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Go to Bible: Jeremiah 26
|Jer 26:1||- (top)|
“cities.” This is the figure of speech metonymy for the people who live in the cities. The metonymy emphasizes that Jeremiah will speak to people from many different parts of the country.
“to worship.” Or, “to bow down to.” The same Hebrew verb, shachah (#07812 שָׁחָה), is translated as both “bow down” and “worship;” traditionally “worship” if God is involved and “bow down” if people are involved, but the verb and action are the same, the act of bowing down is the worship. The common biblical way of bowing down before people or God was to fall to one’s knees and bow the upper body to the earth. [For more on bowing down, see commentary on 1 Chron. 29:20].(top)
“I will change my mind about the evil.” The Hebrew word translated “change my mind” is nacham (#05162 נָחַם), and in this context, it means to change one’s mind and the subsequent course of action (cp. NLT; NRSV). God sometimes changes His mind in response to what people do, as we see here. [For more information on God changing His mind, see commentary on Jeremiah 18:8].(top)
|Jer 26:4||- (top)|
“even rising up early and sending them.” This is an idiom meaning to send again and again, and generally be eager to do it. The idea is that God rose up early and sent His prophets, and sent them over and over as the day progressed. The same idiom occurs in Jeremiah 7:13, 25; 26:5; 29:19; 32:33; 35:15. We have kept the idiom but inserted the meaning of the idiom by adding “again and again” in italics. But the people rose up early to do evil (Zeph. 3:7. Zephaniah and Jeremiah both prophesied during the reign of Josiah, king of Judah).
We can hear the frustration in God’s voice. He does not want anyone to be hurt or lose out on everlasting life, but people have to make their own choice. Meanwhile our loving God gives people chance after chance, sending prophet after prophet to bring them back to Him. He wants people to turn from their evil ways so He can repent and disaster can be averted (Jer. 26:3). But we know the end of the story. Judah did not listen, and so the Temple was burned down and the people were carried away captive to Babylon.(top)
“Shiloh.” When Joshua crossed the Jordan River into the Promised Land, the Tabernacle with the ark of the covenant was set up at Shiloh (Josh. 18:1, 8, 10; 19:51; Judg. 18:31; 21:19; 1 Sam. 1:3, 24; 3:21; 4:4; Jer. 7:12). The Tabernacle stayed at Shiloh for so long that it seems to have been modified somewhat into a more permanent structure and is actually called a “Temple” (1 Sam. 1:9; 3:3). Hophni and Phinehas, the evil sons of the High Priest Eli, helped the army of Israel take the ark from the Tabernacle to the battlefield, where it was captured by the Philistines, and that was the last time the Tabernacle and ark were together (1 Sam. 4:3-11).
The ark was returned by the Philistines but was taken to Kiriath-jearim (1 Sam. 7:1-2). Then it was taken by David to Jerusalem, who pitched a tent for it, but that tent was not “the Tabernacle” (2 Sam. 6:17). The ark stayed in David’s tent until the Temple was finished, at which time Solomon moved it into the Holy of Holies in the Temple (1 Kings 8:4).
As for the Tabernacle itself, the Israelites apparently felt that the Tabernacle was in danger at Shiloh, so it was taken without the ark to Nob (1 Sam. 21:1-9). Then, when Saul killed the priests at Nob (1 Sam. 22:11-19), the Tabernacle was taken to Gibeon (1 Chron. 16:39). It was there at Gibeon until Solomon finished the Temple in Jerusalem, at which time it was placed in storage in the Temple.
God saying He would make His Temple (His “house”) “like Shiloh” should have been a very powerful warning to the people of Judah about their behavior. Both Shiloh and the Temple had been the center of worship for Israel, and God had made His very name to dwell at Shiloh (Jer. 7:12). But God’s name and His presence are a blessing to be enjoyed and to be honored by loving obedience. God will leave if He is misused. God abandoned Shiloh (Ps. 78:60), and centuries later the city of Shiloh was abandoned by the people. We know from history that despite the warning of the prophets, Judah continued to disobey Yahweh, and eventually He abandoned the Temple, which was burned down, and the city of Jerusalem was destroyed and the people carried away captive to Babylon.(top)
|Jer 26:7||- (top)|
“die, yes, die.” This is the figure of speech polyptoton, and for this translation of the figure see commentary on Genesis 2:16, “eat, yes, eat.” The figure is the same as occurs in Genesis 2:17.(top)
|Jer 26:9||- (top)|
|Jer 26:10||- (top)|
|Jer 26:11||- (top)|
“this house.” That is, the Temple (cp. Jer. 26:2).(top)
“and Yahweh will change his mind.” The Hebrew word translated “change his mind” is nacham (#05162 נָחַם), and in this context, it means to change one’s mind and the subsequent course of action (cp. NASB; NLT; NRSV). God sometimes changes His mind in response to what people do, as we see here. [For more information on God changing His mind, see commentary on Jeremiah 18:8].(top)
|Jer 26:14||- (top)|
|Jer 26:15||- (top)|
|Jer 26:16||- (top)|
|Jer 26:17||- (top)|
“Micah the Morashtite prophesied in the days of Hezekiah.” This prophecy of Micah is Micah 3:12.
“and the Temple Mount like a forested hill.” The Hebrew is more poetic: “the mountain of the house (i.e., the temple) like the hill (“high place”) of a forest.” In other words, the Temple will be destroyed and trees will once again grow on Mount Zion. This no doubt happened in the time between when the Temple was destroyed and when it was rebuilt.(top)
“Yahweh changed his mind.” The Hebrew word translated “changed his mind” is nacham (#05162 נָחַם), and in this context, it means to change one’s mind and the subsequent course of action (cp. NASB; NLT; NRSV). God sometimes changes His mind in response to what people do, as we see here. [For more information on God changing His mind, see commentary on Jeremiah 18:8].(top)
|Jer 26:20||- (top)|
|Jer 26:21||- (top)|
|Jer 26:22||- (top)|
|Jer 26:23||- (top)|
|Jer 26:24||- (top)|