Jeremiah 26:10
When the princes of Judah heard these things, then they came up from the king's house to the house of the LORD, and sat down in the entry of the new gate of the LORD's house.
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EXPOSITORY (ENGLISH BIBLE)
(10) When the princes of Judah heard these things . . .—The princes appear not to have been present when the words were spoken. The report was carried to them as they sat in council with the king, and they came down to the Temple and took their place, to watch and listen what would come next. They went apparently by what was known as the king’s entry into the Temple (2Kings 16:18), the high gate which had been built by Jotham (2Chronicles 27:3), from which they could command a view of the crowds in the Temple court. (See Note on Jeremiah 22:2). One of them, in all probability, was Ahikam, the son of Shaphan (Jeremiah 26:24). As in Jeremiah 36:19; Jeremiah 36:25, the princes are less bitterly hostile than the priests.

26:7-15 The priests and prophets charged Jeremiah as deserving death, and bore false witness against him. The elders of Israel came to inquire into this matter. Jeremiah declares that the Lord sent him to prophesy thus. As long as ministers keep close to the word they have from God, they need not fear. And those are very unjust who complain of ministers for preaching of hell and damnation; for it is from a desire to bring them to heaven and salvation. Jeremiah warns them of their danger if they go on against him. All men may know, that to hurt, or put to death, or to show hatred to their faithful reprovers, will hasten and increase their own punishment.The princes of Judah - The priests could scourge a man etc., but could not then try him for his life, as the Sanhedrim subsequently did until the Romans deprived them of the power.

The new gate - That built by Jotham 2 Kings 15:35, and probably a usual place for trials.

10. princes—members of the Council of State or Great Council, which took cognizance of such offenses.

heard—the clamor of the popular tumult.

came up—from the king's house to the temple, which stood higher than the palace.

sat—as judges, in the gate, the usual place of trying such cases.

new gate—originally built by Jotham ("the higher gate," 2Ki 15:35) and now recently restored.

When the nobles and other civil magistrates heard of the tumult, occasioned by Jeremiah’s unpleasing prophecy, they came from the king’s court, where the nobles and great officers in nations usually are, to the temple; and sat down at the entry of the new gate in the Lord’s house. Some think it was called the new gate because repaired by Jotham, 2 Kings 15:35 2 Chronicles 27:3. Some say it was the eastern, others that it was the western gate. It was certainly the place where their sanhedrim, who were to judge of false prophets, were wont to sit. When the princes of Judah heard these things,.... The tumult there was in the temple; these were the princes of the blood, or the nobles of the realm, particularly the courtiers, and who were of the king's privy council; or else the great sanhedrim, consisting of seventy persons, and were the chief court of judicature:

then they came up from the king's house to the house of the Lord; from the royal palace where they resided; by which it should seem that they were the king's courtiers, and counsellors, and officers of state; unless in those times the sanhedrim sat there; from hence they came up to the temple, where Jeremiah and the priests, &c. were, which, being built on a hill, was higher than the king's palace; and therefore are said to "come up" to it:

and sat down in the entry of the new gate of the Lord's house; as a court of judicature, to hear and try the cause between the prophet and his accusers. This gate of the temple is thought to be the higher gate, which Jotham built, 2 Kings 15:35. The Targum calls it the eastern gate; and so Kimchi says it was; and that it was called the new gate, according to the Rabbins, because there they renewed the constitutions and traditions; though he thinks the better reason is, because newly repaired, or some new building was added to it. Jarchi also says it was the eastern gate; and gives this reason for its being called new; that when Jehoiakim was carried captive, and some of the vessels of the temple, Nebuchadnezzar's army broke the eastern gate, which Zedekiah afterwards repaired, and made new; but if so, it is here called new by a prolepsis; or this account was written after that time.

When the princes of Judah heard these things, then they came up from the king's house to the house of the LORD, and sat down in the entrance of the {g} new gate of the LORD'S house.

(g) So called, because it was repaired by Jotham, 2Ki 15:35.

EXEGETICAL (ORIGINAL LANGUAGES)
10. the princes of Judah … came up from the king’s house] The powers of these persons are not clear. Evidently, however, their employment about the court and the constantly increasing weakness of the monarchy would help them to the acquisition of such authority as we find them here exercising.

came up] See on Jeremiah 22:1.

the new gate] probably the same as the “upper gate” of ch. Jeremiah 20:2, where see note.

of the Lord’s house] The MT. omits “house.” Possibly we should reject both substantives. They are unnecessary after Jeremiah 26:9. LXX MSS., agreeing as to “house,” are divided with regard to “the Lord.”Verse 10. - The princes. The term will include the members of the various branches of the royal family, who acted as judges (see on Jeremiah 21:12), and the "elders," or heads of families (see ver. 17). Without the presence of the former, Jeremiah could only have had a mock-trial. Came up, etc. (see on Jeremiah 22:1). Of the Lord's house; better simply, of the Lord. The gate is the same which is referred at Jeremiah 20:2. Accusation and Acquittal of Jeremiah. - Jeremiah 26:1-7. His prophecy that temple and city would be destroyed gave occasion to the accusation of the prophet. - Jeremiah 26:1. "In the beginning of the reign of Jehoiakim, the son of Josiah king of Judah, came this word from Jahveh, saying: Jeremiah 26:2. Thus said Jahveh: Stand in the court of the house of Jahveh, and speak to all the cities of Judah which come to worship in Jahveh's house, all the words that I have commanded thee to speak to them; take not a word therefrom. Jeremiah 26:3. Perchance they will hearken and turn each from his evil way, that I may repent me of the evil which I purpose to do unto them for the evil of their doings. Jeremiah 26:4. And say unto them: Thus saith Jahveh: If ye hearken not to me, to walk in my law which I have set before you, Jeremiah 26:5. To hearken to the words of my servants the prophets whom I sent unto you, from early morning on sending, but ye have not hearkened. Jeremiah 26:6. Then I make this house like Shiloh, and this city a curse to all the peoples of the earth. Jeremiah 26:7. And the priests and the prophets and all the people heard Jeremiah speaking these words in the house of Jahveh."

In the discourse of Jeremiah 7, where he was combating the people's false reliance upon the temple, Jeremiah had already threatened that the temple should share the fate of Shiloh, unless the people turned from its evil ways. Now, since that discourse was also delivered in the temple, and since Jeremiah 26:2-6 of the present chapter manifestly communicate only the substance of what the prophet said, several comm. have held these discourses to be identical, and have taken it for granted that the discourse here referred to, belonging to the beginning of Jehoiakim's reign, was given in full in Jeremiah 7, while the history of it has been given in the present chapter by way of supplement (cf. the introductory remarks to Jeremiah 7). But considering that it is a peculiarity of Jeremiah frequently to repeat certain of the main thoughts of his message, the saying of God, that He will do to the temple as He has done to Shiloh, is not sufficient to warrant this assumption. Jeremiah frequently held discourses in the temple, and more than once foretold the destruction of Jerusalem; so that it need not be surprising if on more than one occasion he threatened the temple with the fate of Shiloh. Between the two discourses there is further this distinction: Whereas in Jeremiah 7 the prophet speaks chiefly of the spoliation or destruction of the temple and the expulsion of the people into exile, here in brief incisive words he intimates the destruction of the city of Jerusalem as well; and the present chapter throughout gives the impression that by this, so to speak, peremptory declaration, the prophet sought to move the people finally to decide for Jahveh its God, and that he thus so exasperated the priests and prophets present, that they seized him and pronounced him worthy of death. - According to the heading, this took place in the beginning of the reign of Jehoiakim. The like specification in the heading of Jeremiah 27 does not warrant us to refer the date to the fourth year of this king. "The beginning" intimates simply that the discourse belongs to the earlier period of Jehoiakim's reign, without minuter information as to year and day. "To Jeremiah" seems to have been dropped out after "came this word," Jeremiah 26:1. The court of the house of God is not necessarily the inner or priests' court of the temple; it may have been the outer one where the people assembled; cf. Jeremiah 19:14. All the "cities of Judah" for their inhabitants, as in Jeremiah 11:12. The addition: "take not a word therefrom," cf. Deuteronomy 4:2; Deuteronomy 13:1, indicates the peremptory character of the discourse. In full, without softening the threat by the omission of anything the Lord commanded him, i.e., he is to proclaim the word of the Lord in its full unconditional severity, to move the people, if possible, to repentance, acc. to Jeremiah 26:3. With Jeremiah 26:3, cf. Jeremiah 18:8, etc. - In Jeremiah 26:4-6 we have the contents of the discourse. If they hearken not to the words of the prophet, as has hitherto been the case, the Lord will make the temple as Shiloh, and this city, i.e., Jerusalem, a curse, i.e., an object of curses (cf. Jeremiah 24:9), for all peoples. On this cf. Jeremiah 7:12. But ye have not hearkened. The Chet. הזּאתה Hitz. holds to be an error of transcription; Ew. 173, g, and Olsh. Gramm. 101, c, and 133, a paragogically lengthened form; Bttcher, Lehrb. 665. iii. and 897, 3, a toneless appended suffix, strengthening the demonstrative force: this (city) here.

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