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Translation
King James Version
And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
Complete Jewish Bible
So tell them that this is what ADONAI says: "If you will not pay attention to me and live according to my Torah, which I have given you,
Berean Standard Bible
And you are to tell them that this is what the LORD says: ‘If you do not listen to Me and walk in My law, which I have set before you,
American Standard Version
And thou shalt say unto them, Thus saith Jehovah: If ye will not hearken to me, to walk in my law, which I have set before you,
World English Bible Messianic
You shall tell them, Thus says the LORD: If you will not listen to me, to walk in my law, which I have set before you,
Geneva Bible (1599)
And thou shalt say vnto them, Thus saith the Lord, If ye will not heare me to walke in my Lawes, which I haue set before you,
Young's Literal Translation
`And thou hast said unto them: Thus said Jehovah, If ye do not hearken unto Me, to walk in My law, that I set before you,
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Commentary on Jeremiah 26 verses 1–6
1 ¶ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
2 Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word:
3 If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
4 And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
5 To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;
6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.
I. God directed him where to preach this sermon, and when, and to what auditory, v. 2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, Deu 4:2.
II. God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses. 1. He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, Jer 26:3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so. 2. He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, Jer 26:4-6. (1.) That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule - a reasonable demand. (2.) That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratio - that those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see Jer 7:12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Vers. 4 seqq.) And you shall say to them: Thus says the Lord: If you do not listen to me and walk in my law, which I have given you, and listen to the words of my servants the prophets whom I have sent to you, rising up early and sending them, and you have not listened: I will make this house like Shiloh and this city a curse to all the nations of the earth. Therefore, it is within our power to do or not to do: provided that whatever good work we desire, strive for, and accomplish, we attribute it to the grace of God, who has given us both the will and the ability to do (Phil. 2). But if it sufficed to walk once in the law, which was given to us by Moses, as a foolish sect suspects, how did he add: 'That you may hear the words of my servants the prophets.' Who, indeed, were sent after the law, and not once, but frequently: not leisurely and without care, but always and with concern. 'I have sent,' he says, 'to you my servants the prophets daily, and rising by night: if you will not listen to them, I will give this house, that is, the temple of God, as Shiloh, where the tabernacle was.' And when the temple will have been destroyed, consequently the city will be cursed by all the nations of the earth. Just as when the temple was built in the area of Ornan, and on Mount Moriah, that is, the place of vision, where it is narrated that Abraham offered his son Isaac, the religion of Shiloh ceased, and no sacrifices were celebrated there afterwards: so when the Church was built, and the spiritual victims were offered in it, the ceremonies of the Law ceased (2 Chronicles 3); and the city of the Jews was given over to curse by all the nations of the earth: from which the Lord has delivered us, as the Apostle says: Christ has redeemed us from the curse of the Law, being made a curse for us (Galatians 3:13).
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 26:4 delivers a profound divine ultimatum through the prophet Jeremiah, emphasizing the conditional nature of God's covenant with Judah. It warns that continued refusal to "hearken" to God and "walk" in His clearly revealed "law" will inevitably lead to severe judgment. This verse encapsulates the core prophetic message of repentance and adherence to divine instruction as the prerequisite for averting disaster and retaining God's favor and protection.
CONTEXT
Literary Context: Jeremiah 26 opens with a direct divine command to Jeremiah, instructing him to deliver a pivotal message in the court of the Lord's house, addressing all the cities of Judah. This specific verse is integral to the conditional warning issued by God. The preceding verses, particularly Jeremiah 26:2-3, set the stage by highlighting God's compassionate willingness to "repent of the evil" He intends to bring, if the people listen and turn from their wicked ways. Jeremiah 26:4 then articulates the precise condition for averting this impending disaster. The immediate follow-up in Jeremiah 26:5-6 declares the certain judgment if this condition is not met. This powerful sermon, delivered during the tumultuous reign of King Jehoiakim, underscores the escalating tension between God's persistent calls for national repentance and Judah's deep-seated idolatry and rebellion, ultimately leading to Jeremiah's arrest and trial.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a critical and turbulent era in Judah's history, spanning the late 7th to early 6th centuries BCE. This period witnessed the decline of the Neo-Assyrian Empire and the formidable rise of Babylon as the dominant regional power, which would eventually lead to Judah's exile. King Jehoiakim (609-598 BCE) was a particularly unrighteous ruler who systematically reversed the religious reforms initiated by his father, Josiah, plunging Judah deeper into idolatry, social injustice, and a general disregard for God's covenant. Culturally, many in Jerusalem, especially, harbored a false sense of security, believing that the mere presence of the Temple guaranteed God's unwavering protection, irrespective of their moral and spiritual conduct (a sentiment challenged in Jeremiah 7:4). Jeremiah's message directly confronted this dangerous presumption, reminding the people of the conditional nature of their covenant with God, a principle deeply embedded in the Mosaic Law, particularly as articulated in the blessings and curses of Deuteronomy 28. The widespread syncretism, social inequality, and pervasive rejection of prophetic warnings formed the challenging backdrop against which Jeremiah delivered his vital, yet perilous, pronouncements.
Key Themes: This verse serves as a potent articulation of several foundational themes pervasive in the book of Jeremiah and broader prophetic literature. Firstly, it powerfully underscores the theme of Divine Sovereignty and Justice, demonstrating that Yahweh is not a passive deity but an active, righteous judge who holds His covenant people accountable to His established standards. Secondly, the explicit conditional clause, "If ye will not hearken to me," highlights the Conditional Nature of the Covenant, a core principle of Israel's relationship with God where blessings are contingent upon obedience and curses upon disobedience, a concept extensively detailed in Leviticus 26. Thirdly, the emphasis on "walk in my law" establishes the Centrality of God's Law (Torah) as the divine blueprint for righteous living and the immutable standard by which Israel's fidelity is measured. The call to "walk in my law" is a recurring motif throughout the Old Testament, representing a holistic commitment to God's revealed will, as beautifully expressed in Psalm 1:2. Finally, this verse starkly foreshadows the theme of Impending Judgment, which becomes an increasingly dominant and unavoidable reality in Jeremiah as Judah consistently refuses to heed God's persistent warnings and calls to repentance.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 26:4 employs several powerful literary devices to convey its urgent and weighty message. The most prominent is the Conditional Statement, introduced by the conjunction "If ye will not," which clearly establishes a cause-and-effect relationship between the people's actions (disobedience) and the subsequent divine response (judgment). This structure is fundamental to covenant theology throughout the Old Testament, creating a palpable sense of immediate choice and impending accountability. The phrase "Thus saith the LORD" functions as an Authoritative Declaration, lending immense weight, incontestable truth, and divine imprimatur to Jeremiah's words, underscoring that this is a direct ultimatum from God, not a human opinion or counsel. Furthermore, the verbs "hearken" and "walk" function as a form of Metonymy for a holistic lifestyle of covenant fidelity. "Hearken" stands for the internal reception, understanding, and acceptance of God's word, while "walk" represents the external, practical manifestation of that acceptance through consistent daily conduct. Together, they form a powerful and comprehensive call to complete and active obedience to the covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:4 profoundly articulates the foundational biblical principle that God's covenant relationship with humanity is always predicated on active obedience to His revealed will. This verse highlights divine justice, demonstrating that God is righteous in holding His people accountable for their actions, and that His warnings are not empty threats but expressions of His unwavering character and commitment to His covenant. It underscores the profound importance of the Torah as God's gracious instruction for life, designed for the flourishing and distinctiveness of His people. The verse emphasizes that true faith is not merely intellectual assent or ritualistic adherence, but is tangibly demonstrated through active, obedient living. This principle of conditional blessing and curse, based on adherence to the divine covenant, is a recurring theological thread woven throughout the entire Old Testament narrative, from the Pentateuch through the historical books and the prophets.
REFLECTION AND APPLICATION
Jeremiah 26:4 serves as a timeless mirror, reflecting the enduring truth that God desires our active and obedient response to His word. While the specific covenant context of ancient Israel differs from the New Covenant under which believers live today, the underlying principle remains profoundly relevant: our relationship with God is not passive, but calls for intentional engagement with His revealed will. This verse challenges us to move beyond merely hearing sermons or reading Scripture to genuinely "hearkening" to God's voice—listening with the intent to obey. It prompts us to examine whether our daily lives truly "walk in" the principles of love, justice, mercy, and holiness that God has clearly "set before" us in His Word. Disregarding God's instructions, whether explicit commands or general biblical principles, inevitably leads to spiritual barrenness and a diminished experience of His blessing, just as it led to judgment for Judah. Our willingness to align our lives with God's truth is a tangible expression of our faith and trust in His good and perfect will for us.
Questions for Reflection
FAQ
What does "hearken to me, to walk in my law" truly mean for us today?
Answer: For us today, "hearken to me" signifies much more than passive listening; it means to listen attentively, understand deeply, and respond obediently to God's revealed will. This involves engaging with Scripture, prayer, and the guidance of the Holy Spirit to discern God's voice. To "walk in my law" means to live a life consistent with the principles and commands found in the Bible. While believers are no longer under the Mosaic Law as a means of salvation (Romans 10:4), God's moral law and His divine character, expressed throughout the Old and New Testaments, remain the standard for righteous living. This "walking" implies a continuous, habitual lifestyle of obedience, motivated by love for God and neighbor, reflecting the transformative work of Christ in us (Ephesians 2:10).
Was God's law "set before" everyone in ancient Israel, or just the religious leaders?
Answer: God's law was indeed "set before" all of Israel, not just the religious leaders. The covenant at Sinai was made with the entire nation (Exodus 19:8). The Law (Torah) was publicly read and taught, and parents were commanded to teach it diligently to their children (Deuteronomy 6:6-7). While priests and Levites had specific roles in interpreting and administering the law, the responsibility to "hearken" and "walk in" it fell upon every individual in the community. Jeremiah's sermon in the Temple court was addressed to "all the cities of Judah" (Jeremiah 26:2), indicating a widespread audience and collective accountability.
Does this verse imply that God changes His mind based on human actions?
Answer: This verse, particularly when read in conjunction with Jeremiah 26:3, speaks to God's relational responsiveness rather than a change in His immutable character or ultimate plan. When the Bible speaks of God "repenting of the evil" He intends to bring, it refers to His willingness to alter His declared course of action in response to human repentance and obedience. This demonstrates God's mercy and justice; He is just in warning of consequences for sin, and merciful in offering a path to avert them. It's not that God's mind changes arbitrarily, but that His declared intentions are often conditional upon human response within the covenant framework. His ultimate purpose remains steadfast, but His interaction with humanity is dynamic and responsive to their choices (Joel 2:13).
CHRIST-CENTERED FULFILLMENT
Jeremiah 26:4, with its profound emphasis on hearkening to God's law and walking in it, finds its ultimate fulfillment and redefinition in the person and work of Jesus Christ. While the Old Covenant revealed God's perfect standard and starkly highlighted humanity's inherent inability to consistently "walk in" it, Jesus perfectly embodied this very obedience. He did not come to abolish the Law but to fulfill it (Matthew 5:17), living a life of flawless submission to the Father's will and perfectly demonstrating what it means to "hearken" to God (John 8:29). Through His atoning sacrifice on the cross, Christ provides the sole means for sinful humanity to be reconciled to God, not by perfectly keeping the Law ourselves, but by faith in His perfect obedience and redemptive work (Romans 3:21-26). Furthermore, under the New Covenant inaugurated by Christ, the "law" is no longer merely an external code that condemns, but is supernaturally written on the hearts of believers by the indwelling Holy Spirit (Jeremiah 31:33 and Hebrews 8:10). This divine indwelling empowers believers to genuinely "walk" in obedience, not out of fear of judgment, but out of love and gratitude for the immeasurable grace received (Romans 8:4 and Galatians 5:16). Thus, Christ is both the perfect example of obedience to God's will and the divine enabler of our transformed lives, allowing us to truly "hearken" and "walk" in God's ways through the power of His Spirit.