Jeremias 26
Bob Utley · You Can Understand the Bible
Jeremias 26
BRIEF OVERVIEW Jeremiah 1-25 is written in the FIRST PERSON, while Jeremiah 26-45 is in the THIRD PERSON. This change is possibly due to Baruch, Jeremiah's scribe (cf. Jer. 36:4,18; 43:3). The book of Jeremiah, like the book of Isaiah, is a collected and edited anthology. Jeremiah 25 is written in the fourth year of Jehoiakim, while Jer. 26:1 is at the beginning of his reign. Jeremiah is not in chronological order, though many of the early chapters may be. SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY Jeremiah 26 is parallel to Jeremiah 7. It possibly records the people at the temple's reaction to Jeremiah's powerful Temple sermon recorded in Jer. 7:2-15. Jeremiah 27-28 deals with the prophecy concerning the fall of Jerusalem.
Jeremias 26:1-6
26:1 "In the beginning of the reign" This CONSTRUCT (BDB 912 and BDB 575) is a technical phrase for the ascension year of a new king. The reigns of kings were figured differently from country to country. Judah counted the first partial year as one year of a king's reign, while Israel did not. See Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings. ▣ "Jehoiakim" He was a son of Josiah and reigned from 609-597 B.C.. He was put on the throne by Pharaoh Necho II of Egypt as a puppet king. His original name was Eliakim (cf. 2 Kgs. 23:34; 2 Chr. 36:4). SPECIAL TOPIC: KINGS OF THE DIVIDED KINGDOM 26:2 "Stand in the court of the Lord's house" Jeremiah has been directed to share his revelations there several times (cf. Jer. 7:2; 17:19; 19:1-6). From this locale he could address "all the cities of Judah." ▣ "Do not omit a word" This is literally "diminish" (BDB 175, KB 203, Qal IMPERFECT used in a JUSSIVE sense). It implies a very specific divine message (cf. Deut. 4:2; 12:32; Prov. 30:5-6; Eccl. 3:14). This reminds me of Samuel and Eli in 1 Samuel 3 two verses in Jeremiah, Jer. 1:17 and 42:4 Paul's words in Acts 20:20 Revelation 22:18-19 In Jer. 26:12-13 Jeremiah claims that his words are YHWH's words. SPECIAL TOPIC: WAYS OF REVELATION SPECIAL TOPIC: INSPIRATION 26:3 This verse reflects the message of Jer. 25:4-5 (repeated with the same VERBS in Jer. 26:5). The problem is that Judah will not listen and respond (i.e. repent, lit. "turn," BDB 996, KB 1427, Qal IMPERFECT, cf. Jer. 26:13). YHWH will repent (lit. "be sorry," BDB 636, KB 688, Niphal PERFECT with waw) of His decrees of judgment (cf. Jer. 26:4-6) and exile if Judah will turn back to Him. This is the desire of the covenant God! But Judah would not, could not, did not respond! It is difficult for modern western people to comprehend God "repenting" or "changing His mind" or "being sorry," however, this is an anthropomorphic way of showing His merciful character and His attention to His people's prayers and covenant obedience. Repentance could change prophetic announcements! See Hard Sayings of the Bible, pp. 108-109. SPECIAL TOPIC: INTERCESSORY PRAYER 26:4-5 Notice the covenant criteria YHWH lists as a prerequisite to changing His mind. if you listen to Me (see SPECIAL TOPIC: LISTEN/HEAR [shema]) if you walk in My law (see SPECIAL TOPIC: THE PATH, THE WAY) if you listen to the words of My servants, the prophets (cf. Deut. 18:19) 26:5 My servants the prophets" If the covenant people of Judah will not respond to YHWH's revelation through His "servants" (i.e. the true prophets, cf. Jer. 25:4) who He sent "again and again" (lit. "rising early and sending"), then they will be forced to listen to His appointed invader (i.e., "My Servant," Nebuchadnezzar II, cf. Jer. 25:9; 27:6; 43:10; see SPECIAL TOPIC: MY SERVANT). 26:6 "like Shiloh" This was the site of an ancient Jewish sanctuary which was destroyed by the Philistines in 1050 B.C., cf. 1 Sam. 4:1-11; Jer. 7:12,14. ▣ "I will make this house. . .a curse to all the nations of the earth" This hyperbolic language continues from Jer. 24:9 and 25:18. God's people were meant to be a blessing to the world (i.e. Gen. 12:3), but because of their sin, the world (i.e. the nations) saw only the judgment of YHWH, not His grace and mercy (cf. Ezek. 36:22-36). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Jeremias 26:7-9
26:7-8 The different groups of Judah's leadership are condemned (cf. Jer. 1:18; 2:8; 10:21; 23:2,13-15,16,25-26,33-34, 35, etc.). 26:8 "You must die" This is an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root (BDB 559, KB 562), used for emphasis. The religious leaders considered Jeremiah's message blasphemy (cf. Jer. 26:9; Deut. 18:20) against the Davidic promises of 2 Samuel 7 and Isaiah's theology concerning Jerusalem (i.e. Isa. 33:20 and chapters 36-39). They failed to take seriously the conditional nature of the covenant promises (cf. Leviticus 26; Deuteronomy 27-28; 30:15-20). This was not the first or last attempt on Jeremiah's life (cf. Jer. 11:19; 18:23). The NASB Study Bible mentions that the phrase is similar to Exod. 21:15-17; Lev. 24:16-17,21; Deut. 18:20; 1 Kgs. 21:13, all of which describe the ultimate penalty for gross violations of the Mosaic covenant (p. 1098). Because Jeremiah's predictions of judgment did not come to reality for many years, he was considered a false prophet (i.e. Deut. 13:1-5; 18:20). SPECIAL TOPIC: COVENANT
Jeremias 26:10-11
26:10 "sat in the entrance of the New Gate" The location of the New Gate is unknown (cf. Jer. 36:10). Rashi (a Jewish commentator from the Middle Ages) says it was the rebuilt Eastern Gate. The gate of the city, or in this case, a gate leading into the temple area, was the location of Jeremiah's trial for the sermon he preached in the temple area in Jeremiah 7. For more information, see Roland deVaux, Ancient Israel, pp. 155-157.
Jeremias 26:12-15
26:13,19 This repeats the message of Jer. 26:3-6. Notice the necessary elements for YHWH to "change His mind." amend your ways (cf. Jer. 7:3,5; 18:11; 35:15) amend your deeds obey YHWH's revelatory message from Jeremiah This required liefstyle change (i.e. Jer. 18:8), not an emotional moment, not a liturgical affirmation, not a cessation of some evil ways, not a heal-heart, but a whole heart devotion ot YHWH. For a good brief discussion of this issue of God changing His mind, see Hard Sayings of the Bible, pp. 108-109. 26:15 "know for certain" This is an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root (BDB 393, KB 390), which denotes intensity. ▣ "innocent blood" This is imagery for premeditated murder. See Jer. 7:6; Gen. 4:10; Deut. 19:10; Prov. 6:16-17. SPECIAL TOPIC: MURDER
Jeremias 26:16-19
26:16-19 The civil officials and the people are more sensitive to Jeremiah's words than the spiritual leadership (i.e. priests and prophets). They even mention an earlier example of a prophetic message of judgment against Jerusalem (v. 18, cf. Micah 3:12). In a sense this is a call to repentance as in Hezekiah's day (cf. 2 Chr. 29:3-11). 26:16 "in the name of the Lord" See SPECIAL TOPIC: "THE NAME" OF YHWH. 26:17 "elders of the land" This refers to wealthy land owners and influential families. 26:18 "Zion" Jerusalem was built on several hills. One of the tallest was Zion, where the Jebusite fortress was built and later captured by David (cf. 2 Sam. 5:7; 1 Chr. 11:5). Zion became a way of referring to the whole city of Jerusalem (cf. 1 Kgs. 8:1). The phrase "the virgin daughter of Zion" (i.e. 2 Kgs. 19:21) was a way of referring to God's covenant people whose capital and temple were in Jerusalem. SPECIAL TOPIC: MORIAH, SALEM, JEBUS, JERUSALEM, ZION SPECIAL TOPIC: VIRGIN DAUGHTERS OF. . . ▣ The quote in v, 18 is from Micah 3:12. I have included my exegetical notes on this passage below. Micah 3:12 This must have been an extremely startling statement to the people of Judah. They trusted in God's promises that Jerusalem and the temple would never fall (i.e., Isaiah's promises to Hezekiah, probably based in 2 Samuel 7), and yet, because of their flagrant neglect of the ethical aspects of the covenant, God would take them into exile (cf. Jer. 26:18). Jerusalem would be like Samaria (cf. Mic. 1:6)! This is the first prophetic mention of the fall of Jerusalem ("plowed as a field") and the temple (i.e., overgrown with vegetation, literally "a high place of a forest"). This is theologically parallel to Isaiah 5. I am sure that Micah was discredited in 701 B.C. when this did not occur (i.e., Sennacherib's army destroyed by God, cf. 2 Kgs. 19:35-37), however, the prophet was vindicated in 586 B.C. when this prophecy was literally fulfilled under the siege of Nebuchadnezzar II of Babylon. F. F. Bruce, Answers to Questions, asserts that the king (i.e., Hezekiah, cf. Mic. 1:1) and people of Judah responded to Micah's message and, therefore, God relented of His judgment (p. 36). Hezekiah's repentance is recorded in 2 Kgs. 20:1-7. ▣ "And the mountain of the house as the high places of a forest" Another translation has, " The temple mount will become a mere wooded ridge" (cf. Micah 3:12). This imagery reflects the worship of "trees" (i.e. Astarte ) located on Ba'al platforms. It would equal the groves "of fertility worship." SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE 26:19 "put him to death" This is an INFINITIVE ABSOLUTE and an IMPERFECT VERB of the same root (BDB 559, KB 562) which denotes intensity. Hezekiah trusted YHWH and did not put Micah to death. The death penalty for false prophets is found in Deut. 13:1-5; 18:20. ▣ NASB, NRSV "entreat the favor of" "seek the favor of" "tried to win his favor" "plead with him" "implore" "seek to placate" "prayed before him" The VERB (BDB 318 II, KB 316, Piel IMPERFECT with waw) was used in the sense of "make the face sweet" (i.e. Aramaic, Arabic). The "face" represents the person (i.e. the Aaronic blessing of Num. 6:24-26). In judgment, the judge could not "lift the face" (i.e. show preferential treatment). Here possibly touch the face (NET Bible, p. 1367 and Expositors Bible Commentary, vol. 6, p. 541).
Jeremias 26:20-23
26:20 "Uriah" Verses 20-22 function as a parenthesis (cf. TEV, NET). The time frame is uncertain. Apparently Micah is used as an example of a prophet who spoke judgment against the temple and was spared. The priests brought up the example of another prophet who preached judgment against Jerusalem and was executed by the civil leadership. It is also possible that the reaction of Hezekiah to YHWH's prophet is shown to be different from Jehoiakim's reaction to YHWH's message (cf. NASB Study Bible footnote, p. 1099). Uriah is otherwise unknown. He was either a disciple of Jeremiah another contemporary prophetic voice about YHWH judging Judah However, Jehoiakim had him killed! Judah was about to kill another prophet! 26:22 "Elnathan the son of Achbor" He is part of a group of godly leaders who (Jer. 36:11-19) gave Baruch and Jeremiah warning to hide (Jer. 36:19) encouraged King Jehoiakim not to burn Jeremiah's prophecies (Jer. 36:25) However, in this context, he was forced to do the king's bidding. 26:23 "the burial place of the common people" Apparently, those who died in the Jerusalem area and did not have a family tomb, were buried in a certain area (i.e. common trench) in the Kedron Valley (2 Kgs. 23:6). For more information on burial practices of the ANE, see: Roland deVaux, Ancient Israel, pp. 57-59 SPECIAL TOPIC: BURIAL PRACTICES
Jeremias 26:24
26:24 "Ahikam" This was the father of Gedaliah, who later became the appointed Babylonian governor of Judah under Nebuchadnezzar II. Also he was part of the deputation to Huldah from Josiah in 2 Kgs. 22:12ff. Jeremiah was not without supporters and advocates.