The remainder of the chapter
reports in five phases the reaction to Jeremiah’s sermon. (1) Immediately, the
priests, the prophets, and the people mobbed Jeremiah, calling for his
execution and charging him with prophesying falsely or blasphemy. The royal
court heard about the trouble at the temple and took seats in the gate, perhaps
an indication that they intended to judge the case (vv 7-10). (2) Consequently,
the priests and the prophets stated their accusation to the princes and “all
the people” (v 11). Jeremiah had prophesied against Jerusalem, an act of treason.
(3) Jeremiah offered a rebuttal and a warning concerning the danger of
incurring guilt for shedding innocent blood (vv 12-15). Twice Jeremiah
explained that he preached the sermon for no other reason than that YHWH had
sent him to do so (vv 12, 15). (4) The princes announced their ruling,
supported by “some of the elders of the land,” who cited in justification the
cases of Micah of Moresheth and the more obscure Uriah son of Shemaias. (5)
Finally, Ahiqam, a member of the Shaphanide family of court officials, lent his
support to the verdict. Thus, Jeremiah escaped execution.
The logic employed by the princes
and the elders of the land proves to be the crux of the passage. Appealing to
one criterion outlined in Deut 13 and 18, the princes argued that, since
Jeremiah had spoken “in the name of YHWH our God,” he could not be labeled a
false prophet. This criterion, however, does not distinguish between those
who speak authentically in YHWH’s name and those who only claim to do so.
The reasoning of the elders, by contrast, relied on the wisdom of experience.
Citing Micah’s prophecy in Hezekiah’s day concerning Zion, Jerusalem, and the
temple mount (cf. Mic 3:12), virtually identical in sentiment to Jeremiah’s
preaching, the elders pointed out that the king and the people responded to
Micah’s preaching by repenting, averting calamity.
The elders’ logic confronted the
fundamental problem of the nature of prophecy involved in another of the
Deuteronomic tests, namely whether the prophecy comes true. Micah’s prophecy
had not been fulfilled even over a century later. The elders suggested,
however, that prophecies such as Micah’s, and Jeremiah’s intend to motivate
changes in behavior, not to make predictions about an inevitable future. YHWH
stands ready to “reconsider” his plans in response to human behavior.
Jer 26, then, offers three
insights into the problem of identifying authentic prophets and prophecy.
First, true prophets stands in the tradition of authentic Israelite prophecy
(cf. vv 5, 12, 15). Second, the fulfillment criterion is unreliable. Whether
because there is no time limit on a prophecy of disaster such as Micah’s or
because if such prophets are successful in their purpose, their prophecies
motivate behavior change and thus obviate the threat they announce, a prophet
cannot be condemned when the message does not “come true.” Third, Jer 26
emphasizes that the fulfillment criterion also suffers as a tool because of
God’s character as a responsive deity, open to human choice and willing to
reconsider a plan of action. (Mark E. Biddle, Jeremiah: The Contextual
Critical Commentary [The Contextual Critical Commentary; Eugene, Oreg.:
Cascade Books, 2026], 229-30, emphasis in bold added)
Compare with the author’s exegesis of Jer 18:7-10 in light
of the potter-clay analogy earlier in the chapter:
The immediately apparent
implications of the object lesson and YHWH’s explanation of its significance
contrast with one another significantly. Jeremiah watched as something went
awry with the clay on the wheel and the potter effectively started over. Incidentally,
the text does not indicate whether he reworked the same clay or began anew with
fresh clay. In any case, YHWH initially explained that YHWH, like the potter,
can rework Israel. The implication would seem to be that YHWH can mold and
remold Israel as he wishes. The potter’s inanimate clay did not willfully
resist the potter’s intentions. It was no uncooperative; it was “marred.” The
text does not specify how. To employ the language of classical theology, the
potter/YHWH in this case exercised sovereignty over the clay/Israel. Only the
will of the potter/YHWH mattered. Indeed, some commentators understand the
metaphor here as an assertion concerning YHWH’s “absolute sovereignty over
nations . . . in that God’s actions are never dependent upon human actions.”
All metaphors have limited
utility, however. YHWH’s extended interpretation of the potter’s actions (vv
7-10) hinges, in fact, on the difference between Israel and clay, namely that
Israel, indeed any nation, can exercise volition. As Jack Lundbom notes, “while
the analogy speakers about the power of Yahweh, it says at least as much about
the malleability of creation in fulfilling or frustrating the divine will.”
Furthermore, YHWH explains that he will adjust his plans for a nation in
reaction to its behavior. Theologically, the potter/clay example as YHWH
interpreted it contradicts the idea of a God whose inalterable will has been
determined since before the creation of the world. “Jeremiah 18:7-11 announces
a fundamental theological principle—God responds to repentance.” In fact and
notably, translators regularly render the verb employed to describe YHWH
reaction to human behavior, nḥm
as “repent,” “regret,” or relent.”
Verse 11 reveals the purpose of
this incident and its explanation. Because YHWH stands ready to change his
plans in response to changes in human behavior, Jeremiah should urge Judah to
“turn” and “improve.” The people reject the offer. It is too late. Interestingly,
the verbal form translated “they said” above has a simple waw prefix
instead of a waw consecutive. The latter would denote the next in a
sequence of actions: That is, Jeremiah issued the call to repentance “but they
had already said.” The historical perspective of the editor(s) may shine
through here. (Mark E. Biddle, Jeremiah: The Contextual Critical Commentary [The
Contextual Critical Commentary; Eugene, Oreg.: Cascade Books, 2026], 171-72)
Further Reading:
Resources
on Joseph Smith’s Prophecies
