Jeremiah 26:20 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.

And there was also a man that prophesied in the name of the Lord,.... These are not the words of the same persons continued; because the following instance is against them; but of some other persons in the sanhedrim, who were on the side of the priests and prophets; who in effect said, why tell you us of an instance in Hezekiah's time, when there is so recent an one in the present reign, of a man that prophesied just as Jeremiah has done, and was put to death, and so ought he? after this manner Kimchi interprets it; and so Jarchi, who adds, that it is so explained in an ancient book of theirs, called Siphri; though some think they are the words of the same persons that espoused the prophet's cause; and observe the following instance with this view; that whereas there had been one prophet of the Lord lately put to death for the same thing, should they take away the life of another, it would be adding sin to sin, and bring great evil upon their souls; and it might be observed, that Hezekiah prevented much evil by the steps he took; whereas, should they proceed as they had begun in the present reign, they might expect nothing but ruin, which they might easily see with their own eyes was coming upon them: others are of opinion that this instance is added by the penman of this book, either the prophet himself or Baruch, to show the wonderful preservation of him; that though there had been very lately a person put to death for the very same thing, yet he was preserved through the good offices of a person mentioned at the close of the chapter; and which seems to make this account probable. The name of the prophet was Urijah the son of Shemaiah of Kirjathjearim; which was a city of Judah, Jos 18:14; but who he was is not known, there being no account of him elsewhere: who prophesied against this city, and against this land, according to all the words of Jeremiah; just as he had done, in much the same words, if not altogether; so that their case was similar.

(Verse 20 onwards) There was also a prophet man in the name of the Lord, Uriah, the son of Shemai from Kiriath-Jearim, and he prophesied against this city and against this land, according to all the words of Jeremiah. And King Jehoiakim and all his powerful men and officials heard these words, and the king sought to put him to death. But Uriah heard about it and was afraid, so he fled and went to Egypt. And what follows: King Jehoiakim sent men to Egypt, including Elnathan son of Achbor, and his men with him, but it is not found in the Septuagint. Your question: And they brought Uriah out of Egypt, and brought him to King Joakim, and he struck him with a sword, and cast his body in the graves of the common people. However, the great Ahikam the son of Shaphan was with Jeremiah, so that he would not be handed over to the people to be killed. It is asked why Uriah the son of Shimei from the town of Kiriath-jearim, who prophesied the same things as Jeremiah, was terrified and fled to Egypt, and when he returned, he was killed; and yet Jeremiah was able to escape, even though he certainly did not flee, but boldly persisted in his previous judgment, and was freed from the judgment of both the common people and the rulers, as well as the advice of the elders, against the accusers, the priests, and the false prophets. To briefly respond to this: it is not at all possible to know the judgment of God, since the same cause and the same opinion result in one person being punished and another being set free. Unless, perhaps, we can respond by saying that Uriah was condemned and killed by the accusers and the people, while Jeremiah was reserved for the judgment of God in order to preach to the rest of the unfortunate people and bring them to repentance. This is indeed also read in the Acts of the Apostles, where we learn that the Apostle James (Acts 12) immediately endured the sentence of Herod and was rewarded with martyrdom, while blessed Peter and the other Apostles were reserved for the teaching of the Lord. And the steadfastness of the prophet Uriah is worth noting, as he did not change his opinion even when he was brought back from Egypt, but rather, seeing that death was being planned against him, he still spoke the words that the Lord had commanded. And his fear and flight and entry into Egypt are not signs of unfaithfulness, but rather of prudence: so that we do not offer ourselves to dangers in vain. Otherwise, we also read of the Lord and Savior falling into the hands of those who pursued him (Luke 4, John 8); and he commanded the Apostles: 'When they persecute you in this city, flee to another' (Matthew 10, 23). It is also asked how Joacim, the king of Judah, of small and weakened empire, and already on the verge of perishing, had the power to send to Egypt and bring back Uriah. This is easily solved if we consider that he was appointed a ruler by the king of Egypt, Nechao, and this prophecy was made at the beginning of his reign. Although Jeremiah was freed by the help of the Lord, it is also attributed to Uriah as the one through whom the Lord freed his prophet. This Uriah is, of course, the son of Stephan, as we will read later, when Jeremiah is freed from the danger of death by the advice and assistance of Abdelech the Ethiopian eunuch (Jeremiah 38).

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.

As the flight and capture of Urijah must have occupied some time, "the beginning of the reign of Jehoiakim" (Jer 26:1) must not mean the very beginning, but the second or third year of his eleven years' reign. And . . . also--perhaps connected with Jer 26:24, as the comment of the writer, not the continuation of the speech of the elders: "And although also a man that prophesied . . . Urijah . . . (proving how great was the danger in which Jeremiah stood, and how wonderful the providence of God in preserving him), nevertheless the hand of Ahikam," &c. [GLASSIUS]. The context, however, implies rather that the words are the continuation of the previous speech of the elders. They adduce another instance besides that of Micah, though of a different kind, namely, that of Urijah: he suffered for his prophecies, but they imply, though they do not venture to express it, that thereby sin has been added to sin, and that it has done no good to Jehoiakim, for that the notorious condition of the state at this time shows that a heavier vengeance is impending if they persevere in such acts of violence [CALVIN].

The prophet Urijah put to death. - While the history we have just been considering gives testimony to the hostility of the priests and false prophets towards the true prophets of the Lord, the story of the prophet Urijah shows the hostility of King Jehoiakim against the proclaimers of divine truth. For this purpose, and not merely to show in how great peril Jeremiah then stood (Gr., Nהg.), this history is introduced into our book. It is not stated that the occurrence took place at the beginning of Jehoiakim's reign, nor can we infer so much from its being placed directly after the events of that time. The time is not specified, because it was irrelevant for the case in hand. Jer 26:20. A man, Urijah the son of Shemaiah - both unknown - from Kirjath-Jearim, now called Kuriyet el 'Enab, about three hours to the north-west of Jerusalem, on the frontiers of the tribe of Benjamin (see on Jos 9:17), prophesied in the name of Jahveh against Jerusalem and Judah very much in the same terms as Jeremiah had done. When King Jehoiakim and his great men heard this, discourse, he sought after the prophet to kill him. Urijah, when he heard of it, fled to Egypt; but the king sent men after him, Elnathan the son of Achbor with some followers, and had him brought back thence, caused him to be put to death, and his body to be thrown into the graves of the common people. Hitz. takes objection to "all his mighty men," Jer 26:21, because it is not found in the lxx, and is nowhere else used by Jeremiah. But these facts do not prove that the words are not genuine; the latter of the two, indeed, tells rather in favour of their genuineness, since a glossator would not readily have interpolated an expression foreign to the rest of the book. The "mighty men" are the distinguished soldiers who were about the king, the military commanders, as the "princes" are the supreme civil authorities. Elnathan the son of Achbor, according to Jer 36:12, Jer 36:25, one of Jehoiakim's princes, was a son of Achbor who is mentioned in Kg2 22:12-14 as amongst the princes of Josiah. Whether this Elnathan was the same as the Elnathan whose daughter Nehushta was Jehoiachin's mother (Kg2 24:8), and who was therefore the king's father-in-law, must remain an undecided point, since the name Elnathan is of not unfrequent occurrence; of Levites, Ezr 8:16. בּני העם (see on Jer 17:19) means the common people here, as in Kg2 22:6. The place of burial for the common people was in the valley of the Kidron; see on Kg2 22:6.