Commentary on Jeremiah and Lamentations Volume 2 John Calvin
JOHN CALVIN
Lecture One Hundred and Second
We saw yesterday the example which the elders had alleged to deliver Jeremiah from death, --- that he was not the first who had threatened the city and the Temple with ruin, for Micah under the reign of Hezekiah had done the same and was not put to death. They hence concluded that it would be a heinous crime were they to slay Jeremiah, and that it would not remain unpunished. They then intimated that the people would commit a most grievous offense, if they killed Jeremiah; and they also added, that vengeance would follow, for the Lord would render them their due reward, if they thus cruelly treated the holy Prophet. It now follows, ---
Jeremiah 26:20-23
20. And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah:
20. Atque etiam vir fuit prophetans in nomine Jehovae, Urias, filius Semeah ex
Cariath-iarim, et prophetavit contra urbem hanc et contra terram hanc secundum sermones Jeremiae:
21. 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 Urijah heard it, he was afraid, and fled, and went into Egypt;
21. Et audivit rex Joakim et omnes magnates ejus et Proceres sermones ejus, et quaesivit rex interficere ipsum, et audivit Urias et timuit, et fugit et transivit (vel, concessit) in Egyptum;
22. And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt.
22. Et misit rex Joakim viros in Egyptum, Elnathan filium Achobor et viros cure eo in Egyptum:
23. And they fetched forth Urijah 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.
23. Et eduxerunt Uriam ex Egypto, et adduxerunt eum ad regem Joakim, qui percussit eum gladio, et projecit cadaver ejus in sepulchra populi (vel, plebis potius.)
Another example is brought forward, partly different, and partly alike, --- different as to the king, the like as to a Prophet. Uriah, mentioned here, faithfully discharged his office; but Jehoiakim could not bear his preaching, and therefore slew him. Some explain the whole in the same manner, as though the elders designed to shew that the wicked can gain nothing by resisting God's prophets, except that by contending they make themselves more and more guilty. But others think that this part was brought forward by the opposite party, and the words, ``And also,'' {,}וגםugam, favor this opinion; for they may be taken adversatively, as though they said, ``But there was another Prophet, who did not speak of the ruin of the city and of the destruction of the Temple with impunity.'' And this opinion seems to be confirmed by what follows in the last verse of the chapter, Nevertheless the hand of Ahikam, etc.; the particle {,}אךak, is properly nevertheless; but it means sometimes, at least, or only. But in this place, as I shall shew again presently, it retains, I think, its
JEREMIAH AND LAMENTATIONS
proper meaning; for the Prophet declares, that though he was in great danger, yet Ahikam fought so bravely for him, that at length he gained his cause.
But as to the present passage, both expositions may be admitted; that is, either that the malignants adduced the death of Uriah in order to overwhelm Jeremiah, --- or that God's faithful followers intended to shew that there was no reason of acting in this manner, for the state of things had become worse, since King Jehoiakim had cruelly slain God's servant.
But the time ought especially to be noticed. We have seen that this prophecy was committed to Jeremiah, and also promulgated at the beginning of Jehoiakim's reign; but this beginning is not to be confined either to the first or second year; but as he became tributary to the king of Babylon, he afterwards endeavored to throw off the yoke and was at length disgracefully dethroned; hence the beginning of his reign must be during the time that his power was entire. While then Jehoiakim retained his dignity, Jeremiah was bidden to proclaim this message. However this may have been, the King Jehoiakim thus enjoyed a tranquil reign; he was at Jerusalem.
It is not therefore said here, that Uriah had threatened the city in his days; but the history is given as of a present thing. One thing then is evident, that this discourse was delivered, when King Jehoiakim was not afar off. His palace was nigh the Temple; his counsellors were present who had come down, as we have seen, on account of the tumult. For the affair could not be hidden; since the priests and the false prophets everywhere inflamed the rage of the people. The king's counsellors therefore came to quell the disturbances. If this part of the address is to be ascribed to the defenders of Jeremiah, then they must have been endued with great courage and firmness, to allege against the king a nefarious murder, and also to condemn him for a sacrilege, for he had not only done an injury to a holy Prophet, but had directly opposed God himself. There are on both sides probable conjectures; for if we follow this opinion, that the servants of God, who favored Jeremiah and sought to deliver him from danger, spoke these words, it might be objected and said, that no such thing is expressed But the narrative goes on continuously, And there was also a man, etc. Now when different persons speak and oppose one another, it is usual to mark the change. It seems then that the whole is to be read connectedly, so that they who first adduced the example of Micah, then added on the other hand, that Uriah indeed suffered punishment, but that thus a crime was added to a crime, so that Jehoiakim gained nothing by furiously persecuting God's Prophet. And that they did not speak of the consequences, ought not to appear strange, for the condition of the city and of the people was known to all, and a more grievous danger was nigh at hand. Hence a simple narrative might well have been given by them; and as they did not dare to exasperate the mind of the king, it was the more necessary to leave that part untouched.
But if the other view be more approved, that the enemies of Jeremiah did here rise against him, and alleged the case of Uriah, there is also some appearance of reason in its favor; the king was living, his counsellors were present, as we have said. It might then be, that those who wished the death of Jeremiah, referred to this recent example in order to have him destroyed, --- ``Why should he escape, since