Jer 26:11-19 | KingComments | STEP | The company of listeners who are in the court of the temple hear Jeremiah speak ( ). We would think that such a company of worshipers would be open to the word of the LORD. However, the opposite is the case. They are deeply offended. They let Jeremiah speak, but then they seize him, shouting that he must die ( ). Even before the trial has taken place, the condemnation is already in place. The priests and the prophets are at the forefront of this. Those who should be leading the people in serving the LORD are leading the people in rejecting His prophet. To all of them Jeremiah is a false prophet and they want to try him as such (cf. ). This is also how it went with the Lord Jesus. The charge is made directly by the priests and the prophets. They find it intolerable that Jeremiah announced the demise of the temple and the city, their national pride ( ). He even dared to do this in the Name of the LORD. Such a thing can never be from the LORD, they claim. They do not say a word about Jeremiah’s call to repentance. Then we read for the first, but not the last time, that Jeremiah’s life is threatened. The whole furious crowd gather about him, which must be a terrifying experience for him. Paul and Stephen, and above all the Lord Jesus, also stood in the midst of enraged crowds who wanted to kill them in their religious fanaticism. In the case of Stephen, his words about the temple were decisive for the leaders of the people in deciding to put him to death ( ). The political leaders of the people hear the uproar and come up from the king’s house to the temple ( ; cf. ). They take their seats in the New Gate of the temple to administer justice (cf. ; ). The priests and prophets address the judges and all the people and demand that Jeremiah be put to death, for he has offended their national pride ( ). Surely this does not require further explanation, for surely the princes heard it for themselves, didn’t they?

‏ Jeremiah 26:11-19

Arrest and Condemnation of Jeremiah

The company of listeners who are in the court of the temple hear Jeremiah speak (Jer 26:7). We would think that such a company of worshipers would be open to the word of the LORD. However, the opposite is the case. They are deeply offended. They let Jeremiah speak, but then they seize him, shouting that he must die (Jer 26:8). Even before the trial has taken place, the condemnation is already in place. The priests and the prophets are at the forefront of this. Those who should be leading the people in serving the LORD are leading the people in rejecting His prophet. To all of them Jeremiah is a false prophet and they want to try him as such (cf. Deu 18:20). This is also how it went with the Lord Jesus.

The charge is made directly by the priests and the prophets. They find it intolerable that Jeremiah announced the demise of the temple and the city, their national pride (Jer 26:9). He even dared to do this in the Name of the LORD. Such a thing can never be from the LORD, they claim. They do not say a word about Jeremiah’s call to repentance.

Then we read for the first, but not the last time, that Jeremiah’s life is threatened. The whole furious crowd gather about him, which must be a terrifying experience for him. Paul and Stephen, and above all the Lord Jesus, also stood in the midst of enraged crowds who wanted to kill them in their religious fanaticism. In the case of Stephen, his words about the temple were decisive for the leaders of the people in deciding to put him to death (Acts 6:13).

The political leaders of the people hear the uproar and come up from the king’s house to the temple (Jer 26:10; cf. Acts 21:31-32). They take their seats in the New Gate of the temple to administer justice (cf. Deu 21:18-19; Rth 4:1-11). The priests and prophets address the judges and all the people and demand that Jeremiah be put to death, for he has offended their national pride (Jer 26:11). Surely this does not require further explanation, for surely the princes heard it for themselves, didn’t they?

Defense of Jeremiah

Jeremiah defends himself against the charge of the priests and prophets, addressing all the officials and all the people (Jer 26:12). He speaks without hesitation, boldly and earnestly, without asking for him to be merciful. He appeals to his calling by the LORD. His first defense is that he was sent by no one but the LORD. He has spoken His words. He is at peace with that himself and therefore he can continue to testify fearlessly. Undaunted, he repeats, the LORD will not let evil come if they listen to His voice (Jer 26:13). They can still repent.

As for himself, he knows that his life is in the hand of the LORD. Therefore, he can say that he is in their hand and that they may do with him according to what is right in their eyes (Jer 26:14), for with the will of the LORD they do not reckon anyway. He does not try to evade their power or plead for his life. He boldly looks death in the eye.

However, he does let them know that they shed innocent blood when they kill him and therefore bring that blood upon themselves, the city, and the inhabitants (Jer 26:15). The same thing happened with the killing of the Lord Jesus (Mt 27:25). Jeremiah continues to confess without fear that he has spoken the truth. The LORD sent him with the words he spoke. Killing him does not change that.

Release of Jeremiah

The officials and all the people are convinced of Jeremiah’s innocence (Jer 26:16). Here again the people agree with the officials. The popular masses change their minds so easily (cf. Jer 26:9). We also see this in their assessment of the Lord Jesus, but in reverse. First they shout: “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD” (Jn 12:13), and five days later they cry out: “Away with [Him], away with [Him], crucify Him!” (Jn 19:15).

The officials turn to the accusers, the priests and the prophets. They acquit Jeremiah before them of the charges and affirm the truth of what he said. They acknowledge him as a man who spoke to them in the Name of the LORD. This is different from how it went with the Lord Jesus. Although Pilate says several times of Him that He has done nothing that deserves death, the people, led by the priests, demand that He will be put to death. Pilate grants that demand.

The officials are joined in their assessment of Jeremiah by men from among the elders of the land (Jer 26:17). These point to a similar case from the history of God’s people in which also was preached against the temple. We would say: they know their Bible and know how to quote from it the right thing at the right time. They recall the prophet Micah from Moresheth (Mic 1:1), who prophesied in the days of Hezekiah with words similar to what Jeremiah said (Jer 26:18) and they quote the words of Micah (Mic 3:12). Like the elders, we too should not reject a faithful preacher of the Word, but receive him, even if his message does not immediately please us.

The elders point to Hezekiah’s response to Micah’s preaching. They do so in the form of a few questions to which only one answer is possible. Doing it this way forces the hearers to give that answer themselves. Hezekiah and all Judah did not put Micah to death, because he feared the LORD (Jer 26:19). Hezekiah also took the message to heart, for he sought the LORD’s favor to avert evil.

The last words of the elders are a warning. They acknowledge that they are in the process of doing themselves a great harm by their rejection of Jeremiah. The question is whether there is also a real work in the conscience. Quoting God’s Word is good. It keeps from committing a crime. But is this done so as not to get into trouble themselves or is it done out of a convinced conscience before God? They are indeed doing a great evil to themselves. But where is the awareness that they are in the process of doing great dishonor to God by not listening to Him?