TRV
Translation
King James Version
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;
KJV (with Strong's)
Complete Jewish Bible
When Y'hoyakim the king, with all his military men and other officials, heard what he was saying, the king wanted to have him killed. On hearing of this, Uriyahu became frightened, fled and went to Egypt.
Berean Standard Bible
King Jehoiakim and all his mighty men and officials heard his words, and the king sought to put him to death. But when Uriah found out about it, he fled in fear and went to Egypt.
American Standard Version
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 Uriah heard it, he was afraid, and fled, and went into Egypt.
World English Bible Messianic
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 Uriah heard it, he was afraid, and fled, and went into Egypt:
Geneva Bible (1599)
Nowe when Iehoiakim the King with all his men of power, and all the princes heard his wordes, the King sought to slay him. But when Vriiah heard it, he was afraide and fled, and went into Egypt.
Young's Literal Translation
And the king Jehoiakim, and all his mighty ones, and all the heads, hear his words, and the king seeketh to put him to death, and Urijah heareth, and feareth, and fleeth, and goeth in to Egypt.
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.
Copy as
JeromeAD 420
Commentary on Jeremiah
(Verse 20 onwards) There was also a prophet man in the name of the Lord, Uriah, the son of Shemai from Kiriath-Jearim, and he prophesied against this city and against this land, according to all the words of Jeremiah. And King Jehoiakim and all his powerful men and officials heard these words, and the king sought to put him to death. But Uriah heard about it and was afraid, so he fled and went to Egypt. And what follows: King Jehoiakim sent men to Egypt, including Elnathan son of Achbor, and his men with him, but it is not found in the Septuagint. Your question: And they brought Uriah out of Egypt, and brought him to King Joakim, and he struck him with a sword, and cast his body in the graves of the common people. However, the great Ahikam the son of Shaphan was with Jeremiah, so that he would not be handed over to the people to be killed. It is asked why Uriah the son of Shimei from the town of Kiriath-jearim, who prophesied the same things as Jeremiah, was terrified and fled to Egypt, and when he returned, he was killed; and yet Jeremiah was able to escape, even though he certainly did not flee, but boldly persisted in his previous judgment, and was freed from the judgment of both the common people and the rulers, as well as the advice of the elders, against the accusers, the priests, and the false prophets. To briefly respond to this: it is not at all possible to know the judgment of God, since the same cause and the same opinion result in one person being punished and another being set free. Unless, perhaps, we can respond by saying that Uriah was condemned and killed by the accusers and the people, while Jeremiah was reserved for the judgment of God in order to preach to the rest of the unfortunate people and bring them to repentance. This is indeed also read in the Acts of the Apostles, where we learn that the Apostle James (Acts 12) immediately endured the sentence of Herod and was rewarded with martyrdom, while blessed Peter and the other Apostles were reserved for the teaching of the Lord. And the steadfastness of the prophet Uriah is worth noting, as he did not change his opinion even when he was brought back from Egypt, but rather, seeing that death was being planned against him, he still spoke the words that the Lord had commanded. And his fear and flight and entry into Egypt are not signs of unfaithfulness, but rather of prudence: so that we do not offer ourselves to dangers in vain. Otherwise, we also read of the Lord and Savior falling into the hands of those who pursued him (Luke 4, John 8); and he commanded the Apostles: 'When they persecute you in this city, flee to another' (Matthew 10, 23). It is also asked how Joacim, the king of Judah, of small and weakened empire, and already on the verge of perishing, had the power to send to Egypt and bring back Uriah. This is easily solved if we consider that he was appointed a ruler by the king of Egypt, Nechao, and this prophecy was made at the beginning of his reign. Although Jeremiah was freed by the help of the Lord, it is also attributed to Uriah as the one through whom the Lord freed his prophet. This Uriah is, of course, the son of Stephan, as we will read later, when Jeremiah is freed from the danger of death by the advice and assistance of Abdelech the Ethiopian eunuch (Jeremiah 38).
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.
Copy as
Continue studying Jeremiah 26:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 26:21 powerfully depicts the perilous reality of prophetic ministry in Judah under King Jehoiakim's oppressive rule. Following the prophet Urijah's delivery of a divine message of judgment, strikingly similar to Jeremiah's own, King Jehoiakim, supported by his powerful officials, reacted with murderous intent. Upon learning of the king's deadly pursuit, Urijah, gripped by fear, fled to Egypt, seeking refuge from a monarch determined to silence God's uncomfortable truth. This verse vividly underscores the extreme hostility faced by God's messengers and the lengths to which unrepentant leaders would go to suppress divine warnings.
CONTEXT
Literary Context: Jeremiah 26 is a pivotal chapter, detailing a dramatic confrontation between Jeremiah and the religious and political establishment of Judah. Jeremiah's prophecy, delivered in the temple court, warns that Jerusalem and the Temple will suffer the fate of Shiloh if the people do not repent, a message that incites a furious demand for his execution. This immediate context of a prophet on trial for his life sets the stage for the narrative of Urijah, which serves as a stark parallel and a cautionary tale. The mention of Urijah's persecution and death (fully detailed in Jeremiah 26:22-23) acts as a historical precedent, highlighting the real danger Jeremiah faced and emphasizing the king's consistent pattern of rejecting divine messages and persecuting their bearers. The chapter concludes with Jeremiah's miraculous deliverance through the intervention of Ahikam (Jeremiah 26:24), contrasting sharply with Urijah's tragic end and underscoring God's sovereign protection over His chosen servants, even amidst severe threats.
Historical & Cultural Context: King Jehoiakim's reign (609-598 BCE) was characterized by political instability, moral decay, and a defiant rejection of God's commands. He was a puppet king installed by Pharaoh Necho II of Egypt after the death of his father, Josiah, a righteous king. Jehoiakim's pro-Egyptian stance and his oppressive rule are well-documented (Jeremiah 22:13-19). The cultural expectation was that prophets spoke on behalf of Yahweh, but their messages were often unpopular, especially when they challenged the status quo or condemned royal policies. Kings held immense power, and opposition to their will was often met with severe punishment, including death. Fleeing to Egypt was a common recourse for those seeking political asylum or refuge from persecution in Judah, reflecting Egypt's historical role as a sanctuary, though not always a safe one (Jeremiah 43:7).
Key Themes: This verse powerfully illustrates the theme of persecution of God's messengers, a recurring motif throughout the prophetic books. Urijah's experience, mirroring Jeremiah's plight in this chapter, underscores the inherent danger of speaking God's truth to unrepentant power. It highlights the rejection of divine warning by King Jehoiakim and the ruling elite, who, rather than heeding the call to repentance, sought to eliminate the messenger. This defiance ultimately led to the very judgment the prophets foretold. Furthermore, Urijah's fear and flight to Egypt introduce the theme of human vulnerability and the limits of self-preservation in the face of overwhelming evil. While understandable, his attempt to escape ultimately proved futile, contrasting with Jeremiah's steadfastness and God's ultimate protection over him (as seen in Jeremiah 26:24), thereby emphasizing the sovereignty of God's plan and the ultimate futility of human attempts to thwart His word.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Contrast is evident in the opposing actions of the king and the prophet: Jehoiakim's aggressive pursuit of death versus Urijah's fearful flight for life. This highlights the stark power imbalance and the ruthless nature of the king. Foreshadowing is also present, as Urijah's fate (fully revealed in the subsequent verses of Jeremiah 26:22-23) foreshadows the dangers Jeremiah himself faces and the ultimate judgment that will befall Judah for its rejection of God's word. The mention of "mighty men" and "princes" serves as Hyperbole or Emphasis, underscoring the overwhelming force arrayed against a single individual, thereby amplifying the king's tyranny and the prophet's vulnerability. Finally, the narrative functions as a Parallelism to Jeremiah's own experience in the chapter, reinforcing the theme of prophetic persecution and the divine protection that, in Jeremiah's case, ultimately prevailed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:21 powerfully illustrates the enduring conflict between divine truth and human rebellion, particularly when that rebellion is embodied in unrighteous authority. The king's immediate desire to execute Urijah, rather than repent, reveals a heart deeply entrenched in sin and hostile to God's word. This rejection of the prophet is, in essence, a rejection of God Himself. The verse underscores the cost of faithfulness for God's messengers, who often face persecution and even death for delivering uncomfortable truths. It also highlights the sovereignty of God, whose word, despite human attempts to silence it, will ultimately stand and be fulfilled, even if it means the tragic end of a messenger. Urijah's flight, though born of fear, reminds us that even faithful servants are human and vulnerable, yet God's purposes are not thwarted by human weakness or the machinations of wicked rulers.
REFLECTION AND APPLICATION
Jeremiah 26:21 serves as a sobering reminder that faithfully proclaiming God's truth can be met with fierce opposition, particularly from those whose power or comfort is threatened by it. Urijah's story challenges us to consider the courage required to stand for what is right, even when it is deeply unpopular or puts us at personal risk. While Urijah's fear and flight are understandable human responses to mortal danger, his ultimate fate (as revealed in subsequent verses) reminds us that true security is found not in human escape plans but in God's sovereign protection and purposes. This passage calls believers to cultivate a deep trust in God's providence, even when facing overwhelming opposition, and to remember that the message of God's word is more enduring than any earthly power. It also prompts us to reflect on our own hearts: do we welcome prophetic challenge and correction, or do we, like Jehoiakim, seek to silence voices that expose our sin or discomfort?
Questions for Reflection
FAQ
Why did Urijah flee to Egypt, and was this a wise decision?
Answer: Urijah fled to Egypt out of profound fear for his life, seeking refuge from King Jehoiakim's murderous intent. Egypt was a traditional place of asylum for those fleeing persecution in Judah, offering a degree of political distance and a perceived safe haven. However, as the subsequent verses (Jeremiah 26:22-23) tragically reveal, his flight was ultimately unsuccessful. Jehoiakim sent men to retrieve him, and Urijah was brought back to Judah and executed. This demonstrates the pervasive reach of Jehoiakim's tyranny and suggests that while human instinct might lead one to seek safety through escape, true protection ultimately rests with God. It highlights the futility of escaping God's ordained message or the consequences of defying it, even for the messenger.
How does Urijah's story relate to Jeremiah's experience in this same chapter?
Answer: Urijah's story serves as a stark parallel and a cautionary tale within Jeremiah 26. Both prophets delivered messages of judgment against Judah and the Temple, incurring the wrath of the king and the people. Their messages were divinely appointed and deeply unpopular. While Urijah was apprehended and executed, Jeremiah was miraculously protected by Ahikam, the son of Shaphan (see Jeremiah 26:24). This dramatic contrast underscores the real and mortal danger faced by prophets who spoke God's truth to power, and it powerfully highlights God's sovereign hand in protecting His chosen servants, even when others fall. Urijah's fate emphasizes the severity of the threat Jeremiah faced and magnifies the divine intervention that preserved Jeremiah's life for further ministry.
CHRIST-CENTERED FULFILLMENT
Jeremiah 26:21, with its depiction of a prophet persecuted and pursued to death for speaking God's word, finds profound Christ-centered fulfillment. Urijah, like many Old Testament prophets, stands as a type of Christ, foreshadowing the ultimate Prophet who would come to deliver God's definitive message. Just as Jehoiakim sought to silence Urijah, the religious and political authorities of Jesus' day sought to silence Him, perceiving His truth as a threat to their power and traditions (John 11:47-53). Jesus, the Lamb of God, did not flee from His pursuers but willingly laid down His life, fulfilling the prophecies of a suffering servant (Isaiah 53:7). While Urijah's flight to Egypt ultimately led back to his demise, Jesus' journey to the cross was a deliberate act of obedience, culminating in His resurrection, which vindicated His message and established His eternal kingdom. The rejection of Urijah's words by Jehoiakim foreshadows the world's rejection of Christ, yet through His death and resurrection, God's word of salvation and judgment was ultimately established, proving that no earthly power can ultimately thwart the divine plan (Acts 4:10-12).