Jeremiah26
English Standard Version
1In the of the of the of , of , from the Lord:
2 the Lord: in the of the Lord ’s , and to the of that to in the of the Lord the I you to to them; do a .
3It may they will , and every his , that I may of the I to to them of their .
4You shall to them, the Lord: you will to me, to in my I have you,
5and to to the of my the I to you , though you have ,
6then I will like , and I will a for the of the .
7The and the and the in the of the Lord.
8And when had the Lord had him to to the , then the and the and the laid of him, , !
9 have you in the of the Lord, , shall be like , and shall be , ? And the around in the of the Lord.
10When the of , they came the to the of the Lord and took their in the of the of the house of the Lord.
11Then the and the to the and to the , deserves the of , he has against , you have with your own .
12Then to the and the , , The Lord me to against and the you have .
13 your and your , and the of the Lord your , and the Lord will of the he has you.
14But as for , , I am in your . with me as seems and to .
15 for you put me to , you will yourselves and upon and its , in the Lord me to you to in your .
16Then the and the to the and the , does deserve the of , he has to us in the of the Lord our .
17And of the of the and to the , ,
18 of in the of of , and to the of : the Lord of , shall be as a ; shall become a heap of , and the of the a .
19Did of and to ? Did he the Lord and the of the Lord, and did the Lord of the he had them? But are about to .
20There was who in the of the Lord, the of . He and in like those of .
21And when , with his and the , his , the to put him to . But when of it, he was and and to .
22Then to certain , the of and ,
23and they and him to , who struck him with the and his into the of the .
24But the of the of was with so that he was given the to be put to .
Study Guide
Public-domain commentary and original-language notes for Jeremiah 26.
Chapter Summary
In this chapter: The destruction of the temple and city foretold. (1-6). Jeremiah's life is threatened. (7-15). He is defended by the elders. (16-24).
vv1-6
God's ambassadors must not seek to please men, or to save themselves from harm. See how God waits to be gracious. If they persisted in disobedience, it would ruin their city and temple. Can any thing else be expected? Those who will not be subject to the commands of God, make themselves subject to the curse of God.
vv7-15
The priests and prophets charged Jeremiah as deserving death, and bore false witness against him. The elders of Israel came to inquire into this matter. Jeremiah declares that the Lord sent him to prophesy thus. As long as ministers keep close to the word they have from God, they need not fear. And those are very unjust who complain of ministers for preaching of hell and damnation; for it is from a desire to bring them to heaven and salvation. Jeremiah warns them of their danger if they go on against him. All men may know, that to hurt, or put to death, or to show hatred to their faithful reprovers, will hasten and increase their own punishment.
vv16-24
When secure sinners are threatened with taking away the Spirit of God, and the kingdom of God, it is what is warranted from the word of God. Hezekiah who protected Micah, prospered. Did Jehoiakim, who slew Urijah, prosper? The examples of bad men, and the bad consequences of their sins, should deter from what is evil. Urijah was faithful in delivering his message, but faulty in leaving his work. And the Lord was pleased to permit him to lose his life, while Jeremiah was protected in danger. Those are safest who most simply trust in the Lord, whatever their outward circumstances may be; and that He has all men's hearts in his hands, encourages us to trust him in the way of duty. He will honour and recompense those who show kindness to such as are persecuted for his sake.
Key Words
רֵאשִׁית: the first, in place, time, order or rank (specifically, a firstfruit)
מַמְלָכוּת: {dominion, i.e. (abstractly) the estate (rule) or (concretely) the country (realm)}
יְהוֹיָקִים: Jehojakim, a Jewish king
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יֹאשִׁיָּה: Joshijah, the name of two Israelites
מֶלֶךְ: a king
יְהוּדָה: Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory
זֶה: the masculine demonstrative pronoun, this or that
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָמַר: to say (used with great latitude)
Cross References
Jeremiah 26Directly quoted by the elders of the land to defend Jeremiah against the death penalty.
Supported by Matthew Poole, John Calvin, JFB
Direct parallel prediction of God destroying the Temple in Jerusalem just as He destroyed Shiloh.
Supported by Matthew Poole, JFB
Historical account of the fall of Shiloh and loss of the Ark referenced in the warning.
Supported by Matthew Poole, JFB
Identifies Micah the Morasthite, who prophesied during the reign of King Hezekiah.
Supported by Matthew Henry, JFB
Historical account of Hezekiah humbling himself, turning away God's wrath as the elders describe.
Supported by Matthew Henry, JFB
Verbal echo of Paul's determination to declare the whole counsel of God without diminishing a word.
Supported by Matthew Poole, JFB
Elaborates on the principle of God 'repenting' of planned judgment if a nation turns from evil.
Supported by Matthew Poole
The Mosaic law under which the priests falsely accused Jeremiah of deserving death.
Supported by JFB
Records Jotham's construction of the 'higher gate' of the Temple, called the 'new gate' here.
Supported by JFB
Christ's warning that shedding the blood of prophets brings national guilt and severe judgment.
Supported by JFB
New Testament parallel of Gamaliel using historical precedents to de-escalate a council wanting to execute apostles.
Supported by JFB
Identifies Ahikam the son of Shaphan as an influential official from Josiah's reform era.
Supported by Matthew Poole
Commandment to observe all God's words without adding to or diminishing them.
Supported by JFB
A parallel setting where Jeremiah was similarly commanded to stand and speak in the Temple gate.
Supported by Matthew Poole, JFB