11 Then spake H559 the priests H3548 and the prophets H5030 unto the princes H8269 and to all the people, H5971 saying, H559 This man H376 is worthy H4941 to die; H4194 for he hath prophesied H5012 against this city, H5892 as ye have heard H8085 with your ears. H241
Therefore the princes H8269 said H559 unto the king, H4428 We beseech thee, let this man H376 be put to death: H4191 for thus H3651 he weakeneth H7503 the hands H3027 of the men H582 of war H4421 that remain H7604 in this city, H5892 and the hands H3027 of all the people, H5971 in speaking H1696 such words H1697 unto them: for this man H376 seeketh H1875 not the welfare H7965 of this people, H5971 but the hurt. H7451
Then G5119 they suborned G5260 men, G435 which said, G3004 G3754 We have heard G191 him G846 speak G2980 blasphemous G989 words G4487 against G1519 Moses, G3475 and G2532 against God. G2316 And G5037 they stirred up G4787 the people, G2992 and G2532 the elders, G4245 and G2532 the scribes, G1122 and G2532 came upon G2186 him, and caught G4884 him, G846 and G2532 brought G71 him to G1519 the council, G4892 And G5037 set up G2476 false G5571 witnesses, G3144 which said, G3004 This G5127 man G444 ceaseth G3973 not G3756 to speak G2980 blasphemous G989 words G4487 against G2596 this G3778 holy G40 place, G5117 and G2532 the law: G3551 For G1063 we have heard G191 him G846 say, G3004 that G3754 this G5126 Jesus G2424 of Nazareth G3480 shall destroy G2647 this G3778 place, G5117 and G2532 shall change G236 the customs G1485 which G3739 Moses G3475 delivered G3860 us. G2254
Yet, LORD, H3068 thou knowest H3045 all their counsel H6098 against me to slay H4194 me: forgive H3722 not their iniquity, H5771 neither blot out H4229 their sin H2403 from thy sight, H6440 but let them be overthrown H3782 before H6440 thee; deal H6213 thus with them in the time H6256 of thine anger. H639
And G2532 the whole G537 multitude G4128 of them G846 arose, G450 and led G71 him G846 unto G1909 Pilate. G4091 And G1161 they began G756 to accuse G2723 him, G846 saying, G3004 We found G2147 this G5126 fellow perverting G1294 the nation, G1484 and G2532 forbidding G2967 to give G1325 tribute G5411 to Caesar, G2541 saying G3004 that he himself G1438 is G1511 Christ G5547 a King. G935 And G1161 Pilate G4091 asked G1905 him, G846 saying, G3004 Art G1488 thou G4771 the King G935 of the Jews? G2453 And G1161 he answered G611 him G846 and said, G5346 Thou G4771 sayest G3004 it. Then G1161 said G2036 Pilate G4091 to G4314 the chief priests G749 and G2532 to the people, G3793 I find G2147 no G3762 fault G158 in G1722 this G5129 man. G444 And G1161 they were the more fierce, G2001 saying, G3004 G3754 He stirreth up G383 the people, G2992 teaching G1321 throughout G2596 all G3650 Jewry, G2449 beginning G756 from G575 Galilee G1056 to G2193 this place. G5602
They answered G611 and G2532 said G2036 unto him, G846 If G1508 he G3778 were G2258 not G1508 a malefactor, G2555 we would G302 not G3756 have delivered G3860 him G846 up G3860 unto thee. G4671
The Jews G2453 answered G611 him, G846 We G2249 have G2192 a law, G3551 and G2532 by G2596 our G2257 law G3551 he ought G3784 to die, G599 because G3754 he made G4160 himself G1438 the Son G5207 of God. G2316
And G1161 they gave G191 him G846 audience G191 unto G891 this G5127 word, G3056 and G2532 then lifted up G1869 their G846 voices, G5456 and said, G3004 Away with G142 such G5108 a fellow from G575 the earth: G1093 for G1063 it is G2520 not G3756 fit G2520 that he G846 should live. G2198
Notwithstanding, G1161 that G3363 I be G4119 not G3363 G1909 further G4119 tedious G1465 unto thee, G4571 I pray G3870 thee G4571 that thou wouldest hear G191 us G2257 of thy G4674 clemency G1932 a few words. G4935 For G1063 we have found G2147 this G5126 man G435 a pestilent G3061 fellow, and G2532 a mover G2795 of sedition G4714 among all G3956 the Jews G2453 throughout G2596 the world, G3625 and G5037 a ringleader G4414 of the sect G139 of the Nazarenes: G3480 Who G3739 also G2532 hath gone about G3985 to profane G953 the temple: G2411 G2532 whom G3739 we took, G2902 and G2532 would G2309 have judged G2919 according G2596 to our G2251 law. G3551 But G1161 the chief captain G5506 Lysias G3079 came G3928 upon us, and with G3326 great G4183 violence G970 took him away G520 out of G1537 our G2257 hands, G5495 Commanding G2753 his G846 accusers G2725 to come G2064 unto G1909 thee: G4571 by examining G350 of G3844 whom G3739 thyself G846 mayest G1410 take knowledge G1921 of G4012 all G3956 these things, G5130 whereof G3739 we G2249 accuse G2723 him. G846 And G1161 the Jews G2453 also G2532 assented, G4934 saying G5335 that these things G5023 were G2192 so. G3779
Then G1161 the high priest G749 and G2532 the chief G4413 of the Jews G2453 informed G1718 him G846 against G2596 Paul, G3972 and G2532 besought G3870 him, G846 And desired G154 favour G5485 against G2596 him, G846 that G3704 he would send for G3343 him G846 to G1519 Jerusalem, G2419 laying G4160 wait G1747 in G2596 the way G3598 to kill G337 him. G846 But G3303 G3767 Festus G5347 answered, G611 that Paul G3972 should be kept G5083 at G1722 Caesarea, G2542 and G1161 that he himself G1438 would G3195 depart G1607 G1722 shortly G5034 thither. Let them therefore, G3767 said G5346 he, which among G1722 you G5213 are able, G1415 go down with G4782 me, and accuse G2723 this G846 man, G435 if G1536 there be G2076 any wickedness G1536 in G1722 him. G5129 And G1161 when he had tarried G1304 among G1722 them G846 more G4119 than G2228 ten G1176 days, G2250 he went down G2597 unto G1519 Caesarea; G2542 and the next day G1887 sitting G2523 on G1909 the judgment seat G968 commanded G2753 Paul G3972 to be brought. G71 And G1161 when he G846 was come, G3854 the Jews G2453 which came down G2597 from G575 Jerusalem G2414 stood round about, G4026 and G2532 laid G5342 many G4183 and grievous G926 complaints G157 against G2596 Paul, G3972 which G3739 they could G2480 not G3756 prove. G584 While he answered G626 for himself, G846 Neither G3754 G3777 against G1519 the law G3551 of the Jews, G2453 neither G3777 against G1519 the temple, G2411 nor yet G3777 against G1519 Caesar, G2541 have I offended G264 any thing at all. G5100 But G1161 Festus, G5347 willing G2309 to do G2698 the Jews G2453 a pleasure, G5485 answered G611 Paul, G3972 and said, G2036 Wilt thou G2309 go up G305 to G1519 Jerusalem, G2414 and there G1563 be judged G2919 of G4012 these things G5130 before G1909 me? G1700 Then G1161 said G2036 Paul, G3972 I stand G1510 G2476 at G1909 Caesar's G2541 judgment seat, G968 where G3757 I G3165 ought G1163 to be judged: G2919 to the Jews G2453 have I done G91 no G3762 wrong, G91 as G5613 G2532 thou G4771 very well G2566 knowest. G1921 For G1063 if G1487 G3303 I be an offender, G91 or G2532 have committed G4238 any thing G5100 worthy G514 of death, G2288 I refuse G3868 not G3756 to die: G599 but G1161 if G1487 there be G2076 none G3762 of these things G3739 whereof these G3778 accuse G2723 me, G3450 no man G3762 may G1410 deliver G5483 me G3165 unto them. G846 I appeal unto G1941 Caesar. G2541 Then G5119 Festus, G5347 when he had conferred G4814 with G3326 the council, G4824 answered, G611 Hast thou appealed unto G1941 Caesar? G2541 unto G1909 Caesar G2541 shalt thou go. G4198 And G1161 after G1230 certain G5100 days G2250 king G935 Agrippa G67 and G2532 Bernice G959 came G2658 unto G1519 Caesarea G2542 to salute G782 Festus. G5347
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 26
Commentary on Jeremiah 26 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 26
Jer 26:1-24. 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.
The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare Jer 26:6 here with Jer 7:12, 14); and summarily referred to here [Maurer], probably pronounced at one of the great feasts (that of tabernacles, according to Ussher; for the inhabitants of "all the cities of Judah" are represented as present, Jer 26:2). See on Jer 7:1.
2. in the court—the largest court, from which he could be heard by the whole people.
come to worship—Worship is vain without obedience (1Sa 15:21, 22).
all the words—(Eze 3:10).
diminish not a word—(De 4:2; 12:32; Pr 30:6; Ac 20:27; 2Co 2:17; 4:2; Re 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.
3. if so be—expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [Calvin].
5. prophets—the inspired interpreters of the law (Jer 26:4), who adapted it to the use of the people.
6. like Shiloh—(see on Jer 7:12, 14; 1Sa 4:10-12; Ps 78:60).
curse—(Jer 24:9; Isa 65:15).
8. priests—The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the sanction of the priests.
prophets—the false prophets. The charge against Jeremiah was that of uttering falsehood in Jehovah's name, an act punishable with death (De 18:20). His prophecy against the temple and city (Jer 26:11) might speciously be represented as contradicting God's own words (Ps 132:14). Compare the similar charge against Stephen (Ac 6:13, 14).
10. princes—members of the Council of State or Great Council, which took cognizance of such offenses.
heard—the clamor of the popular tumult.
came up—from the king's house to the temple, which stood higher than the palace.
sat—as judges, in the gate, the usual place of trying such cases.
new gate—originally built by Jotham ("the higher gate," 2Ki 15:35) and now recently restored.
12. Lord sent me—a valid justification against any laws alleged against him.
against … against—rather, "concerning." Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (Jer 26:11), which ought to be translated "concerning," though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house … city [Grotius].
13. (Jer 26:3, 19).
14. Jeremiah's humility is herein shown, and submission to the powers that be (Ro 13:1).
15. bring … upon yourselves—So far will you be from escaping the predicted evils by shedding my blood, that you will, by that very act, only incur heavier penalties (Mt 23:35).
16. princes … all the people—The fickle people, as they were previously influenced by the priests to clamor for his death (Jer 26:8), so now under the princes' influence require that he shall not be put to death. Compare as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded by the priests as in this case, cried, Away with Him, crucify Him (Mt 21:1-11; 27:20-25). The priests, through envy of his holy zeal, were more his enemies than the princes, whose office was more secular than religious. A prophet could not legally be put to death unless he prophesied in the name of other gods (therefore, they say, "in the name of the Lord"), or after his prophecy had failed in its accomplishment. Meanwhile, if he foretold calamity, he might be imprisoned. Compare Micaiah's case (1Ki 22:1-28).
17. Compare Gamaliel's interposition (Ac 5:34, &c.).
elders—some of the "princes" mentioned (Jer 26:16) those whose age, as well as dignity, would give weight to the precedents of past times which they adduce.
18. (Mic 3:12).
Morasthite—called so from a village of the tribe Judah.
Hezekiah—The precedent in the reign of such a good king proved that Jeremiah was not the only prophet, or the first, who threatened the city and the temple without incurring death.
mountain of the house—Moriah, on which stood the temple (peculiarly called "the house") shall be covered with woods instead of buildings. Jeremiah, in quoting previous prophecies, never does so without alteration; he adapts the language to his own style, showing thereby his authority in his treatment of Scripture, as being himself inspired.
19. Hezekiah, so far from killing him, was led "to fear the Lord," and pray for remission of the sentence against Judah (2Ch 32:26).
Lord repented—(Ex 32:14; 2Sa 24:16).
Thus—if we kill Jeremiah.
20. 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].
22. Jehoiakim sent … into Egypt—He had been put on the throne by Pharaoh of Egypt (2Ki 23:34). This explains the readiness with which he got the Egyptians to give up Urijah to him, when that prophet had sought an asylum in Egypt. Urijah was faithful in delivering his message, but faulty in leaving his work, so God permitted him to lose his life, while Jeremiah was protected in danger. The path of duty is often the path of safety.
23. graves of the common people—literally, "sons of the people" (compare 2Ki 23:6). The prophets seem to have had a separate cemetery (Mt 23:29). Urijah's corpse was denied this honor, in order that he should not be regarded as a true prophet.
24. Ahikam—son of Shaphan the scribe, 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 of the Lord (2Ki 22:12, 14). Hence his interference here in behalf of Jeremiah is what we should expect from his past association with that good king. His son, Gedaliah, followed in his father's steps, so that he was chosen by the Babylonians as the one to whom they committed Jeremiah for safety after taking Jerusalem, and on whose loyalty they could depend in setting him over the remnant of the people in Judea (Jer 39:14; 2Ki 25:22).
people to put him to death—Princes often, when they want to destroy a good man, prefer it to be done by a popular tumult rather than by their own order, so as to reap the fruit of the crime without odium to themselves (Mt 27:20).