(16) This man is not worthy to die.—Literally, as before in Jeremiah 26:11, There is no judgment of death for this man. Here again the later parallel comes unbidden to our memory. The lay-rulers are in favour of the true prophet, whom the priests and false prophets would have condemned. Pilate declares, in presence of priests and scribes, and the clamouring multitude, “I find no fault in this man” (Luke 23:4). Here, however, as yet the people are with the true prophet, and against the priests, as they were when they shouted their Hosannas to the prophet’s great antitype.

26:16-24 When secure sinners are threatened with taking away the Spirit of God, and the kingdom of God, it is what is warranted from the word of God. Hezekiah who protected Micah, prospered. Did Jehoiakim, who slew Urijah, prosper? The examples of bad men, and the bad consequences of their sins, should deter from what is evil. Urijah was faithful in delivering his message, but faulty in leaving his work. And the Lord was pleased to permit him to lose his life, while Jeremiah was protected in danger. Those are safest who most simply trust in the Lord, whatever their outward circumstances may be; and that He has all men's hearts in his hands, encourages us to trust him in the way of duty. He will honour and recompense those who show kindness to such as are persecuted for his sake.This man ... - literally, There is not to this man a sentence of death, i. e., he is acquitted by the princes and the congregation. 16. princes … all the people—The fickle people, as they were previously influenced by the priests to clamor for his death (Jer 26:8), so now under the princes' influence require that he shall not be put to death. Compare as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded by the priests as in this case, cried, Away with Him, crucify Him (Mt 21:1-11; 27:20-25). The priests, through envy of his holy zeal, were more his enemies than the princes, whose office was more secular than religious. A prophet could not legally be put to death unless he prophesied in the name of other gods (therefore, they say, "in the name of the Lord"), or after his prophecy had failed in its accomplishment. Meanwhile, if he foretold calamity, he might be imprisoned. Compare Micaiah's case (1Ki 22:1-28). The judges in this case, with the assent of the people, acquit the prophet, and vindicate him from the charge of sedition given against him by the corrupt priests and false prophets, distinguishing betwixt one who of his own head spreadeth false news, and threateneth evil to a place, and one who doth it by authority from God, or by Divine revelation, which is here meant by

in the name of our Lord God. Thus the civil magistrates taught the priests and prophets a point of divinity, which they ought not to have been ignorant of. Some may inquire how the princes knew that Jeremiah spake what he spake in the name of the Lord. To which it may be replied, that Jeremiah had been a prophet now about twenty years, for he began in the thirteenth of Josiah, Jeremiah 1:1,2. Josiah reigned thirty-one years, 2 Kings 22:1. Then Shallum or Jehoahaz reigned three months; this was in the beginning of Jehoiakim’s reign, in which time they had had a large experience both of his doctrine and conversation; and though the priests and prophets, who had had the like experience, were filled with malice and prejudice, yet the princes and a part of the people were more equal; and though the people were many of them led away with the priests, yet hearing the prophet’s defence, and the princes’ judgment upon it, they concur with them to acquit the prophet.

Then said the princes and all the people unto the priests and to the prophets,.... Hearing Jeremiah's apology for himself, by which it appeared that he was to be justified in what he had done, took his part, and acquitted him; and the people, who before were on the side of the priests and false prophets; yet hearing what Jeremiah had to say for himself, and also the judgment of the princes, took his part also, and joined with the court in an address to the priests and prophets, who were the chief accusers, and who would fain have had him brought in guilty of death:

this man is not worthy to die; or, "the judgment of death is not for this man"; we cannot give judgment against him; he is not guilty of any crime deserving death; See Gill on Jeremiah 26:11;

for he hath spoken to us in the name of the Lord our God; not in his own name, and of his own head; but in the name of the Lord, and by his order; and therefore was not a false, but a true prophet: what methods they took to know this, and to make it appear to the people, is not said; very probably the settled character of the prophet; their long acquaintance with him, and knowledge of him; his integrity and firmness of mind; the plain marks of seriousness and humility, and a disinterested view, made them conclude in his favour.

Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God.