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.

1, 2. Absence from the LXX of all but “Hear … ye of Judah” suggests the probability that the rest has been supplied by an editor from ch. 26.

2. the gate] In Jeremiah 26:2 “the court” (perhaps the “new gate” of Jeremiah 36:10), probably between the inner and outer court, in the latter of which the crowd from city and country would assemble on a fast day or festival. The sympathy of numbers would naturally provoke the attack which followed (Jeremiah 26:7 ff.).

3. your ways and your doings] a frequent expression in this Book. See Intr. iii. § 14 (b), note. Cp. Ezekiel 14:22 f., Ezekiel 20:43, Jeremiah 36:17; Zechariah 1:4; Zechariah 1:6.

4. lying words] those of the false prophets, who maintained that the possession of the Temple was enough. Jehovah would never suffer it to be overthrown, and thus its presence would be a kind of charm or fetish. They doubtless relied on such passages as Isaiah 37:22 ff., with the signal overthrow of Assyria that followed, as well as on the sentiment produced by the centralisation of worship at Jerusalem under Josiah.

The temple of the Lord] Cp. for the threefold repetition Jeremiah 22:29; Isaiah 6:3. Here it seems intended as a charm. Cp. 1 Kings 18:26 as illustrated by Mussulman Dervishes at the present day. See Stanley, f. Ch. II. 254, 438.

these] the buildings of the Temple.

6. if ye oppress not the stranger, the fatherless, and the widow] The foreigner, temporarily resident, as having no legal status, specially needed commendation to the kindness of those around him. Harshness to such was strongly denounced in the “Book of the Covenant” (Exodus 21-23, e.g. Jeremiah 22:21, Jeremiah 23:9) and Deut. (e.g. Deuteronomy 24:17).

8. that cannot profit] Or perhaps, so that ye profit not.

8–11. See introd. note on the section.

9. Will ye steal] What! steal, etc. The Hebrew verb is in a form used when the object is to present the action itself in the strongest light. Cp. Jeremiah 32:33; Isaiah 21:5. The wording shews that the Decalogue is in the prophet’s mind.

burn incense] See on Jeremiah 1:16. The Hebrew word has no connexion with that for frankincense (Jeremiah 6:20), but denotes something producing a sweet smoke, whether sacrifices (as in Psalm 66:15) or incense (as Exodus 30:7 f.).

Baal] the Baal. See on Jeremiah 2:8.

10. called by my name] in token of ownership. Cp. Jeremiah 14:9, Jeremiah 25:29, Jeremiah 32:34. See other references for the phrase in Dr.’s note.

We are delivered] We are guaranteed impunity by the discharge of this religious formality. It is best with R.V. to limit the people’s supposed utterance to these three words, and to make the clause that follows to be the prophet’s indignant and sarcastic retort.

11. den of robbers] a place of retreat in the intervals between acts of violence. Caves in Palestine were often used thus. This v. is alluded to in Matthew 21:13, and the parallel passages (Mark 11:17 and Luke 19:46).

12. The central position of Shiloh (Seilûn) in Ephraim is clearly set forth in Jdg 21:19. It was the resting-place of the Ark till it was carried off in the battle of Ebenezer (1 Samuel 4:11). The destruction referred to here (and in Jeremiah 26:6; Psalm 78:60) probably followed upon that Philistine victory. At any rate thenceforward Shiloh was a place of insignificance. In Jeremiah’s time it existed as a village (ch. Jeremiah 41:5).

12–15. See introd. note on the section.

15. I will cast you out of my sight] Observe that exile as the punishment is already foreshadowed, while in the latter words we may trace an allusion to the popular feeling (cp. Jdg 11:24; 1 Samuel 26:19) that Jehovah’s protection did not extend beyond Palestine.

Ephraim] as representing all the northern tribes.

16. pray not thou] So in ch. Jeremiah 14:7 f. when Jeremiah does intercede, the prayer is refused (Jeremiah 7:11), and in ch. Jeremiah 15:1 even the intercession of Moses and Samuel it is declared would be of no avail, although the former had more than once interceded with success (Numbers 11:2; Numbers 14:22; Numbers 16:22 ff.).

16–20. See introd. note on the section and cp. Jeremiah 15:1. It is hardly probable that this formed part of Jeremiah’s address, seeing that it gives us in fact Jehovah’s words to His prophet abruptly inserted, without any introductory formula. According to some commentators, e.g. Co., the kind of idolatry here spoken of was not practised as late as Jehoiakim’s reign. It is mentioned, however, in Jeremiah 19:13, which may belong to that date. It is true that in ch. 44 the people ascribe their misfortunes to the neglect of it, but it is a question whether the women who there speak are not contrasting their present with their own past practice and not with that of a previous generation. Jeremiah’s tone of hopelessness also points in the direction of the later period, rather than in that of Josiah’s reforms.

18. Both sexes and all ages unite in the public dishonouring of God’s name by shameless idolatries.

cakes] The Hebrew word is of Assyrio-Babylonian origin, and occurs elsewhere only in Jeremiah 44:19, where see further. The cakes were either shaped, or stamped, to represent the “queen of heaven,” probably to be identified, not with the moon, but with the planet Venus, the Ishtar of Babylonian worship (Co.). The cult was thence derived, and appears to have been introduced in Manasseh’s reign. “The description points to its prevalence among the poorer classes, who have to collect firewood and do all the work themselves.” Pe. The Mass., by a different vocalisation of the word for “queen,” apparently to avoid this sense, gives work (meaning, however, host, in accordance with the Rabbinic interpretation of “work” in Genesis 2:1 f.) of heaven; and so LXX here, whereas in Jeremiah 44:17 etc. they render rightly “queen.”

21. Add your burnt offerings unto your sacrifices] Burnt offerings were consumed whole, while of sacrifices certain portions were reserved to be eaten by the priest and the offerer. Accordingly the sense here is either (i) appropriate for your own use the offerings of which ye now consume the whole: I care not, for whether ye do this or not ye are breaking a higher law; or (ii) add one sacrifice to another. Multiply your victims ad libitum. They have no sanctity, as offered by your guilty hands, but are merely so much flesh.

In (i), which is the preferable explanation, the reference is to the fact that sacrifices were an occasion of feasting. Turn what ought to be your most solemn act of worship into a mere opportunity for self-indulgence.

21–28. See introd. note on the section.

22. The passage is of the highest importance in its bearing on the epochs at which the different parts of the Pentateuch were severally composed. It is now held to be made up from elements of very diverse dates. Careful examination has shewn that in Jeremiah’s day the “Priestly Code” (P) which emphasizes and elaborates the sacrificial ritual had not been added to the earlier constituents (J and E). It is true indeed that those earlier constituents are not devoid of reference to sacrifice (see Exodus 23:14-19), nor is Deut. either (e.g. Jeremiah 12:5 ff., Jeremiah 16:1 ff.), but (in Peake’s words) “there is a very marked difference between the attitude of the earlier Codes and the Priestly Legislation. In the latter the ritual system is of very high importance, and sacrifice fills a prominent place, in the former sacrifice holds a relatively insignificant position.” See further on Jeremiah 8:8 as to Jeremiah’s view.

In general it may be said that obedience to the moral law always ranked first (cp. Jeremiah 11:4), and sacrifices were, as is here taught, wholly worthless when offered by the immoral. Moreover, the “outward ceremonial of sacrifice is discounted, in view of the danger of dependence on it” (Buchanan Blake, How to read the Prophets, Part I. p. 222). For the relation between prophecy and the ritual law, see further in C. B. Introd. to the Pentateuch, pp. 174–181. The Jews (it may be added) read in their services this portion of the prophets as the Haph tarah (2nd Lesson) in connexion with Leviticus 6-8. (as 1st Lesson), thus supporting the view that sacrifices are but secondary. Cp. for the sentiment of the Jeremiah 7 :1 Samuel 15:22; Isaiah 1:11 ff.; Hosea 6:6; Amos 5:22 ff.; Micah 6:6 ff.

in the day] i.e. at the period of their history.

23. The nature of the compact was protection on the one hand conditional upon obedience on the other.

Hearken unto my voice] The nearest approach to these words, considered as a quotation, is Exodus 19:5, but it corresponds closely to the general tone of Deuteronomy.

in all the way, etc.] Only once elsewhere, viz. Deuteronomy 5:33.

24. in their own counsels] lit. in counsels. The words are best omitted (with LXX).

stubbornness] Cp. Jeremiah 3:17.

25, 26. Repeated substantially in ch. Jeremiah 11:7 f.

26. made their neck stiff] Cp. for the phrase ch. Jeremiah 19:15; 2 Kings 17:14; Nehemiah 9:16-17; Nehemiah 9:29; Proverbs 29:1.

27, 28. For And thou shalt speak … say unto them, LXX has only And thou shalt say unto them this word, pointing to a probable amplification on the part of MT.

28. the nation] conspicuous for their disobedience. Cp. Psalm 12:4.

truth] mg. faithfulness. See on ch. Jeremiah 5:3.

29–8:3. See introd. note on the section.

The verbs and pronoun are fem. in the original, shewing that E.VV. are right in giving them a collective sense, and inserting “O Jerusalem.” See on Jeremiah 4:30. Polling the hair was a sign of mourning. Cp. Job 1:20; Micah 1:16; also Deuteronomy 14:1.

29. hair] lit. (as mg.) crown, Heb. nezer, and used of the long hair worn in fulfilment of the Nazirite’s vow (Numbers 6:7). Jerusalem must now shew by outward sign her faithlessness to her vows of loyalty to her God.

bare heights] See on ch. Jeremiah 3:2.

30. they have set their abominations] as Manasseh had done (2 Kings 21:5; 2 Kings 21:7).

31. high places] read high place. There would not be more than one altar in Topheth. So LXX and Targ.

Topheth] This probably is not the original vocalisation (LXX Ταφέθ), though the latter cannot be determined with certainty. As Bosheth was a frequent substitute for Baal (see on Jeremiah 3:24), and as the vowels of the former word were for a similar reason given to the consonants MLK (Melech, king), in order that offerings which the more enlightened felt it shameful to connect with Israel’s Divine King (Melech) might be represented as really made to a heathen god (Molech); so here the original form of the word Topheth is thought to have been disguised for the same purpose of discredit. The etymology of the word is doubtful. Perhaps it comes from a root appearing in Aramaic in the sense of fire-place. So Rob. Sm. Rel. of the Semites, p. 377 (1894), who points out that when the term “first appears in Hebrew, the chief foreign influence was that of Damascus” (2 Kings 16). A great pit constituted the “fire-place,” where the victims were consumed. See C. B. on Isaiah 30:33, where the word is from the same root, though in a slightly different form. As to the position of Topheth see next note. It was defiled by Josiah (2 Kings 23:10) as the scene of idolatrous and cruel rites.

valley of the son of Hinnom] The majority of scholars identify it with the Wady er-Rubâbeh, running W. and S. of Jerusalem, rather than with the Tyropoeon or the Kidron valleys. The derivation and meaning of Hinnom are unknown. Possibly it was the name of a former owner. See further on Jeremiah 2:23. As to the position of Topheth in connexion with it, all that we can say with tolerable certainty is that it was near the junction of the three valleys which encompass Jerusalem, and below Siloam. See HDB. Hinnom, Valley of, and Topheth.

to burn, etc.] The law laid down that firstborn alike of men and of cattle were dedicated to Jehovah. The firstborn of men and of unclean animals were to be redeemed, those of clean animals to be offered in sacrifice (Exodus 13:2; Exodus 13:12 f., Jeremiah 22:29, Jeremiah 34:19 f.; cp. Numbers 3:46 f., Jeremiah 18:15 f.). The fact that neighbouring nations, Arabs, Phoenicians, Moabites, actually sacrificed their firstborn, together with a misinterpretation of the above passages, may have led to a belief that Jehovah meant that this should be done, and possibly Jeremiah in Jeremiah 8:8 refers to a written perversion of the law in this direction. See note there. According to Ezek. (Ezekiel 20:25) the people were left by God in this belief as a judicial punishment. (Cp. for a parallel case Ezekiel 14:9.) Ezekiel there traces the custom to wilderness days. As human sacrifices came under the category of the burnt offering, and as animals were slain before they were consumed, we may presume that the same was done in these cases. (Milton, P.L. I. 394 ff. takes the other view.)

which I, etc.] Micah 6:7 shews that in his day the question of the efficacy of such sacrifices was a practical one.

mind] mg. heart. See on ch. Jeremiah 5:21.

31, 32. For a recurrence of the substance of this passage see ch. Jeremiah 19:5 f., 11.

32. “Where they have butchered their children, they shall themselves be butchered, hence the name Valley of Slaughter will replace the older name.” Pe.

till there be no place to bury] mg. because there shall be no place else, is the clear meaning of the MT. (and LXX agrees). But, under the circumstances the scene of the slaughter would be the natural place for burial. Possibly the MT. does not give the original form of the clause. Du. omits it, but it recurs in Jeremiah 19:11. To be left unburied was much dreaded. Cp. Deuteronomy 28:26; Isaiah 18:6.

33. fray] frighten. The word is obsolete, except as a provincialism. It is the root of affray (participle, afraid). Cp. “he thought hir to affraye.” Chaucer’s Clerk’s Tale. (Bible Word-Book.)

34. the voice of the bridegroom, etc.] Cp. Jeremiah 16:9, Jeremiah 25:10.