Jeremiah 26:15-24

15 But be sure of one thing. If you kill me, you will be guilty of killing an innocent person. You will make this city and everyone who lives in it guilty, too! The Lord truly sent me to you to give you this message."

16 Then the officers and all the people said to the priests and the prophets, "Jeremiah must not be killed. What he told us comes from the Lord our God."

17 Then some of the older leaders of Judah stood up and said to all the people,

18 "Micah, from the city of Moresheth, was a prophet during the time Hezekiah was king of Judah. Micah said to all the people of Judah, 'This is what the Lord All-Powerful says: Jerusalem will be plowed like a field. It will become a pile of rocks, and the hill where the Temple stands will be covered with bushes.'

19 "Hezekiah king of Judah and the people of Judah did not kill Micah. You know that Hezekiah feared the Lord and tried to please the Lord. So the Lord changed his mind and did not bring on Judah the disaster he had promised. If we hurt Jeremiah, we will bring a terrible disaster on ourselves!"

20 (Now there was another man who prophesied in the name of the Lord. His name was Uriah son of Shemaiah from the city of Kiriath Jearim. He preached the same things against Jerusalem and the land of Judah that Jeremiah did.

21 When King Jehoiakim, all his army officers, and all the leaders of Judah heard Uriah preach, King Jehoiakim wanted to kill Uriah. But Uriah heard about it and was afraid. So he escaped to Egypt.

22 Then King Jehoiakim sent Elnathan son of Acbor and some other men to Egypt,

23 and they brought Uriah back from Egypt. Then they took him to King Jehoiakim, who had Uriah killed with a sword. His body was thrown into the burial place where poor people are buried.)

24 Ahikam son of Shaphan supported Jeremiah. So Ahikam did not hand Jeremiah over to be killed by the people.

Jeremiah 26:15-24 Meaning and Commentary

INTRODUCTION TO JEREMIAH 26

This chapter gives an account of Jeremiah's preaching; of his being apprehended by the people; of his defence of himself, and acquittance upon it. The time when, place where, and persons to whom the prophet delivered his discourse, are pointed at in Jer 26:1,2; the substance of it was, that if the people of the Jews would repent of their sins and turn from them, the Lord would avert the evil he had threatened them with; but if not, he would make their temple like Shiloh, and their city a curse to all the earth, Jer 26:3-6; upon hearing which the people seized him, and vowed he should die, because he had prophesied of the destruction of their city and temple, Jer 26:7-9; which the princes hearing of, came from the king's house to one of the gates of the temple, and sat as a court of judicature; to whom the priests and prophets accused Jeremiah of the above things as worthy of death, Jer 26:10,11; and before whom the prophet made his defence, alleging his mission and orders from the Lord; and therefore, instead of recanting, repeats his exhortation; and as for himself, he was not careful what they did to him; but advises them not to shed innocent blood, since it would bring evil upon them, Jer 26:12-15; upon which the princes acquit him, and declare him innocent, Jer 26:16; and this is confirmed by a like instance of Micah the prophet, in the times of Hezekiah, who prophesied of the destruction of Jerusalem, and yet was not put to death, Jer 26:17-19; and by a contrary instance of Uriah, in the then present reign of Jehoiakim, who had been put to death for the like, but wrongly, Jer 26:20-23; and, in the issue, Jeremiah, through the good office of Ahikam, the son of Shaphan, particularly, was saved from being put to death, Jer 26:24.