days of your slaughter ... of ... dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."
pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on [Jr 22:28]). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [Calvin].
35. Literally, "Flight shall fail the shepherds ... escaping (shall fail) the principal," &c. ([Am 2:14]). The leaders will be the first objects for slaughter; escape by flight will be out of their power.
37. habitations--rather, carrying out the image "pastures" (see on [Jr 25:30]). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").
38. his covert--the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin].
fierceness of ... oppressor--rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in [Jr 46:16]; , is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from [Jr 46:16]), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove."
his ... anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare [Jr 25:37])!
Chapter 26
Jr 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 [Jr 26:6] here with [Jr 7:12], ); 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, [Jr 26:2]). See on [Jr 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], ).
all the words--([Eze 3:10]).
diminish not a word--([De 4:2]; ; [Pr 30:6]; [Ac 20:27]; [2Co 2:17]; ; [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 ([Jr 26:4]), who adapted it to the use of the people.
6. like Shiloh--(see on [Jr 7:12], ; [1Sa 4:10-12]; [Psa 78:60]).
curse--([Jr 24:9]; [Is 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 ([Jr 26:11]) might speciously be represented as contradicting God's own words ([Psa 132:14]). Compare the similar charge against Stephen ([Ac 6:13], ).
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 ([Jr 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. ([Jr 26:3], ).
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 ([Jr 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 ([Jr 26:16]) those whose age, as well as dignity, would give weight to the precedents of past times which they adduce.
18. ([Mi 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" ([Jr 26:1]) must not mean the very beginning, but the second or third year of his eleven years' reign.
And ... also--perhaps connected with [Jr 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], ). 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 ([Jr 39:14]; [2Ki 25:22]).