Thomas Aquinas Commentary Jeremiah 26

1. This section describes the conspiracy of the princes against the prophet.

It is divided into three parts:

1. The title.
2. The prophecy, at thus says the Lord (Jeremiah 26:2).
3. The epilogue, at in the beginning of the reign of Jehoiakim (Jeremiah 27:1).

The title is self-explanatory.

1. Here the prophecy is given, and it is divided into three parts.

   The first part concerns the occasion of the persecution. The second describes the persecution itself, beginning with the words and the priests heard (Jeremiah 26:7). The third details the liberation, beginning with the words and the princes heard (Jeremiah 26:10).

   Now, the occasion for this persecution arose from his preaching. For this reason, the text first designates the place of the preaching with the command, stand in the court. This is similar to the previous command: stand in the gate of the house of the LORD, and preach there this word (Jeremiah 7:2).

   Second, the text addresses the purpose of the preaching. Concerning the integrity of the message, it commands, do not subtract a word (Jeremiah 26:2). Concerning the people’s turning from their faults, it says, and they may be turned. And concerning God’s remission of their punishment, it says, and I repent. This is similar to what was said previously: if that nation will repent of its evil, which I have spoken against it, then I also shall repent of the evil which I have thought to do against it (Jeremiah 18:8).

   Third, the text gives the subject matter of the preaching, introduced by the phrase, and you shall say. This echoes the previous warning: I shall do to this house, in which my name is invoked, and in which you have confidence, and to the place which I have given to you, and to your fathers, as I did to Shiloh; and I shall drive you from before my face, as I drove all your brothers, the whole seed of Ephraim (Jeremiah 7:14–15).

Here, he speaks of the persecution, making four points about it.

1. The hearing of the preaching: and the priests heard. They hear your words, and do not do them, because they turn them into a song of their mouth (Ezekiel 33:31).
2. Their wicked counsel: and when Jeremiah had finished . . . the priests seized him. Let us condemn him to a most shameful death . They have hated him that rebukes in the gate, and abhorred him who speaks perfectly (Amos 5:10).
3. The evidence of their wickedness: why has he prophesied. It is as if they were saying, “The Lord seems to have spoken falsely when he chose this place.” I hate him, because he does not prophesy good to me, but evil (1 Kings 22:8).
4. The assembling of the people: and all the people were gathered. As is the ruler of a city, so are its inhabitants . Do not cast yourself against the people, nor bind sin to sin .

1. Here, the liberation is discussed, and concerning this, there are two points.

First, the judgment of the princes for the liberation of Jeremiah.

Second, the calming of the people’s fury by the words of the elders, at therefore, certain of the elders of the land arose (Jeremiah 26:17).

Concerning the first point, there are three sub-points.

First, he mentions the foresight of the princes: and the princes came up into the house of the LORD to quell the dissension. The gate was called new because it had been rebuilt to hold the trials of the priests and of those involved in religious practice. You shall establish judges and magistrates in all your gates, which the Lord your God shall give you throughout all your tribes, to judge the people with just judgment; neither shall they turn aside to another place (Deuteronomy 16:18–19).

Second, he mentions the dispute between the parties regarding the accusation: and the priests spoke. They strove to charge him with something like the crime of blasphemy so that he would be killed. Likewise in Acts 6:13, this man does not cease to speak words against this holy place and against the law.

Regarding the defense: and Jeremiah spoke. He responds prudently, for he exempts himself from guilt: the LORD sent me. For this reason, I am not to be blamed for the things I have spoken. Do not stand in fear of your neighbor when he falls, nor hold your tongue in the time of salvation . And now the Lord and his Spirit sent me (Isaiah 48:16).

He also softens their wrath when he points out the remedy: now, therefore, make your ways good. As it says above: let each one turn from his wicked way, and direct your ways and your endeavors (Jeremiah 18:11).

He responds humbly, because he recognizes their power: behold, I am in your hands. A mild answer breaks wrath, but a hard word stirs up fury (Proverbs 15:1).

He also speaks consistently, because he forbids injustice: but know. The voice of your brother’s blood cries out to me from the earth (Genesis 4:10). And he is consistent because he is confirming his prophetic message: in truth, the LORD sent me. Judge whether it is right in the sight of God to listen to you rather than to God (Acts 4:19).

Third, the proclamation of the sentence is given: and the princes and all the people said.

First, the sentence is proclaimed by the princes: there is no judgment of death against this man. Behold, nothing worthy of death has been done by him (Luke 23:15).

Second, the sentence is confirmed by the elders, whose duty it is to know ancient precedents. In the ancient is wisdom, and in much time prudence (Job 12:12).

1. This section describes the calming of the people’s fury against Jeremiah by the words of the elders.

   First, they present the example of the righteous, whom they are to imitate, regarding the actions of Micah and his preaching. He is identified as Micah the Morashtite, one of the twelve minor prophets, to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). The elders recall his prophecy concerning Zion: hear your princes of Jacob, and leaders of the house of Israel (Micah 3:1). As it says elsewhere: I will make Jerusalem to be heaps of sand and the lair of dragons; and the cities of Judah I will make desolate, so that there be no inhabitant (Jeremiah 9:11).

   Regarding the people's conversion at that time, the elders ask a rhetorical question implying the answer is "No": Did Hezekiah condemn him to death? As it says above: ask of the ancient paths, ‘Which is the good way?’ and walk thereon; and you shall find rest for your souls (Jeremiah 6:16). They then infer the conclusion for their own situation: therefore, we are doing great evil against our souls (Jeremiah 26:19). For His sorrow shall be turned on his own head, and his iniquity shall come down on his own crown (Psalms 7:17).

2. Second, they present an example of injustice that they must avoid, so they do not add one evil to another: there was also a man prophesying.

   First, his preaching is described: and he prophesied. For he is not the God of dissension, but of peace (1 Corinthians 14:33). Therefore, they all say the same thing.

   Second, his persecution and flight are described: and Uriah heard... and fled. If you are persecuted in one city, flee to another (Matthew 10:23).

   Third, his murder is described: and the king sent, because he was allied to the Egyptians.

   Therefore, this man was killed while Jeremiah was set free. This is because God permits some of His saints to be killed for the condemnation of the wicked and as an example of the patience of the righteous: take, brothers, as an example of suffering evil, of labor and of patience, the prophets who spoke in the name of the Lord (James 5:10). Similarly, in Acts 12, James is killed and Peter is set free.

3. Third, the execution of the sentence to free Jeremiah is described: therefore the hand of Ahikam, the son of Shaphan, was with Jeremiah. This is clear.

Chapter 27