Jeremiah 26:5 Kommentar

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.

To hearken to the words of my servants the prophets,.... The interpretations they give of the law; the doctrines they deliver; the exhortations, cautions, and reproofs given by them in the name of the Lord, whose servants they were; and therefore should be hearkened to; since hearkening to them is hearkening to the Lord himself, in whose name they speak, and whose message they deliver: whom I sent unto you, both rising up early and sending them; they had their mission and commission from the Lord; and who was careful to send them early, if they might be instruments to do them good and prevent their ruin; they had the best of means, and these seasonable, and so were left without excuse: (but ye have not hearkened); neither to the Lord, nor to his prophets; but went on in their own ways, neglecting the law of the Lord and the instructions of his servants.

To us, therefore, the power has been given to act or not to act, with the consequence that whatever good work we desire, will and accomplish, we should refer to the grace of God, who, according to the apostle, enables us to will and to work. If, however, it suffices to walk just once in the law that was given to us through Moses, as foolish heretics suspect, why did he add “and to listen to the words of my servants the prophets,” who were sent after the law and not just once but repeatedly, nor leisurely and apathetically but continuously and carefully? He says, in effect, “I sent my servant to you daily, even throughout the night, but if you refuse to hear him, I will make this house (i.e., the temple of God) like Shiloh,” where the tabernacle was located. And when the temple is destroyed, the city as well will then be “a curse to all the peoples of the earth,” from which curse the Lord liberated us, as the apostle says: “Christ redeemed us from the curse of the law, having become a curse on our behalf.”

(Verse 5) and listen to the words of my servants the prophets whom I have sent to you, rising up early and sending them, and you have not listened. But if it sufficed to walk once in the law, which was given to us by Moses, as a foolish sect suspects, how did he add: 'That you may hear the words of my servants the prophets.' Who, indeed, were sent after the law, and not once, but frequently: not leisurely and without care, but always and with concern. 'I have sent,' he says, 'to you my servants the prophets daily, and rising by night.'

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.

prophets--the inspired interpreters of the law (Jer 26:4), who adapted it to the use of the people.