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;
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EXPOSITORY (ENGLISH BIBLE)And when Jehoiakim the king . . .—The fact that the princes of Judah, who defended Jeremiah, were against Urijah, suggests the inference either that his words were more vehemently denunciatory, or that he was less fortunate in finding a personal friend and protector like Ahikam. The flight into Egypt presents a parallel to that of Jeroboam 1Kings 11:40), Hadad (1Kings 11:18), and Joseph and Mary (Matthew 2:13-15). Egypt was at all times the natural asylum for political refugees from Judæa. The presence of the deposed Jehoahaz and of other Jews in Egypt may possibly have been an attraction (2Chronicles 36:4; Jeremiah 24:8; Jeremiah 44:1).
And … also—perhaps connected with Jer 26:24, as the comment of the writer, not the continuation of the speech of the elders: "And although also a man that prophesied … Urijah … (proving how great was the danger in which Jeremiah stood, and how wonderful the providence of God in preserving him), nevertheless the hand of Ahikam," &c. [Glassius]. The context, however, implies rather that the words are the continuation of the previous speech of the elders. They adduce another instance besides that of Micah, though of a different kind, namely, that of Urijah: he suffered for his prophecies, but they imply, though they do not venture to express it, that thereby sin has been added to sin, and that it has done no good to Jehoiakim, for that the notorious condition of the state at this time shows that a heavier vengeance is impending if they persevere in such acts of violence [Calvin].
and all the princes, heard his words; the words of the Prophet Urijah; not with their own ears very probably, but from the report of others:
the king sought to put him to death; as being a messenger of bad tidings, tending to dispirit his subjects, and allay the joy of his own mind upon his advancement to the throne:
but when Urijah heard it, he was afraid, and fled, and went into Egypt; which some understand as a piece of prudence in him; but rather it was the effect of pusillanimity and cowardice: it seems to show want of faith and confidence in the Lord; and the fear of man, which brings a snare; and besides, it was no piece of prudence to go to Egypt, whatever it was to flee; since there was such an alliance between the kings of Egypt and Judah; and the latter, though dependent on the former, yet the king of Egypt would easily gratify him in delivering up a subject of his, and a person of such a character.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;
EXEGETICAL (ORIGINAL LANGUAGES)21. with all his mighty men] The LXX omit, and the expression is not found elsewhere in the Book.Verse 21. - His mighty men. The "mighty men" (gibborim) are not mentioned again in Jeremiah, and the Septuagint omits the word. But it is clear from Isaiah 3:2 that the "mighty men" were recognized as an important part of the community. From 1 Chronicles 10:10 it appears that the term indicates a position of high command in the army, which is in accordance with the notice in 2 Kings 24:16. Went into Egypt. Egypt was the natural refuge for a native of Palestine (comp. 1 Kings 11:17, 40 Matt, 2:14), just as Palestine was for a native of Egypt. The latter, however, proved to be not a safe asylum for Urijah, as Pharaoh was the liege lord of Jehoiakim (2 Kings 23:34), and the extradition of Urijah as a criminal naturally followed. Deuteronomy 19:6), condemnation to death, is due to this man; "for he hath prophesied against this city, as ye have heard with your ears." With these last words they appeal to the people standing round who had heard the prophecy, for the princes had not reached the temple till after Jeremiah had been apprehended. Jeremiah 26:12. To this Jeremiah answered in his own defence before the princes and all the people: "Jahveh hath sent me to prophesy against (אל for על) this house and against this city all the words which ye have heard. Jeremiah 26:13. And now make your ways good and your doings, and hearken to the voice of Jahveh your God, and Jahveh will repent Him of the evil that He hath spoken against you. Jeremiah 26:14. But I, behold, I am in your hand; do with me as seemeth to you good and right. Jeremiah 26:15. Only ye must know, that if ye put me to death, ye bring innocent blood upon you, and upon this city, and upon her inhabitants; for of a truth Jahveh hath sent me to you to speak in your ears all these words." - As to "make your ways good," cf. Jeremiah 7:3. This defence made an impression on the princes and on all the people. From the intimation that by reform it was possible to avert the threatened calamity, and from the appeal to the fact that in truth Jahveh had sent him and commanded him so to speak, they see that he is a true prophet, whose violent death would bring blood-guiltiness upon the city and its inhabitants. They therefore declare to the accusers, Jeremiah 26:16 : "This man is not worthy of death, for in the name of Jahveh our God hath he spoken unto us."
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