Jeremiah 26:10

KJV

When the princes of Judah heard these things, then they came up from the king's house unto the house of the LORD, and sat down in the entry of the new gate of the LORD'S [house].

KJV (with Strong's)

When the princes {H8269} of Judah {H3063} heard {H8085} these things {H1697}, then they came up {H5927} from the king's {H4428} house {H1004} unto the house {H1004} of the LORD {H3068}, and sat down {H3427} in the entry {H6607} of the new {H2319} gate {H8179} of the LORD'S {H3068} house.

Complete Jewish Bible

When the officials of Y'hudah heard about it, they came up from the king's palace to ADONAI's house and sat at the entrance to the New Gate of ADONAI's house.

Berean Standard Bible

When the officials of Judah heard these things, they went up from the king’s palace to the house of the LORD and sat there at the entrance of the New Gate.

American Standard Version

And when the princes of Judah heard these things, they came up from the king’s house unto the house of Jehovah; and they sat in the entry of the new gate of Jehovah’s house.

Commentary

### SUMMARY
Jeremiah 26:10 marks a pivotal moment in the prophet Jeremiah’s ministry, detailing the formal response of Judah’s leadership to his controversial temple prophecy. This verse provides crucial insight into the political and religious dynamics of Jerusalem during the tumultuous reign of King Jehoiakim, as the "princes of Judah" convened a formal assembly at the Temple's New Gate to address the uproar caused by Jeremiah's pronouncements. Their arrival from the royal palace signifies a shift from public outcry to a more structured, quasi-judicial proceeding, setting the stage for the prophet's defense and the unfolding drama of divine truth confronting human authority.

### CONTEXT
* **Literary Context:** Jeremiah 26:1-9 sets the immediate scene for this verse. Jeremiah, commanded by the Lord, stands in the court of the Temple and delivers a stark prophecy: if the people do not repent and obey God's voice, the Temple in Jerusalem will be destroyed and become like Shiloh, a former sanctuary that God had abandoned due to Israel's unfaithfulness ([Jeremiah 7:12](/jeremiah/7-12 "Jeremiah 7:12 - The Example of Shiloh")). This message, challenging the people's false security in the Temple's presence, immediately provokes a furious reaction from the priests, false prophets, and the general populace, who seize Jeremiah and demand his death. Verse 10 introduces a new, powerful group into this volatile situation: the "princes of Judah," who, upon hearing of the commotion, arrive from the king's palace to intervene and establish a formal hearing, thereby shifting the narrative from mob justice to a more official, though still fraught, judicial process.
* **Historical & Cultural Context:** This event unfolds during the tumultuous reign of King Jehoiakim (609-598 BC), a period marked by political instability, spiritual decline, and the looming threat of Babylonian invasion. Judah was caught between the waning power of Egypt and the rising might of Babylon, often forced to pay tribute. Culturally, the Temple in Jerusalem was not merely a place of worship but also the very symbol of national identity, divine presence, and perceived invincibility, despite widespread idolatry and social injustice. The "princes of Judah" (Hebrew: *sarim*) were high-ranking governmental officials, nobles, or royal advisors, holding significant judicial and administrative authority. Their movement from the "king's house" (the royal palace) to the "house of the LORD" (the Temple complex) underscores the intertwining of religious and political spheres in ancient Judah, where matters of national security and divine pronouncements were often adjudicated by the same authorities. The "new gate" likely refers to a prominent, possibly recently constructed or renovated, entrance to the Temple precincts, serving as a well-known public forum suitable for official gatherings or legal proceedings.
* **Key Themes:** The arrival of the princes and their subsequent actions in this chapter contribute to several major themes within Jeremiah and the broader prophetic literature. Firstly, it highlights the **clash between prophetic truth and human authority**, demonstrating how God's uncomfortable message often meets resistance from established religious and political powers, as seen in Jeremiah's ongoing confrontations with kings and false prophets (e.g., [Jeremiah 20](/jeremiah/20 "Jeremiah 20 - Pashhur's Persecution of Jeremiah")). Secondly, the scene underscores the theme of **false security in religious institutions**, as the people's misplaced trust in the physical Temple, rather than in their covenant relationship with God, is directly challenged by Jeremiah's prophecy of its destruction, echoing warnings found in [Jeremiah 7](/jeremiah/7 "Jeremiah 7 - The Temple Sermon"). Finally, the intervention of the princes introduces the theme of **divine providence amidst human opposition**, as their decision to hold a formal hearing, rather than allowing Jeremiah to be summarily executed by the mob, ultimately leads to the prophet's preservation (as detailed in [Jeremiah 26:16](/jeremiah/26-16 "Jeremiah 26:16 - Jeremiah's Vindication")), illustrating God's sovereign hand in protecting His messengers.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **princes (Hebrew, _sar'_):** From H8269, meaning "a head person (of any rank or class); captain, chief, general, governor, lord, prince, ruler, steward." This term indicates high-ranking officials or nobles, signifying individuals of significant authority and influence within the Judaean government. Their presence elevated the situation from a mere public disturbance to a formal, governmental inquiry, reflecting the gravity with which Jeremiah's prophecy was perceived.
* **heard (Hebrew, _shâmaʻ'_):** From H8085, a primitive root meaning "to hear intelligently (often with implication of attention, obedience, etc.); causatively, to tell." This word implies not just the physical act of hearing sounds, but an attentive listening, a perception, and an understanding of the message. In this context, it suggests that the princes were not merely aware of the commotion but had grasped the substance of Jeremiah's controversial "things" (H1697, *dâbâr*, meaning "word" or "matter"), prompting their official response.
* **new (Hebrew, _châdâsh'_):** From H2319, meaning "new; fresh, new thing." This adjective describes the specific gate where the princes convened. While seemingly a simple descriptive detail, it suggests a recently constructed or renovated entrance to the Temple complex, possibly a prominent architectural feature. Its "newness" might imply it was a well-known, perhaps even celebrated, public space, making it a fitting location for a significant public hearing or judicial proceeding.

#### Verse Breakdown
* **"When the princes of Judah heard these things":** This opening clause immediately establishes the key players—the high-ranking officials of the kingdom—and their initial action. The "things" they heard refer to Jeremiah's radical prophecy concerning the destruction of the Temple and Jerusalem, which had incited a furious reaction from the priests and people. Their hearing of these matters signifies the message's reach beyond the immediate Temple crowd to the highest echelons of power.
* **"then they came up from the king's house unto the house of the LORD":** This phrase describes the physical movement of the princes. Their departure from the royal palace, the seat of secular power, and their ascent to the Temple complex, the spiritual and religious center, denotes a formal and deliberate intervention. This journey highlights the intertwining of political and religious authority in Judah and the recognition by the government that Jeremiah's prophecy was a matter of national importance requiring official attention.
* **"and sat down in the entry of the new gate of the LORD'S [house]":** This final clause details the princes' posture and specific location. "Sat down" (Hebrew: *yâshab*) often implies taking a seat of authority, especially for judgment or deliberation. The "entry of the new gate" signifies a prominent, public, and accessible location within the Temple precincts, suitable for a formal assembly or judicial hearing. This setting underscores the public nature of Jeremiah's impending trial and the authoritative context in which the prophet's fate would be considered.

#### Literary Devices
Jeremiah 26:10 employs several literary devices to heighten the drama and significance of the scene. The **Setting** is crucial, contrasting the "king's house" (the center of political power) with the "house of the LORD" (the spiritual and religious hub). This spatial movement emphasizes the convergence of secular and sacred authority in response to Jeremiah's divinely inspired, yet politically charged, message. The specific mention of the "new gate" adds a layer of **Symbolism**; while literally a physical entrance, it can metaphorically represent a new phase in the unfolding crisis, a threshold where a critical decision for Judah's future will be made. There is a profound sense of **Dramatic Irony** in the princes sitting in judgment at the very Temple whose imminent destruction Jeremiah has just prophesied. They are convening within the very institution that, according to God's word, is about to be rendered desolate due to the nation's unfaithfulness. This irony underscores the spiritual blindness of the leadership and the people. Finally, the verse serves as **Foreshadowing**, setting the stage for the formal trial of Jeremiah that will unfold in the subsequent verses, where his life hangs in the balance and the fate of God's prophetic word will be determined by human decision.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:10 provides a vivid illustration of the confrontation between divine truth and human authority, a recurring theme throughout biblical history. The princes, representing the highest echelons of Judahite society, are compelled to respond to a prophet whose message challenges the very foundations of their national security and religious complacency. Their act of "sitting down" in judgment at the Temple's gate underscores the profound responsibility of leadership to discern truth, especially when it is unpopular or threatens established norms. Theologically, this scene highlights God's persistent attempt to call His people to repentance through His prophets, even when His messengers face severe opposition. It also subtly reveals the precariousness of human institutions, even sacred ones like the Temple, when they become objects of idolatry rather than instruments of true worship and obedience.

* [Jeremiah 7:1-15](/jeremiah/7-15 "Jeremiah 7:1-15 - The Temple Sermon and Warning"): This passage contains Jeremiah's original Temple sermon, which directly led to the uproar and the princes' intervention, emphasizing the core message of repentance and the warning against false security in the Temple.
* [Ezekiel 8:1-18](/ezekiel/8-18 "Ezekiel 8:1-18 - Idolatry in the Temple"): This vision vividly portrays the idolatry and abominations occurring within the very Temple complex, providing divine justification for the judgment Jeremiah prophesied and highlighting the spiritual defilement that necessitated God's intervention.
* [Amos 5:21-24](/amos/5-21 "Amos 5:21-24 - True Worship and Justice"): This prophetic word from Amos echoes the sentiment that God rejects empty religious rituals and sacrifices when unaccompanied by justice and righteousness, reinforcing the theological basis for Jeremiah's condemnation of Judah's hypocritical worship.

### REFLECTION AND APPLICATION
Jeremiah 26:10 offers profound lessons for believers today, particularly concerning the reception of challenging truths and the responsibilities of leadership. In a world often resistant to uncomfortable messages, this verse reminds us that genuine faith requires a willingness to hear and discern God's word, even when it exposes our flaws or threatens our perceived securities. Like the princes, we are called to weigh spiritual claims carefully, not dismissing them simply because they are unpopular or demand difficult changes. For those in positions of authority, whether in the church, community, or home, the scene underscores the solemn duty to seek justice and truth, prioritizing divine wisdom over popular opinion, self-interest, or the pressure of factions. It challenges us to cultivate courage, enabling us to speak and live out God's truth, even when it invites opposition, trusting that God's purposes will ultimately prevail, just as Jeremiah's life was providentially preserved.

#### Questions for Reflection
* **How do we respond when God's truth, delivered through His word or His people, challenges our comfortable assumptions or institutional loyalties?**
* **What is our responsibility to discern truth, especially when it comes from unexpected or unpopular sources, and how can we cultivate a spirit of open-mindedness to divine correction?**
* **In what ways are we called to exercise courage in proclaiming or upholding God's word, even when it leads to opposition or requires us to stand against the tide of popular opinion?**
* **How can leaders today ensure they are truly seeking justice and truth, rather than yielding to popular pressure, self-interest, or the influence of powerful factions?**

### FAQ
**What was the "new gate of the LORD'S house"?**

Answer: The "new gate of the LORD'S house" (H2319, *châdâsh*, "new"; H8179, *shaʻar*, "gate"; H3068, *Yᵉhôvâh*, "LORD"; H1004, *bayith*, "house") was likely a recently constructed or renovated entrance to the Temple complex in Jerusalem. While its precise location is debated among scholars, it was a prominent and well-known public space within the Temple precincts. Some commentators suggest it might be identified with the "Upper Gate" mentioned in [Jeremiah 20:2](/jeremiah/20-2 "Jeremiah 20:2 - Pashhur's Attack on Jeremiah"), which was built by Jotham ([2 Kings 15:35](/2_kings/15-35 "2 Kings 15:35 - Jotham Builds the Upper Gate")). Its significance lies in its function as a suitable venue for official gatherings, legal proceedings, or public pronouncements, making it an ideal location for the princes to convene their formal hearing regarding Jeremiah's controversial prophecy.

**Why did the princes come from the "king's house" to the "house of the LORD"?**

Answer: This movement signifies a critical shift in the locus of authority and the nature of the proceedings. The "king's house" (H4428, *melek*, "king"; H1004, *bayith*, "house") represents the royal palace, the center of secular governmental power and administration in Judah. The "house of the LORD" (H1004, *bayith*, "house"; H3068, *Yᵉhôvâh*, "LORD") refers to the Temple complex, which was not only the spiritual heart of the nation but also a significant public and judicial forum. The princes, as high-ranking officials and judges, were responding to the immense public outcry and the demand for Jeremiah's death (as seen in [Jeremiah 26:8](/jeremiah/26-8 "Jeremiah 26:8 - The People Seize Jeremiah")). Their presence at the Temple indicated a formal inquiry or trial, acknowledging the gravity of the prophet's message and the public uproar it caused. It highlights the intertwining of religious and political authority in ancient Judah, where matters of national security and divine pronouncements often required the intervention of both spheres.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 26:10, with its depiction of a prophet facing judgment before the authorities at the Temple, finds profound Christ-centered fulfillment in the life and ministry of Jesus. Like Jeremiah, Jesus was a prophet who spoke uncomfortable truths, challenging the religious and political establishments of His day. He, too, prophesied the destruction of the Temple ([Matthew 24:1-2](/matthew/24-1 "Matthew 24:1-2 - Jesus Predicts the Temple's Destruction")), a message that directly threatened the false security and institutional pride of His contemporaries. Just as the princes of Judah "came up from the king's house unto the house of the LORD" to sit in judgment over Jeremiah, so too did the religious and Roman authorities convene to judge Jesus, moving between the Temple precincts, the Sanhedrin's chambers, and Pilate's praetorium ([John 18:28-32](/john/18-28 "John 18:28-32 - Jesus Before Pilate")). Both prophets faced accusations of sedition and blasphemy for their faithfulness to God's word. However, while Jeremiah was ultimately spared by the princes, Jesus, the ultimate Prophet and Lamb of God, willingly submitted to the unjust judgment, allowing Himself to be condemned and crucified for the sins of the world ([Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - He Was Oppressed and Afflicted")). His "sitting down" at the right hand of the Father after His resurrection and ascension ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ's Exaltation")) signifies His ultimate authority and triumph, not as one judged, but as the Judge of all, establishing a new covenant not based on a physical temple but on His own body and Spirit ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts the Temple's Destruction and His Resurrection")). Thus, Jeremiah's trial foreshadows the greater trial of the one who would truly fulfill all prophecy, bringing salvation through His suffering and ultimate exaltation.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 36:10

Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house, in the ears of all the people.

Jeremiah 26:16

¶ 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.

Jeremiah 26:17

Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,

Jeremiah 37:14

Then said Jeremiah, [It is] false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes.

Jeremiah 37:16

When Jeremiah was entered into the dungeon, and into the cabins, and Jeremiah had remained there many days;

Ezekiel 22:6

Behold, the princes of Israel, every one were in thee to their power to shed blood.

Jeremiah 36:25

Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them.