Jeremiah 26:14 Komentář

As in the history of the Acts of the Apostles that of their preaching and that of their suffering are interwoven, so it is in the account we have of the prophet Jeremiah; witness this chapter, where we are told, I. How faithfully he preached (Jer 26:1-6). II. How spitefully he was persecuted for so doing by the priests and the prophets (Jer 26:7-11). III. How bravely he stood to his doctrine, in the face of his persecutors (Jer 26:12-15). IV. How wonderfully he was protected and delivered by the prudence of the princes and elders (Jer 26:16-19). Though Urijah, another prophet, was about the same time put to death by Jehoiakim (Jer 26:20-23), yet Jeremiah met with those that sheltered him (Jer 26:24).

INTRODUCTION TO JEREMIAH 26 This chapter gives an account of Jeremiah's preaching; of his being apprehended by the people; of his defence of himself, and acquittance upon it. The time when, place where, and persons to whom the prophet delivered his discourse, are pointed at in Jer 26:1; the substance of it was, that if the people of the Jews would repent of their sins and turn from them, the Lord would avert the evil he had threatened them with; but if not, he would make their temple like Shiloh, and their city a curse to all the earth, Jer 26:3; upon hearing which the people seized him, and vowed he should die, because he had prophesied of the destruction of their city and temple, Jer 26:7; which the princes hearing of, came from the king's house to one of the gates of the temple, and sat as a court of judicature; to whom the priests and prophets accused Jeremiah of the above things as worthy of death, Jer 26:10; and before whom the prophet made his defence, alleging his mission and orders from the Lord; and therefore, instead of recanting, repeats his exhortation; and as for himself, he was not careful what they did to him; but advises them not to shed innocent blood, since it would bring evil upon them, Jer 26:12; upon which the princes acquit him, and declare him innocent, Jer 26:16; and this is confirmed by a like instance of Micah the prophet, in the times of Hezekiah, who prophesied of the destruction of Jerusalem, and yet was not put to death, Jer 26:17; and by a contrary instance of Uriah, in the then present reign of Jehoiakim, who had been put to death for the like, but wrongly, Jer 26:20; and, in the issue, Jeremiah, through the good office of Ahikam, the son of Shaphan, particularly, was saved from being put to death, Jer 26:24.

As for me, behold, I am in your hand,.... In their power, as they were the chief court of judicature; and to whom it belonged to judge of prophets, and to acquit or condemn them, as they saw fit; wherefore he submits to their authority: do with me as seemeth good and meet unto you; he was not careful about it; he readily submitted to their pleasure, and should patiently endure what they thought fit to inflict upon him; it gave him no great concern whether his life was taken from him or not; he was satisfied he had done what he ought to do, and should do the same, was it to do again; and therefore they might proceed just as they pleased against him.

(Verse 12 and following) And Jeremiah said to all the leaders and to all the people, saying: The Lord has sent me to prophesy to this house (or over this house) and to this city (or over this city) all the words that you have heard. Therefore, now make your ways and your pursuits good, and listen to the voice of the Lord your God, and the Lord will repent of the evil that He has spoken against you (or the Lord will cease from the evils that He has spoken against you). But behold, I am in your hands: do to me what is good and right in your eyes (or what is expedient for you). However, know and understand that if you kill me, you will bring innocent blood upon yourselves and upon this city and its inhabitants. Truly, the Lord has sent me to you to speak all these words in your ears. While the people were present, the princes sat in the gate of the city and accused Jeremiah the prophet to the priests and the prophets, and they conspired to bring about his death. Jeremiah spoke to the princes and to all the people, whom the faction of priests and false prophets had incited, wisely and humbly, yet steadfastly. Prudently, because he said that he had been sent by the Lord to speak against the temple and the city, and to give advice, that if they would listen to his advice and repent, the Lord would also change His decision. Yet humbly, in what he said: Behold, I am in your hands: do to me what is good and right in your eyes. Furthermore, firmly: The Lord has sent me to you in truth, to speak all these words in your ears. And he speaks in other statements: If you are angry because I have spoken against the temple and the city of the Lord, and you are concerned about the salvation of the city and the temple: why do you increase sins with sins, and make the city and its inhabitants guilty of my blood? Therefore, if and when we need humility due to the constraints of necessity, let us accept it in such a way that we do not abandon truth and steadfastness. For it is one thing to arrogantly insult the judge, which is a sign of foolishness; it is another thing to avoid impending danger in such a way that you do not subtract anything from the truth.

JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24) in the court--the largest court, from which he could be heard by the whole people. come to worship--Worship is vain without obedience (Sa1 15:21-22). all the words-- (Eze 3:10). diminish not a word-- (Deu 4:2; Deu 12:32; Pro 30:6; Act 20:27; Co2 2:17; Co2 4:2; Rev 22:19). Not suppressing or softening aught for fear of giving offense; nor setting forth coldly and indirectly what can only by forcible statement do good.

Jeremiah's humility is herein shown, and submission to the powers that be (Rom 13:1).