Exegetical and Hermeneutical Commentary of Jeremiah 26:24
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.
24. Ahikam the son of Shaphan ] He was one of the five sent by Josiah (2Ki 22:12) to consult Huldah. His son Gedaliah, as governor of the land (Jer 39:14, Jer 40:5), stood the prophet’s friend subsequently. It was in the chamber of another son of Shaphan, Gemariah, that Baruch read Jeremiah’s Roll in the ears of the people (Jer 36:12).
The exact connexion of this v. with the rest of the story is not clear. It may refer back to the outburst of popular indignation mentioned in Jer 26:8, and so may mean that, in contrast to Uriah’s fate, Jeremiah was on this occasion saved by Ahikam.
Fuente: The Cambridge Bible for Schools and Colleges
Ahikam – See the marginal reference. His son Gemariah lent Jeremiah his room for the public reading of Jehoiakims scroll, and another son Gedaliah was made governor of the land by the Chaldaeans Jer 39:14; the family probably shared the political views of Jeremiah.
Fuente: Albert Barnes’ Notes on the Bible
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, Jer 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though Jeremiahs enemies pleaded this instance of Urijah, which had this advantage of the other, because it was matter of fact done lately, and a case judged in this very kings reign; yet the hand, that is, the power and interest, of one
Ahikam, who, as appears from 2Ki 22:12, was one of Josiahs counsellors, and the father of Gedaliah, Jer 39:14, who upon the taking of the city was made governor, Jer 40:5,
was with Jeremiah. So as, through the good providence of God, Jeremiah was not delivered into the hands of the people, some of whom were mutable, and malicious enough, ready to do any thing the priests put them upon. And the after-advancement of the son of this Ahikam to be governor of Judah may justly be interpreted a reward in this life, which God gave him for his kindness to his prophet.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. Ahikamson of Shaphan thescribe, or royal secretary. He was one of those whom King Josiah,when struck by the words of the book of the law, sent to inquire ofthe Lord (2Ki 22:12; 2Ki 22:14).Hence his interference here in behalf of Jeremiah is what we shouldexpect from his past association with that good king. His son,Gedaliah, followed in his father’s steps, so that he was chosen bythe Babylonians as the one to whom they committed Jeremiah for safetyafter taking Jerusalem, and on whose loyalty they could depend insetting him over the remnant of the people in Judea (Jer 39:14;2Ki 25:22).
people to put him todeathPrinces often, when they want to destroy a good man,prefer it to be done by a popular tumult rather than by their ownorder, so as to reap the fruit of the crime without odium tothemselves (Mt 27:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nevertheless, the hand of Ahikam the son of Shaphan was with Jeremiah,…. Though this instance was urged as a precedent to go by, being lately done; or though the king’s cruelty had been so lately exercised in such a manner; yet this man, who had been one of Josiah’s courtiers and counsellors, 2Ki 22:12; stood by Jeremiah, and used all his power, authority, and influence, in his favour:
that they should not give him into the hand of the people, to put him to death; that the sanhedrim should not; who, by the last precedent mentioned, might seem inclined to it; but this great man, having several brothers, as well as other friends, that paid a regard to his arguments and solicitations; he prevailed upon them not to give leave to the people to put him to death, who appear to have been very fickle and mutable; at first they joined with the priests and false prophets against Jeremiah, to accuse him; but upon the judgment and vote of the princes, on hearing the cause, they changed their sentiments, and were for the prophet against the priests; and now, very probably, upon the instance of Urijah being given as a precedent, they altered their minds again, and were for putting him to death, could they have obtained leave of the court; and which only Ahikam’s interest prevented.
Fuente: John Gill’s Exposition of the Entire Bible
The narrative closes with a remark as to how, amid such hostility against the prophets of God on the part of king and people, Jeremiah escaped death. This was because the hand of Ahikam the son of Shaphan was with him. This person is named in 2Ki 22:12, 2Ki 22:14, as one of the great men sent by King Josiah to the prophetess Hulda to inquire of her concerning the book of the law recently discovered. According to Jer 39:14; Jer 40:5, etc., he was the father of the future Chaldean governor Gedaliah.
Fuente: Keil & Delitzsch Commentary on the Old Testament
There is here an adversative particle, and not without reason; for the contention is pointed out which had so raged that it became difficult to extricate the holy Prophet from danger. We hence conclude that Jeremiah was in so much peril that it was with great and arduous effort that Ahikam saved him. There is a frequent mention of this man in sacred history, and his name will hereafter be found in several places, and he was left to govern the remnant of the people after the demolition of the city. (2Kg 25:22; Jer 39:14.) (176) And there is no doubt but that he made progress in religion and was an upright man, and that his virtues were so valued by Nebuchadnezzar that he bestowed on him such an honor. He was soon afterwards slain by the ungodly and the wicked; but there is nothing related of him but what is honorable to him. It was indeed an extraordinary act of courage that he dared to oppose the fury of the whole people, and to check the priests and the false prophets who had conspired to put the holy man to death.
This is the reason why it is in the last place added, that the hand of Ahikam was with Jeremiah; though the people were furious, and the priests would by no means be restrained from persecuting the holy man, yet Ahikam could not be turned from his holy purpose, but persevered to defend a good cause until Jeremiah escaped in safety. It is hence said, that his hand was with Jeremiah; for by hand in Scripture is meant effort, (conatus;) for where there is anything to be done, or any difficulty, the Scripture uses the word hand But as Ahikam exerted himself to the uttermost, not only in aiding the holy Prophet by his words, but also in repressing the fury of the people, and in boldly resisting the priests and the false prophets, the hand in this place means aid; his hand was with Jeremiah, that is, he aided or helped him, so that he was not delivered up into the hand of the people
It hence also appears, as we said yesterday, that the tumult of the people was not immediately allayed, for the false prophets and the priests had so roused their virulence that they became almost implacable. Here, then, is set before us an example of courage and perseverance; for it is not enough for us to defend a good cause when we may do so with safety, except we also disregard all ill-will and despise all dangers, and resist the fury of the wicked, and undergo contentions and dangers for God’s servants whenever necessary. We are also taught at the same time how much weight belongs to the influence of one man when he boldly defends a good cause and yields not to the madness of the wicked, but risks extremities rather than betray the truth of God and his ministers. Now follows, —
(176) This was his son Gedaliah, and not himself. — Ed
Fuente: Calvin’s Complete Commentary
4. Jeremiahs deliverance (Jer. 26:24)
TRANSLATION
(24) But the hand of Ahikam the son of Shaphan was with Jeremiah in order to prevent his being given into the hand of the people to slay him.
COMMENTS
Jeremiah had one very influential supporter during his trial. Ahikam son of Shaphan is credited with having influenced the court in favor of tolerance with respect to the prophet. Ahikams father, Shaphan, had served as secretary of state under Josiah (2Ki. 22:8). Ahikam himself was deputed by Josiah to consult with the prophetess Huldah concerning the law book which had been found in the Temple (2Ki. 22:14). The son of Ahikam, Gedaliah, befriended Jeremiah on several occasions (Jer. 36:10; Jer. 39:14; Jer. 40:5). Gedaliah was later appointed governor of the land by Nebuchadnezzar (Jer. 40:5). From all of this one would conclude that Ahikam was a devoutly religious man as well as a man of quite some political influence. Here he courageously defends Jeremiah. His prestige is such that the enemies of the prophet could not carry out their scheme to get rid of Jeremiah. What a wonderful thing it is when there are God-fearing men in high places!
Fuente: College Press Bible Study Textbook Series
(24) Nevertheless the hand of Ahikam . . .The family to whom the prophets protector belonged played a conspicuous part in the history of this period, and may be said to have furnished examples of three generations of Jewish patriotism. Shaphan, the father, was prominent as a scribe in the reformation of Josiah (cir. A.D. 624). He superintended the restoration of the Temple (2Ch. 34:8). To him Hilkiah the priest gave the book of the Law which had been found in the house of the Lord, and Shaphan took it to the king. He took his son Ahikam with him when he was sent to consult the prophetess Huldah (2Ki. 22:12; 2Ch. 34:20). Here the son meets us, true to the early lessons of his life, as the protector of the prophet, whose work rested so largely on the impression made by the Book of the Law thus discovered. A brother of Ahikam, Gemariah, appears in a like character in Jer. 36:12; Jer. 36:25. After the conquest of the land by Nebuchadnezzar, Jeremiah finds refuge with Gedaliah, the son of Ahikam (Jer. 40:6), who had been made, apparently through the prophets influence, satrap, or governor, of the lands under the Chaldan king; and he, after a fruitless warning, falls a victim to the conspiracy of the princes of the royal house (Jer. 41:1-2). Here stress is laid on the fact of Ahikams protection, as showing how it was that Jeremiah escaped the fate which fell on Urijah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 26:24. Ahikam Ahikam was an ancient prince of Judah, who bore a considerable employment under Josiah. Compare 2Ki 22:12-14. Gedaliah was his son; see 2Ki 25:22 who, as well as his father, had a great regard for Jeremiah. See ch. Jer 39:14 Jer 40:5.
REFLECTIONS.1st, They who would be faithful to God in the discharge of their ministry, must set their faces like a flint, and be above the fear of man.
1. Jeremiah is sent into the courts of the Lord’s house, where, on one of their solemn feasts, the people of the land were assembled out of the cities of Judah, and there, in the midst of that great congregation, he must deliver his message; and lest their greatness, their multitude, or their known enmity against such faithful warnings, might daunt his courage, or warp him to palliate the severity of the threatening, he is charged not to diminish a word. When we speak for God, we must neither be afraid nor ashamed to declare his whole counsel, and resolutely abide by the consequences.
2. The purport of his discourse is, to advise them of the danger of their sins, and the purpose of God to punish them; to exhort them to a speedy and unfeigned repentance; to assure them that then God would turn away his anger from them; but that if they persisted in their impenitence, disobedience to his holy law, and disregard of his divinely appointed ministers, the consequences would be inevitably fatal, and their ruin ensue; Jerusalem with the temple, like Shiloh and the tabernacle there pitched of old, would be given into the hands of her enemies, and her judgment be so terrible, that it should be the deepest imprecation to say, The Lord make thee like Jerusalem! Now nothing here could give reasonable offence. God graciously waited; he offered mercifully to receive them; they had only to return to him, and then the message breathed nothing but peace and pardon: but they, who resolved to persist in their iniquities, could not bear to be told of the issue of them. Note; (1.) There is nothing in the most terrible denunciations of wrath to quarrel with, especially when the gracious God previously condescends to make known to us these terrors, in order to lead us to pardon and everlasting peace. But, (2.) If men will not be warned, they must be damned.
2nd, The plainest and most reasonable admonitions, delivered with the tenderest affection, and urged with the most solemn weight of God’s authority, have no effect upon the hardened sinner, but to exasperate his corruptions.
1. Jeremiah is arrested for his preaching, and dragged before the magistrates, that he may be condemned and executed. The ungodly priests and false prophets, who in all ages and places have been the bitterest enemies and persecutors of the pious, arose, exasperated at what they heard, and the people, at their instigation, readily followed them; they seize the poor prophet, and threaten him with immediate death, either in the rage of pretended zeal, or by form of law. The charge against him is for falsehood, and blasphemous words spoken against that holy place, because in the name of the Lord he had said, this house shall be like Shiloh, and this city shall be desolate without an inhabitant. Such an uproar raised a vast tumult, and all the people ran together; the tidings of which soon brought up the princes from the king’s house into the temple, and before them, as judges, the criminal is produced, at the entry of the new gate of the Lord’s house, where they sat to hear the cause. The false prophets and priests, whose hand was ever first in the transgression of opposing the ministers of truth, stand forth to accuse him, not doubting but to gain a verdict in their favour, appealing for the truth of their charge to all the people who had heard Jeremiah’s discourse, and demanding judgment against him as most worthy to die. Note; They who will be zealous for God must sometimes put their lives in their hand. How often since this have the true preachers of Christ been in danger by tumultuous mobs, instigated by apostate priests!
2. Jeremiah vindicates himself from the charge, not by denying it, but by maintaining the truth of what he had spoken. The words were not his own. God had sent him, and how could he then be silent? Besides, the threatenings only affected the impenitent. So far therefore from desisting, he urges the admonition that he had given; Therefore now amend your ways and your doings, and obey the voice of the Lord your God, who yet did not disclaim the relation, and was ready instantly, on their repentance, to reverse the threatenings issued against them. What was urged with so kind an intention surely deserved not punishment, but praise. However, he submits to whatever sentence they thought fit to pronounce, but warns them of the danger of shedding the blood of an innocent man, which would cry for vengeance; and the still more atrocious guilt of slaying a prophet solely for delivering the words which of a truth the Lord had sent him to speak, who would not fail condignly to avenge such a flagrant insult upon himself, as well as such cruel injustice done to his servant. Note; (1.) To preach boldly, and suffer patiently for well-doing, is the true spirit of a Christian minister. (2.) We must abide by God’s word, nor ever recede a step, though the greatest loss and damage, yea, though death itself, threaten us for our fidelity.
3rdly, God knoweth how to deliver his people out of temptation, and, when their case appears most desperate, to rescue them from the jaws of the lion.
1. Jeremiah is acquitted, notwithstanding the malicious accusations of his enemies. Such an evidence attended his defence, such a noble simplicity appeared in it, such approved fidelity, and God himself put such an awe upon the princes and people, that, though they strangely hardened their hearts against the admonition given, yet they own God’s authority, and dare not condemn the innocent prophet. Note; There are many on whom the word of God hath so far an influence, as to extort their assent to its truth, who nevertheless continue unhumbled in their sins.
2. Some of the court, from among the princes, and perhaps with Ahikam at their head, rose up in the prophet’s defence; and, as a precedent, quoted the case of Micah, who a little before, in the days of Hezekiah, had prophesied as severe things as ever Jeremiah had done; that Jerusalem should become heaps, the city plowed like a field, and the temple utterly demolished; yet so far were Hezekiah and his princes from condemning him to death for his fidelity, that they trembled at God’s word, besought the Lord, repented of their evil deeds; and this was the lengthening of their prosperity, God accepting their repentance, and withholding the threatened judgments. And such conduct, they insinuate, in the present case, would be most fit and becoming; whereas to act otherwise, in shedding innocent blood at the instigation of exasperated priests, incensed at having their pride, hypocrisy, and falsehood detected, would procure great evil against their souls, lay them under heavy guilt, and expose them to God’s awful vengeance. Note; (1.) The greatest men shew their wisdom in hearing and obeying the admonitions of God. (2.) The dreadful consequences of sin, if nothing else, should deter us from it; if we have little sense of its evil and malignity, the fear of hell at least should restrain us.
3. Another instance is quoted of a prophet put to death in the present reign, which some suppose to be a case in point urged by Jeremiah’s persecutors in reply to the former, and in order to obtain his condemnation. Others, that it is the continuation of the same person’s discourse, urging the guilt already brought upon the land by the murder of one prophet; and that to increase it, by a repetition of the like crime, could not but hasten their destruction. Others suppose that this anecdote was added by Jeremiah himself, or whoever collected his prophesies, as an instance of God’s extraordinary interposition in the present case, when so lately, in the same reign, another holy man, Urijah, met his fate in the discharge of his office; and for the very same words which Jeremiah had spoken: provoked by his preaching, the king and his nobles sought to slay him; and, to avoid it, the prophet either prudently absconded, or rather timorously deserted his post; for men of real grace may at times be overcome with fear; though usually little is to be got by flight, as in the present case. Cowardice often exposes those to ruin whom courage might have extricated from danger. The king sent after him to Egypt, whither he had fled, got him delivered up as a state-criminal, and slew him, probably with his own hand, at least commanded it to be done; and, to make the ignominy the greater, and his prophesies the more disregarded, cast his dead body into the graves of the common people.
4. Notwithstanding all the pleas of his accusers, Ahikam, the son of Shaphan, 2Ki 22:12 a man who had lived under pious Josiah, a great man, yet a good man, and the prophet’s friend, stood by him, and prevailed upon the princes not to deliver him into the hands of the enraged people, whom the priests had inflamed, and were ready to murder him, as soon as they could obtain permission. Note; God hath in his hands the hearts of all men, and can raise us up friends in the day of trial, where we least expected to find them.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
YE ministers of the Lord Jesus! here learn from Jeremiah the blessedness of being found faithful. Solemnly enlisted under the banner of Christ, plead his cause, and fight his battle, with an ungodly world, whether men will hear, or whether they will forbear. And as the Lord hath said, fear ye not the reproaches of men, neither be ye afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool: but your Lord’s righteousness shall be forever, and his salvation from generation to generation.
And oh! thou Almighty Lord of thy servants! do thou stand by them, and help them; give them to see and know, that it is thy cause they plead, and that thou art engaged for their defense. Make them a sweet savour of thyself unto God and the Father; and though a gazing stock, and a proverb of derision to the world, do thou own and bless their labours to the conversion of sinners, and the comforting of saints; that when thou, the Great Shepherd of thy fold shall appear, they may rejoice before thee at thy coming, and receive a crown of glory, that fadeth not away.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 26:24 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.
Ver. 24. Nevertheless the hand of Ahikam. ] Who had been one of Josiah’s counsellors. 2Ki 22:12 By this man’s authority and help Jeremiah was delivered, and God rewarded him in his son Gedaliah, made governor of the land. 2Ki 25:22
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 26:24
24But the hand of Ahikam the son of Shaphan was with Jeremiah, so that he was not given into the hands of the people to put him to death.
Jer 26:24 Ahikam This was the father of Gedaliah, who later became the appointed Babylonian governor of Judah under Nebuchadnezzar II. Also he was part of the deputation to Huldah from Josiah in 2Ki 22:12 ff. Jeremiah was not without supporters and advocates.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Ahikam. The father of Gedaliah, who, when appointed governor by Nebuchadnezzar, stood as the friend of Jeremiah. For a son of Ahikam also befriending Jeremiah, See Jer 40:6.
Shaphan. See note on 2Ki 22:3. See Jer 36:10 for another son; Jer 29:3 for another son. Also befriending Jeremiah.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 26:24
Jer 26:24
But 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.
This powerful citizen protected Jeremiah and refused to turn him over to the king and his followers, knowing full well what the results would have been if he had done so. He was indeed a powerful man in that period of Jewish history. His son Gedaliah later become governor of Judah; and “He is mentioned again in circumstances that reflect great credit upon him and his religion in 2Ki 22:12-14.” What a wonderful service he provided here for the true faith by his faithful protection of the true prophet Jeremiah!
4. Jeremiahs deliverance (Jer 26:24)
Jeremiah had one very influential supporter during his trial. Ahikam son of Shaphan is credited with having influenced the court in favor of tolerance with respect to the prophet. Ahikams father, Shaphan, had served as secretary of state under Josiah (2Ki 22:8). Ahikam himself was deputed by Josiah to consult with the prophetess Huldah concerning the law book which had been found in the Temple (2Ki 22:14). The son of Ahikam, Gedaliah, befriended Jeremiah on several occasions (Jer 36:10; Jer 39:14; Jer 40:5). Gedaliah was later appointed governor of the land by Nebuchadnezzar (Jer 40:5). From all of this one would conclude that Ahikam was a devoutly religious man as well as a man of quite some political influence. Here he courageously defends Jeremiah. His prestige is such that the enemies of the prophet could not carry out their scheme to get rid of Jeremiah. What a wonderful thing it is when there are God-fearing men in high places!
Jeremiah Threatened with Death – Jer 26:1-24
Open It
1. How would you describe the dynamics of an angry crowd?
2. If you could create an agenda for the leaders of our country, what would it include?
Explore It
3. During whose reign did Jeremiah receive this particular communication from God? (Jer 26:1)
4. What was Jeremiah instructed to do in the courtyard of the temple? (Jer 26:2)
5. What had God resolved to do if the people repented? (Jer 26:3)
6. What did God promise to do in the event that Judah did not repent? (v26:4-6)
7. Toward what conclusion about Jeremiah and his message did the priests and prophets incite the people? (Jer 26:7-9)
8. What did the secular officials do when they heard about the conflict between Jeremiah and the religious officials? (Jer 26:10)
9. What charge did the religious officials bring against Jeremiah? (Jer 26:11)
10. On what authority did Jeremiah defend his message to the people? (Jer 26:12)
11. What call from God did Jeremiah reiterate even as he defended himself? (Jer 26:13)
12. What did Jeremiah warn the rulers even as he put himself at their mercy? (Jer 26:14-15)
13. On what grounds did the secular officials persuade the people that Jeremiah did not deserve to be punished? (Jer 26:16)
14. What example from Israels past was raised by some of the elders? (Jer 26:17-19)
15. What lesson did the wise rulers seek to apply to the present situation involving Jeremiah? (Jer 26:19)
16. What had happened to Uriah the prophet when he tried to warn the same king and people? (Jer 26:20-23)
17. What influential person helped save Jeremiah from being murdered? (Jer 26:24)
Get It
18. Why do you think Jeremiah would not back down even when his life was threatened?
19. Why do you think the religious leaders were so invested in the preservation of Jerusalem and the temple?
20. In what sense does God leave our future up to us?
21. Why is it difficult for us to respond to correction with openness and humility?
22. How does this story illustrate the important role that leaders have in influencing nations for good or evil?
23. Why do people try to negate Gods judgments by attacking His representatives?
Apply It
24. How can you improve your response to a spiritual warning you recently received from the Bible, a sermon, a book, or a person?
25. What study or pursuit could help you to stand firm in speaking Gods Word, even when it is poorly received?
Questions On Jeremiah Chapter Twenty-Six
By Brent Kercheville
1 Where is Jeremiah to proclaim this next message (Jer 26:1-6)? What was the prophetic declaration?
2 What was the response of the priests and prophets to Jeremiahs declaration (Jer 26:7-11)?
3 What does Jeremiah say in response (Jer 26:12-15)?
4 Who do some of the elders of the land remember (Jer 26:16-19)?
What was his message?
How did this help Jeremiah?
5 Who else do some of the elders of the land remember (Jer 26:20-24)? Is this recollection helpful for Jeremiah?
6 What was the outcome for Jeremiah (Jer 26:24)?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
Ahikam: Jer 39:14, Jer 40:5-7, 2Ki 22:12-14, 2Ki 25:22, 2Ch 34:20
that: Jer 1:18, Jer 1:19, Jer 15:15-21, 1Ki 18:4, Isa 37:32, Isa 37:33, Act 23:10, 20-35; Act 25:3, Act 25:4, Act 27:43, Rev 12:16
Reciprocal: 2Ki 22:9 – Shaphan 2Ch 34:8 – sent Shaphan Pro 31:8 – Open Jer 26:10 – the princes Jer 29:3 – Shaphan Jer 36:10 – Shaphan Eze 8:11 – Shaphan Heb 11:34 – escaped
Fuente: The Treasury of Scripture Knowledge
Jer 26:24. All of the facts connected with the case of Jehoiakim are not stated here, but they were doubtless known by the persons dealing with Jeremiah, that the wicked king of Judah had to suffer for his treatment of Urijah. In view of the cases that had just been cited in the preceding verses ( Jer 26:16-23), Ahikam, a righteous man, spoke up in behalf of Jeremiah. Nevertheless is a somewhat difficult rendering of the original word which Strong defines, “a particle of affirmation, surely,” The thought of the verse is that the writer is affirming that Ahikam took Jeremiah’s part and defended him against being put to death.
Fuente: Combined Bible Commentary
Jer 26:24. Nevertheless, the hand of Ahikam, &c., was with Jeremiah Both he and his father Shaphan were chief ministers under Josiah, 2Ki 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; Jer 29:3; Eze 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
26:24 Nevertheless the hand of Ahikam {n} the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
(n) Which declares that nothing could have appeased their fury if God had not moved this noble man to stand valiantly in his defense.
Fuente: Geneva Bible Notes
However, Ahikam exercised his influence and Jeremiah escaped death. Ahikam and his family came to Jeremiah’s aid more than once (cf. Jer 36:10; Jer 36:25; Jer 39:14; Jer 40:5-16; 2Ki 22:3-14; 2Ki 25:22).
The priests of Jerusalem later brought Jesus Christ and the apostles to trial and charged them with preaching the destruction of the temple (cf. Mat 24:2; Mat 26:57-68; Mar 14:58; Act 6:12-14; Act 21:28-36).