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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 26:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.
I.God directed him where to preach this sermon, and when, and to what auditory, v.
2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, Deu 4:2.
II.God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses.
1.He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, Jer 26:3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so.
2.He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, Jer 26:4-6.
(1.)That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule - a reasonable demand.
(2.)That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratio - that those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see Jer 7:12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Vers. 4 seqq.) And you shall say to them: Thus says the Lord: If you do not listen to me and walk in my law, which I have given you, and listen to the words of my servants the prophets whom I have sent to you, rising up early and sending them, and you have not listened: I will make this house like Shiloh and this city a curse to all the nations of the earth. Therefore, it is within our power to do or not to do: provided that whatever good work we desire, strive for, and accomplish, we attribute it to the grace of God, who has given us both the will and the ability to do (Phil. 2). But if it sufficed to walk once in the law, which was given to us by Moses, as a foolish sect suspects, how did he add: 'That you may hear the words of my servants the prophets.' Who, indeed, were sent after the law, and not once, but frequently: not leisurely and without care, but always and with concern. 'I have sent,' he says, 'to you my servants the prophets daily, and rising by night: if you will not listen to them, I will give this house, that is, the temple of God, as Shiloh, where the tabernacle was.' And when the temple will have been destroyed, consequently the city will be cursed by all the nations of the earth. Just as when the temple was built in the area of Ornan, and on Mount Moriah, that is, the place of vision, where it is narrated that Abraham offered his son Isaac, the religion of Shiloh ceased, and no sacrifices were celebrated there afterwards: so when the Church was built, and the spiritual victims were offered in it, the ceremonies of the Law ceased (2 Chronicles 3); and the city of the Jews was given over to curse by all the nations of the earth: from which the Lord has delivered us, as the Apostle says: Christ has redeemed us from the curse of the Law, being made a curse for us (Galatians 3:13).
To us, therefore, the power has been given to act or not to act, with the consequence that whatever good work we desire, will and accomplish, we should refer to the grace of God, who, according to the apostle, enables us to will and to work. If, however, it suffices to walk just once in the law that was given to us through Moses, as foolish heretics suspect, why did he add “and to listen to the words of my servants the prophets,” who were sent after the law and not just once but repeatedly, nor leisurely and apathetically but continuously and carefully? He says, in effect, “I sent my servant to you daily, even throughout the night, but if you refuse to hear him, I will make this house (i.e., the temple of God) like Shiloh,” where the tabernacle was located. And when the temple is destroyed, the city as well will then be “a curse to all the peoples of the earth,” from which curse the Lord liberated us, as the apostle says: “Christ redeemed us from the curse of the law, having become a curse on our behalf.”
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Summary
Jeremiah 26:6 delivers a profound and severe prophetic warning from the Lord through Jeremiah, declaring that if the people of Judah persist in their disobedience and fail to repent, their revered Temple in Jerusalem will suffer the same fate as Shiloh, and the city itself will be transformed into a byword for divine judgment and desolation among all nations. This verse powerfully encapsulates the principle of conditional covenant, emphasizing that God's presence and protection are not guaranteed by religious structures or historical privilege alone, but are contingent upon the people's faithfulness, obedience, and genuine repentance. It underscores the profound and public consequences of persistent rebellion against God's revealed will and a misplaced security in religious institutions.
Context
Literary Context
Jeremiah 26:6 is a climactic and chilling pronouncement within a larger prophetic sermon delivered by Jeremiah in the very courtyard of the Lord's house, as detailed in Jeremiah 26. This sermon, commanded by God, was given early in the tumultuous reign of King Jehoiakim (c. 609-605 BC). Jeremiah was instructed to stand at the Temple gate and speak directly to all who came to worship, urging them to "amend your ways and your deeds" (Jeremiah 26:2-3). The preceding verses outline the stark choice presented by the Lord: if they repent, He will relent from the disaster He intends; but if they continue their disobedience, He explicitly states, "Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth" (Jeremiah 26:4-5). Thus, verse 6 serves as the direct, unequivocal articulation of this dire warning, directly challenging the people's deeply ingrained, yet false, confidence in the Temple's inviolability.
Historical & Cultural Context
At the time of this prophecy, Judah existed as a precarious vassal state, navigating the complex geopolitical landscape dominated by the declining Assyrian Empire and the ascendant powers of Egypt and Babylon. King Jehoiakim's reign was characterized by political instability, widespread spiritual apostasy, and rampant social injustice, including the shedding of innocent blood (Jeremiah 26:15). Culturally, the people of Jerusalem, in particular, harbored a profound and dangerous belief in the Temple's invincibility—a "Temple theology" that presumed God would never allow His dwelling place to be destroyed, regardless of their sin. This belief stemmed from a misinterpretation of God's covenant with David and the sanctity of Jerusalem. Jeremiah's message directly confronted this false security, reminding them of God's past judgments and the inherently conditional nature of His covenant blessings, a principle deeply rooted in the Mosaic covenant (Deuteronomy 28). The specific reference to Shiloh would have evoked a potent historical and cultural memory for the Israelites, recalling a time when God's presence departed from a sacred site due to the people's unfaithfulness, serving as a powerful, tangible precedent for divine judgment.
Key Themes
Jeremiah 26:6 powerfully contributes to several overarching themes prevalent in the book of Jeremiah and broader biblical theology. Firstly, it underscores the theme of Conditional Covenant and Divine Justice. God's covenant with Israel, though initiated by His grace, was always contingent upon their obedience and faithfulness. The Temple, despite its sanctity, was not an amulet against divine judgment for a rebellious people. This principle is foundational to the Mosaic Law, which meticulously outlines both blessings for obedience and severe curses for disobedience, as vividly detailed in Deuteronomy 28:15-68. Secondly, the verse highlights the critical Warning from Shiloh, a pivotal historical precedent. Shiloh served as Israel's primary spiritual center for centuries during the period of the Judges, housing the Tabernacle and the Ark of the Covenant. However, due to the profound unfaithfulness of Eli's sons and the broader apostasy of the people, God allowed the Philistines to capture the Ark and subsequently abandoned or destroyed Shiloh (1 Samuel 4:11). Jeremiah had previously used this very event to warn the people in Jeremiah 7:12-14, emphasizing that God would not spare Jerusalem's Temple if it became a "den of robbers" while His people ignored His commands. Finally, the phrase "make this city a curse to all the nations of the earth" emphasizes the theme of Jerusalem's Disgrace and Public Judgment. Once the pride and joy of the earth, the holy city would become a byword for divine wrath, a spectacle of ruin that other nations would point to as a terrifying example of God's severe judgment against sin. This prophecy was tragically and comprehensively fulfilled with the Babylonian destruction of Jerusalem and the Temple in 586 BC (2 Kings 25:9).
Exposition and Analysis
Key Word Analysis
This primitive root is remarkably versatile, primarily meaning "to give," but extending to a vast array of applications including "put," "appoint," "assign," and, crucially in this context, "make" or "cause to be." Here, it signifies God's sovereign action and deliberate, active intent to bring about the prophesied judgment. It is not a passive allowance or a mere consequence of human actions, but a direct, divine decree executed by the Lord Himself.
Derived from a root meaning "to build," this word fundamentally refers to a physical dwelling. However, its semantic range is extensive, encompassing "family," "household," "palace," and, most significantly for this verse, "temple." In Jeremiah 26:6, "this house" unequivocally refers to the magnificent Temple of Solomon in Jerusalem, the very sanctuary where Jeremiah was delivering his sermon, which the people mistakenly believed rendered them immune to divine judgment.
This term denotes "vilification," "malediction," or a state of being "abhorrent" and "desolate." It describes a severe, public, and widely recognized state of ruin, disgrace, and condemnation. When God declares a city will become a "curse," it implies that it will serve as a terrifying, visible example of divine judgment, a stark testament to the consequences of rebellion, eliciting horror, scorn, and condemnation from all who witness its devastation.
Verse Breakdown
"Then will I make this house like Shiloh"
This clause initiates a direct, divine pronouncement of judgment upon the Jerusalem Temple. The emphatic phrase "Then will I make" underscores God's active and sovereign role as the agent of this impending destruction, signifying a deliberate act of divine will. "This house" refers specifically to the grand Temple of Solomon, the perceived symbol of God's enduring presence and unwavering protection over Jerusalem. The critical comparison "like Shiloh" invokes a powerful and deeply unsettling historical precedent for the Israelite audience. Shiloh was once the central sanctuary of Israel, where the Tabernacle and the Ark of the Covenant resided for centuries during the period of the Judges. However, due to the profound corruption of Eli's sons and the widespread unfaithfulness of the people, God allowed the Philistines to capture the Ark and subsequently abandoned Shiloh, leaving it in ruins. By drawing this parallel, God declares that the sanctity of the Jerusalem Temple is not absolute or unconditional; if the people persist in their sin, even this revered sanctuary will be stripped of its divine protection and brought to utter ruin, just as Shiloh was.
"and will make this city a curse to all the nations of the earth"
This second clause extends the scope of judgment from the Temple to encompass the entire city of Jerusalem. The repetition of "will make" powerfully reinforces God's unwavering resolve and the certainty of His decree. "This city" refers to Jerusalem, the capital of Judah, the "holy city," and the very heart of Israelite identity and pride. To make it "a curse" signifies not merely physical destruction, but utter desolation, profound disgrace, and public humiliation. Jerusalem, once a city of praise and a beacon to the nations, would become an object of scorn, a byword for divine wrath, and a terrifying example of judgment for all to witness. The expansive phrase "to all the nations of the earth" underscores the universal scope of this disgrace, implying that Jerusalem's catastrophic destruction would serve as a stark, globally recognized warning to all peoples about the severe consequences of defying the living God.
Literary Devices
Jeremiah 26:6 employs several potent literary devices to convey its stark and unyielding message of impending judgment. The most prominent is Simile, explicitly stated in the phrase "make this house like Shiloh." This comparison is not merely descriptive; it carries profound Symbolism. Shiloh functions as a powerful symbol of divine abandonment and judgment, serving as a historical precedent that reminds the audience that even a sacred place, once central to God's presence and worship, can be forsaken and brought to ruin due to human sin and unfaithfulness. The declaration "make this city a curse to all the nations of the earth" utilizes Hyperbole or prophetic exaggeration to emphasize the extreme degree of disgrace, devastation, and public notoriety that awaits Jerusalem. While not every single nation would literally utter a curse upon Jerusalem, the statement conveys the widespread recognition of its ruin as a terrifying manifestation of divine judgment. Furthermore, the repeated phrase "Then will I make" highlights Divine Fiat and God's active agency, underscoring His sovereign will and deliberate action in bringing about this judgment, emphasizing that this is not a random calamity but a precise and righteous act of divine justice.
Theological and Thematic Connections
Jeremiah 26:6 stands as a potent articulation of God's unwavering justice and the conditional nature of His covenant relationship with Israel. It shatters the false security derived from mere religious affiliation, ancestral heritage, or the presence of sacred objects and places, emphasizing that true faith is demonstrated by a repentant heart and obedient living. The prophecy underscores that God's holiness demands righteousness from His people, and He will not compromise His character by perpetually overlooking sin, even among those He has chosen and consecrated. The impending destruction of the Temple and Jerusalem would serve as a profound theological lesson, demonstrating that God's presence is not bound to a physical structure but is contingent upon the faithfulness of His people, and His judgment will fall even on the most sacred institutions if they become centers of rebellion, idolatry, and injustice.
Reflection and Application
Jeremiah 26:6 stands as a timeless and sobering reminder that genuine faith is not merely about adherence to external religious forms, participation in rituals, or reliance on sacred symbols, but about a transformed heart that yields in humble obedience to God's commands. It challenges individuals and communities alike to critically examine their spiritual foundations, warning against the perilous presumption that God's favor is guaranteed by heritage, tradition, or institutional structures, irrespective of moral and spiritual decay. We are called to cultivate a living, dynamic relationship with God, one marked by sincere repentance, a pursuit of justice, and a commitment to righteousness, rather than placing our ultimate trust in anything less than the living God Himself. This verse urges us to avoid spiritual complacency and to continually align our lives with God's revealed will, recognizing that His warnings are ultimately expressions of His profound desire for our repentance, restoration, and flourishing, not simply His desire for destruction. It calls us to heed divine warnings as opportunities for grace.
Questions for Reflection
FAQ
What was the significance of Shiloh in ancient Israelite history?
Shiloh was a highly significant religious center in ancient Israel, serving as the primary sanctuary and a place where the Tabernacle and the Ark of the Covenant resided for over 300 years, from the time of Joshua through the period of the Judges, prior to the construction of the Temple in Jerusalem. It was here that Samuel ministered and where the high priest Eli served. Its destruction or abandonment, likely by the Philistines after their victory at Aphek and the capture of the Ark (1 Samuel 4:1-11), became a powerful historical precedent for divine judgment. Jeremiah's reference to Shiloh was a stark reminder that even a place hallowed by God's presence could be forsaken if His people became unfaithful.
Why would God destroy His own Temple, which was built for His glory?
God's decision to allow the destruction of His Temple was not an act of caprice but a profound demonstration of His holiness, justice, and unwavering commitment to His covenant. The Temple was indeed built for His glory and as a dwelling place for His presence among His people. However, it was never meant to be a magical charm or an unconditional guarantee of protection, irrespective of the people's behavior. When the people of Judah turned the Temple into a "den of robbers" (Jeremiah 7:11) through widespread idolatry, social injustice, and blatant rebellion, they desecrated the very purpose for which it stood. God's judgment on the Temple underscored that His presence is conditional upon the faithfulness of His people, and His character demands that sin be addressed, even within His own house. The destruction served as a severe, yet necessary, consequence to call His people to repentance and to uphold His righteous standards.
What does it mean for Jerusalem to become "a curse to all the nations of the earth"?
For Jerusalem to become "a curse to all the nations of the earth" signifies its utter devastation, public disgrace, and transformation into a terrifying example of divine judgment. It means that the city, once renowned for its beauty and its status as God's chosen dwelling place, would become an object of scorn, a byword for ruin, and a visible testament to the consequences of rebellion against God. Other nations would point to Jerusalem's desolation as a warning or a spectacle of what happens when a people abandons their God. This prophecy was tragically fulfilled with the Babylonian conquest and destruction of Jerusalem in 586 BC, when the city was laid waste, its walls broken down, and its inhabitants exiled, becoming a shocking example of divine wrath to the surrounding nations.
Christ-Centered Fulfillment
Jeremiah 26:6, with its chilling prophecy of the Temple's destruction and Jerusalem's disgrace, finds its ultimate Christ-centered fulfillment not in the literal rebuilding of a physical structure, but in the person and redemptive work of Jesus Christ. The Old Testament Temple, though sacred and divinely ordained, was a shadow and a type pointing to a greater reality: God's dwelling among His people in a new and perfect way. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking not of the stone edifice, but of the temple of His own body (John 2:19-21). He is the true and ultimate Temple, the perfect meeting place between God and humanity, embodying the divine presence that the physical Temple could only symbolize. Through His sacrificial death on the cross and His glorious resurrection, Jesus inaugurated a new covenant, rendering the old Temple system and its sacrifices obsolete. The dramatic tearing of the Temple veil from top to bottom at the moment of His crucifixion (Matthew 27:51) powerfully signified that direct access to God was now available through Christ's flesh, which is the new and living way (Hebrews 10:20). Furthermore, the New Testament teaches that believers, individually and corporately, are now the "temple of the Holy Spirit" (1 Corinthians 6:19) and are being built together into a "spiritual house" with Christ as the cornerstone (1 Peter 2:5-6). Thus, the judgment on the physical Temple in Jeremiah 26:6 foreshadows the end of an era, paving the way for the greater reality of God's presence dwelling not in buildings made with human hands, but supremely in the person of Christ and subsequently in His redeemed people, culminating in the New Jerusalem where there is no need for a temple, "for the Lord God Almighty and the Lamb are its temple" (Revelation 21:22).