Jeremiah 26:24

KJV

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.

KJV (with Strong's)

Nevertheless the hand {H3027} of Ahikam {H296} the son {H1121} of Shaphan {H8227} was with Jeremiah {H3414}, that they should not give {H5414} him into the hand {H3027} of the people {H5971} to put him to death {H4191}.

Complete Jewish Bible

But in this situation concerning Yirmeyahu, Achikam the son of Shafan used his influence to help him, so that he was not handed over to the people to be put to death.

Berean Standard Bible

Nevertheless, Ahikam son of Shaphan supported Jeremiah, so he was not handed over to the people to be put to death.

American Standard Version

But 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.

Commentary

### SUMMARY
Jeremiah 26:24 records a pivotal divine intervention in the life of the prophet Jeremiah, revealing how the influential support of Ahikam, son of Shaphan, was instrumental in preventing his execution by a hostile populace and enraged religious leaders. This verse serves as a powerful testament to God's sovereign providence, utilizing human agency to safeguard His chosen messenger, thereby ensuring the continuation of Jeremiah's prophetic ministry despite intense and life-threatening opposition to his message of judgment and repentance for Judah.

### CONTEXT
* **Literary Context:** Jeremiah 26 functions as a self-contained narrative unit, strategically positioned within the book to vividly illustrate the profound opposition Jeremiah encountered during the nascent years of King Jehoiakim's tumultuous reign. The chapter commences with Jeremiah's audacious temple sermon, where he delivers a stark warning that Jerusalem and its revered temple face a fate akin to Shiloh's destruction if the people persist in their unrepentant ways, a message detailed in [Jeremiah 26:1-6](/jeremiah/26-1-6 "Jeremiah 26:1-6 - Jeremiah's Temple Sermon and Warning"). This pronouncement, interpreted as both blasphemy and treason, incites the priests, false prophets, and the general populace to demand his immediate execution, as described in [Jeremiah 26:7-11](/jeremiah/26-7-11 "Jeremiah 26:7-11 - The Priests and Prophets Demand Jeremiah's Death"). Jeremiah's courageous and divinely-commissioned defense, found in [Jeremiah 26:12-15](/jeremiah/26-12-15 "Jeremiah 26:12-15 - Jeremiah's Defense and Plea"), prompts a crucial debate among the officials. Some recall the precedent of Micah's prophecy during King Hezekiah's era, which led to national repentance rather than execution, a point highlighted in [Jeremiah 26:16-19](/jeremiah/26-16-19 "Jeremiah 26:16-19 - The Officials Recall Micah's Prophecy"). The immediate literary backdrop is further darkened by the tragic account of Uriah, another prophet who delivered a similar message but was relentlessly pursued and executed by Jehoiakim, as narrated in [Jeremiah 26:20-23](/jeremiah/26-20-23 "Jeremiah 26:20-23 - The Execution of Uriah"). Thus, [Jeremiah 26:24](/jeremiah/26-24 "Jeremiah 26:24 - Ahikam's Protection of Jeremiah") serves as the climactic resolution, marking the successful intervention that spares Jeremiah's life and powerfully underscores God's protective hand over His faithful messenger.

* **Historical & Cultural Context:** The events depicted in [Jeremiah 26](/jeremiah/26 "Jeremiah 26 - Jeremiah's Trial and Deliverance") transpired early in the reign of King Jehoiakim (609-598 BC), a period characterized by profound political instability and precipitous spiritual decline within the kingdom of Judah. Jehoiakim, unlike his righteous father King Josiah, was a wicked and oppressive monarch, installed as a puppet king by Pharaoh Neco II, and notoriously hostile to prophetic voices. The populace harbored a dangerous false sense of security, rooted in the erroneous belief that God would never permit His sacred temple in Jerusalem to be destroyed, making Jeremiah's message of impending doom particularly incendiary. Culturally, the Hebrew term for "hand" (*yad*) frequently conveyed concepts of power, authority, influence, or even possession, which is vital for grasping the full weight of Ahikam's intervention. Ahikam himself belonged to the highly respected and influential family of Shaphan; his father, Shaphan, was a prominent scribe and official in King Josiah's court, famously instrumental in the discovery of the Book of the Law and its presentation to the king, as recorded in [2 Kings 22:8-10](/2_kings/22-8-10 "2 Kings 22:8-10 - The Discovery of the Book of the Law"). This family's established legacy of reverence for God's word and support for righteous reform lent immense credibility and significant political weight to Ahikam's standing among Judah's elders and officials.

* **Key Themes:** This verse profoundly highlights several critical themes pervasive throughout the book of Jeremiah and the broader biblical narrative. Firstly, it powerfully underscores the **divine protection of God's prophets** in the face of intense human opposition. Jeremiah's life was genuinely imperiled, yet God sovereignly used a human agent to preserve him, demonstrating His ultimate control over hostile forces. Secondly, it vividly illustrates the **perilous nature of proclaiming God's unpopular truth**, especially when that truth directly challenges entrenched religious and political establishments. Jeremiah's message of impending judgment was met with a demand for his execution, reflecting the deep-seated human resistance to genuine repentance. Thirdly, the verse emphasizes the **indispensable role of faithful individuals in positions of influence**. Ahikam's courageous stand, deeply rooted in his family's legacy of fidelity to God's word, serves as a compelling model of how God strategically uses human instruments to accomplish His divine purposes. Finally, it subtly yet powerfully contrasts **true prophecy with a dangerous false security**, revealing that reliance on mere religious structures, such as the Temple, without accompanying genuine obedience inevitably leads to divine judgment, and that God's authentic messengers often face the wrath of those who prefer comforting deceptions.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **hand (Hebrew, _yâd'_):** This primitive Hebrew word, distinct from *kaph* (the closed hand), specifically refers to the open hand, symbolizing power, means, direction, or influence. In this context, "the hand of Ahikam" denotes his potent influence and authoritative intervention. It signifies not merely his physical presence but his formidable capacity to exert authority and decisively sway opinion among the officials and the people, thereby effectively preventing Jeremiah's execution. It implies a protective, guiding, and enabling power that actively shielded the prophet.
* **Ahikam (Hebrew, _ʼĂchîyqâm'_):** Derived from the Hebrew words for "brother" (*ach*) and "rise" (*qum*), this name translates to "brother of rising" or "my brother has risen." The name itself inherently conveys a sense of prominence, elevation, or even deliverance. Ahikam was a high-ranking official, the son of Shaphan, whose family was renowned for their integrity and steadfast support of God's word. His name subtly foreshadows his crucial role in "raising up" or preserving Jeremiah from certain death, acting as a true "brother" in the spiritual sense of an ally, advocate, and protector.
* **death (Hebrew, _mûwth'_):** A fundamental Hebrew root verb meaning "to die," applicable both literally and figuratively, and in its causative form, "to kill." Here, it unequivocally refers to the literal execution of Jeremiah. The phrase "to put him to death" signifies the ultimate, murderous intention of the enraged mob and the hostile religious and political leaders. Ahikam's intervention directly counteracted this fatal intent, powerfully highlighting the extreme gravity of the situation and the immense magnitude of his life-saving protective act.

#### Verse Breakdown
* **"Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah,"**: This clause introduces a critical narrative pivot, emphasizing that despite the overwhelming opposition and the fervent demand for Jeremiah's death, Ahikam's powerful influence and unwavering support were actively present with the prophet. Ahikam, a high-ranking official from a prominent and God-fearing family, strategically leveraged his authority and esteemed standing to defend Jeremiah. The phrase "was with Jeremiah" signifies active support, resolute advocacy, and tangible protection, far beyond mere passive presence.
* **"that they should not give him into the hand of the people"**: This explains the precise objective and outcome of Ahikam's intervention: to prevent Jeremiah from being delivered into the control of the enraged populace. The "hand of the people" here represents the collective will, overwhelming power, and violent intent of the inflamed mob, who were poised to carry out an immediate execution. This phrase vividly underscores the immediate and dire peril Jeremiah faced, as mob justice frequently bypassed formal legal processes, leading to swift and brutal death.
* **"to put him to death."**: This conclusive phrase explicitly articulates the ultimate, murderous intention of those who vehemently opposed Jeremiah. It leaves no ambiguity regarding the desired outcome of Jeremiah's accusers and underscores the severity of the threat. Ahikam's intervention directly thwarted this fatal aim, confirming the life-saving nature of his courageous act.

#### Literary Devices
The verse masterfully employs **Metonymy** and **Synecdoche** through the repeated and nuanced use of "hand." "The hand of Ahikam" functions as a metonym, representing Ahikam's personal power, profound influence, and decisive protective action. It encapsulates his authority and his capacity to intervene effectively and decisively. Conversely, "the hand of the people" serves as a synecdoche, where "hand" stands for the collective power, unified will, and violent, destructive intent of the enraged mob. This dual application of "hand" powerfully emphasizes the stark **Contrast** between opposing forces: Ahikam's singular, protective influence against the people's collective, destructive intent. Furthermore, there is an implicit **Contrast** with the tragic fate of Uriah, another prophet, recounted in the immediately preceding verses ([Jeremiah 26:20-23](/jeremiah/26-20-23 "Jeremiah 26:20-23 - The Execution of Uriah")), where no such "hand" of protection was present, directly leading to Uriah's execution. This profound contrast underscores the miraculous nature of Jeremiah's deliverance and highlights the overarching theme of **Divine Providence**, wherein God sovereignly works through human agents like Ahikam to preserve His divine purposes and protect His faithful prophet.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:24 profoundly illustrates the enduring theological principle that God frequently works through human instruments to accomplish His divine purposes, particularly in safeguarding His faithful servants. Even when faced with overwhelming opposition and imminent danger, God's sovereign hand is actively at work, often manifesting through unexpected allies or individuals strategically placed in positions of influence. Ahikam's intervention is not merely a political maneuver but a divinely orchestrated act of deliverance, demonstrating God's unwavering commitment to preserving His messenger so that His holy word might continue to be proclaimed without hindrance. This verse serves as a powerful and timeless reminder that faithfulness to God's truth, though it may indeed invite persecution and hardship, is never without divine oversight and protection, even if that protection comes through the courage and intervention of others.

* [Psalm 91:1-4](/psalms/91-1-4 "Psalm 91:1-4 - God's Shelter and Protection")
* [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in God's Hand")
* [Acts 5:33-39](/acts/5-33-39 "Acts 5:33-39 - Gamaliel's Counsel")

### REFLECTION AND APPLICATION
Jeremiah 26:24 offers profound and enduring lessons for contemporary believers, challenging us to deeply consider our own roles in defending truth and actively protecting those who courageously speak it, even when such truth is unpopular, inconvenient, or dangerous. Ahikam's courageous stand serves as a powerful reminder that God frequently uses seemingly ordinary, yet influential, people to accomplish extraordinary acts of preservation, justice, and mercy. We are called to embody the spirit of Ahikam, willing to leverage our influence, resources, or position, no matter how seemingly small, to stand resolutely for what is right and to actively support those who face persecution for their faith or for proclaiming God's truth. This verse also provides immense encouragement and reassurance to those who feel isolated, vulnerable, or threatened for their convictions; it steadfastly reassures us that God's protective hand is perpetually at work, often manifesting through the unexpected kindness, courage, or intervention of others. It powerfully underscores that even in the darkest and most perilous moments, when the forces of opposition appear overwhelming, God maintains ultimate sovereignty and faithfully provides deliverance, often through the very human connections and relationships He orchestrates.

#### Questions for Reflection
* **In what specific ways might God be calling me to be an "Ahikam" for someone speaking an unpopular truth or facing injustice today?**
* **How can I cultivate a greater awareness and appreciation for God's protective hand working through unexpected human agents in my own life or in the lives of those around me?**
* **What does this verse teach me about the inherent cost of discipleship and the nature of opposition that often arises when faithfully proclaiming God's word?**

### FAQ

**Who was Ahikam, and why was his intervention significant for Jeremiah?**

Answer: Ahikam was a highly prominent and influential official serving in the court of King Jehoiakim, and he was the son of Shaphan, a revered scribe who played a pivotal role in King Josiah's earlier religious reforms. His family was widely recognized for their deep reverence for God's law and their consistent support for prophetic voices. Ahikam's intervention was profoundly significant because he strategically used his considerable influence and authority to prevent the enraged mob and hostile religious leaders from executing Jeremiah. At a time when Jeremiah's life was in grave and immediate danger, Ahikam's "hand" (representing his power, authority, and influence) was actively "with Jeremiah," effectively shielding him from the people's murderous intent. This courageous act of protection was absolutely crucial for Jeremiah's survival, enabling him to continue his vital prophetic ministry, and it powerfully highlights God's providence working through dedicated human agents. This echoes how God uses individuals to protect His purposes, much like the wise counsel of Gamaliel saved the apostles in [Acts 5:34-39](/acts/5-34-39 "Acts 5:34-39 - Gamaliel's Counsel").

**What does Jeremiah 26:24 teach us about God's protection of His servants?**

Answer: This verse teaches us a profound truth: God's protection of His servants is frequently manifested through human means. While God is absolutely sovereign and possesses the power to intervene miraculously, He often chooses to work through faithful individuals who are willing to courageously stand for truth and justice. Jeremiah's deliverance was not a direct, supernatural intervention from the heavens, but rather through the courageous, timely, and strategic action of Ahikam. This demonstrates that God effectively uses His people, their influence, their positions, and their relationships to fulfill His purposes and preserve His messengers. It powerfully reassures us that even when facing severe opposition and seemingly insurmountable odds, God's protective hand is ever-present, often working through the "hands" of those He raises up to help. This divine pattern is consistently observed throughout Scripture, where God employs individuals such as Esther to protect her people ([Esther 4:14](/esther/4-14 "Esther 4:14 - For Such a Time as This")) or various leaders to guide His chosen ones.

### CHRIST-CENTERED FULFILLMENT
Jeremiah's harrowing experience in [Jeremiah 26:24](/jeremiah/26-24 "Jeremiah 26:24 - Ahikam's Protection of Jeremiah") profoundly foreshadows the life, ministry, and ultimate sacrifice of Jesus Christ. Like Jeremiah, Jesus was the ultimate Prophet who faithfully proclaimed God's unvarnished truth, often challenging the entrenched religious and political establishments of His era. He, too, faced intense opposition and overwhelming demands for His death from the very people He came to redeem ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). While Jeremiah was providentially protected from physical death by the "hand of Ahikam," Jesus, the unique and ultimate Prophet and Son of God, willingly surrendered Himself to the "hand" of His persecutors, not to be saved from physical death, but to accomplish a far greater and eternal salvation. His sacrificial death on the cross was not a failure of divine protection, but rather the very means by which God's ultimate protective "hand" would be extended to all humanity, delivering us from the spiritual death caused by sin and rebellion ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). The very "hand of God" that permitted Jesus to be crucified was the same omnipotent "hand" that raised Him triumphantly from the dead ([Acts 2:24](/acts/2-24 "Acts 2:24 - God Raised Him Up")), thereby securing eternal life and spiritual deliverance for all who place their faith in Him. Thus, while Ahikam's courageous intervention saved Jeremiah for a temporal period, Christ's unparalleled sacrifice provides eternal deliverance, fulfilling the deepest human need for a divine protector who definitively conquers death itself.

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

1 Kings 18:4

For it was [so], when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)

2 Kings 22:12

And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying,

2 Kings 22:14

So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.

Jeremiah 40:5

Now while he was not yet gone back, [he said], Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go.

Jeremiah 40:7

¶ Now when all the captains of the forces which [were] in the fields, [even] they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon;

Jeremiah 1:18

For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.

Jeremiah 1:19

And they shall fight against thee; but they shall not prevail against thee; for I [am] with thee, saith the LORD, to deliver thee.