were the fathers of the commonwealth? But as I have already said, such men usually exempt themselves from the yoke of the faithful.
Hence then it was, that none of the princes were present, when Jeremiah had been commanded to proclaim his message, not only on the day when few came to the Temple, but when they came from all the cities of Judah to sacrifice at Jerusalem. It was, indeed, a very shameful sign of gross contempt, that no one of the king’s counsellors appeared in the Temple, when there were present, from remote places, those whom religion and the desire to sacrifice had brought there. But he says that they came to know the cause of the commotion; for it is said, that they sat at the new gate, which some say was eastward; and they conjecture that it was called new, because it had been renewed; the king’s palace was also towards the east, and the eastern gate was his tribunal. I am disposed to embrace this opinion, that they sat at the eastern gate. It now follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv10, 11, 12, 18, 19, 22, 23, 24 So called, because it was repaired by Jotham, 2…
So called, because it was repaired by Jotham, 2 Kings 15:35.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–24 Jer 26:10 When the princes of Judah heard these…
Jer 26:10 When the princes of Judah heard these things, then they came up from the king’s house unto the house of the LORD, and sat down in the entry of the new gate of the LORD’S [house].
Ver. 10. When the princes of Judah heard those things.] Pii viri sunt quibus doluit populi impietas; good men they were, saith Oecolampadius. They might be so, some of them at least; and it was well done of them here to pass an impartial sentence for the innocent prophet against the priests and people. But Pilate did so for a while for our Saviour; and these princes soon after turned Jeremiah’s cruel enemies {Jer 37:15} for his plain dealing. {Jer 34:1-7}
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And sat down in the entry of the new gate.] The east gate, saith the Chaldee paraphrast; called the new gate because repaired by Jotham, {2Ki 15:35} saith Lyra.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–24 When the nobles and other civil magistrates heard of…
When the nobles and other civil magistrates heard of the tumult, occasioned by Jeremiah’s unpleasing prophecy, they came from the king’s court, where the nobles and great officers in nations usually are, to the temple; and sat down at the entry of the new gate in the Lord’s house. Some think it was called the new gate because repaired by Jotham, 2Ki 15:35; 2Ch 27:3. Some say it was the eastern, others that it was the western gate. It was certainly the place where their sanhedrim, who were to judge of false prophets, were wont to sit.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 Here is, I. The acquitting of Jeremiah from the…
Here is, I. The acquitting of Jeremiah from the charge exhibited against him. He had indeed spoken the words as they were laid in the indictment, but they are not looked upon to be seditious or treasonable, ill-intended or of any bad tendency, and therefore the court and country agree to find him not guilty. The priests and prophets, notwithstanding his rational plea for himself, continued to demand judgment against him; but the princes, and all the people, are clear in it that this man is not worthy to die (Jer 26:16); for (say they) he hath spoken to us, not of himself, but in the name of the Lord our God. And are they willing to own that he did indeed speak to them in the name of the Lord and that that Lord is their God? Why then did they not amend their ways and doings, and take the method he prescribed to prevent the ruin of their country? If they say, His prophecy is from heaven, it may justly be asked, Why did you not then believe him? Mat 21:25. Note, It is a pity that those who are so far convinced of the divine original of gospel preaching as to protect it from the malice of others do not submit to the power and influence of it themselves.
II. A precedent quoted to justify them in acquitting Jeremiah. Some of the elders of the land, 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; for the wisdom of our predecessors is a direction to us. The case referred to is that of Micah. We have extant the book of his prophecy among the minor prophets. 1. 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, Jer 26:18. Micah said it as publicly as Jeremiah had now spoken to the same purport, Zion shall be ploughed like a field, the building 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. That prophet not only spoke this, but wrote it, and left it on record; we find it, Mic 3:12. By this it appears that a man may be, as Micah was, a true prophet of the Lord, and yet may prophesy the destruction of Zion and Jerusalem. When we threaten secure sinners with the taking away of the Spirit of God and the kingdom of God from them, and declining churches with the removal of the candlestick, we say no more than what has been said many a time, and what we have warrant from the word of God to say. 2. Was it thought fit by the princes to justify Jeremiah in what he had done? It was what Hezekiah did before them in a like case. Did Hezekiah, and the people of Judah (that is, the representatives of the people, the commons in parliament), did they complain of Micah the prophet? Did they impeach him, or make an act to silence him and put him to death? No; on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, of blessed memory, set a good example before his successors, for he feared the Lord (Jer 26:19), as Noah, who, being warned of God of things not seen as yet, was moved with fear. Micah's preaching drove him to his knees; 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 and returned in mercy to them; he sent an angel, who routed the army of the Assyrians, that threatened to plough Zion like a field. Hezekiah got good by the preaching, and then you may be sure he would do no harm to the preacher. 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: Thus might we procure great evil against our souls. Note, It is good to deter ourselves from sin with the consideration of the mischief we shall certainly do to ourselves by it and the irreparable damage it will be to our own souls.
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III. Here is an instance of another prophet that was put to death by Jehoiakim for prophesying as Jeremiah had done, Jer 26:20, etc. Some make this to be urged by the prosecutors, as a case that favoured the prosecution, a modern case, in which speaking such words as Jeremiah had spoken was adjudged treason. Others think that the elders, who were advocates for Jeremiah, alleged this to show that thus they might procure great evil against their souls, for it would be adding sin to sin. Jehoiakim, the present king, had slain one prophet already; let them not fill up the measure by slaying another. Hezekiah, who protected Micah, prospered; but did Jehoiakim prosper who slew Urijah? No; they all saw the contrary. As good examples, and the good consequences of them, should encourage us in that which is good, so the examples of bad men, and the bad consequences of them, should deter us from that which is evil. But some good interpreters take this narrative from the historian that penned the book, Jeremiah himself, or Baruch, who, to make Jeremiah's deliverance by means of the princes the more wonderful, takes notice of this that happened about the same time; for both were in the reign of Jehoiakim, and this in the beginning of his reign, Jer 26:1. Observe, 1. Urijah's prophecy. It was against this city, and this land, according to all the words of Jeremiah. The prophets of the Lord agreed in their testimony, and one would have thought that out of the mouth of so many witnesses the word would be regarded. 2. The prosecution of him for it, Jer 26:21. Jehoiakim and his courtiers were exasperated against him, and sought to put him to death; in this wicked design the king himself was principally concerned. 3. His absconding thereupon: When he heard that the king had become his enemy, and sought his life, he was afraid, and fled, and went in to Egypt. This was certainly his fault, and an effect of the weakness of his faith, and it sped accordingly. He distrusted God, and his power to protect him and bear him out; he was too much under the power of that fear of man which brings a snare. It looked as if he durst not stand to what he had said or was ashamed of his Master. It was especially unbecoming him to flee into Egypt, and so in effect to abandon the land of Israel and to throw himself quite out of the way of being useful. Note, There are many that have much grace, but they have little courage, that are very honest, but withal very timorous. 4. His execution notwithstanding. Jehoiakim's malice, one would think, might have contented itself with his banishment, and it might suffice to have driven him out of the country; but those are bloodthirsty that hate the upright, Pro 29:10. It was the life, that precious life, that he hunted after, and nothing else would satisfy him. So implacable is his revenge that he sends a party of soldiers into Egypt, some hundreds of miles, and they bring him back by force of arms. It would not sufficiently gratify him to have him slain in Egypt, but he must feed his eyes with the bloody spectacle. They brought him to Jehoiakim, and he slew him with the sword, for aught I know with his own hands. Yet neither did this satisfy his insatiable malice, but he loads the dead body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of men of distinction, but cast it into the graves of the common people, as if he had not been a prophet of the Lord; thus was the shield of Saul vilely cast away, as though he had not been anointed with oil. Thus Jehoiakim hoped both to ruin his 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 says the same. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John 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.
IV. Here is Jeremiah's deliverance. Though Urijah was lately put to death, and persecutors, when they have tasted the blood of saints, are apt to thirst after more (as Herod, Act 12:2, Act 12:3), yet 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 own preservation; but those that had an extraordinary protection. God raised up a friend for Jeremiah, whose hand was with him; he took him by the hand in a friendly way, encouraged him, assisted him, appeared for him. It was Ahikam the son of Shaphan, one that was a minister of state in Josiah's time; we read of him, Kg2 22:12. Some think Gedaliah was the son of this Ahikam. He had a great interest, it should seem, among the princes, and he used it in favour of Jeremiah, to prevent the further designs of the priests and prophets against him, who would have had him turned over into the hand of the people, not those people (Jer 26:16) that had adjudged him innocent, but the rude and insolent mob, whom they could persuade by their cursed insinuations not only to cry, Crucify him, crucify him, but to stone him to death in a popular tumult; for perhaps Jehoiakim had been so reproached by his own conscience for slaying Urijah that they despaired of making him the tool of their malice. Note, God can, when he pleases, raise up great men to patronize good men; and it is an encouragement to us to trust him in the way of duty that he has all men's hearts in his hands.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–24 When the princes of Judah heard these things,.... The…
When the princes of Judah heard these things,.... The tumult there was in the temple; these were the princes of the blood, or the nobles of the realm, particularly the courtiers, and who were of the king's privy council; or else the great sanhedrim, consisting of seventy persons, and were the chief court of judicature:
then they came up from the king's house to the house of the Lord; from the royal palace where they resided; by which it should seem that they were the king's courtiers, and counsellors, and officers of state; unless in those times the sanhedrim sat there; from hence they came up to the temple, where Jeremiah and the priests, &c. were, which, being built on a hill, was higher than the king's palace; and therefore are said to "come up" to it:
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and sat down in the entry of the new gate of the Lord's house; as a court of judicature, to hear and try the cause between the prophet and his accusers. This gate of the temple is thought to be the higher gate, which Jotham built, Kg2 15:35. The Targum calls it the eastern gate; and so Kimchi says it was; and that it was called the new gate, according to the Rabbins, because there they renewed the constitutions and traditions; though he thinks the better reason is, because newly repaired, or some new building was added to it. Jarchi also says it was the eastern gate; and gives this reason for its being called new; that when Jehoiakim was carried captive, and some of the vessels of the temple, Nebuchadnezzar's army broke the eastern gate, which Zedekiah afterwards repaired, and made new; but if so, it is here called new by a prolepsis; or this account was written after that time.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 11, 18, 19, 20, 23, 24 When - When the nobles, and other civil magistrates,…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 12, 13, 14, 16, 17, 18, 20, 24 Verse 10. The princes of Judah] The king's court;…
Verse 10. The princes of Judah] The king's court; his cabinet counsellors.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 17, 20, 24 Jer 26:13-16. Amend your ways, and the Lord will…
Jer 26:13-16. 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 Jer 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 11, 12, 16, 17, 19, 20, 21, 22, 23, 24 The princes of Judah - The priests could scourge…
The princes of Judah - The priests could scourge a man etc., but could not then try him for his life, as the Sanhedrim subsequently did until the Romans deprived them of the power.
The new gate - That built by Jotham 2Ki 15:35, and probably a usual place for trials.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 16, 17, 18, 20, 23, 24 Sent me. This was a complete justification. (Calmet) ---…
Sent me. This was a complete justification. (Calmet) --- None could deny but Jeremias had all the characters of a true prophet, ver. 16. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24 princes--members of the Council of State or Great Council,…
princes--members of the Council of State or Great Council, which took cognizance of such offenses.
heard--the clamor of the popular tumult.
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came up--from the king's house to the temple, which stood higher than the palace.
sat--as judges, in the gate, the usual place of trying such cases.
new gate--originally built by Jotham ("the higher gate," Kg2 15:35) and now recently restored.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 12, 13, 16, 17, 18, 19, 20, 22, 23, 24 10. Princes of Judah — Probably the judicial officers…
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, (2Ki_15:35,) and, according to Jer_36:10, was by the inner court.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10, 11, 12, 13, 16, 17, 18, 19, 20, 21, 22, 23, 24 10. the princes of Judah … came up from…
10. the princes of Judah … came up from the king’s house] The powers of these persons are not clear. Evidently, however, their employment about the court and the constantly increasing weakness of the monarchy would help them to the acquisition of such authority as we find them here exercising.
came up] See on Jer_22:1.
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the new gate] probably the same as the “upper gate” of ch. Jer_20:2, where see note.
of the Lord’s house] The MT. omits “house.” Possibly we should reject both substantives. They are unnecessary after Jer_26:9. LXX MSS., agreeing as to “house,” are divided with regard to “the Lord.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–24 (10) When the princes of Judah heard these things…
(10) When the princes of Judah heard these things . . .—The princes appear not to have been present when the words were spoken. The report was carried to them as they sat in council with the king, and they came down to the Temple and took their place, to watch and listen what would come next. They went apparently by what was known as the king’s entry into the Temple (2Ki_16:18), the high gate which had been built by Jotham (2Ch_27:3), from which they could command a view of the crowds in the Temple court. (See Note on Jer_22:2). One of them, in all probability, was Ahikam, the son of Shaphan (Jer_26:24). As in Jer_36:19; Jer_36:25, the princes are less bitterly hostile than the priests.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10, 11, 12, 16, 17, 18, 19, 20, 21, 22, 23, 24 The princes. The term will include the members of…
The princes. The term will include the members of the various branches of the royal family, who acted as judges, (see on Jer_21:12) and the "elders," or heads of families (see ver. 17). Without the presence of the former, Jeremiah could only have had a mock-trial. Came up, etc.. (see on Jer_22:1) Of the Lord"s house; better simply, of the Lord. The gate is the same which is referred at Jer_20:2.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv11, 13, 19 this man
this man
(See Scofield "Jer 38:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 Jeremiah’s Defense and Deliverance
Jeremiah’s Defense and Deliverance
v. 12. Then spake Jeremiah unto all the princes and to all the people, saying, The Lord sent me to prophesy against this house and against this city, rather, "to" or "concerning this house and this city"; for Jeremiah purposely avoided any expression which might cause irritation, all the words that ye have heard. He was not giving his own personal opinion or voicing any spite which he might have felt, but he had only done his duty.
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v. 13. Therefore, now amend your ways and your doings, this appeal showing his disinterested motives, his desire to help his people in this emergency, and obey the voice of the Lord, your God; and the Lord will repent Him of the evil that He has pronounced against you. It was the one condition under which he could promise salvation.
v. 14. As for me, behold, I am in your hand, he was resigned to his fate at their hands; do with me as seemeth good and meet unto you; he bowed in humility and submission to the constituted authority.
v. 16. But know ye for certain that, if ye put me to death, in the hope of thereby getting rid of an unpleasant exhorter and escaping his warnings, ye shall surely bring innocent blood upon yourselves and upon this city and upon the inhabitants thereof, thereby increasing their guilt and incurring heavier penalties; for of a truth the Lord hath sent me unto you to speak all these words in your ears, Jeremiah feeling it necessary to affirm this truth a second time in order to give emphasis to his warning.
v. 16. Then said the princes and all the people unto the priests and to the prophets, in giving their verdict in this important matter, convinced of the truth of Jeremiah’s statements, This man is not worthy to die, he has not deserved to be executed as a blasphemer, for he hath spoken to us in the name of the Lord, our God. Although they had, in the beginning, clamored for his death, they had quickly been influenced in the opposite direction, after the manner of fickle mobs the world over.
v. 17. Then rose up certain of the elders of the land, either the most venerable and experienced of the princes or aged representatives of the people, who were highly respected for their wisdom, and spake to all the assembly of the people, saying,
v. 18. Micah, the Morasthite, called so after a village in the tribe of Judah, prophesied in the days of Hezekiah, king of Judah, and spake to all the people of Judah, saying, Thus saith the Lord of hosts, Zion shall be plowed like a field, after being utterly destroyed, and Jerusalem shall become heaps, a pile of ruins, and the mountain of the house, the hill Moriah, on which the Temple stood, as the high places of a forest, so that the trees of the forest would freely get a foothold there. Cf Mic 3:12. It was thus a historical fact that Jeremiah was not the first prophet or the only one who had prophesied against Jerusalem and the Temple.
v. 19. Did Hezekiah, king of Judah, and all Judah put him at all to death? Did they attempt to escape his unpleasant message by putting him to death? Did he not, instead of venting a possible personal spite in such a manner, fear the Lord and besought the Lord, begging Him to show mercy upon His people, and the Lord repented Him of the evil which He had pronounced against them? Thus, namely by killing Jeremiah as had been suggested, might we procure great evil against our souls, they might bring upon themselves the swift judgment of God. Moreover, the elders have still another historical example to urge in this case.
v. 20. And there was also a man that prophesied in the name of the Lord, Urijah, the son of Shemaiah, of Kirjath-jearim, a prophet otherwise unknown, who prophesied against this city and against this land according to all the words of Jeremiah, that is, in the same manner, his message having the same content,
v. 21. and when Jehoiakim, the king, with all his mighty men and all the princes, the most powerful men of the nation, heard his words, the king sought to put him to death; but when Urijah heard it, being informed of the king’s intention, he was afraid and fled and went into Egypt, where he hoped to find security;
v. 22. and Jehoiakim, the king, who had been placed on the throne by Pharaoh of Egypt, 2Ki 23:34, sent men into Egypt, namely, Einathan, the son of Ach-bor, and certain men with him into Egypt.
v. 23. And they fetched forth Urijah out of Egypt, whose people readily delivered him to their allies, and brought him unto Jehoiakim, the king, who slew him with the sword and cast his dead body into the graves of the common people, in the Valley of the Kidron, instead of giving it the honorable burial of a prophet of the Lord.
v. 24. Nevertheless, the hand of Ahikam, the son of Shaphan, the worthy son of a noble father, 2Ki 22:12-14, and the father of Gedaliah, who followed in his steps, 2Ki 25:22, was with Jeremiah, he brought all his influence to bear in his favor, that they should not give him into the hand of the people to put him to death, for this course was sometimes followed by rulers in order to remove the stigma of a judicial murder from themselves. Note: Urijah was faithful in delivering his message, but erred in this, that he forsook his post when danger threatened; so God permitted him to lose his life, while that of Jeremiah was spared. God’s ministers must firmly believe that He can and will protect them in every emergency, according to His will.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 13, 16, 18, 20, 22 the New Gate
the New Gate
the name of the gate through which people went into the temple
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you heard with your own ears
"you heard"
this house and this city
"the people who worship in Yahweh's temple and those who live in the city of Jerusalem"
translationWords
kingdom of Judah
gate
die
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 12, 14, 16, 17, 24 26:10-15 Court trials were customarily held at a gateway…
26:10-15 Court trials were customarily held at a gateway to the city. City gateways at this time were covered and multi-chambered. In this location, where the commerce of the city went in and out, the elders of the city would congregate where they could be called upon to apply their wisdom to legal conflicts. In this case, the officials were fair; they gave each party an opportunity to present its side of the quarrel.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.