TRV
Translation
King James Version
¶ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
Complete Jewish Bible
At the beginning of the reign of Y'hoyakim the son of Yoshiyahu, king of Y'hudah, this word came from ADONAI:
Berean Standard Bible
At the beginning of the reign of Jehoiakim son of Josiah king of Judah, this word came from the LORD:
American Standard Version
In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from Jehovah, saying,
World English Bible Messianic
In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from the LORD, saying,
Geneva Bible (1599)
In the beginning of the reigne of Iehoiakim the sonne of Iosiah King of Iudah, came this worde from the Lord, saying,
Young's Literal Translation
In the beginning of the reign of Jehoiakim son of Josiah, king of Judah, hath this word been from Jehovah, saying:
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Commentary on Jeremiah 26 verses 1–6
1 ¶ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
2 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; diminish not a word:
3 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.
4 And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
5 To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;
6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.
I. God directed him where to preach this sermon, and when, and to what auditory, v. 2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, Deu 4:2.
II. God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses. 1. He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, Jer 26:3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so. 2. He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, Jer 26:4-6. (1.) That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule - a reasonable demand. (2.) That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratio - that those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see Jer 7:12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
SIX BOOKS ON JEREMIAH 5:36.2-3
This prophecy preceded in time the former prophecy, though it was given under the same king. For the former prophecy came in the fourth year of Jehoiakim, son of Josiah, king of Judah, but this one in the beginning of the same king’s reign, as Scripture records: “In the beginning of the reign of Jehoiakim, son of Josiah, king of Judah, this word came from the Lord.” The prophecies of history, therefore, as we have often noted before, are not necessarily composed in chronological order, since, in the present case, the prior and subsequent prophecies under one king were recorded in reverse sequence. But whoever is preparing to speak the word of the Lord needs to stand with Moses and to hear with the psalmist, “You stand in the house of the Lord, in the courts of the Lord our God.”
JeromeAD 420
Commentary on Jeremiah
(Chapter 26, Verse 1 and following) In the beginning of the reign of Joahim, son of Josiah, king of Judah, this word came from the Lord, saying: Thus says the Lord: Stand in the court of the house of the Lord, and speak to all the cities of Judah, from which they come to worship in the house of the Lord, all the words that I have commanded you to speak to them. Do not withhold a word, lest they listen and each one turn away from their evil way. And I may repent of the evil (or remain silent about the evil) that I intend to do to them because of the wickedness of their deeds. This prophecy is superior to the previous one: although it was made under the same king. For that one was made in the fourth year of Jehoiakim son of Josiah king of Judah, but this one at the beginning of the same king, as the Scripture says: In the beginning of the reign of Jehoiakim son of Josiah king of Judah, this word came from the Lord. Therefore, as we have often said, the order of history should not be woven in the prophets, since at present, the earlier things are spoken afterwards, and the later things, before. But whoever is going to speak the word of the Lord, must stand with Moses (Deut. V), and listen with the Psalmist: Those who stand in the house of the Lord, in the courts of the house of our God (Psalm CXXXIV, 2). And it is commanded that he speaks to all the cities of Judah: although the seventy cities did not translate, lest it should appear unseemly to speak in the court of the house of the Lord to cities that were not present: but when he speaks to the people and to the citizens, he speaks to those cities. But it stands beautifully in the atrium and vestibule of the Temple of the Lord, so that by the opportunity of the Lord's prayer and adoration, they are compelled to hear the words of the Prophet. Do not, he says, withhold the word: though it may be sad, though the rage of the listeners may be stirred up against you, nevertheless say what has been commanded to you: not fearing the persecutions of those who are stirred up against you, but the command of the Lord who orders it. Perhaps, he says, they may hear and be converted. An ambiguous word, perhaps, cannot befit the majesty of the Lord, but it speaks to our affection: that man's free will be preserved, so that he is not compelled to do or not to do anything by its foreknowledge, as if by necessity. For it is not because God knows something will happen that it will therefore happen, but because it will happen, God knows it, as if he were prescient of future events. And yet it is to be understood, according to this same Jeremiah: if the Lord predicts evil and the people repent, he will also repent of the punishment he threatened to carry out. And if he has promised prosperity and the people act negligently, God may change his judgement and bring misfortunes instead of blessings. Such a thing is also mentioned in the Gospel: 'I will send my son, perhaps they will respect him' (Luke 20:13). This is indeed spoken from the perspective of almighty God. In fact, he also says this in the present: 'Perhaps they will listen and turn from their evil ways, so that when they have repented and I have relented of the disaster I had planned to bring on them, I will not carry out my plan.' But I think to do [it] because of the wickedness of their studies, which if they are changed, my opinion will be changed. Let us read the story of Jonah and Nineveh.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 26:1 serves as a precise chronological and theological anchor, introducing a pivotal prophetic message delivered by Jeremiah during the nascent period of King Jehoiakim's reign in Judah. This verse immediately establishes the divine origin and authoritative nature of the subsequent prophecy, setting the stage for a dramatic confrontation between God's word and the rebellious leadership and people of Judah, who were rapidly diverging from the righteous path of the previous king, Josiah. It underscores the critical timing of God's intervention in human history, particularly during moments of political transition and spiritual decline.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 26:1 employs several significant literary devices. The most prominent is the Prophetic Formula, "came this word from the LORD, saying," which functions as a recurring literary device throughout prophetic literature to authenticate the divine origin of the message and underscore the prophet's role as a mere conduit. This formula emphasizes the Divine Authority behind the human words. Furthermore, the verse utilizes Contrast by immediately juxtaposing the new king, Jehoiakim, with his father, Josiah. Josiah's reign was marked by righteousness and reform, while Jehoiakim's would be characterized by wickedness and rebellion. This subtle contrast foreshadows the tragic trajectory of Judah under Jehoiakim's leadership and highlights the critical choice facing the nation at this pivotal moment. The precise Chronological Marker also serves as a literary device, grounding the spiritual message in concrete historical reality, making the prophetic word immediately relevant and accountable to the events of its time.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:1 profoundly establishes the authority and timeliness of God's communication to humanity, particularly through His chosen prophets. It underscores the theological truth that God is not silent but actively intervenes in human history, often at critical junctures, to call His people to account and offer a path to repentance. The "word from the LORD" is presented as a living, active force, not merely abstract truth, but a specific message with immediate implications for the political and spiritual landscape of Judah. This divine initiative highlights God's steadfast faithfulness to His covenant, even when His people demonstrate profound unfaithfulness, providing warnings and opportunities for restoration before judgment is fully executed.
REFLECTION AND APPLICATION
Jeremiah 26:1 offers profound insights for contemporary believers regarding the nature of God's communication and our responsibility to it. Just as God's word came to Jeremiah at a critical political and spiritual crossroads for Judah, so too does God's revealed Word, the Bible, speak into our lives during times of transition, uncertainty, and moral challenge. It reminds us that true authority resides not in human rulers or popular opinion, but in the unchanging, eternal God who speaks. For leaders, it serves as a stark reminder of the immense responsibility that accompanies power, urging them to seek and submit to divine guidance from the very outset of their tenure. For all believers, it calls for a posture of humility and attentiveness to God's voice, discerning His truth amidst the clamor of competing narratives. It challenges us to consider whether we, like Jehoiakim, are prone to reject uncomfortable truths from God's Word, or whether we, like Josiah, are willing to embrace and obey it, even when costly.
Questions for Reflection
FAQ
Why is the specific timing of "the beginning of the reign of Jehoiakim" so important for this prophecy?
Answer: The specific timing is crucial because it highlights a critical juncture for Judah. Jehoiakim's ascension marked a stark departure from his father Josiah's righteous reign, signaling a rapid decline into idolatry and injustice. God's word coming at this "beginning" was an immediate divine intervention, offering the new king and the nation a clear opportunity to choose a different path—to repent and obey God—before their trajectory of rebellion became irreversible. It underscores God's patience and His desire for His people to turn back to Him, even in the face of impending judgment, as seen in the call for repentance in Jeremiah 7:3-7.
What does "this word from the LORD" signify about the nature of Jeremiah's message?
Answer: The phrase "this word from the LORD" (Hebrew: dâbâr YHWH) is a foundational prophetic formula that signifies the divine origin and absolute authority of Jeremiah's message. It means that the words Jeremiah spoke were not his own opinions, political analyses, or personal insights, but direct, authoritative revelations from God Himself. This emphasizes that Jeremiah was God's messenger, and the message carried the weight and truth of the Almighty, demanding a response from the king and the people. It distinguishes Jeremiah's true prophecies from the false prophecies of those who spoke "a vision of their own heart, and not out of the mouth of the LORD" (Jeremiah 23:16).
CHRIST-CENTERED FULFILLMENT
Jeremiah 26:1, with its emphasis on "the word from the LORD," finds its ultimate fulfillment and deepest meaning in Jesus Christ. While Jeremiah was a faithful prophet who delivered God's spoken word to a rebellious people, Jesus is not merely a messenger but the very embodiment of God's Word. John's Gospel declares, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Jesus is the living, eternal Word of God made flesh (John 1:14), the ultimate and final revelation of God to humanity, as attested in Hebrews 1:1-2. Just as Jeremiah's message came at a critical "beginning" for Judah, so too did Christ's advent mark the "beginning" of a new covenant and a new creation, where "if any man be in Christ, he is a new creature" (2 Corinthians 5:17). He is the true King, unlike Jehoiakim, who perfectly submitted to the Father's will, even to death on a cross, thereby fulfilling all the prophetic words concerning salvation and judgment. His coming was the decisive moment, the ultimate "word from the LORD" that offered humanity not just a call to repentance, but the very means of salvation and reconciliation with God, demonstrating God's love for us while we were still sinners (Romans 5:8).