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The prophet having in God's name reproved the people for their sins, and given them warning of the judgments of God that were coming upon them, in this chapter prosecutes the same intention for their humiliation and awakening. I. He shows them the invalidity of the plea they so much relied on, that they had the temple of God among them and constantly attended the service of it, and endeavours to take them off from their confidence in their external privileges and performances, Jer 7:1-11. II. He reminds them of the desolations of Shiloh, and foretels that such should be the desolations of Jerusalem, Jer 7:12-16. III. He represents to the prophet their abominable idolatries, for which he was thus incensed against them, Jer 7:17-20. IV. He sets before the people that fundamental maxim of religion that "to obey is better than sacrifice" (1Sa 15:22), and that God would not accept the sacrifices of those that obstinately persisted in disobedience, Jer 7:21-28. V. He threatens to lay the land utterly waste for their idolatry and impiety, and to multiply their slain as they had multiplied their sin, Jer 7:29-34.

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, Jeremiah 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, Jeremiah 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, Jeremiah 7:16; the more especially as they persisted in provoking God by their idolatrous practices, Jeremiah 7:17-20. The Jewish sacrifices, if not accompanied with obedience to the moral law, are of no avail, Jeremiah 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, Jeremiah 7:25-34.

INTRODUCTION TO Jeremiah 7

In this chapter the Lord, by the prophet, calls the people of the Jews to repentance and reformation; reproves them for their vain confidence; and threatens them with destruction for their many sins, and particularly idolatry. The preface to all this is in Jeremiah 7:1, the exhortation to amendment, encouraged to by a promise that they should dwell in the land, is in Jeremiah 7:3, but this was not to be expected on account of the temple, and temple service; but through a thorough reformation of manners; an exercise of justice, and avoiding all oppression and idolatry, Jeremiah 7:4, their vain confidence in the temple is exposed; they fancying that their standing there, and doing the service of it, would atone for their theft, murder, adultery, perjury, and idolatry; and that they might commit these with impunity; wherefore they are let to know, that so doing these they made the temple a house of thieves; and that for such wickedness, what the Lord had done to his place in Shiloh, which they are reminded of, he would to the temple, and to them, reject and cast them off, Jeremiah 6:8, and seeing they also had a dependence on the prophet's prayer, he is bid not to pray for them, for his prayers would not he heard; and he is directed to observe their wretched idolatry, of which an instance is given, whereby they provoked the Lord to anger; and therefore he was determined to pour out his fury on man and beast, and on the trees and fruit of the field, Jeremiah 7:16 and whereas they trusted in their burnt offerings and sacrifices, these are rejected, as being what were not originally commanded; but obedience to the moral law, and the precepts of it, which they refused to hearken to, though they were oft called upon to it by his servants the prophets, Jeremiah 7:21, and it is foretold that the Prophet Jeremy would meet with the same treatment; that they would not hearken to his words, nor answer to his call; and therefore he should declare them a disobedient, incorrigible, and an unfaithful people, Jeremiah 7:27 hence, either he, or Jerusalem, is called upon to cut off the hair, as a sign of mourning; for their rejection of the Lord, occasioned by their sins, and especially their idolatry, of which instances are given, Jeremiah 7:29 and it is threatened that the place of their idolatry should be a place of slaughter and of burial, till there should be no room for more; and the carcasses of the rest should be the food of fowls and beasts; and all joy should cease from Judah and Jerusalem, Jeremiah 7:32

Chs. 7–10. Address delivered by Jeremiah at the gate of the Temple

The first question to be answered in regard to these chapters as a whole is the date to which they are to be referred, whether to the reign of Josiah or Jehoiakim. This seems to be answered by ch. 26, for while its Jeremiah 7:1-6 have a marked resemblance to these, it is expressly stated (Jeremiah 7:1) to have been delivered in the beginning of the reign of Jehoiakim (b.c. 608–7). Others (e.g. Wellhausen and Marti) place it as early as the crisis brought about by the death of Josiah at Megiddo (b.c. 608), but accepting the date in Jeremiah 26:1, we may conclude that the two are respectively a longer and shorter summary of the same discourse, while the latter adds (Jeremiah 26:7-24) the danger which resulted to the prophet and his rescue. The announcement that the fate of the Temple should be that which had befallen Shiloh (Jeremiah 7:8 ff., Jeremiah 26:4 ff.), while helping to identify the two discourses, accounts sufficiently for their hostile reception. Irregularities in metre or its absence in Jeremiah 7:4 to Jeremiah 8:3, compel Du. with his rigid metrical theories to make most of this section to be post-Jeremianic, while he also holds that there are considerable interpolations in the whole section. As Co. points out, however, we can hardly suppose that Jeremiah spoke, as well as wrote, in metre, and we may well nave here in substance his oral prophecy, not yet put into metrical form. It accords with the later date that (a) Jeremiah seems to be now dwelling not at Anathoth but at Jerusalem, since he is told not as in Jeremiah 2:2 to “go and cry,” etc. but simply (Jeremiah 7:2) to “stand in the gate of the Lord’s house,” etc.; (b) idolatry is represented as practised openly in the streets of Jerusalem (Jeremiah 7:17 f.) and in the Temple itself (Jeremiah 7:30); (c) children are burned in the valley of Topheth in honour of Molech (Jeremiah 7:31).

The discourse has five natural divisions. (a) Jeremiah 7:1 to Jeremiah 8:3, Denunciation for shameless idolatry and pollution of the very Temple. (b) Jeremiah 8:4 to Jeremiah 9:1, Forecast of punishment as the result of sin. (c) Jeremiah 9:2-26, Judah’s corruption described. Her consequent sufferings. The recognition of Jehovah alone secures the weal of any nation. (d) Jeremiah 10:1-16, The folly of idolatry. (e) Jeremiah 10:17-25, Exile is at hand. Appeal to Jehovah even in punishing to remember mercy.

Chs. Jeremiah 7:1 to Jeremiah 8:3. Contrast between real and false grounds for confidence. Warning of approaching judgements

This section may be broken up as follows. (i) Jeremiah 7:1-2. Introduction. (ii) Jeremiah 7:3-7. The guarantee for Judah’s security is not, as she imagines, the existence of the Temple, but loyalty to Jehovah. (iii) Jeremiah 7:8-11. Can it be that occasional worship of Him in the intervals of profligacy suffices to give them a sense of security? (iv) Jeremiah 7:12-15. Let them take warning from the fate of Shiloh and the northern kingdom. (v) Jeremiah 7:16-20. The people are past interceding for: their idolatry is too gross. (vi) Jeremiah 7:21-28. They have never realised that from the first God’s demands were not for sacrifices but for holiness of life. (vii) Jeremiah 7:29 to Jeremiah 8:3. Topheth, the scene of idolatrous excesses, shall also be that of terrible retribution.

Jer 7:1-34.

THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL.

The prophet stood at the gate of the temple in order that the multitudes from the country might hear him. His life was threatened, it appears from

Jer 26:1-9,

for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy given in detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry through Jehoiakim's bad influence; the worship of Jehovah was, however, combined with it

(Jer 7:4, 10).

In Jeremiah 7-10 he addresses the people as they flocked into Jerusalem from the country, to attend the solemn services in the temple upon a fastday. Jehoiakim Jeremiah 26 had just ascended the throne, and was so incensed at this sermon that he would have put Jeremiah to death but for the influence of Ahikam. With the accession of Jehoiakim all hope of averting the ruin of the country had passed away. He represented the reverse of his father's policy, and belonged to that faction, who placed their sole hope of deliverance in a close alliance with Pharaoh-Necho. As this party rejected the distinctive principles of the theocracy, and the king was personally an irreligious man, the maintenance of the worship of Yahweh was no longer an object of the public care. At this time upon a public fast-day, appointed probably because of the calamities under which the nation was laboring, Jeremiah was commanded by Yahweh to stand at the gate of the temple, and address to the people as they entered words of solemn warning. The whole sermon divides itself into three parts;

In Jeremiah 7-10 he addresses the people as they flocked into Jerusalem from the country, to attend the solemn services in the temple upon a fastday. Jehoiakim Jeremiah 26 had just ascended the throne, and was so incensed at this sermon that he would have put Jeremiah to death but for the influence of Ahikam. With the accession of Jehoiakim all hope of averting the ruin of the country had passed away. He represented the reverse of his father's policy, and belonged to that faction, who placed their sole hope of deliverance in a close alliance with Pharaoh-Necho. As this party rejected the distinctive principles of the theocracy, and the king was personally an irreligious man, the maintenance of the worship of Yahweh was no longer an object of the public care. At this time upon a public fast-day, appointed probably because of the calamities under which the nation was laboring, Jeremiah was commanded by Yahweh to stand at the gate of the temple, and address to the people as they entered words of solemn warning. The whole sermon divides itself into three parts;

(1) It points out the folly of the superstitious confidence placed by the people in the temple, while they neglect the sole sure foundation of a nation's hope. A sanctuary long polluted by immorality must inevitably be destroyed Jeremiah 7:2-8:3.

(2) complaints follow of a more general character, in which the growing wickedness of the nation and especially of the leaders is pointed out Jeremiah 8:4-9:24.

(3) lastly the prophet shows the possibility of averting the evils impending upon the nation Jeremiah 9:25-10:25.

Jeremiah 10:1-2. The temple had several entrances 2 Chronicles 4:9; and the gate or door here mentioned is probably that of the inner court, where Baruch read Jeremiah's scroll Jeremiah 36:10. The prophet stood in the doorway, and addressed the people assembled in the outer court.

All ye of Judah - Better, literally all Judah (compare Jeremiah 26:2).

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.

The word that came to Jeremiah,.... The Word of prophecy, as the Targum:

from the Lord, saying; this begins a new prophecy. This verse, and the beginning of the next, are wanting in the Septuagint version.