8“Behold, you are trusting in deceptive words to no avail. 9“Will you steal, murder, and commit adultery and swear falsely, and offer sacrifices to Baal and walk after other gods that you have not known, 10then come and stand before Me in this house, which is called by My name, and say, ‘We are delivered!’—that you may do all these abominations? 11“Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it,” declares the LORD.

      12“But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. 13“And now, because you have done all these things,” declares the LORD, “and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, 14therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. 15“I will cast you out of My sight, as I have cast out all your brothers, all the offspring of Ephraim.

      16“As for you, do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with Me; for I do not hear you. 17“Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? 18“The children gather wood, and the fathers kindle the fire, and the women knead dough to make cakes for the queen of heaven; and they pour out drink offerings to other gods in order to spite Me. 19“Do they spite Me?” declares the LORD. “Is it not themselves they spite, to their own shame?” 20Therefore thus says the Lord GOD, “Behold, My anger and My wrath will be poured out on this place, on man and on beast and on the trees of the field and on the fruit of the ground; and it will burn and not be quenched.”

      21Thus says the LORD of hosts, the God of Israel, “Add your burnt offerings to your sacrifices and eat flesh. 22“For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. 23“But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.’ 24“Yet they did not obey or incline their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward and not forward. 25“Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them. 26“Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers.

      27“You shall speak all these words to them, but they will not listen to you; and you shall call to them, but they will not answer you. 28“You shall say to them, ‘This is the nation that did not obey the voice of the LORD their God or accept correction; truth has perished and has been cut off from their mouth.

29‘Cut off your hair and cast it away,
         And take up a lamentation on the bare heights;
         For the LORD has rejected and forsaken
         The generation of His wrath.’

30“For the sons of Judah have done that which is evil in My sight,” declares the LORD, “they have set their detestable things in the house which is called by My name, to defile it. 31“They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind.

      32“Therefore, behold, days are coming,” declares the LORD, “when it will no longer be called Topheth, or the valley of the son of Hinnom, but the valley of the Slaughter; for they will bury in Topheth because there is no other place. 33“The dead bodies of this people will be food for the birds of the sky and for the beasts of the earth; and no one will frighten them away. 34“Then I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will become a ruin.

Parallel Verses

New American Standard Bible (©1995)
Thus says the LORD of hosts, the God of Israel, "Amend your ways and your deeds, and I will let you dwell in this place.

GOD'S WORD® Translation (©1995)
This is what the LORD of Armies, the God of Israel, says: Change the way you live and act, and I will let you live in this place.

King James Bible
Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

Douay-Rheims Bible
Thus saith the Lord of hosts the God of Israel: Make your ways and your doings good: and I will dwell with you in this place.

Darby Bible Translation
Thus saith Jehovah of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place.

English Revised Version
Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

Webster's Bible Translation
Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

World English Bible
Thus says Yahweh of Armies, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

Young's Literal Translation
Thus said Jehovah of Hosts, God of Israel, Amend your ways, and your doings, And I cause you to dwell in this place.

Cross References

2 Kings 17:13 Yet the LORD warned Israel and Judah through all His prophets and every seer, saying, "Turn from your evil ways and keep My commandments, My statutes according to all the law which I commanded your fathers, and which I sent to you through My servants the prophets."

Jeremiah 4:1 "If you will return, O Israel," declares the LORD, "Then you should return to Me. And if you will put away your detested things from My presence, And will not waver,

Jeremiah 7:5 "For if you truly amend your ways and your deeds, if you truly practice justice between a man and his neighbor,

Jeremiah 18:8 if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it.

Jeremiah 18:11 "So now then, speak to the men of Judah and against the inhabitants of Jerusalem saying, 'Thus says the LORD, "Behold, I am fashioning calamity against you and devising a plan against you. Oh turn back, each of you from his evil way, and reform your ways and your deeds."'

Jeremiah 26:13 "Now therefore amend your ways and your deeds and obey the voice of the LORD your God; and the LORD will change His mind about the misfortune which He has pronounced against you.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 7

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 (v. 1-11). II. He reminds them of the desolations of Shiloh, and foretels that such should be the desolations of Jerusalem (v. 12-16). III. He represents to the prophet their abominable idolatries, for which he was thus incensed against them (v. 17-20). IV. He sets before the people that fundamental maxim of religion that "to obey is better than sacrifice" (1 Sa. 15:22), and that God would not accept the sacrifices of those that obstinately persisted in disobedience (v. 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 (v. 29-34).

Verses 1-15

These verses begin another sermon, which is continued in this and the two following chapters, much to the same effect with those before, to reason them to repentance. Observe,

I. The orders given to the prophet to preach this sermon; for he had not only a general commission, but particular directions and instructions for every message he delivered. This was a word that came to him from the Lord, v. 1. We are not told when this sermon was to be preached; but are told, 1. Where it must be preached-in the gate of the Lord's house, through which they entered into the outer court, or the court of the people. It would affront the priests, and expose the prophet to their rage, to have such a message as this delivered within their precincts; but the prophet must not fear the face of man, he cannot be faithful to his God if he do. 2. To whom it must be preached-to the men of Judah, that enter in at these gates to worship the Lord; probably it was at one of three feasts, when all the males from all parts of the country were to appear before the Lord in the courts of his house, and not to appear empty: then he had many together to preach to, and that was the most seasonable time to admonish them not to trust to their privileges. Note, (1.) Even those that profess religion have need to be preached to as well as those that are without. (2.) It is desirable to have opportunity of preaching to many together. Wisdom chooses to cry in the chief place of concourse, and, as Jeremiah here, in the opening of the gates, the temple-gates. (3.) When we are going to worship God we have need to be admonished to worship him in the spirit, and to have no confidence in the flesh, Phil. 3:3.

II. The contents and scope of the sermon itself. It is delivered in the name of the Lord of hosts, the God of Israel, who commands the world, but covenants with his people. As creatures we are bound to regard the Lord of hosts, as Christians the God of Israel; what he said to them he says to us, and it is much the same with that which John Baptist said to those whom he baptized (Mt. 3:8, 9), Bring forth fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father. The prophet here tells them,

1. What were the true words of God, which they might trust to. In short, they might depend upon it that if they would repent and reform their lives, and return to God in a way of duty, he would restore and confirm their peace, would redress their grievances, and return to them in a way of mercy (v. 3): Amend your ways and your doings. This implies that there had been much amiss in their ways and doings, many faults and errors. But it is a great instance of the favour of God to them that he gives them liberty to amend, shows them where and how they must amend, and promises to accept them upon their amendment: "I will cause you to dwell quietly and peaceably in this place, and a stop shall be put to that which threatens your expulsion." Reformation is the only way, and a sure way to ruin. He explains himself (v. 5-7), and tells them particularly,

(1.) What the amendment was which he expected from them. They must thoroughly amend; in making good, they must make good their ways and doings; they must reform with resolution, and it must be a universal, constant, preserving reformation-not partial, but entire-not hypocritical, but sincere-not wavering, but constant. They must make the tree good, and so make the fruit good, must amend their hearts and thoughts, and so amend their ways and doings. In particular, [1.] They must be honest and just in all their dealings. Those that had power in their hands must thoroughly execute judgment between a man and his neighbour, without partiality, and according as the merits of the cause appeared. They must not either in judgment or in contract oppress the stranger, the fatherless, or the widow, nor countenance or protect those that did oppress, nor refuse to do them justice when they sought for it. They must not shed innocent blood, and with it defile this place and the land wherein they dwelt. [2.] They must keep closely to the worship of the true God only: "Neither walk after other gods; do not hanker after them, nor hearken to those that would draw you into communion with idolaters; for it is, and will be, to your own hurt. Be not only so just to your God, but so wise for yourselves, as not to throw away your adorations upon those who are not able to help you, and thereby provoke him who is able to destroy you." Well, this is all that God insists upon.

(2.) He tells them what the establishment is which, upon this amendment, they may expect from him (v. 7): "Set about such a work of reformation as this with all speed, go through with it, and abide by it; and I will cause you to dwell in this place, this temple; it shall continue your place of resort and refuge, the place of your comfortable meeting with God and one another; and you shall dwell in the land that I gave to your fathers for ever and ever, and it shall never be turned out either from God's house or from your own." It is promised that they shall still enjoy their civil and sacred privileges, that they shall have a comfortable enjoyment of them: I will cause you to dwell here; and those dwell at ease to whom God gives a settlement. They shall enjoy it by covenant, by virtue of the grant made of it to their fathers, not by providence, but by promise. They shall continue in the enjoyment of it without eviction or molestation; they shall not be disturbed, much less dispossessed, for ever and ever; nothing but sin could throw them out. An everlasting inheritance in the heavenly Canaan is hereby secured to all that live in godliness and honesty. And the vulgar Latin reads a further privilege here, v. 3, 7. Habitabo vobiscum-I will dwell with you in this place; and we should find Canaan itself but an uncomfortable place to dwell in if God did not dwell with us there.

2. What were the lying words of their own hearts, which they must not trust to. He cautions them against this self-deceit (v. 4): "Trust no in lying words. You are told in what way, and upon what terms, you may be easy safe, and happy; now do not flatter yourselves with an opinion that you may be so on any other terms, or in any other way." Yet he charges them with this self-deceit arising from vanity (v. 8): "Behold, it is plain that you do trust in lying words, notwithstanding what is said to you; you trust in words that cannot profit; you rely upon a plea that will stand you in no stead." Those that slight the words of truth, which would profit them, take shelter in words of falsehood, which cannot profit them. Now these lying words were, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these. These buildings, the courts, the holy place, and the holy of holies, are the temple of the Lord, built by his appointment, to his glory; here he resides, here he is worshipped, here we meet three times a year to pay our homage to him as our King in his palace." This they thought was security enough to them to keep God and his favours from leaving them, God and his judgments from breaking in upon them. When the prophets told them how sinful they were, and how miserable they were likely to be, still they appealed to the temple: "How can we be either so or so, as long as we have that holy happy place among us?" The prophet repeats it because they repeated it upon all occasions. It was the cant of the times; it was in their mouths upon all occasions. If they heard an awakening sermon, if any startling piece of news was brought to them, they lulled themselves asleep again with this, "We cannot but do well, for we have the temple of the Lord among us." Note, The privileges of a form of godliness are often the pride and confidence of those that are strangers and enemies to the power of it. It is common for those that are furthest from God to boast themselves most of their being near to the church. They are haughty because of the holy mountain (Zep. 3:11), as if God's mercy were so tied to them that they might defy his justice. Now to convince them what a frivolous plea this was, and what little stead it would stand them in,

(1.) He shows them the gross absurdity of it in itself. If they knew any thing either of the temple of the Lord or of the Lord of the temple, they must think that to plead that, either in excuse of their sin against God or in arrest of God's judgment against them, was the most ridiculous unreasonable thing that could be. [1.] God is a holy God; but this plea made him the patron of sin, of the worst of sins, which even the light of nature condemns, v. 9, 10. "What," says he, "will you steal, murder, and commit adultery, be guilty of the vilest immoralities, and which the common interest, as well as the common sense, of mankind witness against? Will you swear falsely, a crime which all nations (who with the belief of a God have had a veneration for an oath) have always had a horror of? Will you burn incense to Baal, a dunghill-deity, that sets up as a rival with the great Jehovah, and, not content with that, will you walk after other gods too, whom you know not, and by all these crimes put a daring affront upon God, both as the Lord of hosts and as the God of Israel? Will you exchange a God of whose power and goodness you have had such a long experience for gods of whose ability and willingness to help you you know nothing? And, when you have thus done the worst you can against God, will you brazen your faces so far as to come and stand before him in this house which is called by his name and in which his name is called upon-stand before him as servants waiting his commands, as supplicants expecting his favour? Will you act in open rebellion against him, and yet herd among his subjects, among the best of them? By this, it should seem, you think that either he does not discover or does not dislike your wicked practices, to imagine either of which is to put the highest indignity possible upon him. It is as if you should say, We are delivered to do all these abominations." If they had not the front to say this, totidem verbis-in so many words, yet their actions spoke it aloud. They could not but own that God, even their own God, had many a time delivered them, and been a present help to them, when otherwise they must have perished. He, in delivering them, designed to reduce them to himself, and by his goodness to lead them to repentance; but they resolved to persist in their abominations notwithstanding. As soon as they were delivered (as of old in the days of the Judges) they did evil again in the sight of the Lord, which was in effect to say, in direct contradiction to the true intent and meaning of the providences which had affected them, that God had delivered them in order to put them again into a capacity of rebelling against him, by sacrificing the more profusely to their idols. Note, Those who continue in sin because grace has abounded, or that grace may abound, do in effect their idols. Note, Those who continue in sin because grace has abounded, or that grace may abound, do in effect make Christ the minister of sin. Some take it thus: "You present yourselves before God with your sacrifices and sin-offerings, and then say, We are delivered, we are discharged from our guilt, now it shall do us no hurt; when all this is but to blind the world, and stop the mouth of conscience, that you may, the more easily to yourselves and the more plausibly before others, do all these abominations." [2.] His temple was a holy place; but this plea made it a protection to the most unholy persons: "Has this house, which is called by my name and is a standing sign of God's kingdom of sin and Satan-has this become a den of robbers in your eyes? Do you think it was built to be not only a rendezvous of, but a refuge and shelter to, the vilest of malefactors?" No; though the horns of the altar were a sanctuary to him that slew a man unawares, yet they were not so to a wilful murderer, nor to one that did aught presumptuously, Ex. 21:14; 1 Ki. 2:29. Those that think to excuse themselves in unchristian practices with the Christian name, and sin the more boldly and securely because there is a sin-offering provided, do, in effect, make God's house of prayer a den of thieves, as the priests in Christ's time, Mt. 21:13. But could they thus impose upon God? No: Behold, I have seen it, saith the Lord, have seen the real iniquity through the counterfeit and dissembled piety. Note, Though men may deceive one another with the appearances of devotion, yet they cannot deceive God.

(2.) He shows them the insufficiency of this plea adjudged long since in the case of Shiloh. [1.] It is certain that Shiloh was ruined, though it had God's sanctuary in it, when by its wickedness it profaned that sanctuary (v. 12): Go you now to my place which was in Shiloh. It is probable that the ruins of that once flourishing city were yet remaining; they might, at least, read the history of it, which ought to affect them as if they saw the place. There God set his name at the first, there the tabernacle was set up when Israel first took possession of Canaan (Jn. 18:1), and thither the tribes went up; but those that attended the service of the tabernacle there corrupted both themselves and others, and from them arose the wickedness of his people Israel; that fountain was poisoned, and sent forth malignant streams; and what came of it? No; God forsook it (Ps. 78:60), sent his ark into captivity, cut off the house of Eli that presided there; and it is very probable that the city was quite destroyed, for we never read any more of it but as a monument of divine vengeance upon holy places when they harbour wicked people. Note, God's judgments upon others, who have really revolted from God while they have kept up a profession of nearness to him, should be a warning to us not to trust in lying words. It is good to consult precedents, and make use of them. Remember Lot's wife; remember Shiloh and the seven churches of Asia; and know that the ark and candlestick are moveable things, Rev. 2:5; Mt. 21:43. [2.] It is as certain that Shiloh's fate will be Jerusalem's doom if a speedy and sincere repentance prevent it not. First, Jerusalem was now as sinful as ever Shiloh was; that is proved by the unerring testimony of God himself against them (v. 13): "You have done all these works, you cannot deny it:" and they continued obstinate in their sin; that is proved by the testimony of God's return and repent, rising up early and speaking, as one in care, as one in earnest, as one who would lose no time in dealing with them, nay, who would take the fittest opportunity for speaking to them early in the morning, when, if ever, they were sober, and had their thoughts free and clear; but it was all in vain. God spoke, but they heard not, they heeded not, they never minded; he called them, but they answered not; they would not come at his call. Note, What God has spoken to us greatly aggravates what we have done against him. Secondly, Jerusalem shall shortly be as miserable as ever Shiloh was: Therefore I will do unto this house as I did to Shiloh, ruin it, and lay it waste, v. 14. Those that tread in the steps of the wickedness of those that went before them must expect to fall by the like judgments, for all these things happened to them for ensamples. The temple at Jerusalem, though ever so strongly built, if wickedness was found in it, would be as unable to keep its ground and as easily conquered as even the tabernacle in Shiloh was, when God's day of vengeance had come. "This house" (says God) "is called by my name, and therefore you may think that I should protect it; it is the house in which you trust, and you think that it will protect you; this land is the place, this city the place, which I gave to you and your fathers, and therefore you are secure of the continuance of it, and think that nothing can turn you out of it; but the men of Shiloh thus flattered themselves and did but deceive themselves." He quotes another precedent (v. 15), the ruin of the kingdom of the ten tribes, who were the seed of Abraham, and had the covenant of circumcision, and possessed the land which God gave to them and their fathers, and yet the idolatries threw them out and extirpated them: "And can you think but that the same evil courses will be as fatal to you?" Doubtless they will be so; for God is uniform and of a piece with himself in his judicial proceedings. It is a rule of justice, ut parium par sit ratio-that in similar cases the same judgment should proceed. "You have corrupted yourselves as your brethren the seed of Ephraim did, and have become their brethren in iniquity, and therefore I will cast you out of my sight, as I have cast them." The interpretation here given of the judgment makes it a terrible one indeed; the casting of them out of their land signified God's casting them out of his sight, as if he would never look upon them, never look after them, more. Whenever we are cast, it is well enough, if we be kept in the love of God; but, if we are thrown out of his favour, our case is miserable though we dwell in our own land. This threatening, that God would make this house like Shiloh, we shall meet with again, and find Jeremiah indicted for it, ch. 26:6.

Calvin's Commentary

1. The word that came to Jeremiah from the Lord, saying,

1. Sermo qui datus fuit Jeremiae (qui factus fuit ad Jeremiam, qui datus fuit, ad verbum) a Jehova, dicendo,

2. Stand in the gate of the Lord's house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord

2. Sta in porta domus Jehovae (hoc est, Templum,) et clama illic hunc sermonem (hoc est, vociferare hunc sermonem, vel, cum clamore prefer,) et dicas, Audite sermonem Jehovae cunctus Jehudah, qui ingredimini per has portas, ut adoretis Jehovam:

3. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

3. Sic dicit Jehova exercituum, Deus Israel, Bonas facite vias vestras et studia vestra, et habitabo vobiscum in hoc loco;

4. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

4. Ne confidatis vobis (hoc est, ne vobis fiduciam ponatis, vel, adjiciatis vobis fiduciam) ad verba mendacii, dicendo, Templum Jehovae, Templum Jehovae, Templum Jehovae sunt.

Here the Prophet gives a short account of the sermon, in which he severely reproved the people, because his labor had been useless, though he had sharply and severely reproved them. He says then, that he had a command from above to stand at the gate of the Temple. This was indeed usually done by the prophets: but God seems to have intended that this reproof should be heard by all. He says further, that he was commanded to address the whole tribe of Judah

It is hence probable, and what may be easily concluded, that this discourse was delivered on a feast -- day, when there was the usual assembly of the people. He could not indeed have made this address on other days; for then the inhabitants of the city only frequented the Temple. But on the feast -- days they usually came from the neighboring towns and from the whole country to celebrate God's rightful worship, which had been prescribed in the law. Since then Jeremiah addressed the whole tribe of Judah, we hence conclude, that he spoke not only to the inhabitants of the city, but also to the whole tribe, which came together to keep the feast -- day.

Now the object of his sermon was, to exhort them seriously to repent, if they wished God to be reconciled to them. So the Prophet shews, that God did not regard their sacrifices and external rites, and that this was not the way, as they thought, of appeasing him. For after they had celebrated the feast, every one returned home, as though they all, after having made an expiation, had God propitious to them. The Prophet shews here, that the way of worshipping God was very different, which was to reform their lives.

Make good, he says, your ways and your doings, then will I dwell in this place [189] This promise contains an implied contrast; for the Prophet intimates, that the people would not long survive, unless they sought in another way to pacify God. "I will dwell, "he seems to say, -- in this place, when your life is changed." It then follows on the other hand, "God will drive you into exile, except you change your life: in vain then do you seek a quiet and happy state through offering your sacrifices. God indeed esteems as nothing this external worship, except it be preceded by inward sincerity, unless integrity of life accompanies your profession." This is one thing.

Then the Prophet comes closer to them when he says, Trust ye not in words of falsehood. For had not this been expressly said, the Jews might, according to their usual way, have found out some evasion: "Have we then lost all our labor in celebrating our festivals with so much diligence, in leaving our homes and families to present ourselves before God? We have spared no expense, we have brought sacrifices and spent our money; and is all this of no value before God?" For hypocrites always magnify their trumperies, as we find in the fifty-eighth chapter of Isaiah, where they expostulated with God, as though he were unkind to them, "We have from day to day sought the Lord." To this the Lord answered, "In vain ye seek me from day to day and search for my ways." Hence the Lord disregarded that diligence with which hypocrites sought to render him propitious without real sincerity of heart. It is for the same purpose that the Prophet now adds, Trust ye not, etc. It is an anticipation in order to prevent them from making their usual objection, "What then? Has the Temple been built in vain?" But he says, "Is not God worshipped here in vain? They are words of falsehood, when religious sincerity is absent."

We hence see that external rites are here repudiated, when men seek in a false way to gain favor before God, and seek to redeem their sins by false compensations, while yet their hearts continue perverse. This truth might be enlarged upon, but as it often occurs in the prophets, I only notice it shortly. It is enough to regard the main point, -- that while the Jews were satisfied with the Temple, the ceremonies and the sacrifices, they were self -- deceivers, for their boasting was fallacious: "the words of falsehood" are to be taken as meaning that false and vain glorying in which the Jews indulged, while they sought to ward off God's vengeance by external rites, and at the same time made no effort to return into favor by ameliorating their life.

With regard to the expressions The Temple, etc., some explain them thus, -- they were "words of falsehood, "when they said that they came to the Temple; and so the supplement is, "when they said that they came, "for the pronoun demonstrative is plural. [190] Hence they understand this of the people; not that the Jews called themselves the Temple of God, but that they boasted that they came to the Temple and there worshipped God. But I rather agree with others, who explain this of the three parts of the Temple. There was, we know, the court, then the Temple, and, lastly, the interior part, the Holy of holies, where was the Ark of the Covenant. The prophets often speak of the Temple only; but when they spoke distinctly of the form of the Temple, they mentioned the court, as I have said, where the people usually offered their sacrifices, and then the holy place, into which the priests entered alone; and, lastly, the secret place, which was more hidden, and was called the Holy of holies. It seems then that this passage of the Prophet is to be understood as meaning that the people said that the court, the Temple, and the interior part, were the Temples of God, as though they had a triple Temple.

But we must observe the design of the Prophet, which interpreters have omitted. The Prophet then made this repetition especially, because the Temple was as it were a triple defense to hypocrites, like a city, which, when surrounded, not by one, but by three walls, is deemed impregnable. Since, then, the Jews exalted their Temple, consisting of three parts, it was the same as they set up a triple wall or a triple rampart against God's judgments! "We are invincible; how can enemies come to us? how can any calamity reach us? God dwells in the midst of us, and here he has his habitation, and not one and single fort, but a triple fort; he has his court, his Temple, and his Holy of holies." We now then understand why the Prophet made this repetition, and used also the plural number.

Footnotes:

[189] Though the ancient versions, except the Vulgate, render the verb to dwell, as an Hiphil, "cause to dwell," as in our version, yet Blayney, as well as Calvin, follows the Vulgate, "And I will dwell with you in this place:" which seems more accordant with the context. Their boast was that God was dwelling with them, as the temple was his temple. Then when Shiloh, in Jeremiah 7:12, is referred to, God says that he set his name there: and no doubt the same thing is meant here. -- Ed.

[190] The difficulty in the construction is removed by Blayney, who renders dvry as a participle, as it is in some other places, Psalm 5:6: Psalm 38:3; Psalm 63:11. His version is, -- Trust ye not in those who speak falsehood, saying, -- The Temple of Jehovah, the Temple of Jehovah, The Temple of Jehovah, are these. The Septuagint, the Syriac, and the Arabic, have "the Temple of the Lord" only twice, and the verb is in the singular number, "The Temple of the Lord, the Temple of the Lord it is." The verb is the same in the Vulgate, only the words, as in Hebrew, and also in the Targum, are repeated thrice. The paraphrase of the latter is rather singular, -- "Trust not in the words of the prophets of falsehood, who say, Before the Temple of the Lord ye worship, before the Temple of the Lord ye sacrifice, before the Temple of the Lord ye offer praise; three times a year ye appear before him." "These" mean, as Gataker thinks, these places or buildings; and Lowth and Blayney think the same. The repetition seems to denote the frequency with which the Jews used the words: they continually boasted of having God's Temple among them. "The Prophet," says Henry, "repeats it, because they repeated it upon all occasions. It was the cant of the times. If they heard an awakening sermon, they lulled themselves asleep again with this, We cannot but do well, for we have the Temple of the Lord among us.' It is common for those that are farthest from God to boast themselves most of their being near to the Church." -- Ed. PRAYER

Grant, Almighty God, that as we so abuse thy forbearance, that thou art constrained by our depravity to deal sharply with us, -- O grant, that we may not be also hardened against thy chastisements, but may we with a submissive and tractable neck learn to take thy yoke, and be so obedient to thy government, that we may testify our repentance, not for one day only, and give no fallacious evidence, but that we may really prove through the whole course of our life the sincerity of our conversion to thee, by regarding this as our main object, even to glorify thee in Christ Jesus our Lord. -- Amen.

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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

Jeremiah
Among those who had hoped for a permanent spiritual revival as the result of the reformation under Josiah was Jeremiah, called of God to the prophetic office while still a youth, in the thirteenth year of Josiah's reign. A member of the Levitical priesthood, Jeremiah had been trained from childhood for holy service. In those happy years of preparation he little realized that he had been ordained from birth to be "a prophet unto the nations;" and when the divine call came, he was overwhelmed with …
Ellen Gould White—The Story of Prophets and Kings

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