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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 26:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(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).
To us, therefore, the power has been given to act or not to act, with the consequence that whatever good work we desire, will and accomplish, we should refer to the grace of God, who, according to the apostle, enables us to will and to work. If, however, it suffices to walk just once in the law that was given to us through Moses, as foolish heretics suspect, why did he add “and to listen to the words of my servants the prophets,” who were sent after the law and not just once but repeatedly, nor leisurely and apathetically but continuously and carefully? He says, in effect, “I sent my servant to you daily, even throughout the night, but if you refuse to hear him, I will make this house (i.e., the temple of God) like Shiloh,” where the tabernacle was located. And when the temple is destroyed, the city as well will then be “a curse to all the peoples of the earth,” from which curse the Lord liberated us, as the apostle says: “Christ redeemed us from the curse of the law, having become a curse on our behalf.”
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Summary
Jeremiah 26:5 encapsulates God's unwavering and compassionate persistence in calling His people, Judah, to repentance through His chosen messengers, the prophets. Despite His diligent and repeated warnings concerning their idolatry, social injustice, and covenant unfaithfulness, the nation consistently refused to listen and obey, setting the stage for the severe judgment of the Babylonian exile. This verse underscores the divine initiative in seeking reconciliation and highlights the tragic human failure to respond to God's gracious overtures.
Context
Literary Context
Jeremiah 26:5 is embedded within a pivotal sermon delivered by the prophet Jeremiah in the temple court during the early reign of King Jehoiakim of Judah (circa 609-598 BC). This sermon, detailed in Jeremiah 26, serves as a direct and severe warning to the people that Jerusalem and its revered Temple would be destroyed if they did not repent and obey the Lord. The specific verse functions as a summary of God's long-standing plea to His people, emphasizing His consistent efforts to avert disaster. Immediately following this sermon, Jeremiah is seized by priests, prophets, and the people, and put on trial for prophesying destruction against the holy city and its sanctuary, a charge punishable by death. The verse thus sets the theological and narrative stage for the ensuing conflict between divine warning and human rejection.
Historical & Cultural Context
The period of King Jehoiakim's reign was one of significant political instability and spiritual decline in Judah. Having recently become a vassal state to Babylon after the Battle of Carchemish in 605 BC, Judah faced immense pressure from the rising Babylonian empire. Culturally, the people of Judah had largely abandoned the covenant stipulations of Yahweh, engaging in widespread idolatry, social injustice, and a superficial reliance on the Temple as a magical charm against judgment, rather than a place of genuine worship and repentance. Jeremiah's message, including the plea in Jeremiah 26:5, directly challenged this false security and spiritual complacency, reminding them of the historical pattern of God's patience and their ancestors' repeated failures, which had led to the downfall of the Northern Kingdom of Israel centuries earlier, as recounted in 2 Kings 17.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Jeremiah and the broader prophetic tradition. Firstly, it highlights God's persistent and compassionate pursuit of His people, illustrated by the idiom "rising up early, and sending [them]," signifying His tireless effort to communicate His will and offer a path to repentance. Secondly, it underscores the crucial role of the prophets as God's "servants" and direct spokespersons, who delivered divine warnings and calls to obedience, often at great personal cost, as seen in Jeremiah's own suffering (e.g., Jeremiah 20:7-9). Thirdly, the verse starkly reveals the pervasive theme of human disobedience and stubbornness, encapsulated in the repeated phrase "ye have not hearkened." This chronic refusal to obey God's voice is consistently presented as the root cause of Judah's impending judgment and exile, a consequence foretold in the covenant curses of Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
This word means to hear intelligently, often with the implication of attention, obedience, or consent. It signifies more than merely perceiving sound; it implies an active, responsive listening that leads to understanding and action. In the context of the covenant, to "hearken" to God's voice is to obey His commands and live in accordance with His will, as foundational to the relationship between God and Israel (e.g., Deuteronomy 6:4).
This term refers to a prophet or, more generally, an an inspired person. Prophets were divinely appointed messengers who received direct revelation from God and were tasked with communicating His "words" (dâbâr) to the people, often challenging the status quo, calling for repentance, and foretelling future events, both judgment and restoration. They served as God's primary means of communication with His covenant people.
This primitive root literally means to incline the shoulder to a burden, or to load up early in the morning. Figuratively, it conveys the sense of diligence, earnestness, and tireless effort. When applied to God, as here and in other prophetic texts, it vividly portrays His unwavering commitment, patience, and persistent initiative in sending His messengers, indicating that He left no stone unturned in His attempts to call His people back to Himself.
Verse Breakdown
"To hearken to the words of my servants the prophets"
This clause establishes the divine expectation and the means of communication. God's desire is for His people to "hearken" (listen and obey) the "words" (messages, decrees, instructions) delivered by His "servants the prophets." This highlights the authoritative nature of the prophetic message as God's own voice and the non-negotiable requirement for Israel's covenant fidelity.
"whom I sent unto you"
This emphasizes the divine origin and intentionality of the prophetic ministry. The prophets were not self-appointed, nor did they speak their own words; they were divinely commissioned and dispatched by God Himself, underscoring their legitimacy and the weight of their message.
"both rising up early, and sending [them]"
This powerful idiom vividly portrays God's extraordinary diligence, earnestness, and tireless effort. It signifies that God was not passive or occasional in His warnings but consistently and persistently initiated communication, demonstrating His deep compassion and desire for His people's repentance and well-being. He spared no effort in reaching out to them.
"but ye have not hearkened;"
This final, stark declaration reveals the tragic reality of Judah's response. Despite God's persistent and earnest efforts, the people consistently refused to "hearken"—to listen obediently and respond with repentance. This repeated failure to obey God's voice is presented as the fundamental reason for the impending judgment, highlighting their stubbornness and culpability.
Literary Devices
The verse employs several powerful literary devices. The most prominent is the idiom "rising up early, and sending [them]" (Hebrew: hashkim v'shaloach). This vivid phrase, frequently used in Jeremiah and other prophetic books (e.g., Jeremiah 7:13), is a personification of God's tireless diligence and earnestness. It paints a picture of God as one who diligently wakes early to attend to a crucial task, emphasizing His unwavering commitment and compassionate initiative in communicating with His people. The repetition of the verb "hearken" (Hebrew: shama) at the beginning and end of the verse creates an inclusio, framing the divine plea and the human failure. This repetition underscores the central theme of obedience and highlights the stark contrast between God's persistent call and Judah's persistent disobedience, amplifying the tragedy of their unresponsiveness.
Theological and Thematic Connections
Jeremiah 26:5 profoundly reveals the character of God as a patient, persistent, and compassionate Father who tirelessly seeks the repentance and restoration of His wayward children. It underscores His unwavering commitment to His covenant people, even in their rebellion, demonstrating that His warnings are not arbitrary but are born out of a desire to avert judgment and preserve life. The verse also highlights the profound responsibility of humanity to "hearken" to God's voice, emphasizing that true listening involves not just hearing, but obedient action. The consistent failure of Judah to heed these divine warnings illustrates the tragic consequences of spiritual deafness and stubbornness, ultimately leading to divine discipline.
Reflection and Application
Jeremiah 26:5 serves as a timeless mirror for contemporary believers, challenging us to honestly assess our own responsiveness to God's voice. Just as God diligently sent His prophets to ancient Judah, He continues to communicate with us today through His inspired Word, the Holy Spirit, and the wise counsel of His church. The question for us is whether we are truly "hearkening"—listening with an intent to understand and obey—or merely hearing without internalizing and acting. This verse calls us to cultivate a posture of humility and attentiveness, recognizing that God's warnings and instructions are always for our good, even when they challenge our comfort zones. Ignoring divine wisdom carries serious consequences, while embracing repentance and obedience leads to life and flourishing. It is a profound reminder that God desires our active participation in His will, not just passive acknowledgment.
Questions for Reflection
FAQ
What does the phrase "rising up early, and sending [them]" truly signify about God?
The idiom "rising up early, and sending [them]" (Hebrew: hashkim v'shaloach) is a powerful anthropomorphism that signifies God's extraordinary diligence, earnestness, and tireless effort in communicating with His people. It paints a picture of God as one who diligently wakes early to attend to a crucial task, emphasizing His unwavering commitment and compassionate initiative. It means He spared no effort, consistently and persistently sending His messengers, the prophets, to warn, instruct, and call His people to repentance, demonstrating His deep desire for their well-being and His patience in the face of their rebellion. This phrase is used multiple times in Jeremiah (e.g., Jeremiah 7:13, Jeremiah 25:4) and other prophetic books to highlight God's compassionate persistence.
Why is the concept of "hearken" (shâmaʻ) so crucial in this verse and throughout the Old Testament?
The Hebrew word shâmaʻ (hearken) is far more profound than simply hearing a sound. It implies listening attentively with the intent to understand, internalize, and, most importantly, obey. It signifies a responsive and obedient heart. In the context of the Old Testament covenant, "hearkening" to God's voice was foundational to Israel's relationship with Yahweh. It meant actively living in accordance with His commands, as outlined in the Law (e.g., Deuteronomy 6:4). Jeremiah 26:5 highlights that Judah's failure was not merely an auditory one, but a deep-seated spiritual rebellion—they refused to obey, despite God's clear and persistent communication through His prophets. This lack of "hearkening" was the root cause of their impending judgment.
What were the ultimate consequences of Judah's failure to "hearken" to God's prophets?
The ultimate consequence of Judah's persistent failure to "hearken" to God's warnings through His prophets was the fulfillment of the covenant curses outlined in passages like Deuteronomy 28. Specifically, it led to the destruction of Jerusalem and the Temple, and the Babylonian Exile, as prophesied by Jeremiah and other prophets. This was not an arbitrary punishment, but the inevitable outcome of their prolonged rebellion, idolatry, and social injustice. The exile, beginning in earnest around 597 BC and culminating in 586 BC with the destruction of the city (e.g., 2 Kings 25), served as a severe but ultimately redemptive discipline, intended to bring Judah to a place of repentance and renewed fidelity to God.
Christ-Centered Fulfillment
Jeremiah 26:5, with its poignant depiction of God's persistent sending of prophets and Israel's stubborn refusal to "hearken," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The long line of "servants the prophets" culminated in the ultimate "Sent One" from God Himself, the Word made flesh. God, who "at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son" (Hebrews 1:1-2). Jesus is the final and perfect Prophet, the very embodiment of God's "words" (dâbâr), who came not only to deliver a message but to be the message of salvation. His arrival was the ultimate act of God "rising up early and sending," demonstrating the Father's boundless love and relentless pursuit of humanity. Yet, just as ancient Judah rejected the prophets, many in Israel, and indeed throughout history, have tragically "not hearkened" to the voice of Christ, as Jesus Himself lamented over Jerusalem, "How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Matthew 23:37). The call to "hearken" now becomes the call to believe in and obey the Son, for He is the one through whom God has spoken His final and decisive word of grace and truth, offering eternal life to all who hear and obey His voice (John 5:24).