Verse-by-Verse Bible Commentary
Jeremiah 26:22

Bridgeway Bible Commentary

26:1-34:22 PROPHECIES OF EXILE AND RETURN

The dangerous life of a prophet (26:1-24)

Again Jeremiah went to the temple, where he could preach to people who came from all over Judah to worship. He stood in the open court and urged the worshippers to give up their sinful ways and return to God (26:1-3). If they refused, the temple would be demolished, as the tabernacle had been at Shiloh several centuries earlier (4-6; see notes on 7:1-15; cf. also 19:14-20:6).
Religious officials and ordinary citizens alike were so angered at Jeremiah’s words that a riot threatened to develop and Jeremiah was in serious physical danger (7-9). When the city officials rushed to the temple to intervene in the crisis, the leaders among the crowd demanded that Jeremiah be executed (10-11).

Jeremiah defended himself by pointing out that he had only been speaking the message God gave him. His real desire was that the people repent, for only by such action would they save themselves and their temple from destruction (12-15). The city officials accepted his defence (16). Other respected leaders supported them, adding that instead of trying to kill the prophet, people should take notice of his warnings. If they changed their ways, they would save themselves from disaster. In this they would be following the good example of a former Judean king, Hezekiah, who heeded the prophet of his day (17-19; cf. Micah 3:12).

Although Jeremiah on this occasion escaped death, another prophet who spoke a similar message did not. This man, Uriah, had heard of a threat to his life and fled to Egypt, but the wicked Jehoiakim had him brought back to Jerusalem and executed (20-23). Jeremiah received some protection at this dangerous time through the loyalty of an influential friend, Ahikam (24). (Ahikam seems to have been an important palace official. He had been a key man in the launching of Josiah’s reforms; see 2 Kings 22:11-14.)

Coffman's Commentaries on the Bible

ARREST AND EXECUTION OF URIAH

"And there was also a man that prophesied in the name of Jehovah, Uriah the son of Shemaiah of Kiriath-jearim: and he prophesied against this city and against this land according to all the words of Jeremiah. And when Jehoiachim the king, with all his mighty men, and all the princes heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt. And Jehoiachim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him, into Egypt; and they fetched forth Uriah out of Egypt, and brought him unto Jehoiachim the king, who slew him with the sword, and cast his dead body into the graves of the common people."

"Uriah" This prophet's name is spelled Urijah in the older versions. Why did not God spare his life also? We do not know; but it could have been because of his fear, and his flight into Egypt, from which place he would no longer be able to prophesy against Judah as God had commanded him.

It is clear enough, as Graybill stated it, that, "This account of how Jehoiachim vented his spleen upon a lesser adversary suggests his intense hatred of Jeremiah, and gives us reason to believe that he was behind Jeremiah's persecution here."Wycliffe Old Testament Commentary, p. 675.

"Elnathan" This man was probably the king's father-in-law (2 Kings 24:8), making the delegation to extradite Uriah from Egypt an impressive one. The circumstance that favored the success of their mission derived from the fact that Jehoiachim himself was a vassal of the king of Egypt and thus was likely to have enjoyed the advantage of the right to extradite wanted persons from Egypt.

"Uriah" Nothing is known of this individual except what is revealed in this tragic account of his death. "Kiriath-jearim, with which Uriah's name was connected, was located nine miles west of Jerusalem on the road to Jaffa. The ark of the covenant was once deposited there for a period of twenty years."Tyndale Old Testament Commentaries, p. 128.

"The graves of the common people" The king Jehoiachim dishonored the corpse of Uriah by denying it the honor due to the bodies of true prophets in order to keep the people from regarding him as a true prophet. "The prophets had a separate cemetery, as indicated in Matthew 23:29."Jamieson, Fausset, and Brown's Commentary, p. 533. Jehoiachim was busy doing those things that would earn for him "the burial of an ass." (Jeremiah 22:19).

Barnes' Notes on the Whole Bible

Elnathan - Possibly the king’s father-in-law 2 Kings 24:8.

Calvin's Commentary on the Bible

It is afterwards added that the king sent men, even Elnathan, the chief of the legation, with others. ⁽¹⁷⁵⁾ There is no doubt but that Jehoiakim sent to the king of Egypt and complained that a turbulent man had fled, and that he asked him to deliver him up as a fugitive. So then he was brought back, not through power, but through a nefarious compact, for he was betrayed by the king of Egypt.

(175) To avoid what may seem a tautology in this verse, Blayney renders the word for Egypt, adversaries, — “But Jehoiakim the king sent adversaries, Elnathan the son of Achbor, and certain men with him, into Egypt.” Were the words rendered literally, the repetition would not appear different from many that we meet with; “Then sent the king Jehoiakim men into Egypt with Elnathan the son of Achbor, even men with him into Egypt.” The repetition seems to have been intended to shew that there was a strong force, and not one man, sent to take the Prophet, and that this force was to go even as far as Egypt. The version of the Sept. is, “And the king sent men into Egypt;” the Vulg. and the Targ. are the same with our version; but the Syr. is, “And the king Jehoiakim sent a certain Egyptian, Elnathan the son of Achbor, and some with him, into Egypt.”

It is singular that in one MS. the word מרגלים, searchers, spies, is found instead of מצרים, rendered often Egypt, though it comes from a root which means to bind close, to environ, to beset; and so as a hyphil participle it would be besetters, or catchers — in modern language, bumbailiffs, which is a corruption for bound bailiffs. This meaning would exactly suit the passage, “Then the king Jehoiakim sent men, catchers, with Elnathan the son of Achbor, even these men with him into Egypt.” — Ed

Smith's Bible Commentary

Jeremiah 26:1-24 through 30.

In the twenty-second chapter of Jeremiah the Lord had ordered Jeremiah to go to the king's house, Zedekiah, and prophesy unto him. So these prophecies were those that Jeremiah gave to Zedekiah who was the last of the kings of Israel prior to the Babylonian captivity. And as he is speaking there in Zedekiah's court, he is bringing up prophecies that the Lord had given him in previous years to other of the kings. And so as we get into chapter 26, as he is giving this message in the court of king Zedekiah, he tells him that,

In the beginning of the reign of Jehoiakim the son of Josiah king of Judah that the word of the LORD came to him, saying, Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; and diminish not a word ( Jeremiah 26:1-2 ):

Many times I think that we have a tendency to diminish from the Word of God. There are a lot of people today who have taken issue with some of the subjects in the scriptures. And because they have taken issue with them and the subjects have become rather controversial, there is a tendency on many parts to seek to diminish from what God has said. But I think that it is a dangerous thing to diminish or seek to diminish the message of God because we oftentimes then give people a sense of false security.

Now, nobody really dislikes the subject of eternal punishment more than I. And yet, it would be absolutely derelict of me to diminish from what the Lord has said in the Word concerning the fate of the sinners. To give them a false hope, a false comfort.

And so God is saying to Jeremiah, "Now look, you say everything that I tell you to say and don't soft-pedal it, Jeremiah. Don't diminish from the Word." Now there are two things we are really told not to do. We're not to add to it, nor are we to take away from it. When God gave His law to Moses, He gave the warning, "Now be careful that you don't add to it or that you don't take away from the words of this book." And, of course, when the final book of Revelation was written and God was sealing up His revelation, He said, "Any man who adds to the words of this book, to him shall be added the curses that are in the book. And if any man shall take away from the words of this book, his name shall be taken out of the book of life" ( Revelation 22:18-19 ). So that is how firm God is in His desire that we speak His Word plainly as He has declared it. Not seeking to add to it. Not seeking to take away or to diminish from it. And so the Lord is warning Jeremiah, "Now look, don't diminish a word."

If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings ( Jeremiah 26:3 ).

Now God is saying, "Lay it on them. Don't diminish it. It may be that they will hearken unto what I have said." And always the purpose of God giving His message is that people might have the opportunity to respond. You say, "Well, doesn't God know if they're going to respond or not?" Yes, God does know if they're going to respond or not. "Well, if God knows they're not going to respond, then why does God speak to them?" Because God wants to be righteous when He judges. And no one will be able to stand before God and say, "Well, I didn't know or I never heard or I didn't have a chance." So God says, "Don't diminish a word in order that they might hearken." If they will hearken, if at this point they would turn they would be saved. In order that, God said, "I might repent Me of the evil which I purpose to do."

Now, we have to use human words to describe the actions of God. And so when we speak of God repenting, that's because we have just the limitation of the choice of human language in order to describe divine actions. But even in this word itself in the original, the root of it is to sigh. And it is sort of a sigh of relief. If the people will turn to Me, then God can sigh in relief for not having to bring the judgment upon them. How many times I've sighed when I've seen the change in the attitude of my children. "Oh, dad, I'm sorry." All right. You know you feel good. Now that they come with that attitude you can deal with them. You don't have to spank them or you don't have to punish them. They come with a repentant attitude asking forgiveness and it causes you to say, "Ahhh," you love it. You're thankful that you're not going to have to bring punishment upon them. And so God is saying, "Don't diminish your words. Speak the word that I tell you. Don't diminish it in order that they might turn and repent in order that I can sigh for relief of not having to bring this punishment upon them."

God said to the prophet Ezekiel, "Turn ye, turn ye, for why will ye die. For behold, I have no pleasure in the death of the wicked, saith the Lord" ( Ezekiel 33:11 ). How it grieves the heart of God to see the wicked die. Gives them every opportunity to turn and to know Him and to love Him. Turn, turn, for why will you die? God is not willing that any should perish. God has extended His patience, His long-suffering, His grace to man. And so God sends the prophet, even after it's really too late. "But still go and speak. If so be they will hearken and turn every man from his evil way that I may sigh for the evil which I've purposed to do unto them because of their evil doings."

Now that evil that God has purposed, of course, is allowing the king of Babylon to come and to destroy them. It isn't evil in the sense that God is doing an evil thing. Nor is it repentance and God's pardon that God is repenting or that He has done something. For the Bible tells us that "God is not a man that He should repent nor the son of man that He should change. Hath he not spoken and shall He not do it?" ( 1 Samuel 15:29 ) God said through the prophet, "Behold, I am the Lord God, I change not" ( Malachi 3:6 ). The immutability of God.

Yet the grace and the mercy of God. God said through Isaiah, "Did not I create evil?" And that is the evil judgments that come to pass against the people, but not evil in the sense that God is in any way in league or in harmony with evil.

And thou shalt say unto them, Thus saith the LORD; If you will not hearken to me, to walk in my law, which I have set before you, To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but you have not hearkened; Then will I make this house like Shiloh, and will make this city a curse to all the nations of the eaRuth ( Jeremiah 26:4-6 ).

Now, Shiloh was the place where the tabernacle was first placed when they came into the land, but Shiloh now has become a desolate ruin. And Jeremiah the prophet is saying, "If you don't hearken to God, He's going to make this place, the temple here, just a desolate ruin like Shiloh is." Well, the priests got very upset with Jeremiah at this point because he is talking now about their temple and he's saying that the curse of God is going to be upon it. It's going to be made a desolate area.

So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD. Now it came to pass, when Jeremiah had made an end of his speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die ( Jeremiah 26:7-8 ).

So the people following now the inspiration and the leading of the priests and the prophets grabbed Jeremiah and were determined to put him to death because he dared to speak against the house of God, declaring that the temple was going to be destroyed. And they said,

Why have you prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? ( Jeremiah 26:9 )

So he's accused of speaking against the temple and against the city as he pronounces the judgments that God is going to bring upon them.

And all the people were gathered against Jeremiah in the house of the LORD. Now when the princes of Judah ( Jeremiah 26:9-10 )

Now you've got a third group. You see, you have the prophet and the priests and they've grabbed him and said, "We're going to kill you." And the people joining with the prophet and the priests, "Yes, let's kill him. He has spoken against the temple and he has spoken against the city."

So the princes of Judah,

heard these things, then they came up from the king's house ( Jeremiah 26:10 )

They heard that there's a tumult going on down there in the temple. They've grabbed Jeremiah. Come. And these princes come rushing from the king's palace.

unto the house of the LORD, and they sat down in the entry of the new gate of the LORD'S house. Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears. Then spake Jeremiah unto all the princes and to all the people, saying ( Jeremiah 26:9-12 ),

And he's ignoring now the prophet and priests, but he turns to the princes and the people. He said,

The LORD sent me to prophesy against this house and against this city all the words that you have heard. Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him [or sigh] of the evil that he hath pronounced against you. As for me, behold, I am in your hands: do with me what seems right to do ( Jeremiah 26:12-14 ).

God sent me to say these things. Now turn from your ways, your wickedness, in order that God might not have to bring this judgment on you. But I'm here as a messenger of God. God has sent me with this message. Now I'm in your hands, do what you want. You want to kill me, go ahead. Your business.

But know this for certain, that if you put me to death, you will surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears. Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the Jehovah our God ( Jeremiah 26:15-16 ).

Now notice how fickle the people are. They're ready to put him to death with the prophets and the priests because he has spoken against this house and against this city. There is that Latin phrase, "vocus populus est vocus Dios"-the voice of the people is the voice of God. That's not true. The crowd many times makes terrible mistakes. And here the people are siding with the prophets and priests. "Let's put him to death." The princes come down, the people say with the princes, "Hey, no, he shouldn't be put to death. He has spoken in the name of God."

Then rose up certain of the elders of the land, and they spoke to all the assembly of the people, saying, Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and he spoke to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. Now did Hezekiah king of Judah and all of Judah put him to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls ( Jeremiah 26:17-19 ).

So they're saying, "Look, this has happened before in the time of Hezekiah. This guy Micah, remember, he came along and he spoke that God's going to bring desolation on this city. And rather than killing Micah, they hearkened and they repented." And then they said,

And there was also that man, Urijah from Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah ( Jeremiah 26:20 ):

You remember Urijah did the same thing.

And when Jehoiakim the king, with all of his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and he fled, and went into Egypt; And Jehoiakim the king sent unto Egypt, some men, Elnathan, and certain men that were with him and they got him out of Egypt. And brought him to Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people. Nevertheless, the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death ( Jeremiah 26:21-24 ).

So some of the older men said, "Hey, this has happened before and Hezekiah didn't put him to death." They said, "Yeah, but it happened before and Jehoiakim did put him to death." So there was this division. But the prince Ahikam sort of prevailed and Jeremiah was spared death from the hands of the false prophets, the priests and the people.

"

Dr. Constable's Expository Notes

The king sent a delegation of representatives to Egypt and brought Uriah back to Jerusalem. Elnathan ben Achbor had been one of Josiah’s officials, and he may have been Jehoiakim’s father-in-law (2 Kings 22:12; 2 Kings 22:14; 2 Kings 24:8). He later tried to stop Jehoiakim from destroying Jeremiah’s prophecies (Jeremiah 36:25).

"The extradition of political refugees was frequently inserted as one of the clauses in the treaties of the second millennium B.C. We may conjecture that there was a suzerain-vassal treaty between Egypt and Judah since Necho placed Jehoiakim on the throne in 609 B.C. and required him to pay tribute (2 Kings 23:34-35). Such extradition clauses were reciprocal, becoming part of international law." [Note: Thompson, p. 527.]

The king put Uriah to death and gave his body an undistinguished burial, probably in the valley of Kidron (cf. 2 Kings 23:6). The prophet Zechariah is the only other prophet whose execution the Old Testament records (Matthew 23:35; cf. 2 Chronicles 24:20-22). However, there appear to have been other martyrs among the prophets (cf. Matthew 23:37; Luke 13:34). Perhaps the writer included the information about Uriah’s death to help us appreciate the great danger in which Jeremiah stood. God does not protect all His faithful servants from death at the hands of their enemies.

Gill's Exposition of the Whole Bible

And Jehoiakim sent men into Egypt,.... To seek for him; and to require the delivery of him upon being found:

[namely], Elnathan the son of Achbor; the father of this man very probably is the same we read of in Josiah's time, 2 Kings 22:12; who is called Abdon in 2 Chronicles 34:20;

and [certain] men with him, into Egypt; to assist him in taking him, whose names are not mentioned; Elnathan's is, as being the principal, and to fix an eternal infamy upon him.

Henry's Complete Commentary on the Bible

      16 Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God.   17 Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,   18 Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.   19 Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.   20 And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah:   21 And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;   22 And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt.   23 And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.   24 Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

      Here is, I. The acquitting of Jeremiah from the charge exhibited against him. He had indeed spoken the words as they were laid in the indictment, but they are not looked upon to be seditious or treasonable, ill-intended or of any bad tendency, and therefore the court and country agree to find him not guilty. The priests and prophets, notwithstanding his rational plea for himself, continued to demand judgment against him; but the princes, and all the people, are clear in it that this man is not worthy to die (Jeremiah 26:16; Jeremiah 26:16); for (say they) he hath spoken to us, not of himself, but in the name of the Lord our God. And are they willing to own that he did indeed speak to them in the name of the Lord and that that Lord is their God? Why then did they not amend their ways and doings, and take the method he prescribed to prevent the ruin of their country? If they say, His prophecy is from heaven, it may justly be asked, Why did you not then believe him?Matthew 21:25. Note, It is a pity that those who are so far convinced of the divine original of gospel preaching as to protect it from the malice of others do not submit to the power and influence of it themselves.

      II. A precedent quoted to justify them in acquitting Jeremiah. Some of the elders of the land, either the princes before mentioned or the more intelligent men of the people, stood up, and put the assembly in mind of a former case, as is usual with us in giving judgment; for the wisdom of our predecessors is a direction to us. The case referred to is that of Micah. We have extant the book of his prophecy among the minor prophets. 1. Was it thought strange that Jeremiah prophesied against this city and the temple? Micah did so before him, even in the reign of Hezekiah, that reign of reformation, Jeremiah 26:18; Jeremiah 26:18. Micah said it as publicly as Jeremiah had now spoken to the same purport, Zion shall be ploughed like a field, the building shall be all destroyed, so that nothing shall hinder but it may be ploughed; Jerusalem shall become heaps of ruins, and the mountain of the house on which the temple is built shall be as the high places of the forest, overrun with briers and thorns. That prophet not only spoke this, but wrote it, and left it on record; we find it, Micah 3:12. By this it appears that a man may be, as Micah was, a true prophet of the Lord, and yet may prophesy the destruction of Zion and Jerusalem. When we threaten secure sinners with the taking away of the Spirit of God and the kingdom of God from them, and declining churches with the removal of the candlestick, we say no more than what has been said many a time, and what we have warrant from the word of God to say. 2. Was it thought fit by the princes to justify Jeremiah in what he had done? It was what Hezekiah did before them in a like case. Did Hezekiah, and the people of Judah (that is, the representatives of the people, the commons in parliament), did they complain of Micah the prophet? Did they impeach him, or make an act to silence him and put him to death? No; on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, of blessed memory, set a good example before his successors, for he feared the Lord (Jeremiah 26:19; Jeremiah 26:19), as Noah, who, being warned of God of things not seen as yet, was moved with fear. Micah's preaching drove him to his knees; he besought the Lord to turn away the judgment threatened and to be reconciled to them, and he found it was not in vain to do so, for the Lord repented him of the evil and returned in mercy to them; he sent an angel, who routed the army of the Assyrians, that threatened to plough Zion like a field. Hezekiah got good by the preaching, and then you may be sure he would do no harm to the preacher. These elders conclude that it would be of dangerous consequence to the state if they should gratify the importunity of the priests and prophets in putting Jeremiah to death: Thus might we procure great evil against our souls. Note, It is good to deter ourselves from sin with the consideration of the mischief we shall certainly do to ourselves by it and the irreparable damage it will be to our own souls.

      III. Here is an instance of another prophet that was put to death by Jehoiakim for prophesying as Jeremiah had done, Jeremiah 26:20; Jeremiah 26:20, c. Some make this to be urged by the prosecutors, as a case that favoured the prosecution, a modern case, in which speaking such words as Jeremiah had spoken was adjudged treason. Others think that the elders, who were advocates for Jeremiah, alleged this to show that thus they might procure great evil against their souls, for it would be adding sin to sin. Jehoiakim, the present king, had slain one prophet already let them not fill up the measure by slaying another. Hezekiah, who protected Micah, prospered; but did Jehoiakim prosper who slew Urijah? No; they all saw the contrary. As good examples, and the good consequences of them, should encourage us in that which is good, so the examples of bad men, and the bad consequences of them, should deter us from that which is evil. But some good interpreters take this narrative from the historian that penned the book, Jeremiah himself, or Baruch, who, to make Jeremiah's deliverance by means of the princes the more wonderful, takes notice of this that happened about the same time; for both were in the reign of Jehoiakim, and this in the beginning of his reign,Jeremiah 26:1; Jeremiah 26:1. Observe, 1. Urijah's prophecy. It was against this city, and this land, according to all the words of Jeremiah. The prophets of the Lord agreed in their testimony, and one would have thought that out of the mouth of so many witnesses the word would be regarded. 2. The prosecution of him for it, Jeremiah 26:21; Jeremiah 26:21. Jehoiakim and his courtiers were exasperated against him, and sought to put him to death; in this wicked design the king himself was principally concerned. 3. His absconding thereupon: When he heard that the king had become his enemy, and sought his life, he was afraid, and fled, and went in to Egypt. This was certainly his fault, and an effect of the weakness of his faith, and it sped accordingly. He distrusted God, and his power to protect him and bear him out; he was too much under the power of that fear of man which brings a snare. It looked as if he durst not stand to what he had said or was ashamed of his Master. It was especially unbecoming him to flee into Egypt, and so in effect to abandon the land of Israel and to throw himself quite out of the way of being useful. Note, There are many that have much grace, but they have little courage, that are very honest, but withal very timorous. 4. His execution notwithstanding. Jehoiakim's malice, one would think, might have contented itself with his banishment, and it might suffice to have driven him out of the country; but those are bloodthirsty that hate the upright,Proverbs 29:10. It was the life, that precious life, that he hunted after, and nothing else would satisfy him. So implacable is his revenge that he sends a party of soldiers into Egypt, some hundreds of miles, and they bring him back by force of arms. It would not sufficiently gratify him to have him slain in Egypt, but he must feed his eyes with the bloody spectacle. They brought him to Jehoiakim, and he slew him with the sword, for aught I know with his own hands. Yet neither did this satisfy his insatiable malice, but he loads the dead body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of men of distinction, but cast it into the graves of the common people, as if he had not been a prophet of the Lord; thus was the shield of Saul vilely cast away, as though he had not been anointed with oil. Thus Jehoiakim hoped both to ruin his reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner; but in vain; Jeremiah says the same. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John Baptist's head, but found himself deceived when, soon after, he heard of Jesus Christ, and said, in a fright, This is John the Baptist.

      IV. Here is Jeremiah's deliverance. Though Urijah was lately put to death, and persecutors, when they have tasted the blood of saints, are apt to thirst after more (as Herod, Acts 12:2; Acts 12:3), yet God wonderfully preserved Jeremiah, though he did not flee, as Urijah did, but stood his ground. Ordinary ministers may use ordinary means, provided they be lawful ones, for their own preservation; but those that had an extraordinary protection. God raised up a friend for Jeremiah, whose hand was with him; he took him by the hand in a friendly way, encouraged him, assisted him, appeared for him. It was Ahikam the son of Shaphan, one that was a minister of state in Josiah's time; we read of him, 2 Kings 22:12. Some think Gedaliah was the son of this Ahikam. He had a great interest, it should seem, among the princes, and he used it in favour of Jeremiah, to prevent the further designs of the priests and prophets against him, who would have had him turned over into the hand of the people, not those people (Jeremiah 26:16; Jeremiah 26:16) that had adjudged him innocent, but the rude and insolent mob, whom they could persuade by their cursed insinuations not only to cry, Crucify him, crucify him, but to stone him to death in a popular tumult; for perhaps Jehoiakim had been so reproached by his own conscience for slaying Urijah that they despaired of making him the tool of their malice. Note, God can, when he pleases, raise up great men to patronize good men; and it is an encouragement to us to trust him in the way of duty that he has all men's hearts in his hands.