Chapter 7

1 Jeremiah is sent to call for true repentance, to prevent the Jews’ captivity. 8 He rejecteth their vain confidence, 12 by the example of Shiloh. 17 He threateneth them for their idolatry. 21 He rejecteth the sacrifices of the disobedient. 29 He exhorteth to mourn for their abominations in Tophet, 32 and the judgments for the same.

1. The word that came. This expression, occurring frequently in Jeremiah (chs. 11:1; 18:1; 21:1; 25:1; 30:1; 32:1; 34:1; 35:1; 40:1; 44:1), introduces one of the prophet’s most striking prophetic sermons. The substance of this sermon is recorded for the most part in chs. 7–10. The sermon was given at the gate (ch. 7:2) of the Temple, and is often called “the Temple Discourse.” It condemned the false confidence that the Jews had in their Temple and in the externals of religion. The similarity of ch. 7 to ch. 26 has led some to the conclusion that the latter is a summary of the sermon, designed to describe the results that came to Jeremiah because he delivered the message. If this be so, the sermon was given “in the beginning of the reign of Jehoiakim” (ch. 26:1; see PK 412–415). It is of course possible that Jeremiah later repeated the essence of this sermon in “the cities of Judah” (ch. 11:6; see PK 414).

2. The gate. Evidently the gate of the “court of the Lord’s house” (ch. 26:2). Since Jeremiah was a priest, he had full access to the Temple. It is probable that he was standing in one of the gates leading from the outer into the inner or upper court. From such a vantage point he could view the whole assembly of worshipers (see ch. 36:10).

All ye of Judah. It has been suggested that this sermon was given on the occasion of a national festival, when the Temple was crowded with worshipers.

To worship. The prophet implies that since the people had come to worship God, they should listen to the word that God had for them.

3. Lord of hosts. “Lord [Heb. Yahweh] of hosts” is one of the most majestic and awe-inspiring of all the titles of Deity (see Vol. I, p. 173). The title is common in Jeremiah (see chs. 2:19; 5:14; 7:21; 8:3; 10:16; 11:17, 20; 15:16; etc.). It emphasizes the fact that God has untold forces and powers at His command. In the OT “host” frequently refers to an army of men (see 2 Chron. 28:9; Jer. 51:3). The commander in chief of an army was designated “captain of the host” (1 Kings 1:19; etc.). Angels are also spoken of as a “host” (see 1 Kings 22:19; Neh. 9:6; Ps. 103:21; 148:2), and the term is applied also to the heavenly bodies (see Deut. 4:19; 17:3; 2 Kings 17:16; 21:3, 5; Jer. 8:2; 19:13; etc.). Israel’s God has at His command untold “hosts” of spiritual and material forces. He is Lord of the armies of heaven. He is omnipotent (see Rev. 19:6).

Amend. Literally, “make good,” “rectify,” “correct,” a characteristic expression of Jeremiah (see v. 5; chs. 18:11; 26:13).

Your ways and your doings. A frequent combination of words in Jeremiah (see v. 5; chs. 4:18; 18:11; 26:13; 35:15). “Ways” may be understood as referring to inward inclinations, settled habits or general course of life, and “doings” to the outward fruits or separate deeds that make up these customary habits.

Cause you to dwell. That is, “permit you to continue to dwell.”

4. Trust ye not. Evidently the false prophets maintained that God would never allow the Temple, His dwelling place, to fall into profane hands; that the presence of that Temple in Jerusalem would serve as a kind of charm to protect the city and its inhabitants (see on Micah 3:11). Similarly today many church members trust in external church connections for salvation. They are more ready for outward religious activities than for the inner preparation of the heart.

Temple of the Lord. This phrase, repeated three times, expressed the pride that the people felt in the greatness of the religious institution represented by the Temple. It was a kind of superstitious attachment.

These. The Temple buildings were among the most beautiful structures ever reared. We may imagine the prophet pointing to these buildings as he repeated these words (see Matt. 24:1). But impressive edifices are a poor substitute for genuine heart devotion. Ritual and ceremony of themselves cannot atone for sin. Increase of facilities and numbers should be accompanied by a corresponding increase in fervent piety.

5. If ye throughly. A further development of v. 3. No partial or halfhearted reformation would be sufficient. Only thorough repentance followed by a life of strict honesty and integrity in relation to other men could avail to turn aside the threatened judgments.

6. If ye oppress not. True religion enters into every phase of life, including social relationships. The essential value and proof of religion is demonstrated by the effects religion produces on conduct (see James 1:27).

Stranger. The classes here listed form a general designation of all the poor and helpless (see Ex. 22:21–24; 23:9; Deut. 10:18; 14:29; 24:17–21; Deut. 27:19).

Shed not innocent blood. Doubtless including also “judicial murders” in unjust court decisions in addition to cold-blooded murders.

7. Then. The prophet gives the conclusion of the conditional sentence begun in v. 5. Upon the fulfillment of the conditions given in vs. 5, 6, security and permanency were promised (see pp. 27–30).

Cause you to dwell. See v. 3.

For ever and ever. See p. 30.

8. Lying words. A reference to the profitless and empty words of the false prophets, which pointed the people to the outward aspects of religious service rather than to a genuine inward experience (see on v. 4).

9. Will ye steal? The construction of the Hebrew is vivid and emphatic. The thought may be rendered, “What! stealing, murdering, committing adultery?” etc. The prevalence and continuance of these sinful acts are graphically represented.

Know not. Or, “have not known.” On the contrary, Jehovah had revealed Himself to the Israelites by the great act of redemption from slavery, the miraculous preservation in the wilderness, the proclamation of His holy law, and subsequent providential acts. The people knew by experience that He was God (see Ex. 20:1, 2).

10. Called by my name. See Jer. 7:11, 14, 30; 32:34; 34:15; see on Deut. 12:5.

To do all these abominations. These concluding words are hardly a part of what the people said. They seem rather to be the words of the prophet, who lays bare the secret intentions of these formal worshipers. In view of the fact that the threatened judgments had not come, the people went on practicing their abominations.

11. A den of robbers. The men who served and worshiped at the Temple were wicked men who covered their wickedness with a cloak of piety.

I have seen. The inhabitants of Judah could not hide their evil intentions from God. He was not blinded by all their vain oblations. He had seen all and would punish accordingly (see Ps. 10:11, 13, 14; Isa. 29:15).

12. Shiloh. A town in the territory of Ephraim whose location is indicated in Judges 21:19. Its central position made it a desirable site for the sanctuary (see Joshua 18:1). Shiloh was the home of the ark for 300 years. At the end of that period the ark fell into the hands of the Philistines (see 1 Sam. 4:10, 11). Because of Israel’s grievous idolatry God “forsook the tabernacle of Shiloh” (Ps. 78:60). The Philistines captured the ark and presumably at this time destroyed the city (see on 1 Sam. 5:1).

The site of Shiloh, now known as SeiluЖn, was excavated by a group of Danish archeologists under the leadership of H. Kjaer from 1926 to 1932. They reached the conclusion that the city was occupied in the Middle Bronze Age and again from about the 13th to the 11th century b.c.; that about the beginning of the 11th century it was destroyed by fire; and that apparently the town was little occupied from about 1100 to 300 b.c. These archeological findings are in harmony with the Biblical data. Although the Bible gives no definite account of the city’s destruction, it does mention the defeat of the Israelites by the Philistines at Ebenezer and Aphek and the capture of the ark (1 Sam. 4:1–11). Probably the city was burned at this time.

What I did to it. Could the ark in Jerusalem guarantee any greater immunity to that city than it had to Shiloh of old? The fate of Shiloh shows that it is not safe to depend upon mere external worship for salvation. Eli lightly regarded the wicked practices of his sons (see 1 Sam. 2:12–17, 22–25; PP 575–580), and the people depended on the ark, rather than on true heart religion, to bring them the approval of God. These sins brought upon Shiloh the judgment of God (see 1 Sam. 4:17; Ps. 78:55–64). Jeremiah warns the people that the same chastisement that came upon Shiloh and its sanctuary is about to descend upon Jerusalem and its Temple (Jer. 7:14).

The wickedness. See 1 Sam. 2:12.

13. Rising up early and speaking. An idiom meaning to speak earnestly and continuously. The expression is peculiar to Jeremiah, occurring frequently, sometimes with slight variations (see Jer. 7:25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:4; cf. 2 Chron. 36:15, 16). However, the people of Judah would not listen, no matter how earnestly or unremittingly God spoke to them (see Prov. 1:24; Matt. 23:37).

14. Called by my name. See on v. 10.

Ye trust. See on v. 4.

Shiloh. Jeremiah used the destruction of this city as an object lesson of what was to happen to Jerusalem and its Temple (Jer. 26:9; Micah 3:12).

15. Cast you out. That is, exile you to a foreign land. The land of Canaan was Jehovah’s land (see Lev. 25:23; Hosea 9:3), a land of His special care, ever under His watchful eye (see Deut. 11:12). From that sphere of watchful care Judah would now be removed (see Jer. 15:1; 23:39; 32:31; 52:3), even as the northern kingdom of Israel had been carried captive by Assyria (see 2 Kings 17:18–23; 23:27).

Ephraim. A term often used to designate the northern tribes (see Isa. 7:2; Hosea 4:17; 5:9; 12:1; cf. Ps. 78:67, 68). The tribe of Ephraim had been the most numerous and powerful in the north. Also from that tribe Jeroboam, the first king of the northern kingdom, had come. Hence the term “Ephraim” came to be applied to the whole kingdom.

16. Pray not. Like other prophets of God, Jeremiah was a man of prayer, a man anxious to intercede in behalf of his people (see Jer. 11:14; 18:20; cf. Gen. 18:23–32; Ex. 33:11–14; Num. 14:13–20; 1 Sam. 7:9, 10; 12:17–19, 23; Ps. 106:23). Since the nation refused to reform, nothing could turn aside the doom that was coming. The chastisement and discipline must be allowed to do its work. Intercessory prayer to avert the threatened judgments would be unavailing (see Jer. 11:14; 14:11, 12; 15:1; cf. Ex. 32:10; 1 John 5:16).

17. Seest thou not? If Jeremiah wished to know the reasons for the prohibition mentioned in v. 16, he needed but to consider the facts. The shameless apostasy of God’s professed people was open, public, and impudent.

18. Children. The entire family, including the children, was united in idolatrous worship; hence the sweeping character of the judgment pronounced upon them (see on ch. 6:11).

Cakes. Heb. kawwanim, “sacrificial cakes.” The offering of sacrificial cakes was a characteristic element in a number of Near Eastern cults. This heathen practice later found its way into Christianity. Epiphanius (Against Heresies lxxviii. 23; lxxix. 1) declared that some women go so far as to “offer cakes in the name and to the honor of the blessed Virgin.” “Upon certain days they present bread and offer it in the name of Mary. But they all partake of this.” The sacrificial cakes of Jeremiah’s day were a kind of meal offering with which a libation, or drink offering, was combined (see ch. 44:19, 25) as a part of the worship. It is thought that the figure of the goddess may have been stamped upon the cakes.

Queen of heaven. See on ch. 44:17.

Other gods. The worship of the queen of heaven was but one form of foreign idolatry being carried on.

19. Provoke themselves. Although the words in italics were supplied in an attempt to complete the sense, they diminish the abrupt force of the Hebrew: “Do they provoke me? … Is it not themselves?” The consequences of the people’s own idolatry were to fall on their own heads (see Job 35:6, 8; Prov. 8:36).

Confusion. See ch. 3:25.

20. Not be quenched. No human power would be able to extinguish the fires of judgment once they had been kindled (see Jer. 4:4; 15:14; 17:27; 21:12; Lam. 2:3; 4:11; cf. Deut. 32:22).

21. Lord of hosts. See on v. 3.

Burnt offerings. From the Heb. Фolah, literally, “that which goes up” (see on Gen. 8:20; Lev. 1:3). The entire offering was consumed in the fire of the altar (see Lev. 1:9).

Sacrifices. Heb. zebachim, a general term applied to all oblations in which the flesh of the victim was eaten (see on peace offerings, Vol. I, pp. 700, 701). The prophet declared that the people of Judah might as well eat the flesh of the burnt offerings as that of the peace offerings, for God would accept neither from them (see Jer. 6:20; Hosea 9:4). Multiplication of sacrifices could not avert the coming judgment.

22. I spake not. This is one of those difficult passages of the Bible in which the literal and superficial meaning seems to contradict the plain statements of other scriptures. Jeremiah appears to deny that at Sinai God gave any instruction regarding sacrificial offerings. It is, however, not necessary to understand his language in that way. That the prophet is not denying the validity of the sacrificial system is clear from other statements from his own mouth (chs. 17:26; 31:14; 33:11, 17–24). How then is his statement to be understood? Jeremiah is obviously employing a rhetorical device by which in a comparison of two ideas the predominance of the one is shown by the denial of the other. Other examples of this device are: (1) Gen. 45:8. Here Joseph tells his brethren that it was not they that had sent him to Egypt, but God, though patently his brethren had had a large hand in the affair. (2) Ex. 16:8. Here Moses tells the rebellious multitude that their murmurings were not against him but against God, though their complainings had clearly been directed against Moses. A similar device was employed by Jesus (Luke 14:26). Taken literally, His words appear to command men to hate the members of their own families. However, He was simply seeking to emphasize that love of God must supersede love to men. By “hate” He meant “love less.”

The passage emphasizes that obedience to moral law ranks above obedience to a ceremonial system (see 1 Sam. 15:22; Ps. 51:16, 17). External observances were designed to aid in preserving sincere obedience (see Deut. 6:1–3), but never to be a substitute for holiness of heart. Of the type of worship rendered to God by Jeremiah’s compatriots, God had never spoken at Sinai.

23. I will be your God. See Ex. 6:7; Lev. 26:12; Deut. 29:13. The phrase occurs repeatedly in Jeremiah (chs. 11:4; 24:7; 30:22; 31:3; 32:38).

All the ways. This passage is similar to that found in Deut. 5:33 (see Deut. 9:12, 16; 11:28; 31:29).

That it may be well. A common phrase in Jeremiah (see chs. 38:20; 40:9; 42:6), found also in the book of Deuteronomy (see Deut. 4:40; 5:16, 33; 6:18).

24. Hearkened. Heb. shamaФ, “to hear”; hence, “to listen to,” “to give heed to,” or “to obey.” Verses 24–28 recite the sad fact of Israel’s disobedience to the beneficent commands of Jehovah (see Ps. 81:11, 12).

Inclined their ear. See Isa. 55:3; Jer. 25:4; 44:5.

Imagination. Heb. sheriruth, “firmness,” or “stubbornness”; in the OT always connected with “heart” (see Jer. 3:17; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17; cf. Deut. 29:19; Ps. 81:12).

Went backward. See v. 26; Jer. 2:27; 32:33; cf. Neh. 9:29; Hosea 4:16. Judah was like a headstrong ox that draws back and refuses to place its neck under the yoke. There can be no standstill in religious and moral experience. There is either progress or backsliding (see 5T 93).

25. My servants. Compare Matt. 21:33–41, 45).

The prophets. Compare 2 Chron. 36:15, 16.

Rising up early. See on v. 13.

26. Hearkened. See on v. 24.

Hardened their neck. A figure expressing obstinacy (see on 2 Kings 17:14).

Worse than. The people of Jeremiah’s day sinned against greater light. They did not profit from the experiences of their forefathers. Furthermore the prophet’s countrymen had set up objects of idolatry within the very precincts of the Temple (see Jer. 7:30; cf. 2 Kings 21:7).

28. A nation. Literally, “the nation.” Israel stood out as a prominent example of obstinacy and rebellion (see Isa. 1:4). Her guilt was greatly increased by her covenant privileges.

Truth. That is, faithfulness or fidelity (see on ch. 5:3).

29. Cut off thine hair. The verb and the possessive pronoun “thine” are feminine in the Hebrew, showing that a woman is addressed. The gender is indicated in the KJV by the words “O Jerusalem,” which are supplied. The city is likened to a woman who, in the depth of her grief for her lost children, cuts off her hair and makes her way to the hills to bewail her bereavement (see Judges 11:37; Lam. 1:1–3). Cutting the hair was a sign of extreme sorrow (Job 1:20; Isa. 15:2; Jer. 16:6; 48:37; Micah 1:16). Some have seen a reference here to the flowing locks that the Nazirites wore as the badge or token of their consecration to God (see Num. 6:19), locks which, when a Nazirite became contaminated through contact with the dead, he was to shave off (Num. 6:6–21).

High places. Heb. shephayim, “bare hilltops.”

30. Set their abominations. Manasseh had profaned the house of God by placing in it a graven image of Asherah (see 2 Kings 21:5, 7 see on Jer. 7:18). The people were not content to carry on licentious rites at the old Canaanite shrines or to burn incense to the host of heaven on the roofs of their houses (see Jer. 19:13), but they went so far as to pollute God’s dwelling place (see chs. 23:11; 32:34).

31. High places. The Hebrew word used here, bamoth, is different from that translated “high places” in v. 29, and refers to established places for idolatrous worship (see 1 Kings 11:7; 2 Kings 17:9; Eze. 16:16).

Tophet. A place in the Valley of Hinnom where children were sacrificed to Molech (2 Kings 23:10) and to Baal (Jer. 19:5, 6). The derivation of “Tophet” is uncertain. Some consider the word to be derived from the Heb. tuph, meaning “to spit,” or “spew out,” and regard it as a term of abomination or abhorrence. Tophet may have been an opprobrious title for this center of idolatry, as bosheth, “shame,” was for Baal (see on Judges 6:32; 2 Sam. 2:8). However, others believe that Tophet is derived from toph, a “hand drum” (see Vol. III, pp. 30, 31), and assert that the name was given to this place because of the custom of using drums to drown the cries of the children being sacrificed. In his Paradise Lost (bk. I, ll. 391–396) Milton alludes to such a practice:

“First, Moloch, horrid king, besmeared with blood

Of human sacrifice, and parents’ tears;

Though for the noise of drums and timbrels loud

Their children’s cries unheard, that passed through fire

To his grim idol.”

Hinnom. A valley south and west of Jerusalem now called WaЖdйµ erРRabaЖbeh. Anciently it was probably a deep and narrow ravine with steep, rocky sides, but the erosion of the centuries has made the depression less pronounced. During the period of the kings of Judah the valley became identified with the worship of Molech. Solomon was the first to introduce this abominable rite (see 1 Kings 11:7; 2 Kings 23:13). Molech worship (see on Lev. 18:21) became particularly prominent in the days of Ahaz and Manasseh (see 2 Chron. 28:3; 33:6). To put an end to these abominations Josiah “defiled” the valley (2 Kings 23:10, 14), making it, according to tradition, the receptacle of carcasses and filth. The book of Enoch (27:1) refers to the place as “the accursed valley.” The Greek name gehenna in the NT is a transliteration of the Heb. ge Hinnom, the name of this valley.

Burn their sons. The sacrificing of children formed part of the idolatrous worship of the Phoenicians, Moabites, Ammonites, and others. This horrid practice was taken over by Ahaz (see on 2 Kings 16:3) and Manasseh (see on 2 Kings 21:6). Diodorus Siculus (xx. 14) describes such a sacrifice to “Cronus of Tyre” (footnote: Baal or Moloch) as it took place in his day in Carthage, a Phoenician colony. The bronze statue of the god had the form of a human figure with outstretched arms extending toward the ground. The child sacrificed, when placed on the arms, rolled down into a pit filled with fire. Diodorus is unclear as to whether the child was burned alive or was first slain, as usually with a burnt offering (see Jer. 19:5; Eze. 16:20, 21). Plutarch (On Superstition 13), describing such rites, says the child’s throat was cut. The mothers, standing by, were forbidden to weep; flutes and drums drowned the sounds of lament. It is possible that in the time of Jeremiah the children were first slain. Such sacrifices, the psalmist declared, were offered “unto devils” (Ps. 106:37, 38).

Commanded them not. See chs. 19:5; 32:35. Not only had God not commanded these rites, He had strictly forbidden such practices under the severest penalties (see Lev. 18:21; 20:1–5; Deut. 12:31; 18:9, 10).

32. Till there be no place. See ch. 19:6–15. Literally, “from there being no place.” The thought seems to be that the slaughter would be so great that no burying place would be left.

33. Meat for the fowls. A great number of corpses would remain unburied (see Deut. 28:26; Jer. 16:4; 19:7; Jer. 34:20), because of the extent of the slaughter and the small number of survivors.

Fray. An obsolete English word meaning “to frighten.” The city would become so nearly depopulated that there would be no one to scare away the birds or beasts from feeding on the corpses (cf. Rev. 19:17, 18, 21).

34. Voice of mirth. Woes and lamentations would take the place of mirth and gladness. Especially mentioned as ceasing were the joyous songs and music with which the bridegroom and his bride were escorted from her home to his (see Isa. 24:7, 8; Jer. 16:9; Rev. 18:23).

Desolate. Heb. chorbah, used of places that were once inhabited but had fallen into ruins. The land would become a veritable waste and desert.

Ellen G. White comments

2–7PK 413

4     COL 292; FE 398; 4T 535; 5T 486

10   TM 79

12, 14  PP 514

23   ML 283

23, 24, 28        PK 414

31   PP 337