Jeremiah 7:14
therefore what I did to Shiloh I will now do to the house that bears My Name, the house in which you trust, the place that I gave to you and your fathers.
Therefore I will do
The word "therefore" serves as a conclusion drawn from previous statements, indicating a direct consequence of the people's actions. In the Hebrew text, this is a continuation of God's judgment, emphasizing His response to Israel's disobedience. The phrase "I will do" underscores God's active role in executing judgment, reflecting His sovereignty and justice. It is a reminder that God is not passive but responds to the moral and spiritual state of His people.

to the house that bears My Name
This phrase refers to the temple in Jerusalem, which was considered the dwelling place of God among His people. The "house" signifies a sacred space, and "bears My Name" indicates ownership and divine presence. In ancient Israel, the temple was central to worship and identity, symbolizing God's covenant relationship with His people. The mention of God's Name highlights the seriousness of the impending judgment, as it involves a place associated with His holiness and reputation.

the house in which you trust
Here, God addresses the misplaced trust of the Israelites. The temple had become a symbol of false security, as the people believed that its presence guaranteed their safety regardless of their behavior. This trust was not in God Himself but in the physical structure, reflecting a superficial faith. The Hebrew concept of trust involves reliance and confidence, and this phrase challenges the people to examine the object of their trust.

the place that I gave to you and your fathers
This phrase emphasizes the gift of the land and the temple as part of God's covenant with Israel. "I gave" highlights God's generosity and the unearned nature of these blessings. The reference to "your fathers" connects the current generation to their ancestors, reminding them of the historical and spiritual heritage they are part of. It underscores the continuity of God's promises and the responsibility to uphold the covenant.

just as I did to Shiloh
Shiloh was an earlier religious center in Israel where the tabernacle was located before the temple was built in Jerusalem. The destruction of Shiloh, as recorded in 1 Samuel 4, serves as a historical precedent for God's judgment. By referencing Shiloh, God warns that the same fate could befall Jerusalem if the people do not repent. This comparison serves as a sobering reminder of the consequences of disobedience and the reality of divine judgment.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and judgment to the people of Judah. His ministry was marked by a call to repentance and a warning of impending destruction due to the people's unfaithfulness.

2. Shiloh
An ancient city in Israel where the Tabernacle was located before the temple was built in Jerusalem. It was a significant religious center until it was destroyed, symbolizing God's judgment due to Israel's disobedience.

3. The Temple
The holy place in Jerusalem where God's presence dwelt among His people. It was a symbol of God's covenant with Israel but had become a false security for the people who trusted in the building rather than in God.

4. Judah
The southern kingdom of Israel, which was the primary audience of Jeremiah's prophecies. They were warned of the consequences of their idolatry and disobedience.

5. The Fathers
Refers to the ancestors of the Israelites, to whom God had given the land and the temple as part of His covenant promises.
Teaching Points
False Security in Religious Symbols
The people of Judah placed their trust in the temple as a symbol of God's presence, rather than in God Himself. We must ensure our faith is in God, not in religious rituals or symbols.

Historical Lessons of Judgment
The destruction of Shiloh serves as a historical warning that God does not tolerate disobedience and idolatry. We should learn from past judgments to avoid repeating the same mistakes.

True Worship and Obedience
God desires genuine worship and obedience rather than mere outward religious practices. Our lives should reflect a heart committed to God, not just external conformity.

Covenant Relationship with God
The temple was a sign of God's covenant with Israel. As believers, we are called to live in a covenant relationship with God, marked by faithfulness and obedience.

Repentance and Restoration
Jeremiah's message was ultimately a call to repentance. We are invited to turn back to God, seeking His forgiveness and restoration when we stray.
Bible Study Questions
1. How does the historical context of Shiloh's destruction enhance our understanding of Jeremiah 7:14?

2. In what ways might we be tempted to place our trust in religious symbols or practices today, rather than in God Himself?

3. How can the lessons from Shiloh and the temple inform our approach to worship and obedience in our daily lives?

4. What parallels can we draw between the warnings given to Judah and the teachings of Jesus regarding the temple in the New Testament?

5. How can we cultivate a covenant relationship with God that is characterized by genuine faithfulness and obedience?
Connections to Other Scriptures
1 Samuel 4:10-11
This passage describes the capture of the Ark of the Covenant by the Philistines and the subsequent destruction of Shiloh, illustrating the consequences of Israel's disobedience and misplaced trust.

Matthew 21:13
Jesus cleanses the temple, echoing Jeremiah's message by condemning the misuse of the temple as a place of commerce rather than worship, highlighting the need for true reverence and obedience.

Psalm 78:60-61
This psalm recounts God's rejection of Shiloh due to Israel's unfaithfulness, serving as a historical reminder of the consequences of turning away from God.
The Doom of the TempleD. Young Jeremiah 7:1-14
The Relations of Righteousness and ReligionS. Conway Jeremiah 7:1-34
Strange Church-GoersS. Conway Jeremiah 7:5-16
Shiloh, or the God-Forsaken ShrineS. Conway Jeremiah 7:12-14
Warning VoicesS. Conway Jeremiah 7:12-16
The Divine Long-Suffering Worn OutS. Conway Jeremiah 7:13-16
Rising Up EarlyA.F. Muir Jeremiah 7:13, 25
People
Ben, Jeremiah
Places
Egypt, Jerusalem, Shiloh, Topheth, Valley of Hinnom, Valley of Slaughter, Zion
Topics
Bears, Faith, Fathers, Named, Reason, Shiloh, Temple, Trust, Trusting, Wherein, Whereupon
Dictionary of Bible Themes
Jeremiah 7:14

     5361   justice, human
     7467   temple, Solomon's
     8032   trust, lack of

Jeremiah 7:9-15

     5978   warning
     8705   apostasy, in OT

Jeremiah 7:12-14

     7470   temple, significance

Library
An Earnest Warning About Lukewarmness
I should judge that the church at Laodicea was once in a very fervent and healthy condition. Paul wrote a letter to it which did not claim inspiration, and therefore its loss does not render the Scriptures incomplete, for Paul may have written scores of other letters besides. Paul also mentions the church at Laodicea in his letter to the church at Colosse; he was, therefore, well acquainted with it, and as he does not utter a word of censure with regard to it, we may infer that the church was at
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

The Sinner Stripped of his Vain Pleas.
1, 2. The vanity of those pleas which sinners may secretly confide in, is so apparent that they will be ashamed at last to mention them before God.--3. Such as, that they descended from pious us parents.--4. That they had attended to the speculative part of religion.--5. That they had entertained sound notion..--6, 7. That they had expressed a zealous regard to religion, and attended the outward forms of worship with those they apprehended the purest churches.--8. That they had been free from gross
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Life of Mr. Hugh Binning.
There being a great demand for the several books that are printed under Mr. Binning's name, it was judged proper to undertake a new and correct impression of them in one volume. This being done, the publishers were much concerned to have the life of such an useful and eminent minister of Christ written, in justice to his memory, and his great services in the work of the gospel, that it might go along with this impression. We living now at so great distance from the time wherein he made a figure in
Hugh Binning—The Works of the Rev. Hugh Binning

The Valley of Hinnom.
A great part of the valley of Kedron was called also the 'Valley of Hinnom.' Jeremiah, going forth into the valley of Hinnom, went out by the gate "Hacharsith, the Sun-gate," Jeremiah 19:2; that is, the Rabbins and others being interpreters, 'by the East-gate.' For thence was the beginning of the valley of Hinnom, which, after some space, bending itself westward, ran out along the south side of the city. There is no need to repeat those very many things, which are related of this place in the Old
John Lightfoot—From the Talmud and Hebraica

The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped.
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." There are two common notions engraven on the hearts of all men by nature,--that God is, and that he must be worshipped, and these two live and die together, they are clear, or blotted together. According as the apprehension of God is clear, and distinct, and more deeply engraven on the soul, so is this notion of man's duty of worshipping God clear and imprinted on the soul, and whenever the actions
Hugh Binning—The Works of the Rev. Hugh Binning

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Appendix iv. An Abstract of Jewish History from the Reign of Alexander the Great to the Accession of Herod
The political connection of the Grecian world, and, with it, the conflict with Hellenism, may be said to have connected with the victorious progress of Alexander the Great through the then known world (333 b.c.). [6326] It was not only that his destruction of the Persian empire put an end to the easy and peaceful allegiance which Judæa had owned to it for about two centuries, but that the establishment of such a vast Hellenic empire. as was the aim of Alexander, introduced a new element into
Alfred Edersheim—The Life and Times of Jesus the Messiah

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

Christian Worship,
PART I In the early days of the Gospel, while the Christians were generally poor, and when they were obliged to meet in fear of the heathen, their worship was held in private houses and sometimes in burial-places under-ground. But after a time buildings were expressly set apart for worship. It has been mentioned that in the years of quiet, between the death of Valerian and the last persecution (A D. 261-303) these churches were built much more handsomely than before, and were furnished with gold
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

First Ministry in Judæa --John's Second Testimony.
(Judæa and Ænon.) ^D John III. 22-36. ^d 22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in John xi. and Luke xiii.-xviii. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from
J. W. McGarvey—The Four-Fold Gospel

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Scriptures Reveal Eternal Life through Jesus Christ
John v. 39--"Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Eph. ii. 20--"And are built upon the foundation of the apostles and prophets." As in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes, nor yet see without eyes, though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous
Hugh Binning—The Works of the Rev. Hugh Binning

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved
Hugh Binning—The Works of the Rev. Hugh Binning

"All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver.
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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