Jeremiah 7:11
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, said the LORD.
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EXPOSITORY (ENGLISH BIBLE)
(11) A den of robbers.—The words had a special force in a country like Palestine, where the limestone rocks presented many caves, which, like that of Adullam (1Samuel 22:1-2), were the refuge of outlaws and robbers. Those who now flocked to the courts of the Temple, including even priests and prophets, were as such robbers, finding shelter there, and soothing their consciences by their worship, as the brigands of Italy do by their devotions at the shrine of some favourite Madonna. It had for them no higher sanctity than “a den of robbers.” The word for “robber” implies the more violent form of lawless plunder. The words are memorable, as having re-appeared in our Lord’s rebuke of the money-changers and traffickers in the Temple (Matthew 21:13; Mark 11:17; Luke 19:46); and, taken together with the reference at the last Supper to the New Covenant of Jeremiah 31:31, suggest the thought that our Lord was leading His disciples to see in the prophet’s work a foreshadowing of His own relation to the evils of His time, and more than a foreshadowing of the great remedy which He was to work out for them.

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.Robbers - literally, tearers, those who rob with violence. The temple was the place which sheltered them. It had been consecrated to God. Now that it harbors miscreants, must it not as inevitably be destroyed as a den of robbers would be by any righteous ruler? 11. den of robbers—Do you regard My temple as being what robbers make their den, namely, an asylum wherein ye may obtain impunity for your abominations (Jer 7:10)?

seen it—namely, that ye treat My house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (Isa 56:7; Mt 21:13).

Robbers, Heb. breakers through. The word is taken in a large notion for all sorts of plunderers, whether in house, Ezekiel 7:22, or field, highway-men, Daniel 11:14. Do yon look upon this house as a sanctuary and refuge for robbers and murderers? do you esteem it so, and is it so in your eyes? so the phrase is used Numbers 13:33, &c.; hereby making me an abettor of all your lewdness, Matthew 21:13; a metaphor taken from wild beasts and mischievous persons, that do both secure themselves and hide their prey in holes and caves of the earth, Psalm 10:8,9.

I have seen it: q.d. As crafty as you are, you cannot hide these things from me, nor all those workings of your thoughts about them, Psalm 10:11,13,14 Eze 18:12. He checks their foolish vain confidences, whereby they deceive themselves, Isaiah 29:15. God will not be blinded by all their vain oblations. Is this house, which is called by my name,.... Meaning the temple:

become a den of robbers in your eyes? or do you look upon it, and make use of it, as thieves do of dens; who, when they have robbed and murdered men, betake themselves to them, not only to share their spoil, but to hide themselves? just so those thieves, murderers adulterers, perjurers, and idolaters, after they had committed such gross enormities, came into the temple and offered sacrifices; thinking hereby to cover their sins, and expiate the guilt of them, and to be looked upon as good men, and true worshippers of God, when they were no better than thieves and robbers; and such were the Pharisees in Christ's time, and such was the temple as made by them; see Matthew 21:13,

behold, even I have seen it, saith the Lord; not only all the abominations committed by them, but the use they made of the temple and the worship of it; all the hypocrisy of their hearts, and the inward thoughts of them, and their views and intentions in their offerings and sacrifices; as well as what ruin and destruction the Lord designed to bring shortly upon them, and upon that house which they had made a den of robbers; as follows:

Is this house, which is called by my name, become {c} a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.

(c) As thieves hidden in holes and dens think themselves safe, so when you are in my temple, you think to be covered with the holiness of it, and that I cannot see your wickedness, Mt 21:13.

EXEGETICAL (ORIGINAL LANGUAGES)
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).Verse 11. - Even I have seen it; understand, "and I will therefore destroy the house which gives shelter to evil-doers." Over against such sayings Jeremiah puts that which is the indispensable condition of continued sojourn in the land. כּי, Jeremiah 7:5, after a preceding negative clause, means: but on the contrary. This condition is a life morally good, that shall show itself in doing justice, in putting away all unrighteousness, and in giving up idolatry. With אם begins a list of the things that belong to the making of one's ways and doings good. The adjunct to משׁפּט, right, "between the man and his neighbour," shows that the justice meant is that they should help one man to his rights against another. The law attached penalties to the oppression of those who needed protection - strangers, orphans, widows; cf. Exodus 22:21., Deuteronomy 24:17., Jeremiah 27:19; and the prophets often denounce the same; cf. Isaiah 1:17, Isaiah 1:23; Isaiah 10:2; Ezekiel 22:7; Zechariah 7:10; Malachi 3:5; Psalm 94:6, etc. for 'לא־ת is noteworthy, but is not a simple equivalent for it. Like ου ̓ μή, כ̓ב implies a deeper interest on the part of the speaker, and the sense here is: and ye be really determined not to shed innocent blood (cf. Ew. 320, b). Hitz.'s explanation, that אל is equal to אשׁר לא or אם לא, and that it her resumes again the now remote אם, is overturned by the consideration that אל is not at the beginning of the clause; and there is not the slightest probability in Graf's view, that the אל must have come into the text through the copyist, who had in his mind the similar clause in Jeremiah 22:3. Shedding innocent blood refers in part to judicial murders (condemnation of innocent persons), in part to violent attacks made by the kings on prophets and godly men, such as we hear of in Manasseh's case, 2 Kings 21:16. In this place (Jeremiah 7:7), i.e., first and foremost Jerusalem, the metropolis, where moral corruption had its chief seat; in a wider sense, however, it means the whole kingdom of Judah (Jeremiah 7:3 and Jeremiah 7:7). "To your hurt" belongs to all the above-mentioned transgressions of the law; cf. Jeremiah 25:7. "In the land," etc., explains "this place." "From eternity to eternity" is a rhetorically heightened expression for the promise given to the patriarchs, that God would give the land of Canaan to their posterity for an everlasting possession, Genesis 17:8; although here it belongs not to the relative clause, "that I gave," but to the principal clause, "cause you to dwell," as in Exodus 32:13.
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