Jeremia 7:13 Kommentar

The prophet having in God's name reproved the people for their sins, and given them warning of the judgments of God that were coming upon them, in this chapter prosecutes the same intention for their humiliation and awakening. I. He shows them the invalidity of the plea they so much relied on, that they had the temple of God among them and constantly attended the service of it, and endeavours to take them off from their confidence in their external privileges and performances (Jer 7:1-11). II. He reminds them of the desolations of Shiloh, and foretels that such should be the desolations of Jerusalem (Jer 7:12-16). III. He represents to the prophet their abominable idolatries, for which he was thus incensed against them (Jer 7:17-20). IV. He sets before the people that fundamental maxim of religion that "to obey is better than sacrifice" (Sa1 15:22), and that God would not accept the sacrifices of those that obstinately persisted in disobedience (Jer 7:21-28). V. He threatens to lay the land utterly waste for their idolatry and impiety, and to multiply their slain as they had multiplied their sin (Jer 7:29-34).

INTRODUCTION TO JEREMIAH 7 In this chapter the Lord, by the prophet, calls the people of the Jews to repentance and reformation; reproves them for their vain confidence; and threatens them with destruction for their many sins, and particularly idolatry. The preface to all this is in Jer 7:1, the exhortation to amendment, encouraged to by a promise that they should dwell in the land, is in Jer 7:3, but this was not to be expected on account of the temple, and temple service; but through a thorough reformation of manners; an exercise of justice, and avoiding all oppression and idolatry, Jer 7:4, their vain confidence in the temple is exposed; they fancying that their standing there, and doing the service of it, would atone for their theft, murder, adultery, perjury, and idolatry; and that they might commit these with impunity; wherefore they are let to know, that so doing these they made the temple a house of thieves; and that for such wickedness, what the Lord had done to his place in Shiloh, which they are reminded of, he would to the temple, and to them, reject and cast them off, Jer 6:8, and seeing they also had a dependence on the prophet's prayer, he is bid not to pray for them, for his prayers would not he heard; and he is directed to observe their wretched idolatry, of which an instance is given, whereby they provoked the Lord to anger; and therefore he was determined to pour out his fury on man and beast, and on the trees and fruit of the field, Jer 7:16 and whereas they trusted in their burnt offerings and sacrifices, these are rejected, as being what were not originally commanded; but obedience to the moral law, and the precepts of it, which they refused to hearken to, though they were oft called upon to it by his servants the prophets, Jer 7:21, and it is foretold that the Prophet Jeremy would meet with the same treatment; that they would not hearken to his words, nor answer to his call; and therefore he should declare them a disobedient, incorrigible, and an unfaithful people, Jer 7:27 hence, either he, or Jerusalem, is called upon to cut off the hair, as a sign of mourning; for their rejection of the Lord, occasioned by their sins, and especially their idolatry, of which instances are given, Jer 7:29 and it is threatened that the place of their idolatry should be a place of slaughter and of burial, till there should be no room for more; and the carcasses of the rest should be the food of fowls and beasts; and all joy should cease from Judah and Jerusalem, Jer 7:32

And now, because ye have done all these works, saith the Lord,.... Meaning evil works, such as theft, murder, adultery, perjury, and idolatry, mentioned Jer 7:8 or the same which were done by the people of Israel, on account of which the tabernacle at Shiloh was left: and I spake unto you, rising up early; that is, by his servants the prophets, whom he sent unto them, and by whom he spoke, as the Targum paraphrases it, and as it is in Jer 7:25, which shows the Lord's great concern for this people, his early care of them, in sending his servants betimes to warn, rebuke, and reclaim them: and speaking, but ye heard not; would not listen to the words of the prophets, and of the Lord by them; but turned a deaf ear to them, which aggravates their stubbornness, obstinacy, and wickedness, that so much respect should be shown them, so much pains should be taken with them, and that so early, and yet to no purpose: and I called you, but ye answered not; this call was by the external ministry of the prophets, and was with great vehemence in them, but not with divine energy; however, it was sufficient to leave the Jews without excuse; and their inattention to it exposes their hardness and wilful obstinacy; see Pro 1:24.

(Verse 13) And now because you have done all these works, says the Lord: and I spoke to you rising up early and speaking, and you did not hear: and I called you, and you did not answer. This, which we have set forth, is not found in the Septuagint when one rises in the morning and speaks. However, God rises in the morning, not because there is any time without dawn for Him, but so that after the rest of the night, with the strength of the body restored, the soul of man may be more lively and not occupied by pleasures and the desire for food, and may be able to hear and do what is said. Therefore, we also read this in the psalm: In the morning, you will hear my voice; in the morning, I will stand before you and see (Psalm 5:4-5). And in Isaiah: By night, or at daybreak, my spirit will rise up to you, O God: for your commandments are a light upon the earth (Isaiah 26). Therefore, Paul the apostle also calls the sons of light (Ephesians 5), and not of the night or darkness, nor of those who sleep, as the rest do, who do not perceive the commandments of God.

THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34) the gate--that is, the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these gates").

rising . . . early--implying unwearied earnestness in soliciting them (Jer 7:25; Jer 11:17; Ch2 36:15).