TRV
Translation
King James Version
Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,
Complete Jewish Bible
At this point some of the leaders of the land stood up and addressed all the people assembled:
Berean Standard Bible
Some of the elders of the land stood up and said to the whole assembly of the people,
American Standard Version
Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,
World English Bible Messianic
Then rose up certain of the elders of the land, and spoke to all the assembly of the people, saying,
Geneva Bible (1599)
Then rose vp certaine of the Elders of the lande, and spake to all the assemblie of the people, saying,
Young's Literal Translation
And certain of the elders of the land rise up, and speak unto all the assembly of the people, saying,
Study This Verse
Commentary on Jeremiah 26 verses 16–24
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 Kirjathjearim, 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 (Jer 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? Mat 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, Jer 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, Mic 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 (Jer 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, Jer 26:20, etc. 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, Jer 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, Jer 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, Pro 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, Act 12:2, Act 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, Kg2 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 (Jer 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–24. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 17 onwards) And the men of the elders of the land rose up and spoke to the whole assembly of the people, saying: Micaiah of Moresheth was a prophet in the days of Hezekiah king of Judah, and he spoke to all the people of Judah, saying: Thus says the Lord of hosts: Zion shall be plowed like a field, and Jerusalem shall become heaps of ruins, and the mountain of the house like the high places of a forest. Did Hezekiah king of Judah and all Judah put him to death? Did they not fear the Lord and pray to the face of the Lord? And the Lord repented of the evil that he had spoken against them. Therefore, we are doing great evil against our own souls. The leaders of the city and the people understand the truth of judgment. However, the elders, whose duty it was to know the ancient things, recount the history - and the prophecy of Micah from Moresheth, who prophesied during the reign of King Hezekiah, they compare it with the prophecies of Jeremiah, for which he is being threatened with death; and they show that he said more serious things, and yet suffered nothing from the righteous king Hezekiah: but that those who turned to repentance, the sentence of the Lord turned into a good one. For Micah said: Zion shall be plowed as a field, and Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height (Micah 3:12). And Jeremiah further said: I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth (Jeremiah 26:9). And they devised a plan, thinking that what Micah had prophesied would not come to pass, because a long time had passed without it happening due to the people's repentance. And this also, that Jeremiah spoke, it will by no means happen if they follow his counsel in their good ways and pursuits, and listen to the voice of the Lord their God, so that the Lord does not bring upon them the evil that he had threatened. At the same time, they break the fury of the accusers and join with them saying: Therefore, we commit great evil against our own souls: not that they should do so, but because if they do, they will not harm the accused, but their own souls, which they can free through a change of sentence.
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 26:17 marks a pivotal turning point in the dramatic account of Jeremiah's trial for prophesying against the Temple and Jerusalem. Following Jeremiah's bold declaration of God's message and his steadfast defense, this verse introduces an unexpected and crucial intervention by certain elders of the land. Their decision to rise and address the assembled people signifies a shift in the proceedings, bringing a voice of reason, historical precedent, and authority that ultimately diverts the immediate threat to Jeremiah's life, highlighting God's providential care for His prophet.
CONTEXT
Literary Context: This verse is situated at a critical juncture within Jeremiah chapter 26, which recounts Jeremiah's "Temple Sermon" and the subsequent attempt to execute him. Earlier in the chapter, Jeremiah delivered a stark warning from the Lord, declaring that unless the people of Judah repented, Jerusalem and its Temple would be destroyed, much like Shiloh (see Jeremiah 26:4-6). This message incensed the priests, prophets, and the general populace, who seized Jeremiah and demanded his death (Jeremiah 26:8-9). The arrival of the princes of Judah initiated a formal trial, where Jeremiah presented his defense, affirming that he spoke only the word of the Lord (Jeremiah 26:12-15). As the assembly deliberated his fate, verse 17 introduces the significant and unexpected intervention of the "elders of the land," whose subsequent arguments (detailed in Jeremiah 26:18-19) would prove decisive in saving the prophet's life.
Historical & Cultural Context: The setting is Jerusalem during the tumultuous reign of King Jehoiakim (c. 609-598 BCE), a period characterized by political instability, spiritual apostasy, and the looming threat of Babylonian invasion. The "Temple Sermon" itself was delivered in the outer court of the Temple, a public space where people from all over Judah and beyond would gather, making Jeremiah's message widely heard and profoundly provocative. In ancient Israelite society, "elders" (Hebrew: zâqên) were highly respected figures, revered not merely for their age but for their accumulated wisdom, experience, and often their established roles as community leaders, judges, and custodians of tradition. They frequently served as a council or advisory body, and their rising to speak in a public assembly indicated a formal and authoritative intervention, carrying significant weight and potentially shifting public opinion or judicial proceedings. Their appeal to historical precedent, specifically the case of Micah during the reign of Hezekiah (Jeremiah 26:18-19), demonstrates their crucial role in preserving and applying the nation's legal and theological history.
Key Themes: Jeremiah 26:17 contributes to several overarching themes within the book of Jeremiah and the broader prophetic literature. It powerfully illustrates the theme of Divine Providence and Protection, showing God's sovereign hand at work to protect His faithful messenger, even in the face of overwhelming opposition and a death sentence. The unexpected intervention of the elders underscores that God often works through human agents, even unlikely ones, to accomplish His purposes, ensuring His word is not silenced. The verse also highlights the Authority and Wisdom of Elders in ancient Israelite society, portraying them as crucial figures who could mediate justice, uphold tradition, and provide sound counsel during times of crisis, contrasting with the volatile emotions of the crowd and the self-serving interests of the priests and false prophets. Furthermore, the scene emphasizes the importance of Justice and Due Process, even if imperfectly applied, where differing voices and historical precedents could be considered before a final judgment, reflecting a societal value for legal deliberation. Finally, it subtly reinforces the theme of Speaking Truth to Power, as Jeremiah's unwavering commitment to God's unpopular message is met by the courage of these elders who dare to stand against the prevailing sentiment to defend him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 26:17 employs several literary devices that enhance its dramatic impact and theological significance. The verse functions as a moment of Dramatic Irony, as the reader, aware of God's overarching plan for Jeremiah's preservation, observes an unexpected intervention that thwarts the immediate danger, contrasting sharply with the intense hostility of the crowd. It also serves as a crucial point of Foreshadowing, hinting at Jeremiah's eventual deliverance and the divine protection that will continue to sustain him through his arduous prophetic ministry. The scene presents a stark Juxtaposition between the volatile, bloodthirsty "assembly of the people" and the calm, authoritative "elders of the land," highlighting the contrast between mob mentality and reasoned, traditional wisdom. This sudden shift in speakers also introduces a Deus ex Machina element, where an unexpected external force (the elders) intervenes to resolve a seemingly impossible situation, emphasizing God's sovereign control over events and His ability to raise up advocates for His servants precisely when they are most needed.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's providential care for His servants, even in the direst circumstances. Just as Jeremiah faced a death sentence for faithfully delivering God's unpopular message, the Lord raised up unexpected advocates—the elders—to intervene on his behalf. This demonstrates that God's purposes cannot be thwarted by human opposition, and He is faithful to protect those who are faithful to Him. The intervention of the elders also underscores the biblical value of wisdom, experience, and the importance of seeking counsel from those who possess it, especially in moments of crisis and judicial deliberation. It reminds us that God often works through human agents, using their wisdom and courage to accomplish His divine will, providing a timely and unexpected rescue.
REFLECTION AND APPLICATION
Jeremiah 26:17 offers profound lessons for contemporary believers, reminding us that faithfulness to God's call, particularly when it involves speaking uncomfortable truths, may lead to opposition and even persecution. Yet, in such moments, we are called to trust in God's sovereign providence. Just as God raised up the elders for Jeremiah, He can and will provide for and protect His people through unexpected means and individuals. This verse encourages us to cultivate wisdom and discernment, to value the counsel of experienced and godly individuals within our communities, and to have the courage to stand for truth and justice, even when it is unpopular or risky. It challenges us to be those who, like the elders, are willing to speak up for the innocent and uphold righteousness, rather than succumbing to mob mentality or fear. Ultimately, it reinforces the truth that our ultimate security rests not in human approval or power, but in the unwavering hand of God, who is always faithful to His own.
Questions for Reflection
FAQ
What was the role and authority of "elders of the land" in ancient Israelite society?
Answer: In ancient Israel, the "elders of the land" (Hebrew: ziqnei ha'aretz) were highly respected and influential figures. They were not merely old men, but individuals recognized for their wisdom, experience, and moral authority, often serving as community leaders, judges, and custodians of tradition. Their role was multifaceted: they settled disputes, provided counsel to kings and the people, represented their communities in various assemblies, and preserved the nation's historical and legal precedents. Their intervention in public affairs, as seen in Jeremiah 26:17, carried significant weight and could sway judicial outcomes or public opinion. They embodied the collective wisdom and memory of the community, acting as a stabilizing force and a voice of reason in times of crisis, upholding the law and tradition against popular sentiment.
CHRIST-CENTERED FULFILLMENT
Jeremiah 26:17, depicting the divine protection of God's prophet through the unexpected intervention of the elders, powerfully foreshadows the ultimate vindication and protection of the Lord Jesus Christ. Like Jeremiah, Jesus was a prophet who spoke God's uncompromising truth, often to a hostile audience, and faced a trial where His life was sought (Matthew 26:57-68). While Jeremiah was spared physical death at this juncture, Jesus willingly embraced it, becoming the ultimate sacrifice for sin. Yet, His "vindication" came not through human intervention to save Him from the cross, but through His glorious resurrection, demonstrating God's ultimate approval and power over death (Acts 2:24). The elders' defense of Jeremiah, appealing to past precedents and God's mercy, points to Christ, who is the fulfillment of all prophecy and the ultimate "Elder" and judge, whose words are eternal truth and whose sacrifice secures eternal life for all who believe (Hebrews 1:1-3). Just as God preserved Jeremiah to continue His prophetic ministry, He raised Jesus from the dead, establishing Him as the reigning Lord and the eternal Prophet, Priest, and King, whose message of salvation continues to transform lives across generations (John 14:6).