Jeremiah 7:15

Mere begins another section of prophecy, ending with the ninth chapter. It opens with exhorting to amendment of life, without which the confidence of the Jews in their temple is declared vain, Jer 7:1-11 . God bids them take warning from the fate of their brethren the Israelites, who had been carried away captive on account of their sins without any regard to that sacred place, (Shiloh), where the ark of God once resided, Jer 7:12-15 . The iniquities of Judah are so great in the sight of God that the prophet is commanded not to intercede for the people, Jer 7:16 ; the more especially as they persisted in provoking God by their idolatrous practices, Jer 7:17-20 . The Jewish sacrifices, if not accompanied with obedience to the moral law, are of no avail, Jer 7:21-24 . Notwithstanding the numerous messages of mercy from the time of the exodus, the people revolted more and more; and have added to their other sins this horrible evil, the setting up of their abominations in the temple of Jehovah; or, in other words, they have encumbered the Mosaic economy, which shadowed forth the glorious truths of Christianity, with a heterogeneous admixture of the idolatrous, impure, and cruel rites of heathenism; consequently, the whole land shall be utterly desolated, Jer 7:25-34 . Verse 1 The word that came to Jeremiah - This prophecy is supposed to have been delivered in the first year of the reign of Jehoiakim, son of Josiah, who, far from following the example of his pious father, restored idolatry, maintained bad priests and worse prophets, and filled Jerusalem with abominations of all kinds. Verse 2 Stand in the gate of the Lord's house - There was a show of public worship kept up. The temple was considered God's residence; the usual ceremonies of religion restored by Josiah were still observed; and the people were led to consider the temple and its services as sacred things, which would be preservatives to them in case of the threatened invasion. Verse 4 The temple of the Lord - In the Chaldee the passage stands thus: - "Do not trust in the words of lying prophets, which say, Before the temple of the Lord ye shall worship; Before the temple of the Lord ye shall sacrifice; Before the temple of the Lord ye shall adore; thrice in the year ye shall appear before it." This the Targumist supposes to have been the reason why the words are here thrice repeated. They rather seem to express the conviction which the people had, that they should be safe while their temple service continued; for they supposed that God would not give it up into profane hands. But sacred places and sacred symbols are nothing in the sight of God when the heart is not right with him. Verse 5 If ye throughly amend your ways - Literally, If in making good ye fully make good your ways. God will no longer admit of half-hearted work. Semblances of piety cannot deceive him; he will not accept partial reformation; there must be a thorough amendment. Verse 9 Will ye steal, murder - Will you continue to commit such abominations, and pretend to worship me; and thus defile the place that is called by my name; and so make my house a den of robbers? I have seen this, - and can you expect to escape condign punishment? Ye shall not escape. Verse 12 But go ye now unto my place which was in Shiloh - See what I did to my tabernacle and ark formerly: after a long residence at Shiloh, for the iniquity of the priests and the people, I suffered it to fall into the hands of the Philistines, and to be carried captive into their land, and to be set up in the house of their idols. And because of your iniquities, I will deal with you and this temple in the same way; for as I spared not Shiloh, though my ark was there, but made it a victim of my wrath, so will I do to Jerusalem and her temple. Verse 15 The whole seed of Ephraim - Taken here for all the ten tribes, that of Ephraim being the principal. Verse 16 Therefore pray not thou for this people - They have filled up the measure of their iniquity, and they must become examples of my justice. How terrible must the state of that place be, where God refuses to pour out the spirit of supplication on his ministers and people in its behalf! Verse 18 The children gather wood - Here is a description of a whole family gathered together, and acting unitedly in idolatrous worship. 1. The children go and collect wood, and bring it to the place of sacrifice. 2. The fathers lay it in order, and kindle a fire. 3. The mother and her maids knead dough, make their batch, and out of it form cakes, and bake them for the honor of the queen of heaven; most probably the moon, though perhaps not exclusive of the sun and planets, generally called the host of heaven. Family worship is a most amiable and becoming thing when performed according to truth. What a pity that so few families show such zeal for the worship of God as those apostate Israelites did for that of their idols! Verse 21 Put your burnt-offerings unto your sacrifices, and eat flesh - I will receive neither sacrifice nor oblation from you; therefore you may take the beasts intended for sacrifice, and slay and eat them for your common nourishment. See on Jer 7:29 (note). Verse 23 This thing commanded I them - Obey my voice - It was not sacrifices and oblations which I required of your fathers in the wilderness, but obedience; it was to walk in that way of righteousness which I have commanded; then I should have acknowledged them for my people, and I should have been their God, and then it would have been well with them. But to my commands, 1. They hearkened not - paid no regard to my word. 2. They inclined not the ear - showed no disposition to attend to my counsels. 3. They walked in the imaginations of their evil heart - followed its irregular and impure motions, rather than the holy dictates of my Spirit. 4. They went backward and not forward. Instead of becoming more wise, obedient, and holy, they grew more corrupt; so that they became more profligate than their fathers. Verse 28 Nor receiveth correction - They have profited neither by mercies nor by judgments: blessings and corrections have been equally lost upon them. Verse 29 Cut off thine hair - גזי נזרך gozzi nizrech, shear thy nazarite. The Nazarite was one who took upon him a particular vow, and separated himself from all worldly connections for a certain time, that he might devote himself without interruption to the service of God; and during all this time no razor was to pass on his head, for none of his hair was to be taken off. After the vow was over, he shaved his head and beard, and returned to society. See Num 6:2 (note), etc., and the notes there. Jerusalem is here considered under the notion of a Nazarite, by profession devoted to the service of God: but that profession was empty; it was not accompanied with any suitable practice. God tells them here to cut off their hair; to make no vain pretensions to holiness or religion; to throw off the mask, and attempt no longer to impose upon themselves and others by their hypocritical pretensions. On the same ground he orders them, Jer 7:21 , to devote to common use the animals destined for sacrifice; and to make no more vain shows of religion while their hearts were not right with him. Dr. Blayney thinks the address is to the prophet, who was a Nazarite by virtue of his office, and who was called to cut off his hair as a token of mourning for the desolations which were coming upon his people. That cutting off the hair was a sign of distress and mourning may be seen, Ezr 9:3 ; Isa 15:2 ; Jer 41:5 , etc. But I think the other the more natural construction. On high places - That the lamentation may be heard to the greater distance. The generation of his wrath - Persons exposed to punishment: used here as children of wrath, Eph 2:3 . Verse 31 Tophet - in the valley of the son of Hinnom - Tophet was the place in that valley where the continual fires were kept up, in and through which they consecrated their children to Moloch. Verse 32 The valley of slaughter - The place where the slaughtered thousands of this rebellious people shall be cast, in order to their being burnt, or becoming food for the beasts of the field and the fowls of the air, Jer 7:33 . These words are repeated, and their meaning more particularly explained, Jer 19:6-15 . Verse 34 Then will I cause to cease - the voice of mirth - There shall no longer be in Jerusalem any cause of joy; they shall neither marry nor be given in marriage, for the land shall be totally desolated. Such horrible sins required such a horrible punishment. And they must be horrible, when they move God to destroy the work of his own hands. Introduction

A Call of Repentance. ( b. c. 606.) 1 The word that came to Jeremiah from the Lord , saying, 2 Stand in the gate of the Lord 's house, and proclaim there this word, and say, Hear the word of the Lord , all ye of Judah, that enter in at these gates to worship the Lord . 3 Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. 4 Trust ye not in lying words, saying, The temple of the Lord , The temple of the Lord , The temple of the Lord , are these. 5 For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; 6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: 7 Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. 8 Behold, ye trust in lying words, that cannot profit. 9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; 10 And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? 11 Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord . 12 But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. 13 And now, because ye have done all these works, saith the Lord , and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; 14 Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. 15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. These verses begin another sermon, which is continued in this and the two following chapters, much to the same effect with those before, to reason them to repentance. Observe, I. The orders given to the prophet to preach this sermon; for he had not only a general commission, but particular directions and instructions for every message he delivered. This was a word that came to him from the Lord, v. 1 . We are not told when this sermon was to be preached; but are told, 1. Where it must be preached— in the gate of the Lord's house, through which they entered into the outer court, or the court of the people. It would affront the priests, and expose the prophet to their rage, to have such a message as this delivered within their precincts; but the prophet must not fear the face of man, he cannot be faithful to his God if he do. 2. To whom it must be preached—to the men of Judah, that enter in at these gates to worship the Lord; probably it was at one of three feasts, when all the males from all parts of the country were to appear before the Lord in the courts of his house, and not to appear empty: then he had many together to preach to, and that was the most seasonable time to admonish them not to trust to their privileges. Note, (1.) Even those that profess religion have need to be preached to as well as those that are without. (2.) It is desirable to have opportunity of preaching to many together. Wisdom chooses to cry in the chief place of concourse, and, as Jeremiah here, in the opening of the gates, the temple-gates. (3.) When we are going to worship God we have need to be admonished to worship him in the spirit, and to have no confidence in the flesh, Phil. iii. 3 . II. The contents and scope of the sermon itself. It is delivered in the name of the Lord of hosts, the God of Israel, who commands the world, but covenants with his people. As creatures we are bound to regard the Lord of hosts, as Christians the God of Israel; what he said to them he says to us, and it is much the same with that which John Baptist said to those whom he baptized ( Matt. iii. 8, 9 ), Bring forth fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father. The prophet here tells them, 1. What were the true words of God, which they might trust to. In short, they might depend upon it that if they would repent and reform their lives, and return to God in a way of duty, he would restore and confirm their peace, would redress their grievances, and return to them in a way of mercy ( v. 3 ): Amend your ways and your doings. This implies that there had been much amiss in their ways and doings, many faults and errors. But it is a great instance of the favour of God to them that he gives them liberty to amend, shows them where and how they must amend, and promises to accept them upon their amendment: " I will cause you to dwell quietly and peaceably in this place, and a stop shall be put to that which threatens your expulsion." Reformation is the only way, and a sure way to ruin. He explains himself ( v. 5-7 ), and tells them particularly, (1.) What the amendment was which he expected from them. They must thoroughly amend; in making good, they must make good their ways and doings; they must reform with resolution, and it must be a universal, constant, preserving reformation—not partial, but entire—not hypocritical, but sincere—not wavering, but constant. They must make the tree good, and so make the fruit good, must amend their hearts and thoughts, and so amend their ways and doings. In particular, [1.] They must be honest and just in all their dealings. Those that had power in their hands must thoroughly execute judgment between a man and his neighbour, without partiality, and according as the merits of the cause appeared. They must not either in judgment or in contract oppress the stranger, the fatherless, or the widow, nor countenance or protect those that did oppress, nor refuse to do them justice when they sought for it. They must not shed innocent blood, and with it defile this place and the land wherein they dwelt. [2.] They must keep closely to the worship of the true God only: " Neither walk after other gods; do not hanker after them, nor hearken to those that would draw you into communion with idolaters; for it is, and will be, to your own hurt. Be not only so just to your God, but so wise for yourselves, as not to throw away your adorations upon those who are not able to help you, and thereby provoke him who is able to destroy you." Well, this is all that God insists upon. (2.) He tells them what the establishment is which, upon this amendment, they may expect from him ( v. 7 ): "Set about such a work of reformation as this with all speed, go through with it, and abide by it; and I will cause you to dwell in this place, this temple; it shall continue your place of resort and refuge, the place of your comfortable meeting with God and one another; and you shall dwell in the land that I gave to your fathers for ever and ever, and it shall never be turned out either from God's house or from your own." It is promised that they shall still enjoy their civil and sacred privileges, that they shall have a comfortable enjoyment of them: I will cause you to dwell here; and those dwell at ease to whom God gives a settlement. They shall enjoy it by covenant, by virtue of the grant made of it to their fathers, not by providence, but by promise. They shall continue in the enjoyment of it without eviction or molestation; they shall not be disturbed, much less dispossessed, for ever and ever; nothing but sin could throw them out. An everlasting inheritance in the heavenly Canaan is hereby secured to all that live in godliness and honesty. And the vulgar Latin reads a further privilege here, v. 3 , 7 . Habitabo vobiscum—I will dwell with you in this place; and we should find Canaan itself but an uncomfortable place to dwell in if God did not dwell with us there. 2. What were the lying words of their own hearts, which they must not trust to. He cautions them against this self-deceit ( v. 4 ): " Trust not in lying words. You are told in what way, and upon what terms, you may be easy safe, and happy; now do not flatter yourselves with an opinion that you may be so on any other terms, or in any other way." Yet he charges them with this self-deceit arising from vanity ( v. 8 ): " Behold, it is plain that you do trust in lying words, notwithstanding what is said to you; you trust in words that cannot profit; you rely upon a plea that will stand you in no stead." Those that slight the words of truth, which would profit them, take shelter in words of falsehood, which cannot profit them. Now these lying words were, " The temple of the Lord, the temple of the Lord, the temple of the Lord are these. These buildings, the courts, the holy place, and the holy of holies, are the temple of the Lord, built by his appointment, to his glory; here he resides, here he is worshipped, here we meet three times a year to pay our homage to him as our King in his palace." This they thought was security enough to them to keep God and his favours from leaving them, God and his judgments from breaking in upon them. When the prophets told them how sinful they were, and how miserable they were likely to be, still they appealed to the temple: "How can we be either so or so, as long as we have that holy happy place among us?" The prophet repeats it because they repeated it upon all occasions. It was the cant of the times; it was in their mouths upon all occasions. If they heard an awakening sermon, if any startling piece of news was brought to them, they lulled themselves asleep again with this, "We cannot but do well, for we have the temple of the Lord among us. " Note, The privileges of a form of godliness are often the pride and confidence of those that are strangers and enemies to the power of it. It is common for those that are furthest from God to boast themselves most of their being near to the church. They are haughty because of the holy mountain ( Zeph. iii. 11 ), as if God's mercy were so tied to them that they might defy his justice. Now to convince them what a frivolous plea this was, and what little stead it would stand them in, (1.) He shows them the gross absurdity of it in itself. If they knew any thing either of the temple of the Lord or of the Lord of the temple, they must think that to plead that, either in excuse of their sin against God or in arrest of God's judgment against them, was the most ridiculous unreasonable thing that could be. [1.] God is a holy God; but this plea made him the patron of sin, of the worst of sins, which even the light of nature condemns, v. 9, 10 . "What," says he, " will you steal, murder, and commit adultery, be guilty of the vilest immoralities, and which the common interest, as well as the common sense, of mankind witness against? Will you swear falsely, a crime which all nations (who with the belief of a God have had a veneration for an oath) have always had a horror of? Will you burn incense to Baal, a dunghill-deity, that sets up as a rival with the great Jehovah, and, not content with that, will you walk after other gods too, whom you know not, and by all these crimes put a daring affront upon God, both as the Lord of hosts and as the God of Israel? Will you exchange a God of whose power and goodness you have had such a long experience for gods of whose ability and willingness to help you you know nothing? And, when you have thus done the worst you can against God, will you brazen your faces so far as to come and stand before him in this house which is called by his name and in which his name is called upon—stand before him as servants waiting his commands, as supplicants expecting his favour? Will you act in open rebellion against him, and yet herd among his subjects, among the best of them? By this, it should seem, you think that either he does not discover or does not dislike your wicked practices, to imagine either of which is to put the highest indignity possible upon him. It is as if you should say, We are delivered to do all these abominations. " If they had not the front to say this, totidem verbis—in so many words, yet their actions spoke it aloud. They could not but own that God, even their own God, had many a time delivered them, and been a present help to them, when otherwise they must have perished. He, in delivering them, designed to reduce them to himself, and by his goodness to lead them to repentance; but they resolved to persist in their abominations notwithstanding. As soon as they were delivered (as of old in the days of the Judges) they did evil again in the sight of the Lord, which was in effect to say, in direct contradiction to the true intent and meaning of the providences which had affected them, that God had delivered them in order to put them again into a capacity of rebelling against him, by sacrificing the more profusely to their idols. Note, Those who continue in sin because grace has abounded, or that grace may abound, do in effect make Christ the minister of sin. Some take it thus: "You present yourselves before God with your sacrifices and sin-offerings, and then say, We are delivered, we are discharged from our guilt, now it shall do us no hurt; when all this is but to blind the world, and stop the mouth of conscience, that you may, the more easily to yourselves and the more plausibly before others, do all these abominations. " [2.] His temple was a holy place; but this plea made it a protection to the most unholy persons: " Has this house, which is called by my name and is a standing sign of God's kingdom of sin and Satan— has this become a den of robbers in your eyes? Do you think it was built to be not only a rendezvous of, but a refuge and shelter to, the vilest of malefactors?" No; though the horns of the altar were a sanctuary to him that slew a man unawares, yet they were not so to a wilful murderer, nor to one that did aught presumptuously, Exod. xxi. 14 ; 1 Kings ii. 29 . Those that think to excuse themselves in unchristian practices with the Christian name, and sin the more boldly and securely because there is a sin-offering provided, do, in effect, make God's house of prayer a den of thieves, as the priests in Christ's time, Matt. xxi. 13 . But could they thus impose upon God? No: Behold, I have seen it, saith the Lord, have seen the real iniquity through the counterfeit and dissembled piety. Note, Though men may deceive one another with the appearances of devotion, yet they cannot deceive God. (2.) He shows them the insufficiency of this plea adjudged long since in the case of Shiloh. [1.] It is certain that Shiloh was ruined, though it had God's sanctuary in it, when by its wickedness it profaned that sanctuary ( v. 12 ): Go you now to my place which was in Shiloh. It is probable that the ruins of that once flourishing city were yet remaining; they might, at least, read the history of it, which ought to affect them as if they saw the place. There God set his name at the first, there the tabernacle was set up when Israel first took possession of Canaan ( John xviii. 1 ), and thither the tribes went up; but those that attended the service of the tabernacle there corrupted both themselves and others, and from them arose the wickedness of his people Israel; that fountain was poisoned, and sent forth malignant streams; and what came of it? No; God forsook it ( Ps. lxxviii. 60 ), sent his ark into captivity, cut off the house of Eli that presided there; and it is very probable that the city was quite destroyed, for we never read any more of it but as a monument of divine vengeance upon holy places when they harbour wicked people. Note, God's judgments upon others, who have really revolted from God while they have kept up a profession of nearness to him, should be a warning to us not to trust in lying words. It is good to consult precedents, and make use of them. Remember Lot's wife; remember Shiloh and the seven churches of Asia; and know that the ark and candlestick are moveable things, Rev. ii. 5 ; Matt. xxi. 43 . [2.] It is as certain that Shiloh's fate will be Jerusalem's doom if a speedy and sincere repentance prevent it not. First, Jerusalem was now as sinful as ever Shiloh was; that is proved by the unerring testimony of God himself against them ( v. 13 ): " You have done all these works, you cannot deny it:" and they continued obstinate in their sin; that is proved by the testimony of God's return and repent, rising up early and speaking, as one in care, as one in earnest, as one who would lose no time in dealing with them, nay, who would take the fittest opportunity for speaking to them early in the morning, when, if ever, they were sober, and had their thoughts free and clear; but it was all in vain. God spoke, but they heard not, they heeded not, they never minded; he called them, but they answered not; they would not come at his call. Note, What God has spoken to us greatly aggravates what we have done against him. Secondly, Jerusalem shall shortly be as miserable as ever Shiloh was: Therefore I will do unto this house as I did to Shiloh, ruin it, and lay it waste, v. 14 . Those that tread in the steps of the wickedness of those that went before them must expect to fall by the like judgments, for all these things happened to them for ensamples. The temple at Jerusalem, though ever so strongly built, if wickedness was found in it, would be as unable to keep its ground and as easily conquered as even the tabernacle in Shiloh was, when God's day of vengeance had come. "This house" (says God) "is called by my name, and therefore you may think that I should protect it; it is the house in which you trust, and you think that it will protect you; this land is the place, this city the place, which I gave to you and your fathers, and therefore you are secure of the continuance of it, and think that nothing can turn you out of it; but the men of Shiloh thus flattered themselves and did but deceive themselves." He quotes another precedent ( v. 15 ), the ruin of the kingdom of the ten tribes, who were the seed of Abraham, and had the covenant of circumcision, and possessed the land which God gave to them and their fathers, and yet the idolatries threw them out and extirpated them: "And can you think but that the same evil courses will be as fatal to you?" Doubtless they will be so; for God is uniform and of a piece with himself in his judicial proceedings. It is a rule of justice, ut parium par sit ratio—that in similar cases the same judgment should proceed. "You have corrupted yourselves as your brethren the seed of Ephraim did, and have become their brethren in iniquity, and therefore I will cast you out of my sight, as I have cast them. " The interpretation here given of the judgment makes it a terrible one indeed; the casting of them out of their land signified God's casting them out of his sight, as if he would never look upon them, never look after them, more. Whenever we are cast, it is well enough, if we be kept in the love of God; but, if we are thrown out of his favour, our case is miserable though we dwell in our own land. This threatening, that God would make this house like Shiloh, we shall meet with again, and find Jeremiah indicted for it, ch. xxvi. 6 . Punishment Predicted. ( b. c. 606.)

Even - The ten tribes.