Exegetical and Hermeneutical Commentary of Jeremiah 26:2
Thus saith the LORD; Stand in the court of the LORD’s house, and speak unto all the cities of Judah, which come to worship in the LORD’s house, all the words that I command thee to speak unto them; diminish not a word:
2. the court of the Lord’s house ] probably the outer court, as that in which the people would assemble; so ch. Jer 19:14.
the cities of ] LXX omit; introduced perhaps to harmonize with Jer 11:6.
keep not back a word ] The temptation in the way of suppression would be through natural shrinking from the danger involved. Cp. Deu 4:2; Deu 12:32.
Fuente: The Cambridge Bible for Schools and Colleges
Stand in the court of the Lords house; in the largest court of the temple, where the most may hear what thou sayest, and there speak to all those that dwell in any of the cities of Judah (from whence they were wont to come up, more especially thrice in a year to the temple to worship, Psa 122:4). In the gate or court of that house wherein they have such a confidence do thou stand, so Jer 7:2 and declare unto them what I command thee. Diminish not a word; neither smoothing what may appear rough, nor suppressing what may offend them, entirely delivering my will unto them, not shunning to declare unto them the whole counsel of God, as Paul, Act 20:27.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. in the courtthe largestcourt, from which he could be heard by the whole people.
come to worshipWorshipis vain without obedience (1Sa 15:21;1Sa 15:22).
all the words (Eze3:10).
diminish not a word(Deu 4:2; Deu 12:32;Pro 30:6; Act 20:27;2Co 2:17; 2Co 4:2;Rev 22:19). Not suppressing orsoftening aught for fear of giving offense; nor setting forth coldlyand indirectly what can only by forcible statement do good.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, stand in the court of the Lord’s house,…. It, the great court of Israel, where the people used to meet together for worship:
and speak unto all the cities of Judah; the inhabitants of them; not only to those that dwelt at Jerusalem but in the rest of the cities of Judah; for what he was to say concerned them all, they having all sinned, and needed repentance and reformation; without which they would be involved in the general calamity of the nation:
which come to worship in the Lord’s house; as they did three times in the year, at the feasts of passover, pentecost, and tabernacles; and it was now the last of these, as Bishop Usher thinks, when this prophecy was to be delivered to them:
all the words that I command thee to speak to them: nothing must be kept back, the whole counsel of God must be declared; not a word suppressed through affection to them, or fear of them; God commanded, and must be obeyed, let the consequence be what it will:
diminish not a word; soften not any expression or alter any word, by putting one more smooth for one rough; or change the accent, or abate of the vehemency of delivering it; but both for matter manner, and form let it be as directed, without any subtraction and diminution, change or alteration: a rule which every minister of the word ought to attend to; seeking not to please men, but God that sends him and Christ whose minister he is.
Fuente: John Gill’s Exposition of the Entire Bible
He adds, Thus saith Jehovah, Stand in the court of the house (literally, but house means the Temple) of Jehovah It was not allowed the people to enter into the Temple; hence the Prophet was bidden to abide in the court where he might be heard by all. He was, as we have seen, of the priestly order; but it would have been but of little avail to address the Levites. (159) It was therefore necessary for him to go forth and to announce to the whole people the commands of God which are here recited; and he was to do this not only to the citizens of Jerusalem, but also to all the Jews; and this is expressly required, speak to all the cities of Judah; and then it is added, who come to worship in the Temple of Jehovah God seems to have designedly anticipated the presumption of those who thought that wrong was done to them, when they were so severely reproved; “What! we have left our wives and children, and have come here to worship God; we have laid aside every attention to our private advantage, and have come here, though inconveniently; we might have lived quietly at home and enjoyed our blessings; we have incurred great expenses, undertaken a tedious journey, brought sacrifices, and denied ourselves as to our daily food, that God might be worshipped; and yet thou inveighest severely against us, and we hear nothing from thy mouth but terrors; is this right? Does God render such a reward to his servants?”
Thus then they might have contended with the Prophet; but he anticipates these objections, and allows what they might have pleaded, that they came to the Temple to offer sacrifices; but he intimates that another thing was required by God, and that they did not discharge their duties in coming to the Temple, except they faithfully obeyed God and his Law. We now see why the Prophet said, that he was sent to those who came up to Jerusalem to worship God. The deed itself could not indeed have been blamed; nay, it was highly worthy of praise, that they thus frequented the worship of God; but as the Jews regarded not the end for which God had commanded sacrifices to be offered to him, and also the end for which he had instituted all these external rites, it was necessary to remove this error in which they were involved.
Speak, he says, all the words which I have commanded thee to speak to them The Prophet again confirms, that he was not the author of what he taught, but only a minister, who faithfully announced what God had committed to him; and so the people could not have objected to him by saying, that he brought forward his own devices, for he repelled such a calumny. The false prophets might have also alleged similar things; but Jeremiah had certain evidences as to his calling, that the Jews, by rejecting him, condemned themselves, for their own consciences fully convicted them. But from this passage, and from many like passages, we may draw this conclusion, — that no one, however he may excel in powers of mind, or knowledge, or wisdom, or station, ought to be attended to, except he proves that he is God’s minister.
He afterwards adds, Thou shalt not diminish a word Some read, “Thou shall not restrain,” which is harsh. The verb, גרע, garo, properly means to be lessened and to be consumed. And Moses makes use of the same word in Deu 12:32, when he says,
“
Thou shalt not add, nor diminish,”
in reference to the Law, in which the people were to acquiesce, without corrupting it with any human devices. To diminish then was to take away something from the word. (160) But we ought to consider the reason why this was said to Jeremiah; it never entered the mind of the holy man to adulterate God’s word; but God here encourages him to confidence, so that he might boldly execute his commands. To diminish then something from the word, was to soften what appeared sharp, or to suppress what might have offended, or to express indirectly or coldly what could not produce effect without being forcibly expressed. There is then no doubt but that God anticipates here this evil, under which even faithful teachers in a great measure labor; for when they find the ears of men tender and delicate, they dare not vehemently to reprove, threaten, and condemn their vices. This is the reason why God added this, Diminish not a word; as though he had said, “Declare thou with closed eyes and with boldness whatever thou hast heard from my mouth, and disregard whatever may tend to lessen thy courage.”
We may now easily learn the use of this doctrine; the Prophet was not sent to profane men, who openly avowed their impiety, or lived in gross sins; but he was sent to the very worshippers of God, who highly regarded his external worship, and for this reason had left wives and children, came to the Temple and spared neither labor nor expense. As, then, he was sent to them, we must beware, lest we sleep in our vices and think that we have done our duty to God, when we have apparently given some evidences of piety; for except we really and sincerely obey God, all other things are esteemed of no value by him. It then follows —
(159) Indeed his message does not seem to have been to the priests nor to the false prophets, but to the people who came to worship, as though it was useless to address them. There are none in so hopeless a state as unfaithful and corrupt priests and false prophets; the people led astray by them may be restored, but their own case is almost past hope. This appears to be intimated here; for they are passed by, while the people are addressed. — Ed.
(160) As it stands opposed to add, to subtract or take away would be the most suitable term. Such is the word used by the Sept., the Vulg., and the Syr.; the Targ. is diminish, the word of our version. — Ed.
Fuente: Calvin’s Complete Commentary
(2) Stand in the court of the Lords house.The occasion was probably one of the Feasts, and drew worshippers from all parts of the kingdom. As in Jer. 7:1, the prophet had to stand in the crowded court of the Temple and utter his warning. Some critics have supposed, indeed, that in Jeremiah 7-11 we have the full text of the discourse, while here there is only an epitome of the discourse itself, and a narrative of the circumstances connected with it. The command, diminish not a word, reminds us of Deu. 4:2; Deu. 12:32; Rev. 22:19. There was something in the message that the prophet felt himself called to deliver from which he would naturally have shrunk.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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!
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 26:2. Stand in the court, &c. The great court, where both men and women worshipped when they brought no sacrifice; for when they did so, they were to carry it into the inner-court, called The court of Israel. Jeremiah frequently spoke in the temple, because of the great concourse of people in that place. It is also very probable, that he chose the days of the great festivals. See Lightfoot.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 26:2 Thus saith the LORD; Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word:
Ver. 2. Diminish not a word. ] Or, Detract not aught, viz., for fear or favour, lest I confound thee before them. Jer 1:17 ; see there Haec, instar speculi omnium temporum, pastoribus inspicienda sunt. Here is a mirror for ministers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
in the court. This was Jeremiah’s most public utterance. Compare Jer 7:2.
cities. Put by Figure of speech Metonymy (of Subject), for their inhabitants.
diminish not a word. Reference to Pentateuch (Deu 4:2; Deu 12:32). App-92. The importance of this is seen from the note on Jer 26:18.
Fuente: Companion Bible Notes, Appendices and Graphics
Stand: Jer 7:2, Jer 19:14, Jer 23:28, Jer 36:10, 2Ch 24:20, 2Ch 24:21, Luk 19:47, Luk 19:48, Luk 20:1, Luk 21:37, Luk 21:38, Joh 8:2, Joh 18:20, Act 5:20, Act 5:21, Act 5:25, Act 5:42
court: This was the great outer court, where the people assembled for the purpose of religious worship on ordinary occasions, when they brought no sacrifices; but when they offered a sacrifice, they were to bring it into the inner court, or that of the priests.
all the words: Jer 1:17, Jer 42:4, Isa 58:1, Isa 58:2, Eze 3:10, Eze 3:17-21, Mat 28:20, Act 20:20, Act 20:27
diminish: Deu 4:2, Deu 12:32, Rev 22:19
Reciprocal: Exo 6:29 – speak Jos 8:35 – was not 1Ki 22:14 – what the Lord Isa 29:21 – and lay Jer 7:27 – thou shalt speak Jer 17:19 – General Jer 19:2 – and proclaim Jer 25:2 – General Jer 26:12 – The Lord Jer 28:5 – the house Jer 36:6 – the words Jer 36:21 – And Jehudi Jer 43:1 – all the words Eze 2:3 – I send Eze 2:4 – Thus Eze 2:7 – thou Eze 33:7 – thou shalt Eze 40:4 – declare Luk 20:10 – sent
Fuente: The Treasury of Scripture Knowledge
Jer 26:2. The Lord’s house was the headquarters of the nation both religiously and politically. That would make it the most appropriate place in which to utter the important messages of divine instruction and warning. At this place the prophet would have opportunity to speak to all the cities of Judah because their people had to come here to perform their worship and other duties.
Fuente: Combined Bible Commentary
Jer 26:2-3. Stand in the court of the Lords 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 , 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 Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
26:2 Thus saith the LORD; Stand in the {a} court of the LORD’S house, and speak to all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak to them; diminish not a word:
(a) That is, in that place of the temple to which the people resort out of all Judah to sacrifice.
(b) To the intent that they should pretend no ignorance, as in Act 20:27 .
Fuente: Geneva Bible Notes
The Lord commanded His prophet to stand in the temple courtyard and deliver every word of this message to the people who came there. He was not to omit one word for fear of the consequences of his preaching or to trim his message to please his hearers. The occasion may have been a special festival, since people from many parts of Judah came to the temple at that time. What follows is a summary of the Temple Sermon previously recorded in Jer 7:1-15, but here the reaction that the sermon created is the main point. This message also summarizes the essential content of chapters 7-10.
"Jeremiah frequently held discourses in the temple, and more than once foretold the destruction of Jerusalem; so that it need not be surprising if on more than one occasion he threatened the temple with the fate of Shiloh. . . . Whereas in chap. vii. the prophet speaks chiefly of the spoliation or destruction of the temple and the expulsion of the people into exile, here in brief incisive words he intimates the destruction of the city of Jerusalem as well . . ." [Note: Keil, 1:390.]