Thomas Aquinas Commentary Jeremiah 26:17-24

"Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying, Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spake to all the people of Judah, saying, Thus saith Jehovah of hosts: Zion shall be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. Did Hezekiah king of Judah and all Judah put him to death? did he not fear Jehovah, and entreat the favor of Jehovah, and Jehovah repented him of the evil which he had pronounced against them? Thus should we commit great evil against our own souls. And there was also a man that prophesied in the name of Jehovah, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah: and when Jehoiakim the king, with all his mighty-men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt: and Jehoiakim the king sent men into Egypt, [namely], Elnathan the son of Achbor, and certain men with him, into Egypt; and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king, who slew him with the sword, and cast his dead body into the graves of the common people. 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." — Jeremiah 26:17-24 (ASV)

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