Jeremiah 7:1
The word that came to Jeremiah from the LORD, saying,
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EXPOSITORY (ENGLISH BIBLE)
VII.

(1) This chapter and the three that follow form again another great prophetic sermon, delivered to the crowds that flocked to the Temple. There is nothing in the discourse which absolutely fixes its date, but the description of idolatry, as prevalent, and, possibly, the reference to the presence of the Chaldæan invader in Jeremiah 8:16; Jeremiah 10:22, fit in rather with the reign of Jehoiakim than with that of Josiah; and from the special reference to Shiloh in Jeremiah 26:6; Jeremiah 26:9, as occurring in a prophecy delivered at the beginning of that reign, it was probably this discourse, or one like it, and delivered about the same time, that drew down that king’s displeasure (see Jeremiah 7:14).

Jeremiah 7:1. The word of the Lord, &c. — The date of this new sermon is not precisely marked, but it is probable it was delivered not long after the preceding one, and on the following occasion. “Besides the prophets who were commissioned to announce the approaching calamities of Judah and Jerusalem, there were others who took upon themselves to flatter the people with opposite predictions. They taught them to look upon such threats as groundless, since God, they said, would have too much regard to his own honour, to suffer his temple to be profaned, and the seat of his holiness to be given up into the hand of strangers. Jeremiah is therefore commanded openly to reprove the falsehood of these assertions, and to show, by an example in point, that the sanctity of the place would afford no security to the guilty; but that God would assuredly do by his house at Jerusalem what he had done unto Shiloh; and cast the people of Judah out of his sight as he had already cast off the people of Israel for their wickedness.” — Blaney. 7:1-16 No observances, professions, or supposed revelations, will profit, if men do not amend their ways and their doings. None can claim an interest in free salvation, who allow themselves in the practice of known sin, or live in the neglect of known duty. They thought that the temple they profaned would be their protection. But all who continue in sin because grace has abounded, or that grace may abound, make Christ the minister of sin; and the cross of Christ, rightly understood, forms the most effectual remedy to such poisonous sentiments. The Son of God gave himself for our transgressions, to show the excellence of the Divine law, and the evil of sin. Never let us think we may do wickedness without suffering for it.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).

CHAPTER 7

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).

JEREMIAH CHAPTER 7.

A call to true repentance, Jeremiah 7:1-7; and not, living in theft, murder, adultery, perjury, &c.. to trust in the outward worship and temple of God, by the example of Shiloh, Jeremiah 7:8-15. The prophet is forbid to pray for them, Jeremiah 7:16. Their idolatry, and its judgment, Jeremiah 7:17-20. Their sacrifices rejected, and obedience required, Jeremiah 7:21-28. They are called to mourn for their abominations in Tophet, and their judgments, Jeremiah 7:29-34.

See Jeremiah 1:2. This is the title of a new sermon, much of the nature of the former, which readeth to Jeremiah 10. 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.

The word that came to Jeremiah from the LORD, saying,
EXEGETICAL (ORIGINAL LANGUAGES)
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.Verses 1-7. - The Divine requirements and the corresponding promise. A distant, cruel people will execute the judgment, since Judah, under the trial, has proved to be worthless metal. - Jeremiah 6:22. "Thus hath Jahveh said: Behold, a people cometh from the land of the north, and a great nation raises itself from the furthermost sides of the earth. Jeremiah 6:23. Bows and javelins they bear; cruel it is, and they have no mercy; their voice roareth like the sea; and on horses they ride, equipped as a man for the war against thee, daughter of Zion. Jeremiah 6:24. We heard the rumour thereof: weak are our hands: anguish hath taken hold of us, and pain, as of a woman in travail. Jeremiah 6:25. Go not forth into the field, and in the way walk not; for a sword hath the enemy, fear is all around. Jeremiah 6:26. O daughter of my people, gird thee with sackcloth, and besprinkle thee with ashes; make mourning for an only son, butter lamentation: for suddenly shall the spoiler come upon us. Jeremiah 6:27. For a trier have I set thee among my people as a strong tower, that thou mightest know and try their way. Jeremiah 6:28. They are all revolters of revolters; go about as slanderers; brass and iron; they are all dealing corruptingly. Jeremiah 6:29. Burned are the bellows by the fire, at an end is the lead; in vain they melt and melt; and wicked ones are not separated. Jeremiah 6:30. Rejected silver they call them, for Jahveh hath rejected them."

In Jeremiah 6:22 the stumbling-blocks of Jeremiah 6:21 are explained. At the end of this discourse yet again the invasion of the enemy from the far north is announced, cf. Jeremiah 4:13 and Jeremiah 5:15, and its terribleness is portrayed with new colours. The farther the land is from which the enemy comes, the more strange and terrible he appears to the imagination. The farthest (hindmost) sides of the earth (cf. Jeremiah 25:32) is only a heightening of the idea: land of the north, or of the far distance (Jeremiah 5:15); in other words, the far uttermost north (cf. Isaiah 14:13). In this notice of their home, Hitz. finds a proof that the enemies were the Scythians, not the Chaldeans; since, acc. to Ezekiel 38:6, Ezekiel 38:15, and Ezekiel 39:2, Gog, i.e., The Scythians, come "from the sides of the north." But "sides of the earth" is not a geographical term for any particular northern country, but only for very remote lands; and that the Chaldeans were reckoned as falling within this term, is shown by the passage Jeremiah 31:8, according to which Israel is to be gathered again from the land of the north and from the sides of the earth. Here any connection with Scythia in "sides of the earth" is not to be thought of, since prophecy knows nothing of a captivity of Israel in Scythia, but regards Assur and Babylon alone as the lands of the exile of Israelites and Jews. As weapons of the enemy then are mentioned bows (cf. Jeremiah 4:29; Jeremiah 5:16), and the javelin or lance (כּידון, not shield; see on 1 Samuel 17:6). It is cruel, knows no pity, and is so numerous and powerful, that its voice, i.e., the tumult of its approach, is like the roaring of the sea; cf. Isaiah 5:30; Isaiah 17:12. On horses they ride; cf. Jeremiah 4:13; Jeremiah 8:16; Habakkuk 1:8. ערוּך in the singular, answering to "cruel it is," points back to גּוי or כּאישׁ . is not for כּאישׁ אחד (Ros.), but for כּאישׁ מלחמה, cf. 1 Samuel 17:33; Isaiah 42:13; and the genitive is omitted only because of the למלחמה coming immediately after (Graf). "Against thee" is dependent on ערוּך: equipped as a warrior is equipped for the war, against the daughter of Zion. In Jeremiah 6:24-26 are set forth the terrors and the suspense which the appearance of the foe will spread abroad. In Jeremiah 6:24 the prophet, as a member of the people, gives utterance to its feelings. As to the sense, the clauses are to be connected thus: As soon as we hear the rumour of the people, i.e., of its approach, our hands become feeble through dread, all power to resist vanishes: cf. Isaiah 13:7; and for the metaphor of travail, Isaiah 13:8; Micah 4:9, etc. In v. 28 the inhabitants of Jerusalem, personified as the daughter of Zion, are warned not to go forth of the city into the field or about the country, lest they fall into the enemies' hands and be put to death. מגור מסּביב, often used by Jeremiah, cf. Jeremiah 20:3, Jeremiah 20:10; Jeremiah 46:5; Jeremiah 49:29, and, as Jeremiah 20:10 shows, taken from Psalm 31:14. Fear or terrors around, i.e., on all sides danger and destruction threaten.

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