Jeremiah 7:16

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

Pray not - Certainly the prophet did pray that God would save a remnant, though not that he would revoke his decree; or save the body of them.

Punishment Predicted. ( b. c. 606.) 16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. 17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? 18 The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. 19 Do they provoke me to anger? saith the Lord : do they not provoke themselves to the confusion of their own faces? 20 Therefore thus saith the Lord God ; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched. God had shown them, in the foregoing verses, that the temple and the service of it, of which they boasted and in which they trusted, should not avail to prevent the judgment threatened. But there was another thing which might stand them in some stead, and which yet they had no value for, and that was the prophet's intercession for them; his prayers would do them more good than their own pleas: now here that support is taken from them; and their case is said indeed who have lost their interest in the prayers of God's ministers and people. I. God here forbids the prophet to pray for them ( v. 16 ): "The decree has gone forth, their ruin is resolved on, therefore pray not thou for this people, that is, pray not for the preventing of this judgment threatened; they have sinned unto death, and therefore pray not for their life, but for the life of their souls," 1 John v. 16 . See here, 1. That God's prophets are praying men; Jeremiah foretold the destruction of Judah and Jerusalem, and yet prayed for their preservation, not knowing that the decree was absolute; and it is the will of God that we pray for the peace of Jerusalem. Even when we threaten sinners with damnation we must pray for their salvation, that they may turn and live. Jeremiah was hated, and persecuted, and reproached, by the children of his people, and yet he prayed for them; for it becomes us to render good for evil. 2. That God's praying prophets have a great interest in heaven, how little soever they have on earth. When God has determined to destroy this people, he bespeaks the prophet not to pray for them, because he would not have his prayers to lie (as prophets' prayers seldom did) unanswered. God said to Moses, Let me alone, Exod. xxii. 10 . 3. It is an ill omen to a people when God restrains the spirits of his ministers and people from praying for them, and gives them to see their case so desperate that they have no heart to speak a good word for them. 4. Those that will not regard good ministers' preaching cannot expect any benefit by their praying. If you will not hear us when we speak from God to you, God will not hear us when we speak to him for you. II. He gives him a reason for this prohibition. Praying breath is too precious a thing to be lost and thrown away upon a people hardened in sin and marked for ruin. 1. They are resolved to persist in their rebellion against God, and will not be turned back by the prophet's preaching. For this he appeals to the prophet himself, and his own inspection and observation ( v. 17 ): Seest thou not what they do openly and publicly, without either shame or fear, in the cities of Judah and in the streets of Jerusalem? This intimates both that the sin was evident and could not be denied and that the sinners were impudent and would not be reclaimed; they committed their wickedness even in the prophet's presence and under his eye; he saw what they did, and yet they did it, which was an affront to his office, and to him whose officer he was, and bade defiance to both. Now observe, (1.) What the sin is with which they are here charged—it is idolatry, v. 18 . Their idolatrous respects are paid to the queen of heaven, the moon, either in an image or in the original, or both. They worshipped it probably under the name of Ashtaroth, or some other of their goddesses, being in love with the brightness in which they saw the moon walk, and thinking themselves indebted to her for her benign influences or fearing her malignant ones, Job xxxi. 26 . The worshipping of the moon was much in use among the heathen nations, ch. xliv. 17 , 19 . Some read it the frame or workmanship of heaven. The whole celestial globe with all its ornaments and powers was the object of their adoration. They worshipped the host of heaven, Acts vii. 42 . The homage they should have paid to their Prince they paid to the statues that beautified the frontispiece of his palace; they worshipped the creatures instead of him that made them, the servants instead of him that commands them, and the gifts instead of him that gave them. With the queen of heaven they worshipped other gods, images of things not only in heaven above, but in earth beneath, and in the waters under the earth; for those that forsake the true God wander endlessly after false ones. To these deities of their own making they offer cakes for meat-offerings, and pour out drink-offerings, as if they had their meat and drink from them and were obliged to make to them their acknowledgments: and see how busy they are, and how every hand is employed in the service of these idols, according as they used to be employed in their domestic services. The children were sent to gather wood; the fathers kindled the fire to heat the oven, being of the poorer sort that could not afford to keep servants to do it, yet they would rather do it themselves than it should be undone; the women kneaded the dough with their own hands, for perhaps, though they had servants to do it, they took a pride in showing their zeal for their idols by doing it themselves. Let us be instructed, even by this bad example, in the service of our God. [1.] Let us honour him with our substance, as those that have our subsistence from him, and eat and drink to the glory of him from whom we have our meat and drink. [2.] Let us not decline the hardest services, nor disdain to stoop to the meanest, by which God may be honoured; for none shall kindle a fire on God's altar for nought. Let us think it an honour to be employed in any work for God. [3.] Let us bring up our children in the acts of devotion; let them, as they are capable, be employed in doing something towards the keeping up of religious exercises. (2.) What is the direct tendency of this sin: "It is that they may provoke me to anger; they cannot design any thing else in it. But ( v. 19 ) do they provoke me to anger? Is it because I am hard to be pleased, or easily provoked? Or am I to bear the blame of the resentment? No; it is their own doing; they may thank themselves, and they alone shall bear it." Is it against God that they provoke him to wrath? Is he the worse for it? Does it do him any real damage? No; is it not against themselves, to the confusion of their own faces? It is malice against God, but it is impotent malice; it cannot hurt him: nay, it is foolish malice; it will hurt themselves. They show their spite against God, but they do the spite to themselves. Canst thou think any other than that a people, thus desperately set upon their own ruin, should be abandoned? 2. God is resolved to proceed in his judgments against them, and will not be turned back by the prophet's prayers ( v. 20 ): Thus saith the Lord God, and what he saith he will not unsay, nor can all the world gainsay it; hear it therefore, and tremble. " Behold, my anger and my fury shall be poured out upon this place, as the flood of waters was upon the old world or the shower of fire and brimstone upon Sodom; since they will anger me, let them see what will come of it." They shall soon find, (1.) That there is no escaping this deluge of fire, either by flying from it or fencing against it; it shall be poured out on this place, though it be a holy place, the Lord's house. It shall reach both man and beast, like the plagues of Egypt, and, like some of them, shall destroy the trees of the field and the fruit of the ground, which they had designed and prepared for Baal, and of which they had made cakes to the queen of heaven. (2.) There is no extinguishing it: It shall burn and shall not be quenched; prayers and tears shall then avail nothing. When his wrath is kindled but a little, much more when it is kindled to such a degree, there shall be no quenching it. God's wrath is that fire unquenchable which eternity itself will not see the period of. Depart, you cursed, into everlasting fire.