Jeremiah 26:19

KJV

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.

KJV (with Strong's)

Did Hezekiah {H2396} king {H4428} of Judah {H3063} and all Judah {H3063} put him at all {H4191} to death {H4191}? did he not fear {H3373} the LORD {H3068}, and besought {H2470} the LORD {H3068}{H6440}, and the LORD {H3068} repented {H5162} him of the evil {H7451} which he had pronounced {H1696} against them? Thus {H587} might we procure {H6213} great {H1419} evil {H7451} against our souls {H5315}.

Complete Jewish Bible

"Did Hizkiyahu king of Y'hudah and all Y'hudah put him to death? Not at all. Rather, he feared ADONAI, and prayed for ADONAI's favor; and ADONAI relented from the disaster he had pronounced against them. So [if we put Yirmeyahu to death,] we might bring great disaster on ourselves."

Berean Standard Bible

Did Hezekiah king of Judah or anyone else in Judah put him to death? Did Hezekiah not fear the LORD and seek His favor, and did not the LORD relent of the disaster He had pronounced against them? But we are about to bring great harm on ourselves!”

American Standard Version

Did Hezekiah king of Judah and all Judah put him to death? did he not fear Jehovah, and entreat the favor of Jehovah, and Jehovah repented him of the evil which he had pronounced against them? Thus should we commit great evil against our own souls.

Commentary

### SUMMARY
Jeremiah 26:19 records the pivotal defense of the prophet Jeremiah by the elders and princes of Judah, who appealed to the historical precedent of King Hezekiah's righteous reign. In doing so, they argued against the execution of Jeremiah, asserting that Hezekiah's humble response to the prophet Micah's dire warnings led to God relenting from the pronounced judgment. This historical example served as a powerful plea for the current generation to fear the Lord, seek His favor, and avoid bringing catastrophic evil upon themselves by rejecting God's messenger.

### CONTEXT
* **Literary Context:** This verse is situated within a dramatic confrontation in Jeremiah's ministry, specifically after his temple sermon in [Jeremiah 26:1-6](/jeremiah/26-1 "Jeremiah 26:1-6 - Jeremiah's Temple Sermon"), where he prophesied the destruction of the temple and Jerusalem if the people did not repent. This bold declaration enraged the priests, prophets, and the people, who seized Jeremiah and demanded his death. Jeremiah 26:19 is part of the elders' and princes' defense, using a historical analogy to persuade the assembly and King Jehoiakim not to condemn Jeremiah. The surrounding verses detail Jeremiah's arrest, his defense, and the eventual intervention of the elders, who cite the case of Micah and Hezekiah to advocate for Jeremiah's release, highlighting a moment of potential reprieve before Judah's ultimate judgment.
* **Historical & Cultural Context:** The events of Jeremiah 26 unfold during the turbulent early reign of King Jehoiakim (c. 609-598 BC), a period marked by political instability and spiritual decline in Judah, following the death of the righteous King Josiah. Jeremiah's prophecy of destruction was particularly provocative because the temple was viewed as an inviolable symbol of God's presence and protection, leading many to believe Jerusalem could not fall. The elders' defense harkens back to the reign of King Hezekiah (c. 715-686 BC), a century earlier, who was renowned for his piety and reforms. They specifically recall the prophet Micah's prophecy against Jerusalem and the temple in [Micah 3:12](/micah/3-12 "Micah 3:12 - Micah's Prophecy of Jerusalem's Destruction"), which was strikingly similar to Jeremiah's message. Unlike the present leaders, Hezekiah responded to Micah's warning with humility and repentance, averting God's wrath, a stark contrast designed to shame Jehoiakim and his officials into a similar, life-saving response.
* **Key Themes:** Jeremiah 26:19 powerfully underscores several major themes prevalent in the book of Jeremiah and the broader prophetic tradition. Firstly, it highlights the **conditional nature of divine judgment**, demonstrating that God's pronouncements of "evil" (calamity) are often contingent upon human response, allowing for repentance to avert disaster, as seen in [Joel 2:13](/joel/2-13 "Joel 2:13 - God's Compassion and Willingness to Relent"). Secondly, it emphasizes the profound importance of **heeding prophetic warning**, portraying the acceptance of God's messenger as crucial for national survival, while rejection leads to certain doom. Thirdly, the verse showcases the **fear of the LORD** not as servile dread, but as a profound reverence that leads to humble obedience and seeking God's favor, a concept foundational to wisdom as articulated in [Proverbs 9:10](/proverbs/9-10 "Proverbs 9:10 - The Fear of the LORD as the Beginning of Wisdom"). Finally, it starkly presents the **consequences of rejecting God's word**, warning that to silence a prophet is to incur "great evil against our souls," implying a self-inflicted spiritual and national catastrophe.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hezekiah (Hebrew, _Chizqîyâh'_):** From H2396, meaning "strengthened of Jah." This name signifies a king who was strengthened by the Lord, reflecting his character as a righteous monarch who trusted in God. The elders' appeal to Hezekiah's example is not merely historical but theological, invoking the memory of a king whose reliance on God led to divine favor and averted disaster, in stark contrast to the unfaithfulness of Jehoiakim.
* **feared (Hebrew, _yârêʼ'_):** From H3373, meaning "fearing; morally, reverent; afraid, fear(-ful)." In this context, "fear" denotes a profound reverence and awe for the LORD, leading to obedience and humility, rather than mere terror. Hezekiah's fear of the LORD was a moral and spiritual posture that prompted him to seek God's face and respond positively to prophetic warnings, demonstrating true wisdom and piety.
* **repented (Hebrew, _nâcham'_):** From H5162, meaning "to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a favorable sense) to pity, console or (reflexively) rue." When applied to God, this term does not suggest a change of mind due to error or regret, but rather a compassionate alteration of His declared course of action in response to human repentance. It highlights God's freedom and His interactive relationship with humanity, where His judgments are often conditional, intended to prompt a turning back to Him.
* **evil (Hebrew, _raʻ'_):** From H7451, meaning "bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity." This word appears twice in the verse. In the first instance, "the evil which he had pronounced," it refers to the calamity or judgment God had declared against Judah. In the second, "great evil against our souls," it refers to the catastrophic consequences, both physical and spiritual, that the people would bring upon themselves by rejecting God's prophet. It encompasses both divine judgment and humanly incurred disaster.

#### Verse Breakdown
* **"Did Hezekiah king of Judah and all Judah put him at all to death?"**: This is a powerful rhetorical question, designed to elicit a resounding "No!" from the audience. The elders are reminding the present leadership of a historical precedent: King Hezekiah, despite receiving a similar prophecy of destruction from Micah, did not execute the prophet. This question sets up the contrast between righteous leadership and the current murderous intent.
* **"did he not fear the LORD, and besought the LORD,"**: This clause provides the reason for Hezekiah's different response. His actions were rooted in a deep "fear of the LORD"—a reverent awe that led him to humbly "beseech" or entreat God. This highlights the spiritual posture that averted disaster: not defiance, but humble petition and seeking God's favor.
* **"and the LORD repented him of the evil which he had pronounced against them?"**: This clause reveals the divine response to Hezekiah's repentance. Because Hezekiah and the people humbled themselves, God, in His compassion, "repented" (or relented) from the calamity He had threatened. This demonstrates God's willingness to turn from judgment when His people turn from their sin.
* **"Thus might we procure great evil against our souls."**: This is the concluding warning and the direct application of the historical lesson. The elders argue that if they choose to kill Jeremiah, they would not be averting the prophesied "evil" (calamity) but would instead "procure" (bring upon themselves) a "great evil" – a far worse judgment or catastrophe – upon their own "souls" (lives/beings). It is a stark caution against rejecting God's messenger.

#### Literary Devices
Jeremiah 26:19 is rich in literary devices that amplify its persuasive power. The primary device is a **Rhetorical Question**, posed at the beginning, "Did Hezekiah king of Judah and all Judah put him at all to death?" This question is not meant to be answered literally but to provoke thought and highlight the obvious historical fact that Hezekiah did not execute Micah. This sets up a powerful **Historical Parallel** or **Analogy**, drawing a direct comparison between the situation of Micah and Hezekiah and that of Jeremiah and Jehoiakim. The elders use this past event as a **Precedent**, arguing that if a righteous king responded with humility and repentance to a similar prophecy, the current king and people should do the same. There is a clear **Contrast** drawn between Hezekiah's "fear of the LORD" and the present generation's murderous intent, emphasizing the spiritual difference that leads to divergent outcomes. Finally, the verse concludes with a stark **Warning** or **Admonition**, "Thus might we procure great evil against our souls," which serves as a powerful deterrent, highlighting the self-destructive nature of rejecting God's prophet.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:19 offers profound theological insights into God's character and His interaction with humanity. It underscores God's sovereignty in pronouncing judgment while simultaneously revealing His compassionate nature and His willingness to relent when His people humble themselves and turn from their wicked ways. The passage demonstrates that God's warnings are not arbitrary decrees but are intended to call for repentance, offering a path to avert disaster. It emphasizes the critical role of prophetic ministry as God's means of communicating His will and warnings to His people, and the grave consequences of rejecting those whom He sends. The "fear of the LORD" is presented as the proper response to divine revelation, leading to life and preservation, rather than destruction. This historical example serves as a timeless reminder that human choices—whether to repent or to rebel—have direct and significant implications for divine response, highlighting the principle of divine justice intertwined with human responsibility.

* [2 Chronicles 7:14](/2_chronicles/7-14 "2 Chronicles 7:14 - God's Promise of Healing and Forgiveness")
* [Ezekiel 33:11](/ezekiel/33-11 "Ezekiel 33:11 - God's Desire for Repentance, Not Death")
* [Jonah 3:10](/jonah/3-10 "Jonah 3:10 - God Relents from Disaster After Repentance")

### REFLECTION AND APPLICATION
Jeremiah 26:19 provides a powerful and enduring lesson for believers today, urging us to cultivate a posture of humility and responsiveness to God's word, even when it challenges our comfort zones or confronts our deeply held assumptions. Just as Hezekiah and the people of Judah averted disaster by fearing the Lord and seeking His favor, we too are called to listen intently to the Spirit's promptings and the truths of Scripture, allowing them to shape our lives. This verse reminds us that repentance is not merely a theological concept but a practical, life-saving act that can turn God's declared judgments into expressions of mercy. It also serves as a solemn warning against the temptation to silence or dismiss those who speak uncomfortable truths, whether from the pulpit, through personal conviction, or through the clear teaching of God's Word. To reject God's messengers or His message is to invite "great evil against our souls," hindering our spiritual growth and potentially leading to profound regret. Our call is to discern God's voice, embrace His truth, and respond with a repentant heart, trusting in His compassionate nature to guide us toward life and blessing.

#### Questions for Reflection
* **In what areas of my life might I be resisting a challenging truth or warning from God's Word, similar to how the people resisted Jeremiah?**
* **How does my "fear of the LORD" manifest in my daily life? Is it a reverent awe that leads to humility and obedience, or merely a superficial acknowledgment?**
* **Can I identify times when I have experienced God's "relenting" or mercy in response to my repentance, and what did that teach me about His character?**
* **What are the "great evils" I might procure against my own soul if I consistently choose to ignore or reject God's clear guidance?**

### FAQ

**What does it mean that "the LORD repented him of the evil"?**

Answer: The phrase "the LORD repented him of the evil" (Hebrew: *nâcham*) does not imply that God changed His mind as a human might, regretting a mistake or altering a fixed plan. Instead, when applied to God, it signifies His compassionate decision to alter His course of action concerning a declared judgment, based on a change in human behavior, specifically repentance. God's declarations of judgment are often conditional, intended to motivate people to turn from their sin. When Hezekiah and Judah humbled themselves and sought the Lord, God, in His mercy, chose not to bring the calamity He had threatened. This highlights God's freedom, His interactive relationship with humanity, and His desire for humanity's salvation, not destruction, as seen in [Ezekiel 18:23](/ezekiel/18-23 "Ezekiel 18:23 - God's Desire for Life, Not Death").

**Why did the elders refer to Hezekiah's reign in their defense of Jeremiah?**

Answer: The elders referred to King Hezekiah's reign because it provided a powerful and relevant historical precedent. Hezekiah was a righteous king who, unlike many of his predecessors and successors, responded to a similar prophecy of destruction from the prophet Micah (see [Micah 3:12](/micah/3-12 "Micah 3:12 - Micah's Prophecy of Jerusalem's Destruction")) with humility and repentance. Instead of executing Micah, Hezekiah and the people "feared the LORD and besought the LORD," leading God to "repent him of the evil" He had pronounced. The elders used this example to argue that executing Jeremiah would be a grave mistake, bringing greater judgment upon themselves, whereas heeding his warning could lead to divine mercy, just as it did in Hezekiah's time. It was a plea for wisdom, repentance, and the avoidance of self-inflicted catastrophe.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 26:19, while rooted in Old Testament history, powerfully foreshadows the ultimate divine response to humanity's rebellion and the perfect fulfillment found in Christ. The elders' appeal for repentance and God's relenting from judgment points to the core of the Gospel. While Hezekiah's repentance averted a specific temporal judgment, humanity's ultimate "evil against our souls" is sin and separation from God, leading to eternal death. God's ultimate "relenting" from this final judgment is found not in human effort alone, but in the person and work of Jesus Christ. He is the ultimate Prophet, greater than Jeremiah or Micah, whom the Father sent to speak His final word (see [Hebrews 1:1-2](/hebrews/1-1 "Hebrews 1:1-2 - God's Final Word in His Son")). Unlike the prophets who were often rejected and killed, Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly laid down His life, becoming the propitiation for our sins (see [1 John 4:10](/1_john/4-10 "1 John 4:10 - God's Love in Christ's Sacrifice")). Through His atoning sacrifice, God's righteous wrath against sin was satisfied, allowing Him to "repent" (in the sense of turning away from) the judgment we deserve, not because of our perfect repentance, but because of Christ's perfect obedience and sacrifice. Thus, the "great evil against our souls" is overcome by the "great good" of salvation offered freely through faith in Christ, who invites all to repent and believe the good news of the Kingdom (see [Mark 1:15](/mark/1-15 "Mark 1:15 - Jesus' Call to Repentance and Belief")).

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

Exodus 32:14

And the LORD repented of the evil which he thought to do unto his people.

2 Samuel 24:16

And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

2 Chronicles 29:6

For our fathers have trespassed, and done [that which was] evil in the eyes of the LORD our God, and have forsaken him, and have turned away their faces from the habitation of the LORD, and turned [their] backs.

2 Chronicles 29:11

My sons, be not now negligent: for the LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense.

Isaiah 37:15

And Hezekiah prayed unto the LORD, saying,

Isaiah 37:20

Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.

Acts 5:39

But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.