Exegetical and Hermeneutical Commentary of Jeremiah 26:16
Then said the princes and all the people unto the priests and to the prophets; This man [is] not worthy to die: for he hath spoken to us in the name of the LORD our God.
16. The princes, not being prejudiced as were Jeremiah’s accusers, give a fair decision and carry the people with them.
Fuente: The Cambridge Bible for Schools and Colleges
16 19. See introd. summary to ch.
Fuente: The Cambridge Bible for Schools and Colleges
This man … – literally, There is not to this man a sentence of death, i. e., he is acquitted by the princes and the congregation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. This man is not worthy to die] The whole court acquitted him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The judges in this case, with the assent of the people, acquit the prophet, and vindicate him from the charge of sedition given against him by the corrupt priests and false prophets, distinguishing betwixt one who of his own head spreadeth false news, and threateneth evil to a place, and one who doth it by authority from God, or by Divine revelation, which is here meant by
in the name of our Lord God. Thus the civil magistrates taught the priests and prophets a point of divinity, which they ought not to have been ignorant of. Some may inquire how the princes knew that Jeremiah spake what he spake in the name of the Lord. To which it may be replied, that Jeremiah had been a prophet now about twenty years, for he began in the thirteenth of Josiah, Jer 1:1,2. Josiah reigned thirty-one years, 2Ki 22:1. Then Shallum or Jehoahaz reigned three months; this was in the beginning of Jehoiakims reign, in which time they had had a large experience both of his doctrine and conversation; and though the priests and prophets, who had had the like experience, were filled with malice and prejudice, yet the princes and a part of the people were more equal; and though the people were many of them led away with the priests, yet hearing the prophets defence, and the princes judgment upon it, they concur with them to acquit the prophet.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. princes . . . all the peopleThefickle people, as they were previously influenced by the priests toclamor for his death (Jer 26:8),so now under the princes’ influence require that he shall not be putto death. Compare as to Jesus, Jeremiah’s antitype, the hosannas ofthe multitude a few days before the same people, persuaded by thepriests as in this case, cried, Away with Him, crucify Him (Mat 21:1-11;Mat 27:20-25). The priests,through envy of his holy zeal, were more his enemies than theprinces, whose office was more secular than religious. A prophetcould not legally be put to death unless he prophesied in the nameof other gods (therefore, they say, “in the name of theLord”), or after his prophecy had failed in its accomplishment.Meanwhile, if he foretold calamity, he might be imprisoned. CompareMicaiah’s case (1Ki22:1-28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said the princes and all the people unto the priests and to the prophets,…. Hearing Jeremiah’s apology for himself, by which it appeared that he was to be justified in what he had done, took his part, and acquitted him; and the people, who before were on the side of the priests and false prophets; yet hearing what Jeremiah had to say for himself, and also the judgment of the princes, took his part also, and joined with the court in an address to the priests and prophets, who were the chief accusers, and who would fain have had him brought in guilty of death:
this man [is] not worthy to die; or, “the judgment of death is not for this man”; we cannot give judgment against him; he is not guilty of any crime deserving death; [See comments on Jer 26:11];
for he hath spoken to us in the name of the Lord our God; not in his own name, and of his own head; but in the name of the Lord, and by his order; and therefore was not a false, but a true prophet: what methods they took to know this, and to make it appear to the people, is not said; very probably the settled character of the prophet; their long acquaintance with him, and knowledge of him; his integrity and firmness of mind; the plain marks of seriousness and humility, and a disinterested view, made them conclude in his favour.
Fuente: John Gill’s Exposition of the Entire Bible
| Jeremiah’s Acquittal; Jeremiah’s Deliverance. | B. C. 608. |
16 Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God. 17 Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying, 18 Micah the Morasthite 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, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. 19 Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls. 20 And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah: 21 And 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 Urijah heard it, he was afraid, and fled, and went into Egypt; 22 And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt. 23 And they fetched forth Urijah out of Egypt, 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. 24 Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
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 (v. 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? Matt. xxi. 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, v. 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. iii. 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 (v. 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.
III. Here is an instance of another prophet that was put to death by Jehoiakim for prophesying as Jeremiah had done, v. 20, c. 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, v. 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, v. 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, Prov. xxix. 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, 2 Kings xxii. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 16-19: THE PRINCES VINDICATE THE COURAGEOUS PROPHET
1. Now the princes and the people are arrayed against the priests and false prophets, (vs. 16; comp. Jer 36:19; Jer 36:25; Jer 38:7-13).
a. The professional religious leaders want Jeremiah out of their way!
b. But, the people and princes declare that he does NOT DESERVE TO DIE; he has, obviously, spoken in the name of Jehovah! (comp. Act 23:9; Act 23:28-29; Act 25:25; Act 26:31).
2. Certain of the elders of Judah also came to Jeremiah’s defense, (vs. 17-19).
a. Addressing the assembly, he recalled how Micah had spoken a similar prophecy, in the days of Hezekiah – calling Judah back to Jehovah, her God, (vs. 18; Mic 1:1; Mic 3:12; Mic 4:1).
b. Hezekiah did not put Micah to death; rather, he reverenced and besought the Lord, who abandoned His purposed judgment, (vs. 19a; 2Ch 29:1-11; 2Ch 32:26; comp. Isa 37:1-4; Isa 37:15-20).
c. By murdering the courageous man of God, the people of Judah might bring great evil against their own souls, (vs. 19b; comp. Jer 44:7; Heb 2:10).
Fuente: Garner-Howes Baptist Commentary
Jeremiah shews here that the sentence pronounced on him by the priests and false prophets was soon changed. They had indeed heard him, and had given some appearance of docility, as it is the case with hypocrites who for a time attend; but they exasperated themselves against God, and as their minds were previously malignant, they were rendered much worse by hearing. So it happened to the priests and false prophets, and in their blind rage they doomed the holy Prophet to death. He now says that he was acquitted by the princes and the king’s counsellors, and also by the votes of the people. The people had, indeed, lately condemned him, but they had been carried away by the vain pomp and splendor of the priests and prophets; when they saw these so incensed against Jeremiah, they could not bring themselves to inquire into the cause. Thus the common people are always blinded by prejudices, so that they will not examine the matter itself. So it was when Jeremiah was condemned. We have said that the people were of themselves quiet and peaceable; but the prophets and priests were the farmers, and hence it was that the people immediately gave their consent. But in the presence of the princes they went in a contrary direction.
This passage, in short, teaches us how mischievous are rulers when there is no regard had for equity or justice; and it also teaches us how desirable it is to have honest and temperate rulers, who defend what is good and just, and aid the miserable and the oppressed. But we see that there is nothing steady or fixed in the common people; for they are carried here and there like the wind, which blows now from this quarter and then from that.
But we must notice this clause, that Jeremiah was not worthy of death, (169) because he had spoken in the name of Jehovah They thus confessed, that whatever came from God ought to have been received, and that men were mad who opposed the servants of God, for they hurried themselves headlong into their own destruction.
We may hence deduce a useful truth, that whatever God has commanded ought, without exception, to be reverently received, and that his name is worthy of such a regard, that we ought to attempt nothing against his servants and prophets. Now, to speak in the name of Jehovah is no other thing than faithfully to declare what God has commanded. The false prophets, indeed, assumed the name of God, but they did so falsely; but the people acknowledge here that Jeremiah was a true prophet, who did not presumptuously thrust in himself, nor falsely pretended God’s name, but who in sincerity performed the duties of his office. It follows, —
(169) The phrase literally is, “Not to this man the judgment of death.” So nearly is the Sept. and the Vulg., “There is not to this man the judgment of death.” Our version is the Syr. — Ed
Fuente: Calvin’s Complete Commentary
2. A legal precedent (Jer. 26:16-19)
TRANSLATION
(16) Then the princes and all the people said unto the priests and the prophets, There will be no judgment of death for this man! For he has spoken to us in the name of the LORD our God. (17) Now certain men from the elders of the land had arisen and said unto all the assembly of the people, saying, (18) Micah the Morashtite was prophesying in the days of Hezekiah king of Judah; and he said unto all the people of Judah, swing, Thus says the LORD of hosts: Zion shall be plowed as a field, and Jerusalem shall become heaps and the mountain of the house as high places of a forest. (19) Did Hezekiah king of Judah and all of Judah make any attempt to put him to death? Did he not fear the Lord and make entreaty before the LORD, and the LORD relented concerning the calamity which he had spoken concerning them? But we are on the verge of doing great harm unto our souls!
COMMENTS
It does not seem to have taken the princes long to reach a decision regarding the case. This man is not worthy of death for he has spoken in the name of the Lord (Jer. 26:16). The people seem to have concurred with their judicial officers in the decision. They too had been convinced by Jeremiahs defense. It was the testimony of the elders of the people (Jer. 26:17) which seemed to sway the court and lead to the verdict announced in Jer. 26:16. A casual reading of the standard English translations might lead one to think that the testimony of the elders followed the verdict of acquittal. The Hebrew would certainly allow and logic seems to demand that this testimony preceded the verdict of the princes and people. Usually the term elders refers to those who held an official status in the community. Here however it seems best to take the word in its literal sense. These men because of their age and experience occupied a position of honor and respect among the people. Their testimony would bear considerable weight.
The elders cite the case of Micah who made pronouncements against Jerusalem very similar to those which Jeremiah had made. Micah was from the town of Moresheth-gath (Mic. 1:14) and so here is called the Morashtite (Jer. 26:18). The elders recalled and quoted the exact words of Mic. 3:12. A direct citation of this kind occurs nowhere else in prophetic literature. Over one hundred years elapsed between the time of Micah and the present incident and yet these elders were able to quote verbatim the same text of Micah which has come down to the present time. This is a rather remarkable testimony to the accuracy of the transmission of the Hebrew text in that early time.
The point that the elders are making is not merely that Micah, a recognized man of God from an earlier period, had prophesied negatively against Judah. There is more to their argument. They point out that king Hezekiah did not punish Micah for such negative prophecy (Jer. 26:19). On the contrary Hezekiah had heeded the warning of Micah and had led the people in a great revival. As a result God had relented with regard to the pronouncement of doom against Jerusalem. The elders conclude their testimony by declaring therefore we shall be procuring great evil against our souls if we execute Jeremiah now.
Fuente: College Press Bible Study Textbook Series
(16) This man is not worthy to die.Literally, as before in Jer. 26:11, There is no judgment of death for this man. Here again the later parallel comes unbidden to our memory. The lay-rulers are in favour of the true prophet, whom the priests and false prophets would have condemned. Pilate declares, in presence of priests and scribes, and the clamouring multitude, I find no fault in this man (Luk. 23:4). Here, however, as yet the people are with the true prophet, and against the priests, as they were when they shouted their Hosannas to the prophets great antitype.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
I pray the Reader to observe with me, who were the enemies of faithful Jeremiah: namely, the unfaithful priests. Oh! what a reproach is it to any age, and to every age of the Church, that the Redeemer should be wounded in the house of his friends, and that those, who profess his name, should be the first to persecute his people. Reader! do not overlook, that Jeremiah was not singular in his services. Micah in his days, and Urijah in his, were both brought into danger, for being found faithful. That must be a most accommodating, time-serving, and worldly spirit, which chimes in with the wishes of the people, in speaking smooth things and prophesying deceits. The resolution of Paul will bring upon every preacher his odium. To preach Christ crucified and Christ glorified, is to provoke hell. The offence of the Cross hath never ceased, and never will. Oh! for faithful ministers, to do as Jeremiah did, and leave the event with the Lord. 1Co 2:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 26:16 Then said the princes and all the people unto the priests and to the prophets; This man [is] not worthy to die: for he hath spoken to us in the name of the LORD our God.
Ver. 16. Then said the princes and all the people. ] The mobile vulgus. changeable mob, on Jer 26:9 . The good prophet is acquitted, as Athanasius afterwards was often; for if to be accused were enough to make a man guilty, none should be innocent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 26:16-19
16Then the officials and all the people said to the priests and to the prophets, No death sentence for this man! For he has spoken to us in the name of the LORD our God. 17Then some of the elders of the land rose up and spoke to all the assembly of the people, saying, 18Micah of Moresheth prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, ‘Thus the LORD of hosts has said,
Zion will be plowed as a field,
And Jerusalem will become ruins,
And the mountain of the house as the high places of a forest.’
19Did Hezekiah king of Judah and all Judah put him to death? Did he not fear the LORD and entreat the favor of the LORD, and the LORD changed His mind about the misfortune which He had pronounced against them? But we are committing a great evil against ourselves.
Jer 26:16-19 The civil officials and the people are more sensitive to Jeremiah’s words than the spiritual leadership (i.e., priests and prophets). They even mention an earlier example of a prophetic message of judgment against Jerusalem (cf. Mic 3:12). In a sense this is a call to repentance as in Hezekiah’s day (cf. 2Ch 29:3-11).
Jer 26:17 elders of the land This refers to wealthy land owners and influential families. See Special Topic: ELDER .
Jer 26:18 Zion Jerusalem was built on several hills. One of the tallest was Zion, where the Jebusite fortress was built and captured by David (cf. 2Sa 5:7; 1Ch 11:5). It became a way of referring to the whole city of Jerusalem (cf. 1Ki 8:1). The phrase the virgin daughter of Zion (i.e., 2Ki 19:21) was a way of referring to God’s covenant people whose capital and temple were in Jerusalem. See Special Topic: Moriah, Salem, Jebus, Zion, Jerusalem ,
And the mountain of the house as the high places of a forest Another translation has, The temple mount will become a mere wooded ridge. This imagery reflects the worship of trees (i.e., Astarte ) located on Ba’al platforms. It would equal the groves of fertility worship.
Jer 26:19
NASB, NRSVentreat the favor of
NKJVseek the favor of
TEVtried to win his favor
NJBplead with him
JPSOAimplore
REBseek to placate
The VERB (BDB 318 II, KB 316, Piel IMPERFECT) was used in the sense of make the face sweet (i.e., Aramaic, Arabic). The face represents the person. In judgment, the judge could not lift the face (i.e., show preferential treatment). Here possibly touch the face (NET Bible, p. 1367 and Expositors Bible Commentary, vol. 6, p. 541).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Then said the princes, &c. In favour of Jeremiah. Note the Structure, p. 1053.
This man, &c. See App-85.
man. Hebrew. ‘ish. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 26:16-19
Jer 26:16
Then said the princes and all the people unto the priests and to the prophets: This man is not worthy of death; for he hath spoken to us in the name of Jehovah our God.
Then said the princes and all the people…
(Jer 26:16). Notice that all the people have dramatically switched sides. They here stand with the princes and elders against the crooked priests and prophets. What a fickle and changeful thing is a mob of people! (I commented at length on this phenomenon in Vol. I of my New Testament Series, p. 470.)
Jer 26:17-19
ARGUMENT OF SOME OF THE ELDERS
Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying, Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spake to all the people of Judah, saying, Thus saith Jehovah of hosts: Zion shall be plowed as a field, and Jerusalem shall 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? did he not fear Jehovah, and entreat the favor of Jehovah, and Jehovah repented him of the evil which he had pronounced against them? Thus should we commit great evil against our own souls.
Zion shall be plowed as a field…
(Jer 26:18). This whole quotation is a verbatim account of what is written in Mic 3:12. There is hardly another instance of this same kind of an appeal anywhere else in the Old Testament. Again, we have convincing evidence of the existence of the whole corpus of Hebrew scriptures and of the knowledge of the Hebrew people of exactly what those scriptures taught; and all of this on the very eve of the captivity.
The elders who made this appeal were evidently familiar with God’s Word and were of a noble and pious character.
Thus should we commit great evil against our own souls…
(Jer 26:19). This means that by putting Jeremiah to death great guilt would accrue to their souls. Their counsel won the day for Jeremiah.
2. A legal precedent (Jer 26:16-19)
It does not seem to have taken the princes long to reach a decision regarding the case. This man is not worthy of death for he has spoken in the name of the Lord (Jer 26:16). The people seem to have concurred with their judicial officers in the decision. They too had been convinced by Jeremiahs defense. It was the testimony of the elders of the people (Jer 26:17) which seemed to sway the court and lead to the verdict announced in Jer 26:16. A casual reading of the standard English translations might lead one to think that the testimony of the elders followed the verdict of acquittal. The Hebrew would certainly allow and logic seems to demand that this testimony preceded the verdict of the princes and people. Usually the term elders refers to those who held an official status in the community. Here however it seems best to take the word in its literal sense. These men because of their age and experience occupied a position of honor and respect among the people. Their testimony would bear considerable weight.
The elders cite the case of Micah who made pronouncements against Jerusalem very similar to those which Jeremiah had made. Micah was from the town of Moresheth-gath (Mic 1:14) and so here is called the Morashtite (Jer 26:18). The elders recalled and quoted the exact words of Mic 3:12. A direct citation of this kind occurs nowhere else in prophetic literature. Over one hundred years elapsed between the time of Micah and the present incident and yet these elders were able to quote verbatim the same text of Micah which has come down to the present time. This is a rather remarkable testimony to the accuracy of the transmission of the Hebrew text in that early time.
The point that the elders are making is not merely that Micah, a recognized man of God from an earlier period, had prophesied negatively against Judah. There is more to their argument. They point out that king Hezekiah did not punish Micah for such negative prophecy (Jer 26:19). On the contrary Hezekiah had heeded the warning of Micah and had led the people in a great revival. As a result God had relented with regard to the pronouncement of doom against Jerusalem. The elders conclude their testimony by declaring therefore we shall be procuring great evil against our souls if we execute Jeremiah now.
Fuente: Old and New Testaments Restoration Commentary
Jer 36:19, Jer 36:25, Jer 38:7-13, Est 4:14, Pro 16:7, Mat 27:23, Mat 27:24, Mat 27:54, Luk 23:14, Luk 23:15, Luk 23:41, Luk 23:47, Act 5:34-39, Act 23:9, Act 23:29, Act 25:25, Act 26:31, Act 26:32
Reciprocal: Deu 19:6 – not worthy Ezr 9:1 – the princes Psa 94:16 – stand up Pro 31:8 – Open Jer 22:3 – neither Jer 26:10 – the princes Jer 34:10 – when Jer 37:15 – the princes Mat 26:61 – I am Jam 5:10 – who Rev 16:6 – for they are
Fuente: The Treasury of Scripture Knowledge
IN PERILS BY MY COUNTRYMEN
This man is worthy to die. This man is not worthy to die.
Jer 26:11; Jer 26:16
I. Jeremiah was never so near martyrdom as at the time described in this chapter.The old hatred of the priest and the false prophet arose against him, and communicated itself to the people. In miniature it was a similar incident to the closing scene of our Saviours life. The accusation against our Lord, as against Jeremiah, was that He had anticipated the destruction of the Temple. If any man dare to speak his mind to-day, if it conflicts with the prevailing sentiment, how certainly will he have to pay the price of hatred! Is it for this reason that the Christian Church refrains at the present juncture from insisting on our Lords command to love our enemies, and do good to those who are in arms against us?
II. The princes interfered, and their appeal to the people seems to have turned the fickle populace to be as antagonistic to the false priests as they had previously been to the prophet.Notice specially Jer 26:16. How fickle is the voice of the people. Hosanna, to-day; to-morrow, Crucify. Let us dare to do right in the sight of God, following out the impulse of His Spirit, and ceasing from man whose breath is in his nostrils.
Illustration
The Jews saw no discord between the true God and idols, but worshipped both together. And so people see no discord or contrariety between the Christian belief and a worldly practice, simply because they are accustomed to both. A worldly life justifies itself in their eyes because it is common; they take it and the Gospel together and interpret the Gospel accordingly. The old prophets were witnesses against this slavery of men to what is common and customary; they recalled them to the purity of truth, they reminded them of the holiness of Gods law, and they put before them Almighty God as a jealous God, who disdained to be half-obeyed, and abhorred to be served in common with idols.
Fuente: Church Pulpit Commentary
Jer 26:16. The princes and people then took a more favorable view of the case. They declared that the prophet was not worthy of death; not merely because of what he had said, but because it was said in the name word of the Lord it should be respected.
Fuente: Combined Bible Commentary
The officials and some of the people then defended Jeremiah, saying that he had brought a message from Yahweh, and should not die for having done so. They concluded that he was neither a false prophet nor a blasphemer (cf. Joh 19:4).