Глава XXVI

Jer. 26:2. This is what the Lord says: Stand in the courtyard of the house of the Lord. So that they know that the spectacle did not confuse the prophet - as if someone, wanting to condemn a great and amazing man, takes this man to the middle. What are you saying? Didn’t you say before that you gave them away like bad figs? How do you give hope for change? Why are you announcing? As if the prophet didn’t do this? It won't happen. To make the word credible and to attract greater attention, it was absolutely necessary to proclaim the prophecy. Jer. 26:3. Negli will listen. It often happens (this) as in hopeless and desperate circumstances; this inspires the prophet. The Neglis will listen, says the One who foresees everything, disposing them to hope. Maybe it will happen. Perhaps the Scripture says when affirming (something). “Perhaps” (ἴσως 165 they will be ashamed of my son (Matthew 21:37), instead of: they should be ashamed. Jer. 26:3. And they will turn away. The prophet especially wanted to hear this: you want to dare with such hope. So say: this is what the Lord says. This made them especially sad, since they thought a lot about the church. Jer. 26:24. Otherwise, the hand of Ahikam the son of Safani was with Jeremiah, lest he be betrayed into the hands of the people, lest they kill him. That is, he pointed out the intrigues to him so that he would avoid (them). This accordingly follows the prophecy since the reign of Jehoiakim began, as stated above, when he prophesied about the taking of the city and the church, as was previously the case regarding Shiloh (Σελώ). So it is obvious that he said above about Joachim that he would not be buried in a coffin, and similar things, he said at the time when, having captured him, they wanted to kill him, as he had predicted misfortune for the city. But he who put together the words of the prophet set them out above for the reason we have indicated, so that it is clearly seen that they are not separated from the previous sequence, but are delivered according to the indicated method. Jer. 26:13. And now create better ways. Look how, instead of the defender, he speaks with the title of teacher. He cares not about avoiding danger, but about freeing them from disaster. Jer. 26:13. And listen. If there were no punishment coming, no disaster threatening, shouldn't we listen to our God? Jer. 26:13. And it will stop... What is more beneficial than this word? But you don't believe it? Am I saying this? God. And is it God? You (yourself) are above yourself. Jer. 26:14. And everything is in your hands. What then? If I die, won't this happen? It was said of Stephen that he spoke blasphemous words against this holy place (Acts 6:13). Jer. 26:15. But understandably. Why? Because I speak not from myself, but from God. Jer. 26:16. And the princes decide. Look how they exaggerate the matter: they don’t want to say the words, they don’t try and unfoundedly remember them. So (they slandered) Stephen: he speaks blasphemous verbs; They didn’t say what kind of blasphemy. By remaining silent we often exaggerate the matter when we say: I don’t want to repeat what I said. (And after a few words). How did they not seek to confirm the accusations? Respect for the priesthood was sufficient to motivate such certification. Those who were supposed to restrain others excite the people, inflame the rage of the crowd and do not wait for the verdict of the judges. Jer. 26:17. And deciding to the whole council of men. He uttered a very serious thing 166 (prophecy, predicting) not only the desert, but also the cruel (desert), and was he killed? They feared God. This alone resolved everything. This had to be done at this time: not to torture and kill the predictor of disasters, but to think about how to get rid of them. Jer. 26:19. We have created great malice against our souls. So we need to change; so it was not in vain that he accused. No one can say that the prophet spoke rightly then, but now he does not, because we are guilty of great evil. They changed and God changed. And we returned to evil. This ἴσως is not found in most copies of the Greek text, as well as in Slav. Bible. That is, prophet. Micah; Morafite.