Verse-by-Verse Bible Commentary
Jeremiah 7:22

Bridgeway Bible Commentary

No hope for an idolatrous people (7:16-8:3)

God now tells Jeremiah that it is useless for him to persist in praying for the safety of the Judeans. They have so given themselves to idolatrous practices that nothing can save them from God’s judgment. Throughout the cities and towns of Judah people worship foreign gods, but in the process they harm themselves (16-19). The harm will be much greater when God’s judgment falls on them (20).
While openly worshipping heathen gods, the people also offer sacrifices to Yahweh. The offering of sacrifices was part of the religious system God gave to Israel through Moses, but the first thing God demanded of his people was always obedience (21-23). Israel’s history shows that sacrifices will never save a stubborn and disobedient people from punishment (24-26).

Most of the people will ignore the prophet’s warnings, but he must persist in announcing God’s message (27-28). Jeremiah tells the people to shave off their hair as a sign of mourning for the death that is soon to overtake their nation (29). They have brought idolatrous practices into God’s temple, and just outside Jerusalem they have established a site for the heathen practice of sacrificing children to the god Molech (30-31). But the place where they have slaughtered their children will become a dump for their own corpses. There they will rot in the sun and be eaten by foul birds (32-34; cf. 2 Kings 21:6; 2 Kings 23:10).

Not satisfied with butchering the helpless people, the invaders will do all they can to heap disgrace upon Judah. They will even drag out the bones of the nation’s honoured dead from their tombs and scatter them like garbage on the ground. But such disgrace is preferable to the horror that will be experienced by people who live through those days (8:1-3).

Tophet and the Valley of Hinnom

The place where the Judeans offered their children as burnt sacrifices was the Valley of Ben Hinnom, on the southern side of the city. The valley got its name from the son of Hinnom (the Hebrew ben meaning ‘son’) who at one time probably owned the land that stretched along the valley. The name Tophet seems to have meant ‘place of burning’ and was used originally in relation to the place in the Valley of Hinnom where people burnt their children as sacrifices. This was also the place where people from Jerusalem dumped broken pottery (see 19:1-2). In time it became a public garbage dump and fires burnt there continually.
When transliterated from Hebrew to Greek, ‘Valley of Hinnom’ (Hebrew: ge-hinnom) becomes gehenna. This was the word that Jesus used for the place of final punishment of the wicked, and is commonly translated ‘hell’ (Matthew 10:28; Matthew 18:9; Matthew 23:33). The Valley of Hinnom was associated with judgment and burning (see 7:31-32; 19:4-7), and therefore gehenna became a fitting word to denote the place or state of eternal punishment (Mark 9:43-48; cf Matthew 18:8-9; Revelation 20:10,Revelation 20:15).

Coffman's Commentaries on the Bible

JEREMIAH'S TEMPLE SERMON

Another title of this chapter would be, "Repentance the Only Hope of Israel." God commanded Jeremiah to stand in the gate, or entrance, to the Temple and to denounce the grievous sins and debaucheries of the people, probably upon one of the great festive occasions when the crowds were thronging to the temple.

How strange it is that the people denounced by this address were the very people of whom it might be supposed that they were the true worshippers of God. The symbolism is dramatic. The temple itself was a stronghold of false priests, "a den of thieves and robbers," even as Christ referred to it at a far later date. The picture is startling. Jeremiah, the true preacher of God's Word, cannot get into the temple at all. He must stand in the gate, on the steps, at the entrance!

We shall observe the following chapter divisions. First, there is a statement of the case against Judah, coupled with a reiteration of the Law of God and a ringing command for the people of God to repent of their apostasy (Jeremiah 7:1-7). Then there is a further description of the people's apostasy and of their rejection of God's Word (Jeremiah 7:8-12). This is followed by the announcement of God's judgment against them (Jeremiah 7:13-15). There follows an attack against the false worship of the Queen of Heaven (Jeremiah 7:16-20). The prophet denounced their supposition that sacrifices could be substituted for true obedience to God's Word (Jeremiah 7:21-28). The chapter concludes with a vehement condemnation of the sacrifice of children to Molech in the Valley of Hinnom, and other evil practices (Jeremiah 7:29-34).

Coffman's Commentaries on the Bible

"Thus saith Jehovah of hosts, the God of Israel: add your burnt-offerings unto your sacrifices, and eat ye flesh. For I spake not unto your fathers nor commanded them, in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing I commanded them, saying, Hearken unto my voice, and I will be your God, and ye shall be my people; and walk ye in all the way that I command you, that it may be well with you. But they hearkened not, nor inclined their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward, and not forward. Since the day that your fathers came forth out of the land of Egypt unto this day, I have sent unto you all my servants the prophets, daily rising up early and sending them: yet they hearkened not unto me, nor inclined their ear, but made their neck stiff: they did worse than their fathers."

"Add your burnt-offerings to your sacrifices, and eat flesh"

"These words express God's indignation at the sacrifices of those who were so wicked and alienated from God. God had so little pleasure in their sacrifices, that they might as well eat of the very burnt-offerings themselves."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 161.

Of course, the Law of Moses had forbidden the worshipper to eat of the burnt-offerings which were to be burned upon the altar; but God placed so little value upon their insincere and hypocritical sacrifices, that he here said, "Why don't you just go ahead and eat the burnt-offerings also; they are doing you no good anyway!"

We reject all of the critical assertions that God here was declaring that the commanded sacrifices were not necessary, or that it was God's will to be worshipped with genuine purity of life instead of through offering any kind of sacrifices. What God truly desires is both (1) purity of life and (2) the offering of the sacrifices which he commanded. The effort to eliminate either originates with Satan. "The idea here is that there is no sanctity in offerings brought by unrepentant men."Wycliffe Old Testament Commentary, p. 665.

"This thing I commanded them" The thing stressed here is that "hearkening unto God," and obeying his commands, were the very first things God commanded to Israel when he undertook to adopt them as his people. This was required even before the institution of the forms and sacrifices of the Mosaic covenant, and were therefore more important even than the sacrifices; but both were required. Israel's great failure was that of substituting the lesser of two commandments instead of the greater.

"They hearkened not… but walked in their own counsels… and went backward and not forward" This rebellion had begun almost simultaneously with the crossing of the Red Sea, and also after Sinai. "Such behavior after Sinai was incredible! It stresses the prolonged rebellion of Israel, the infinite patience and longsuffering of God, and showing that disobedience was as old as the Exodus itself."Anthony L. Ash, Psalms (Abilene, Texas: A.C.U. Press, 1987), p. 97.

Calvin's Commentary on the Bible

The Prophet therefore adds, I spoke not to your fathers, nor commanded them, in the day I brought them forth from the land of Egypt, concerning sacrifices or burnt —offerings: but this only I commanded them, to hear my voice, and to walk in all the way which I commanded them. Jeremiah seems to have condemned sacrifices too much; for we know they were designed for certain purposes: they were intended to promote penitence; for when an animal was killed at the altar, all were reminded that they were guilty of death, which the animals underwent instead of men. Hence God did thereby represent to the Jews, as in a mirror, the dreadful judgment they deserved; and the sacrifices were also living images of Christ; they were sure pledges of that expiation through which men are reconciled to God. Jeremiah then seems here to speak too contemptibly of sacrifices; for they were seals of God’s grace, and had been instituted to lead men to repentance. But he speaks according to the ideas of those who had strangely vitiated the worship of God; for the Jews were sedulously attentive to sacrifices, and yet neglected the main things — faith and repentance. Hence the Prophet here repudiates sacrifices, because these false worshippers of God had adulterated them; for they were only intent on external rites, and overlooked their design, and even despised it.

We know that it was God’s will from the beginning to be worshipped in a spiritual manner; and he has not changed his nature in our day. As then at this day he approves of no other than a spiritual worship, as He is a Spirit, (John 4:24) so also under the Law he was to be worshipped with a sincere heart. Absurdly then did the Jews offer their sacrifices, as though they could thereby appease God: and this is the reason why the prophets inveighed so pointedly against sacrifices. God says that he nauseated them, that he was wearied with them, that his name was thereby polluted, (Isaiah 1:14) he says also, that to sacrifice was the same as though one killed a dog, an unclean animal, and as though one killed a man. (Isaiah 66:3.)

“What are your offerings and sacrifices to me.”

he says by Amos. Such declarations occur everywhere in the Prophets; we are told that sacrifices were not only of no account before God, but that they were filthy things which he abominated; that is, when the things signified were separated from the signs. This then is the reason why Jeremiah here wholly rejects sacrifices: he complains that God’s worship was violated and profaned; and it was so, because the Jews presented to God mere shadows instead of realities.

But still he seems to have exceeded due limits; as he says of God, that he gave no command respecting sacrifices: for before the law was published, God had ordered sacrifices to be offered to him; as, for instance, the passover; for the pascal lamb, as it is well known, was a sacrifice; and he had also spoken of sacrifices before the people were liberated. Moreover, after the law was given, a priesthood was established among the people, as Moses clearly shews. Further still, we see with what care regulations have been given as to sacrifices. Why then is it here said, that he spoke nothing respecting sacrifices? Even because God regards not sacrifices in themselves. He therefore makes a distinction between external signs and spiritual worship; for the Jews, as it has been already said, had by their corruptions so subverted what God had instituted, that he would not acknowledge what they did as having been commanded by him. And if we take the words as they are, they are wholly true, — that God had commanded nothing respecting mere sacrifices, or sacrifices for their own sake. This distinction solves every difficulty; that is, that God never delighted in sacrifices themselves, that it was never his will to be served with mere external rites, that burnt — offerings, victims, incense, and things of this kind, were of themselves regarded by him of no value. Since, then, sacrifices did not please God, except on account of the end designed, it remains a clear truth, that God commanded nothing respecting sacrifices: for his design only was to remind the Jews of their sin, and also to shew to them the way of reconciliation. We hence see that God had not from the beginning required mere sacrifices, for he required them for a certain end. It is the same as though we should say at this day, that God regards not fasting. We yet know that fasting is commended to us, but not on account of itself. We now understand the meaning of the Prophet. ⁽²⁰⁵⁾

Now, this passage contains a very useful doctrine, and which ought the more to be observed by us, as the neglect of it introduces dreadful darkness. They under the Papacy think that God is duly and in the best manner worshipped, when they accumulate many pompous exhibitions of ceremonies; nor can they be persuaded that all this is altogether frivolous. How so? Because they think of God according to their own fancies and disposition. And yet all the Papal ceremonies are the inventions of men: for they derive no authority either from the Law or from the Gospel. And since God has so severely reprobated ceremonies, which yet he had appointed for a purpose which was overlooked, what can be thought at this day of the foolish inventions of men, when there is the some impiety in the people as was formerly in the Jews? For when the Papists perform their trumperies, when the monks and the sacrificing priests fill the churches with their noises, when they practice their childish mummeries, and when they delight themselves with music and incense, they think that God is satisfied, however full of obscenities and filthiness their whole life may be: they are hardened in that false confidence, by which the Jews were inebriated. We ought, therefore, with special care, to notice this doctrine, — that God so approves of spiritual worship, that he esteems all other things as nothing; that is, when unconnected with sincerity of heart.

(205) This exposition is ingenious and plausible, and all that is said is perfectly true: but it may be doubted whether it be the way to account for the mode of speaking here adopted. It is usual in Scripture, when two things are mentioned, and the one is of little or no importance in comparison with the other, to state the first negatively.

“Labor not, “says our Savior, “for the meat which perisheth, but for that meat which endureth unto everlasting life.” John 6:27.

But it may be, that the reference here is specifically to the day in which the Israelites were delivered; for on that day, or at that particular time, (for the word day is not to be taken in its strict meaning,) obedience to his voice was the only thing which God required. See Exodus 15:26.

Venema thinks that reference is here made, not to the institution of sacrifices, but to the ground of the covenant. Sacrifices were not the condition of the covenant, but obedience. God did not say, “If you sacrifice to me, I will be your God;” but, “If you obey my voice, I will be your God, and you shall be my people.” When the law was delivered on Mount Sinai, there was no mention of sacrifices. — Ed.

Smith's Bible Commentary

Chapter 7

So chapter 7. King Josiah, who was reigning at the beginning of Jeremiah's ministry, in the eighteenth year of his reign, ordered the temple restored. It had fallen into disrepair. It sort of lay in ruins. They had in the outer courts built altars unto Baal and unto Molech, and they had forsaken the worship of God, of the Lord in the temple for years. So Josiah now ordered that the temple be restored and he gave to Hilkiah, the high priest, a great sum of money that he might hire carpenters and all, that they might come in and just refurbish the whole place. And while they were in cleaning out the debris and all, they found a scroll of the law. And so as they read the law of the Lord unto king Josiah, he began to weep as he saw how far they had gone in their turning away from God and how God in the law had promised His judgments would come if they forsook Him and forsook the law. And so Josiah cried out unto the Lord. He was really disturbed when the law was read. Deeply convicted for the evil of the people. And the word of the Lord came unto a prophetess, whose name was Huldah, and she sent a message to the king and said because of his attitude of repentance and turning to God that the evil that God was going to bring upon the people, the judgment, would not come during his reign but after his reign. Josiah was the last of the good kings of Judah. After his death, his son plunged downhill, just straight down. He only reigned for three months until he was taken out of the way and another king set up by the Pharoah of Egypt. But after Josiah's death things just went downhill fast.

Now as they read to Josiah the book of the law, he saw how that the Lord had ordered that the people were to gather together each year for the Passover feast there in Jerusalem. And so he ordered a great celebration of the Passover in the eighteenth year of his reign as king. And the people were invited to come, and according to the record in Second Kings, this was one of the grandest observances of the Passover in the history of the nation, as far as the number of people attending and the sacrifices that were offered. And so there was a great popular religious movement as the people could see that their king wanted to serve Jehovah. It became a popular thing for the people to go to church, go to the temple. It's always dangerous when a person's motivation of going is because it's popular. You know, everybody's going so join the crowd. Rather than coming out of a desire of your own heart to know God and to worship God.

So the LORD came to Jeremiah, and said, Now go down to the gate of the LORD'S house, and proclaim these words, say, Hear the word of the LORD, all ye of Judah, that enter into these gates to worship Jehovah ( Jeremiah 7:1-2 ).

So in the midst of this great movement, all these people coming into the temple, he goes down to the temple gate and starts to cry unto the people. "Hear the word of the Lord, all of you that are coming here to worship Jehovah."

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. Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these ( Jeremiah 7:3-4 ).

Now the prophet is rebuking the people that are coming to worship because, number one, they are coming out of wrong motivation. Somehow they feel that because the temple has been restored and rebuilt, that they are going to be safe now from their enemies. They haven't altered their lifestyle at all. They're still doing all of the same wicked things that they were doing before. They are still burning their incense to Baal. They're still sacrificing their children to the fires of Molech. They're doing all of these abominable things as far as God is concerned, but now we've got the temple and because the temple is here, surely God is going to spare us. And they were looking at the temple as sort of a magical charm, an amulet of some sort that is going to keep us from being destroyed. But the prophet is declaring, "You're trusting in lying words. When you think that just the fact that you have a temple that that building is going to somehow be a magical charm for you to keep you from the judgments that are coming upon you because of your deeds, your ways, your activities."

God, again, is interested in a relationship with you that changes your life. And coming to church isn't really where it's at. Unless your heart and your life is dedicated to God. There are a lot of people trying to appease their conscience. Resting in church membership. Resting in past spiritual experiences or past rituals. But God declares here that you are trusting in lying words. That there is no salvation in these things. The church cannot save you. A ritual cannot save you. Only a living, life-changing faith in Jesus Christ can save you. And if your faith in Christ has not altered your life, then your faith must be challenged and questioned.

If I would say to you, "Folks, I believe that there is a bomb planted in this church, an extremely powerful bomb that's going to go off in three minutes. I believe this because somehow I just have a strong feeling that this bomb is about ready to explode." And I just go on and ignore it and keep talking and everything else, you'd say, "Oh, you don't really believe there's a bomb there. Your actions are not in keeping with what you say you believe." If I really believed there was a bomb here, I'd say, "All right, now no one panic, but let's all get up and exit as quickly as you can out of this place." My actions would agree with what I declare I believe. There's got to be a harmony, if I really believe something, between what I believe and the actions of my life. And if you say that you really believe in Jesus Christ, that He is the Son of God, and that He died to save us from our sins, then that belief should be matched by your life and your lifestyle.

It is wrong and it is inconsistent for me to talk about my believing in God and believing in the Spirit and all and to be living totally after my flesh. Now that was exactly what was going on in this situation. Their words...they were deceiving themselves with their words, because they could mouth the right phrases. They had deceived themselves and they were trusting in lying words rather than trusting in a living relationship with God. And so the prophet is warning them to not trust in these lying words. Just because they were awed by the fact, "Oh, the temple of Jehovah. Beautiful. Gorgeous. Don't you feel good? Temple of Jehovah." I don't care what you feel. It's what you're doing that God is interested in. And so He said, "Amend your ways, your doings. And that I will cause you to dwell in this place. I'll protect you then. I will be with you then. I'll be your defense then. But this temple isn't going to save you. This building isn't going to save you. If you want Me to work in your behalf, then change your ways."

For if you thoroughly amend your ways and your doings; if you thoroughly execute judgment between a man and his neighbor; if you oppress not the stranger, the fatherless, and the widow, and you do not shed innocent blood in this place, neither walk after other gods to your own hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever ( Jeremiah 7:5-7 ).

Hey, if you live right, if you'll walk right, you can live here forever. I will be a defense to you. I will watch over you. I will keep you. But not just because you have the temple. Not just because you have a religious observance. Let Me see it proved in your life and in your lifestyle. Amend your ways and the things you're doing. Start living right.

God wants us to be honest. God wants us to be just. God wants us to be fair. God does not want us to oppress the poor or to take advantage of another person's situation. God wants us to love each other as we love ourselves. Now, is there anything evil with that? Wouldn't it be wonderful to live in a world where people were doing what God wanted them to do? How glorious this world would be if we were all doing what God wants us to do. If we were all genuinely loving one another and caring for one another. Interested in one another. Helping one another. Lifting the person that has fallen. Helping the person that is weak. If we were all concerned and loving one another, it would be a glorious world to live in. And that's what God requires. That's what God wants of us.

But the people were all doing their own thing. They were all living for their own selfish motivations and they were all so covetous. Trying to gain for themselves and not caring who they hurt or who was destroyed by it. And their greed had overcome them. God said, "So just having a temple, just going, coming to temple, that's not going to do it. I want more than that. Just coming to church. That's not going to do it." God wants more than that. He wants a commitment of your life. He wants you to change your ways. He wants you to start living according to His will.

Behold [the prophet said], you trust in lying words, that cannot profit [or save you] ( Jeremiah 7:8 ).

The words cannot save you. Mouthing right phrases cannot save. Mouthing the Apostles' Creed won't save you. Mouthing the Psa 23:1-6 won't save you. Salvation is more than just a creed that is recited. It is a commitment of my heart and life to Jesus Christ. So the Lord shows the inconsistency.

Will you steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are free to do all these abominations? ( Jeremiah 7:9-10 )

You say, "Oh, could people really do that? Could they be committing adultery and fornication and all during the week and then come to the house of God and say, 'Oh, we have the grace of God that covers us and we have freedom in Christ to do anything we want'?" And so the prophet speaks out against it. It was happening then. It happens today. There are people who live after their own flesh during the week. They're dishonest in their business practices. They lie. They steal. They commit adultery. Commit fornication. And then they dare to come and stand in the house of God and think because they have come to the house of God that that should somehow take care of all they've done. Because after all, Lord, I put a five in the plate last week, you know. Buy my way out. No way. God says, "Change your way. Amend your life. Amend your doings and then I will keep you and I will watch over you and you'll dwell safely in this place."

Is this house, [God said,] which is called by my name, become a den of robbers? Behold, even I have seen it, saith the LORD ( Jeremiah 7:11 ).

You remember when Jesus came to the temple and He found those that were changing money and selling doves. He took and made a whip and He began to overturn the tables of the moneychangers. And He began to drive them out. And He said, "My Father's house was to be called a house of prayer; but you've made it a den of thieves" ( Matthew 21:13 ). The Lord said, "It's My house which is called by My name." You see, they were saying, "Oh, the temple of Jehovah. The temple of Jehovah." It was called by His name, but they... it became a gathering place for a bunch of robbers. A den of robbers.

Now the Lord said,

Go to the place [where you used to worship] in Shiloh ( Jeremiah 7:12 ),

The place that was built there to worship Me.

where I set my name at the beginning ( Jeremiah 7:12 ),

When they first came into the land and began to inherit the land, the first place the tabernacle was set was in Shiloh. And so God said, "Go up to Shiloh, the place where My name was placed at the first."

and see what I did to it for the wickedness of my people Israel ( Jeremiah 7:12 ).

Look at its desolation.

And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but you heard not; and I called you, but you did not answer; Therefore will I do unto this house, which is called by my name, wherein you trust ( Jeremiah 7:13-14 ),

You see, they were trusting in the house, not in God. People trusting in the church, not in Christ. Trusting in a ritual, not in a living relationship.

and unto the place which I gave to you and to your fathers, as I have done to Shiloh ( Jeremiah 7:14 ).

I'm going to do the same thing to this place. I'm going to make it desolate. I'm going to destroy it.

And I will cast you out of my sight, as I have cast out all your brothers, even the whole seed of Ephraim ( Jeremiah 7:15 ).

Or that is the northern tribes of Israel.

Therefore ( Jeremiah 7:16 )

And now God is saying to Jeremiah, to the message, "Therefore, Jeremiah,"

pray not for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee ( Jeremiah 7:16 ).

What solemn, harsh words as God says, "That's it, Jeremiah. I've had it. Don't cry to Me for them. Don't pray to Me for them. Don't lift up your voice anymore for them, because I won't even hear you."

You remember back in the book of Genesis when men began to multiply on the face of the earth. That the Lord looked throughout the earth and there was none righteous except Noah in his generation. And the Lord spake unto Noah saying, "My Spirit will not always strive with man" ( Genesis 6:3 ). Now in that there is a blessing and there is a curse. There is a blessing that God's Spirit strives with us at all. That's so beautiful that God would strive with me. That God would take time for me. That God is interested enough in me that He sends His Spirit to strive with me to live the right life and to follow after Him in order that I might receive all of the blessings and the goodness and the glory of being a child of God. God actually strives with me for something which is so good for me. Seems to me that men would be clamoring after Him. So that God does strive with man is a blessing.

But the curse is, God won't always strive. A person can turn his back upon the Lord. He can harden himself to God to the place where God's Spirit will no longer strive and with Jeremiah, God will say, "All right, that's it. They've gone too far. Don't pray anymore for their good. If you do, I'm not going to hear you. Don't cry unto me for them. That's it. No more. I don't want to hear another prayer. I don't want you to ask anymore for them because I won't hear you." When God says of a person, "That's it. They've gone too far," you say, "Is such a thing possible?" The scripture teaches that it is.

God said, "Ephraim is joined to her idols. Let her alone. Don't try anymore. Just let her alone." Paul tells us in Romans. "Wherefore God has given them up" ( Romans 1:24 ). How tragic when God gives a person up, when God gives up on a man.

Now you see, God isn't under any obligation to strive with you at all. The fact that He strives at all is just a marvel that I can't fully understand. He's under no obligation. God doesn't owe me a thing. But yet because of His love He strives with man. But there comes a time we know not when, a place we know not where that marks the destiny of man twixt sorrow and despair. There is a line though by man unseen. Once it has been crossed even God Himself in all of His love has sworn that all is lost.

In Joh 12:39 it says, "Therefore they could not believe." It didn't say they would not believe; they could not believe. They came to the place where they could not believe. They had gone too far. And when God says to Jeremiah, "Therefore pray thou not for this people, neither lift up a cry nor prayer for them, neither make intercession to Me, for I will not hear thee." The people have gone too far. They've gone beyond the point of no return.

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven ( Jeremiah 7:17-18 ),

They're worshipping Ashtoreth, Semiramis, the queen of heaven, the goddess of fertility.

and to pour out drink offerings unto other gods, that they may provoke me to anger ( Jeremiah 7:18 ).

So here, God's people, the little children are out gathering sticks. And the fathers, they bring them home to the fathers who kindle the fire, and the women are there kneading the dough so they can bake these little cakes to the goddess of fertility, Semiramis, the queen of heaven. God said, "That's it, that's more than I can take. Just leave, don't pray anymore. Don't intercede anymore. I'm through. I've had it. That's it."

Do they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces? Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched. Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh. For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: But this thing commanded I them, saying, Obey my voice ( Jeremiah 7:19-23 ).

God said, "I didn't set up sacrifices to begin with." The burnt offerings and the peace offerings, God didn't establish them until after He'd given the law and they disobeyed the law. Then God set the sacrifices for burnt offering and all. But He said, "I said unto them, 'Obey My voice.'"

and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you ( Jeremiah 7:23 ).

"Just obey Me," God says, "and walk with Me. In harmony with My desires and wishes."

But they hearkened not, nor inclined their ear, but walked in the counsels and in the imaginations of their own evil hearts, and went backward ( Jeremiah 7:24 ),

Away from Me instead of towards Me.

Since the day that your fathers came forth out of the land of Egypt unto this day, I have even sent unto you all my servants the prophets, daily rising up early and sending them ( Jeremiah 7:25 ).

God had not left them. From the beginning He had sent His messengers, His servants to warn them and to challenge them to commit their lives to God.

Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. Therefore thou shalt speak all these words unto them; but they will not hearken ( Jeremiah 7:26-27 ):

Now you're to go out, Jeremiah, and say the words, but they're not going to listen.

Oh man, what a heavy-duty trip Jeremiah had. It's a ministry that has a promise of failure. Now know this, though the ministry was destined for failure from the beginning, yet it was a necessary ministry that God required of Jeremiah. And because Jeremiah was faithful and obedient, God blessed Jeremiah as His instrument, though there was to be no success coming from his ministry.

Now, we have in our minds sort of a carryover in our service to the Lord. We have a carryover from the secular world concepts. For if I'm a salesman, I only get commission when I get the signature on the dotted line. And so sometimes I feel discouraged and defeated because I didn't get the signature on the dotted line. I witnessed to them but they rejected the witness. And I feel, "Oh, I'm so defeated, you know, because they didn't hear. Oh, what a waste of time. You know, I spent all afternoon with them and then they rejected anyhow. Oh, what a waste." Wait a minute. Not so. God rewards you for the witnessing whether or not anybody ever listens, hearkens or changes. You see, God only requires that I witness for Him. And God knows that some of the witnessing is just going to fall on deaf ears. But He still requires me to do it.

"Now Jeremiah you go out and speak all these things. They're not going to listen to you. It's all right. You go out and tell them anyhow." Because God wants His witness to be left so that men are without excuse. So God requires us to go out and to witness, and not always are we going to be successful. That doesn't make any difference. It has no difference and no standing at all upon my reward when I stand before God. God will not reward me for the number of people that responded to my witness. God will reward me for witnessing. God will reward me the same if ten responded or no one responded. Because the response isn't my territory at all. That's God's territory. Only God can create a response in the heart of the people. It isn't up to me to argue people into a faith for believing in Jesus Christ; it's only up to me to witness to them of God and of God's Word and of God's truth. And then it's up to the Spirit of God to take that witness and do with it what He wants in the heart of the individual. And quite often we don't know the real work of the Spirit in the heart of a person.

I had a drunk man come to the door one night, all upset because he had been in a big fight with his family. And they called the police because he ripped the phone off the wall. Violent; wanted help. I said, "Well, what do you want?" He said, "I want to get right with God. I want you to call my wife," and all this kind of stuff. "Tell her how horrible she is. Treating me like she has." He said, "I can't get anybody to pray through with me." Well, I didn't really know what he meant by that, but I thought, "Well, I'll pray with you as long as you want to pray." So I took him over to the church, which was next door to our house, and we started praying together. And the first half hour he is praying vengeance and judgment upon all those that had treated him so wrong, you know. And I just sort of prayed along quietly. Then after the first half hour he began to change and said, "Lord, I haven't been so good myself and I have done some pretty bad things." And he began to really get somewhere, I thought, in prayer as he changed the whole tenor of the prayer from vindictiveness upon those that he felt were treating him ill and he began to really ask God for himself, confess his own guilt and ask God to help him. And I was encouraged by that. The next half hour he was praying about himself and seeking God to really work in his life. And then he went into a period of just sort of praising the Lord, and I could tell that he was getting sleepy because he'd say, "Oh, thank You, Lord." And so finally he was, "Oh, thank You, Jesus," and he sort of drifted off. So I continued to pray for a little while until I was sure that he was sound asleep. And so I got a blanket and covered him and went home because he said he couldn't go home. They'd kicked him out. So I thought, "Well, he can sleep in the church, it won't hurt."

So when I got home, my wife said, "Well, how did it go?" I said, "I really don't know." When you're dealing with a man who's drunk you really don't know how, whether it really got through or took or whatever. You just really don't know. Next morning I went over to the church and the blanket was all folded and lying there and he was gone. But the next evening ,dressed in a suit, looking sharp as could be, he was at the door. He says, "When in the world does the Bible study start?" And I knew God got through.

But you never really know always at the time. God can be doing a work in a person's life and you'd not really know it until you see the fruit and the evidence of it later. But Jeremiah's ministry was destined for failure. They're not going to hearken.

you're going to call to them; but they're not going to answer. But you shall say unto them, This is a nation that obeyeth not the voice of the Jehovah their God, nor receiveth correction: truth is perished, and is cut off from their mouth. Cut off your hair, O Jerusalem, and cast it away, and take up a lamentation on the high places; for the LORD hath rejected and forsaken the generation of his wrath. For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it ( Jeremiah 7:27-30 ).

They had altars to Baal and all right in the temple of God.

And they have built the high places of Tophet, which is in the valley of the son of Hinnom ( Jeremiah 7:31 ),

Or Gehenna there on the outskirts of Jerusalem, the Hinnom valley that goes on down on the outside of the mount of Zion.

to burn their sons and their daughters in the fire; which I did not command of them, neither came it into my heart ( Jeremiah 7:31 ).

God said never would I require the sacrifice of the children unto Me.

Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall be buried in Tophet, until there is no place left to bury them. And the carcasses of these people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall frighten them away. Then will I cause to cease from the cities of Judah, the inhabitants, and from the streets of Jerusalem, the voice of merriment, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate ( Jeremiah 7:32-34 ).

Now you go and you warn them; they're not going to listen. But I'm going to do it.

"

Dr. Constable's Expository Notes

Obedience as opposed to mere sacrifice 7:21-28

This seems to be a new message from the Lord. It is a good example of prophetic indictments of Israel’s sacrificial institutions (cf. Jeremiah 6:20; 1 Samuel 15:22; Psalms 51:16-17; Isaiah 1:4-15; Hosea 6:6; Amos 5:21-24; Micah 6:6-8).

Dr. Constable's Expository Notes

God could say this because burnt offerings and sacrifices were not His primary concern. This should have been clear to the people as they remembered what He had commanded them when He redeemed them as a nation. He had given them the Decalog, which called for righteous conduct, before He gave them the cultic legislation, which specified the ritual of worship (cf. Exodus 20:1-17; Exodus 24:1-8). He had not given them the laws concerning burnt offerings and sacrifices until after they broke the Decalog.

Gill's Exposition of the Whole Bible

For I spake not unto your fathers,.... Meaning not Abraham, Isaac, and Jacob, but Moses, Aaron, and others, who were living at the time of the bringing of the children of Israel out of Egypt, as appears by what follows:

nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings, or sacrifices; these are not in the decalogue or ten commands; these are no part of that law or covenant, but are an appendage or addition to it; and though they are of early institution and use, yet they never were appointed for the sake of themselves, but for another end; they were types of Christ, and were designed to lead the faith of the people of God to him; they never were intended as proper expiations of sin, and much less to cover and encourage immorality; whenever therefore they were offered up in a hypocritical manner, and without faith in Christ, and in order to atone for sinful actions, without any regard to the sacrifice of Christ, they were an abomination to the Lord. These were not the only things the Lord commanded the children of Israel; nor the chief and principal ones; and in comparison of others, of more consequence and moment, were as none at all; and which are next mentioned.

Henry's Complete Commentary on the Bible

      21 Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh.   22 For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:   23 But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.   24 But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.   25 Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them:   26 Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers.   27 Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.   28 But thou shalt say unto them, This is a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.

      God, having shown the people that the temple would not protect them while they polluted it with their wickedness, here shows them that their sacrifices would not atone for them, nor be accepted, while they went on in disobedience. See with what contempt he here speaks of their ceremonial service (Jeremiah 7:21; Jeremiah 7:21). "Put your burnt-offerings to your sacrifices; go on in them as long as you please; add one sort of sacrifice to another; turn your burnt-offerings (which were to be wholly burnt to the honour of God) into peace-offerings" (which the offerer himself had a considerable share of), "that you may eat flesh, for that is all the good you are likely to have from your sacrifices, a good meal's meat or two; but expect not any other benefit by them while you live at this loose rate. Keep your sacrifices to yourselves" (so some understand it); "let them be served up at your own table, for they are no way acceptable at God's altars." For the opening of this,

      I. He shows them that obedience was the only thing he required of them, Jeremiah 7:22; Jeremiah 7:23. He appeals to the original contract, by which they were first formed into a people, when they were brought out of Egypt. God made them a kingdom of priests to himself, not that he might be regaled with their sacrifices, as the devils, whom the heathen worshipped, which are represented as eating with pleasure the fat of their sacrifices and drinking the wine of their drink-offerings, Deuteronomy 32:38. No: Will God eat the flesh of bulls?Psalms 50:13. I spoke not to your fathers concerning burnt-offerings or sacrifices, not of them at first. The precepts of the moral law were given before the ceremonial institutions; and those came afterwards, as trials of their obedience and assistances to their repentance and faith. The Levitical law begins thus: If any man of you will bring an offering, he must do so and so (Leviticus 1:2; Leviticus 2:1), as if it were intended rather to regulate sacrifice than to require it. But that which God commanded, which he bound them to by his supreme authority and which he insisted upon as the condition of the covenant, was, Obey my voice; see Exodus 15:26, where this was the statute and the ordinance by which God proved them: Hearken diligently to the voice of the Lord thy God. The condition of their being God's peculiar people was this (Exodus 19:5), If you will obey my voice indeed. "Make conscience of the duties of natural religion, observe positive institutions from a principle of obedience, and then I will be your God and you shall be my people," which is the greatest honour, happiness, and satisfaction, that any of the children of men are capable of. "Let your conversation be regular, and in every thing study to comply with the will and word of God; walk within the bounds that I have set you, and in all the ways that I have commanded you, and then you may assure yourselves that it shall be well with you." The demand here is very reasonable, that we should be directed by Infinite Wisdom to that which is fit, that he that made us should command us, and that he should give us law who gives us our being and all the supports of it; and the promise is very encouraging: Let God's will be your rule and his favour shall be your felicity.

      II. He shows them that disobedience was the only thing for which he had a quarrel with them. He would not reprove them for their sacrifices, for the omission of them; they had been continually before him (Psalms 50:8); with them they hoped to bribe God, and purchase a license to go on in sin. That therefore which God had all along laid to their charge was breaking his commandments in the course of their conversation, while they observed them, in some instances, in the course of their devotion, Jeremiah 7:24; Jeremiah 7:25, c. 1. They set up their own will in competition with the will of God: They hearkened not to God and to his law they never heeded that; it was to them as if it had never been given or were of no force; they inclined not their ear to attend to it, much less their hearts to comply with it. But they would have their own way, would do as they chose, and not as they were bidden. Their own counsels were their guide, and not the dictates of divine wisdom; that shall be lawful and good with them which they think so, though the word of God says quite contrary. The imagination of their evil heart, the appetites and passions of it, shall be a law to them, and they will walk in the way of it, and in the sight of their eyes. 2. If they began well, yet they did not proceed, but soon flew off. They went backward, when they talked of making a captain, and returning to Egypt again, and would not go forward under God's conduct. They promised fair: All that the Lord shall say unto us we well do; and, if they would but have kept in that good mind, all would have been well; but, instead of going on in the way of duty, they drew back into the way of sin, and were worse than ever. 3. When God sent to them by word of mouth to put them in mind of the written word, which was the business of the prophets, it was all one; still they were disobedient. God had servants of his among them in every age, since they came out of Egypt unto this day, some or other to tell them of their faults and put them in mind of their duty, whom he rose up early to send (as before, Jeremiah 7:13; Jeremiah 7:13), as men rise up early to call servants to their work; but they were as deaf to the prophets as they were to the law (Jeremiah 7:26; Jeremiah 7:26): Yet they hearkened not, nor inclined their ear. This had been their way and manner all along; they were of the same stubborn refractory disposition with those that went before them; it had all along been the genius of the nation, and an evil genius it was, that continually haunted them till it ruined them at last. 4. Their practice and character were still the same. They are worse, and not better, than their fathers. (1.) Jeremiah can himself witness against them that they were disobedient, or he shall soon find it so (Jeremiah 7:27; Jeremiah 7:27): "Thou shalt speak all these words to them, shalt particularly charge them with disobedience and obstinacy. But even that will not work upon them: They will not hearken to thee, nor heed thee. Thou shalt go, and call to them with all the plainness and earnestness imaginable, but they will not answer thee; they will either give thee no answer at all or not an obedient answer; they will not come at thy call." (2.) He must therefore own that they deserved the character of a disobedient people, that were ripe for destruction, and must go to them and tell them so to their faces (Jeremiah 7:28; Jeremiah 7:28): "Say unto them, This is a nation that obeys not the voice of the Lord their God. They are notorious for their obstinacy; they sacrifice to the Lord as their God, but they will not be ruled by him as their God; they will not receive either the instruction of his word or the correction of his rod; they will not be reclaimed or reformed by either. Truth has perished among them; they cannot receive it; they will not submit to it nor be governed by it. They will not speak truth; there is no believing a word they say, for it is cut off from their mouth, and lying comes in the room of it. They are false both to God and man."