1Na počátku kralování judského krále Jójakíma, syna Jóšijášova, stalo se od Hospodina toto slovo: 2Toto praví Hospodin: Postav se na nádvoří Hospodinova domu a mluv ke všem judským městům, která se přicházejí klanět do Hospodinova domu, všechna slova, jež jsem ti přikázal, abys k nim mluvil. Nevynech ani jedno slovo. 3Snad poslechnou a každý se odvrátí od své zlé cesty; budu litovat zla, které jim zamýšlím provést kvůli jejich zvráceným činům. 4Řekni jim: Toto praví Hospodin: Jestliže mě neuposlechnete, abyste žili podle mého zákona, který jsem vám předložil, 5abyste poslouchali slova mých otroků proroků, které vám posílám, stále znovu posílám — a vy jste neposlouchali — 6učiním s tímto domem to, co se Šílem, a toto město učiním kletbou pro všechny národy země. 7Kněží, proroci a všechen lid slyšeli Jeremjáše mluvit v Hospodinově domě tato slova. 8Stalo se, že když Jeremjáš domluvil všechno, co Hospodin přikázal, aby mluvil ke všemu lidu, kněží, proroci a všechen lid ho chytili a řekli: Jistě zemřeš! 9Proč jsi prorokoval v Hospodinově jménu, že se s tímto domem stane to, co s Šílem, a toto město zpustne, bude bez obyvatel? Všechen lid se shromáždil v Hospodinově domě k Jeremjášovi. 10Když se judská knížata doslechla tato slova, vyšla z královského paláce vzhůru do Hospodinova domu a zasedla u vchodu do Nové brány Hospodinova domu. 11Potom kněží a proroci řekli knížatům a všemu lidu: Tomuto muži náleží rozsudek smrti, protože prorokoval proti tomuto městu, jak jste slyšeli na vlastní uši. 12Jeremjáš řekl všem knížatům a všemu lidu: Hospodin mě poslal, abych prorokoval proti tomuto domu a proti tomuto městu všechna slova, která jste slyšeli. 13Nyní dejte do pořádku své cesty a své činy a uposlechněte Hospodina, svého Boha a Hospodin bude litovat zla, které proti vám mluvil. 14Hle, já jsem ve vaší ruce. Udělejte se mnou to, co je dobré a správné ve vašich očích. 15Ovšem s jistotou vězte, že když mě dáte usmrtit, uvalíte na sebe i na toto město a jeho obyvatele nevinnou krev, protože mě k vám opravdu poslal Hospodin, abych k vám mluvil všechna tato slova. 16Knížata a všechen lid řekli kněžím a prorokům: Tomuto muži nenáleží rozsudek smrti, protože k nám mluvil ve jménu Hospodina, našeho Boha. 17Pak povstali někteří ze starších země a řekli celému shromáždění lidu: 18Za dnů judského krále Chizkijáše prorokoval Micheáš Mórešetský a řekl všemu judskému lidu: Toto praví Hospodin zástupů: Sijón bude zorán jako pole, Jeruzalém se stane sutinami a chrámová hora zalesněným návrším. 19Dal ho snad judský král Chizkijáš a celý Juda usmrtit? Cožpak se nebál Hospodina a nesnažil se udobřit Hospodinovu tvář a Hospodin litoval zla, které proti nim vyslovil? Ale my pácháme velké zlo proti svým duším. 20Ještě někdo prorokoval v Hospodinově jménu, Úrijáš, syn Šemajášův z Kirjat-jeárímu; prorokoval proti tomuto městu a proti této zemi stejnými slovy jako Jeremjáš. 21Když král Jójakím, všichni jeho hrdinové a všechna knížata uslyšeli jeho slova, král ho chtěl dát usmrtit. Když to Úrijáš uslyšel, bál se, utekl a šel do Egypta. 22Král Jójakím poslal do Egypta muže, totiž Elnátana, syna Akbórova, a s ním jiné muže do Egypta. 23Vyvedli Úrijáše z Egypta a přivedli ho ke králi Jójakímovi. Ten ho zabil mečem a jeho mrtvolu odhodil do hrobu obyčejných lidí. 24Ovšem ruka Achíkama, syna Šáfanova, byla s Jeremjášem a nebyl dán do ruky lidu, aby ho usmrtil.
Jamieson Fausset Brown Bible Commentary 2 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 (
1Sam 15:21-22).
all the words-- (
Ezek 3:10).
diminish not a word-- (
Deut 4:2;
Deut 12:32;
Pro 30:6;
Acts 20:27;
2Cor 2:17;
2Cor 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.
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;
Jer 7:14;
1Sam 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 (
Deut 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 (
Acts 6:13-
Acts 6:14).
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,"
2Kgs 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,
Jer 26:19).
14 Jeremiah's humility is herein shown, and submission to the powers that be (
Rom 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 (
Matt 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 (
Matt 21:1-
Matt 21:11;
Matt 27:20-
Matt 27:25). 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 (
Acts 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 (
2Chr 32:26).
Lord repented-- (
Exod 32:14;
2Sam 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 (
2Kgs 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
2Kgs 23:6). The prophets seem to have had a separate cemetery (
Matt 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 (
2Kgs 22:12,
2Kgs 22:14). 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;
2Kgs 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 (
Matt 27:20).