Although ch 7
includes the content of the so‐called Temple sermon(vv. 2b–15
), the structure of the section focuses attention on the LORD's revelation directly to Jeremiah(cf. 7.1–2,16,27; 8.4
). For the account of the delivery of the sermon and reaction to it, see ch 26
. Thecontrast between the message of repentance Jeremiah is instructed to deliver publicly, on the one hand,and the private
injunction against intercession (v. 16
) and the people's indifference to the message (v. 27
),on the other, represent the retrospective insights of the editors of the final form of the book. They know,as the reader
does, that despite Jeremiah's call to repent, Judah's stubborn rebelliousness had alreadysealed its fate (cf. 15.1–4
Although liturgical tradition stressed God's protection of Zion and the Temple (Ps 46; 48; 76; see also Isa 31.4
) it is deceptive (lit. “a lie”) to interpret this traditionas necessarily assuring God's protection. The threefold repetition implies that
the phrase has become acliché.
The requirements for true sincerity are congruent with the values expressed in Deuteronomy(
5.7; 10.18–19; 24.17–22; 27.19
) and in the other prophets (Isa 10.2; 59.7; Hos 3.1
Five of the tencommandments (Ex 20.1–17; Deut 5.6–21
Shiloh (32 km [20 mi] north of Jerusalem), the earlier central shrine, was destroyed around 1050 BCE in the days of Samuel (1 Sam 4–6; Ps 78.56–72
). Soalso this house, desecrated by worshipers, profaned by idolatry and social injustice, will be destroyed(vv. 10–11
Judah's punishment will be exile, as was that of the Northern Kingdom (Ephraim).Immediately following this sermon, Jeremiah was arrested (see 26.8
Because of Judah's generalapostasy, God forbids Jeremiah to exercise one of the functions of the prophetic office: intercession
7.16;11.14; 15.1; cf. Am 7.2, 5
). Queen of heaven, the title of a goddess; see 44.15–28n.
Faithfulness,not sacrifice, is required; see 6.20n.
Worshipers may as well eat the flesh of the burnt offerings,customarily incinerated (Lev 1
), as well as the other offerings (Lev 3; 7.11–18
Cf. Am 5.25
. Thisis inconsistent with other biblical traditions.
I have persistently sent all my servants the prophets, themotif of a succession of prophets calling the people to repent is characteristic of the Deuteronomistictradition (see 2 Kings 17.13
Like Isaiah (
), Jeremiah will preach to apeople unable or unwilling to hear.
Cut off your hair, a sign of mourning (
16.6; Mic 1.16
), the only option under the circumstances.
The sacrifice of children (
) on the burning platform(Topheth, 2 Kings 23.10
) is denounced. The original extent of this practice is unclear. Some Israelites andJudeans may have understood child sacrifice
as a means of fulfilling the law requiring the giving of thefirstborn to God (Ex 22.29–30
), although Lev 18.21
expressly forbids the practice. Valley of the son of Hinnom (Gehenna), southwest of the city adjoining the Kidron valley (2 Chr 28.3; 33.6
Corpses ascarrion are among the covenant curses (Deut 28.26
The desecration of tombs andexposure of bones was an act of humiliation (2 Kings 23.16
All the host of heaven, the astral deitieswhose worship was forbidden (Deut 4.19; 17.3; 2 Kings 23.4–5; cf. 7.17–18
The places where I have driven them, an indication of the exilic origins of this layer of prose material.
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