TRV
Translation
King James Version
And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt.
Complete Jewish Bible
Y'hoyakim the king sent men to Egypt - Elnatan the son of 'Akhbor and some others.
Berean Standard Bible
Then King Jehoiakim sent men to Egypt: Elnathan son of Achbor along with some other men.
American Standard Version
And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him, into Egypt;
World English Bible Messianic
and Jehoiakim the king sent men into Egypt, Elnathan the son of Achbor, and certain men with him, into Egypt;
Geneva Bible (1599)
Then Iehoiakim the King sent men into Egypt, euen Elnathan the sonne of Achbor, and certaine with him into Egypt.
Young's Literal Translation
And the king Jehoiakim sendeth men to Egypt--Elnathan son of Achbor, and men with him unto Egypt--
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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 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.
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SUMMARY
Jeremiah 26:22 recounts King Jehoiakim's determined and hostile pursuit of the prophet Urijah, who, like Jeremiah, had prophesied judgment against Jerusalem and Judah. This verse specifically details the king's dispatch of a delegation, led by Elnathan the son of Achbor, to apprehend Urijah even after he had fled to Egypt. This incident vividly illustrates Jehoiakim's tyrannical nature, his profound opposition to God's prophetic word, and his willingness to employ state power to brutally suppress dissenting voices, thereby setting a grim precedent for the treatment of divine messengers in Judah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 26:22 employs several potent literary devices that enrich its meaning and impact. Irony is strikingly present in the figure of Elnathan the son of Achbor. While here he leads the mission to apprehend and bring back Urijah to his death, he later demonstrates a degree of conscience by attempting to intercede for Jeremiah and prevent the burning of his scroll (Jeremiah 36:25). This suggests a complex character, perhaps a man caught between the king's tyrannical will and a nascent respect for the prophetic word, or simply a pragmatic courtier navigating a dangerous political landscape. The verse also functions as a form of Foreshadowing, grimly prefiguring the ultimate fate of Urijah (Jeremiah 26:23) and, by extension, the severe dangers Jeremiah himself faces throughout his ministry. It highlights the perilous environment for prophets in Judah under Jehoiakim's reign, serving as a prelude to the nation's spiritual decline and eventual judgment. Furthermore, the king's action demonstrates Tyranny through his relentless pursuit and extra-territorial reach, showcasing his absolute power, his disregard for both international norms, and, most significantly, his contempt for divine warnings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:22 powerfully illustrates the profound and enduring conflict between divine truth and human rebellion, a recurring theme throughout biblical history. King Jehoiakim's determined pursuit of Urijah, even into a foreign land, reveals a heart hardened against God's word and a chilling willingness to employ violence to suppress it. This act is not merely political but deeply theological, demonstrating a blatant rejection of God's sovereignty and His chosen messengers. It underscores the immense spiritual cost of faithfulness in a hostile environment and the lengths to which unrighteous power will go to silence uncomfortable truths. The incident also serves as a stark reminder that fleeing from immediate danger does not always guarantee escape from the consequences of human malice, especially when God's overarching plan of judgment is already in motion.
REFLECTION AND APPLICATION
Jeremiah 26:22 offers a sobering reflection on the immense courage required to speak truth to power and the inherent dangers in such a divine calling. For believers today, it serves as a powerful reminder that faithfulness to God's unvarnished word may indeed incur significant opposition, even outright persecution, from those who reject divine authority or whose comfort is challenged by it. This passage challenges us to examine our own willingness to stand for truth, even when it is unpopular, costly, or puts us at odds with prevailing cultural or political currents. The king's relentless pursuit of Urijah highlights the intensity of the spiritual battle against forces that seek to silence God's voice in the world. We are called to pray for those who speak prophetically in our time, to support them, and to cultivate a spirit of discernment that recognizes and embraces divine truth, rather than suppressing it for convenience or fear. Ultimately, this passage encourages us to trust in God's ultimate justice and the enduring, unstoppable power of His word, which cannot be truly silenced, even if its human messengers are.
Questions for Reflection
FAQ
What was Urijah's prophecy, and why did Jehoiakim want him dead?
Answer: Urijah the son of Shemaiah of Kiriath-jearim prophesied against Jerusalem and Judah, speaking "according to all the words of Jeremiah" (Jeremiah 26:20). His message was one of impending judgment and destruction, mirroring the warnings delivered by Jeremiah in his Temple Sermon. King Jehoiakim desired Urijah's death because the prophecy was perceived as treasonous, an act of subversion, and a direct challenge to his absolute authority and the perceived stability of his kingdom. Jehoiakim was a notoriously wicked king who showed no regard for God's word, preferring to violently suppress any message that contradicted his will, exposed his sin, or threatened his power, as vividly evidenced by his later act of burning Jeremiah's scroll (Jeremiah 36:23).
Who was Elnathan the son of Achbor, and what is his significance?
Answer: Elnathan the son of Achbor was a prominent court official or "prince" in King Jehoiakim's administration. His significance lies in his complex and seemingly contradictory dual role within the book of Jeremiah. Here in Jeremiah 26:22, he leads the mission to apprehend Urijah from Egypt, acting as the king's loyal agent in the persecution of a prophet. However, in Jeremiah 36:25, he is notably among the princes who pleaded with Jehoiakim not to burn Jeremiah's scroll, showing a more moderate or even sympathetic stance towards the prophetic word. This suggests he was a complex figure, perhaps a man of some conscience operating within a corrupt and dangerous political system, or simply a pragmatic official who recognized the potential dire consequences of continually defying God's explicit warnings.
CHRIST-CENTERED FULFILLMENT
Jeremiah 26:22, with its chilling depiction of a king's ruthless pursuit and suppression of a prophet, finds its ultimate and most profound fulfillment in the rejection and persecution of Jesus Christ. Just as Jehoiakim sought to silence Urijah, the religious and political authorities of Jesus' day conspired to silence the ultimate Prophet, the very Word of God incarnate (John 1:14). Jesus, like Urijah and Jeremiah, spoke truth that profoundly challenged the established religious and political order and exposed the pervasive sin of His generation, leading to intense and escalating opposition. He prophesied the destruction of Jerusalem and its Temple (Matthew 24:1-2), a message that echoed the warnings of Jeremiah and Urijah centuries earlier. The world's consistent pattern of rejecting God's messengers, culminating in the unjust trial and crucifixion of Christ, is the apex of the pattern seen in Jeremiah 26. Yet, unlike Urijah, whose life was tragically taken as a final act of suppression, Jesus' death was not the end but the divinely ordained means to victory over sin and death, fulfilling the prophecies of a suffering servant who would bear the iniquities of many (Isaiah 53:5-7). His glorious resurrection ensures that the Word of God can never truly be silenced, and His message of salvation continues to reverberate across all nations and generations, ultimately triumphing over all earthly powers that seek to suppress it (Matthew 28:18-20).