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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 7:16–20. His four-level outline is real structure in the source text, so it is rendered as structure.
God had shown them, in the foregoing verses, that the temple and the service of it, of which they boasted and in which they trusted, should not avail to prevent the judgment threatened. But there was another thing which might stand them in some stead, and which yet they had no value for, and that was the prophet's intercession for them; his prayers would do them more good than their own pleas: now here that support is taken from them; and their case is said indeed who have lost their interest in the prayers of God's ministers and people.
I.God here forbids the prophet to pray for them (Jer 7:16):
"The decree has gone forth, their ruin is resolved on, therefore pray not thou for this people, that is, pray not for the preventing of this judgment threatened; they have sinned unto death, and therefore pray not for their life, but for the life of their souls," Jo1 5:16. See here,
1.That God's prophets are praying men; Jeremiah foretold the destruction of Judah and Jerusalem, and yet prayed for their preservation, not knowing that the decree was absolute; and it is the will of God that we pray for the peace of Jerusalem. Even when we threaten sinners with damnation we must pray for their salvation, that they may turn and live. Jeremiah was hated, and persecuted, and reproached, by the children of his people, and yet he prayed for them; for it becomes us to render good for evil.
2.That God's praying prophets have a great interest in heaven, how little soever they have on earth. When God has determined to destroy this people, he bespeaks the prophet not to pray for them, because he would not have his prayers to lie (as prophets' prayers seldom did) unanswered. God said to Moses, Let me alone, Exo 22:10.
3.It is an ill omen to a people when God restrains the spirits of his ministers and people from praying for them, and gives them to see their case so desperate that they have no heart to speak a good word for them.
4.Those that will not regard good ministers' preaching cannot expect any benefit by their praying. If you will not hear us when we speak from God to you, God will not hear us when we speak to him for you.
II.He gives him a reason for this prohibition.
Praying breath is too precious a thing to be lost and thrown away upon a people hardened in sin and marked for ruin.
1.They are resolved to persist in their rebellion against God, and will not be turned back by the prophet's preaching. For this he appeals to the prophet himself, and his own inspection and observation (Jer 7:17): Seest thou not what they do openly and publicly, without either shame or fear, in the cities of Judah and in the streets of Jerusalem? This intimates both that the sin was evident and could not be denied and that the sinners were impudent and would not be reclaimed; they committed their wickedness even in the prophet's presence and under his eye; he saw what they did, and yet they did it, which was an affront to his office, and to him whose officer he was, and bade defiance to both. Now observe,
(1.)What the sin is with which they are here charged - it is idolatry, Jer 7:18. Their idolatrous respects are paid to the queen of heaven, the moon, either in an image or in the original, or both. They worshipped it probably under the name of Ashtaroth, or some other of their goddesses, being in love with the brightness in which they saw the moon walk, and thinking themselves indebted to her for her benign influences or fearing her malignant ones, Job 31:26. The worshipping of the moon was much in use among the heathen nations, Jer 44:17, Jer 44:19. Some read it the frame or workmanship of heaven. The whole celestial globe with all its ornaments and powers was the object of their adoration. They worshipped the host of heaven, Act 7:42. The homage they should have paid to their Prince they paid to the statues that beautified the frontispiece of his palace; they worshipped the creatures instead of him that made them, the servants instead of him that commands them, and the gifts instead of him that gave them. With the queen of heaven they worshipped other gods, images of things not only in heaven above, but in earth beneath, and in the waters under the earth; for those that forsake the true God wander endlessly after false ones. To these deities of their own making they offer cakes for meat-offerings, and pour out drink-offerings, as if they had their meat and drink from them and were obliged to make to them their acknowledgments: and see how busy they are, and how every hand is employed in the service of these idols, according as they used to be employed in their domestic services. The children were sent to gather wood; the fathers kindled the fire to heat the oven, being of the poorer sort that could not afford to keep servants to do it, yet they would rather do it themselves than it should be undone; the women kneaded the dough with their own hands, for perhaps, though they had servants to do it, they took a pride in showing their zeal for their idols by doing it themselves. Let us be instructed, even by this bad example, in the service of our God.
[1.]Let us honour him with our substance, as those that have our subsistence from him, and eat and drink to the glory of him from whom we have our meat and drink.
[2.]Let us not decline the hardest services, nor disdain to stoop to the meanest, by which God may be honoured; for none shall kindle a fire on God's altar for nought. Let us think it an honour to be employed in any work for God.
[3.]Let us bring up our children in the acts of devotion; let them, as they are capable, be employed in doing something towards the keeping up of religious exercises.
(2.)What is the direct tendency of this sin: "It is that they may provoke me to anger; they cannot design any thing else in it. But (Jer 7:19) do they provoke me to anger? Is it because I am hard to be pleased, or easily provoked? Or am I to bear the blame of the resentment? No; it is their own doing; they may thank themselves, and they alone shall bear it." Is it against God that they provoke him to wrath? Is he the worse for it? Does it do him any real damage? No; is it not against themselves, to the confusion of their own faces? It is malice against God, but it is impotent malice; it cannot hurt him: nay, it is foolish malice; it will hurt themselves. They show their spite against God, but they do the spite to themselves. Canst thou think any other than that a people, thus desperately set upon their own ruin, should be abandoned?
2.God is resolved to proceed in his judgments against them, and will not be turned back by the prophet's prayers (Jer 7:20): Thus saith the Lord God, and what he saith he will not unsay, nor can all the world gainsay it; hear it therefore, and tremble. "Behold, my anger and my fury shall be poured out upon this place, as the flood of waters was upon the old world or the shower of fire and brimstone upon Sodom; since they will anger me, let them see what will come of it." They shall soon find,
(1.)That there is no escaping this deluge of fire, either by flying from it or fencing against it; it shall be poured out on this place, though it be a holy place, the Lord's house. It shall reach both man and beast, like the plagues of Egypt, and, like some of them, shall destroy the trees of the field and the fruit of the ground, which they had designed and prepared for Baal, and of which they had made cakes to the queen of heaven.
(2.)There is no extinguishing it: It shall burn and shall not be quenched; prayers and tears shall then avail nothing. When his wrath is kindled but a little, much more when it is kindled to such a degree, there shall be no quenching it. God's wrath is that fire unquenchable which eternity itself will not see the period of. Depart, you cursed, into everlasting fire.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
You will find at least in the book of Jeremiah the words of God censuring by the mouth of the prophet the Jewish people for doing obeisance to such objects and for sacrificing to the queen of heaven and to all the host of heaven. The writings of the Christians, moreover, show, in censuring the sins committed among the Jews, that when God abandoned that people on account of certain sins, these sins of idol worship also were committed by them.
This is why God threatens punishment, so that by fear he may destroy contempt, and when the threat alone is sufficient to cause fear in us he does not permit us to undergo the actual trial. See, for instance, what he says to Jeremiah, “Do you not see what they do? Their fathers light a fire, their children gather sticks together, their women knead dough to make cakes for the queen of heaven.” It is to be feared lest the same kind of thing be said also concerning us.
(Verse 17 and following) Don't you see what they are doing in the cities of Judah and in the streets of Jerusalem? The sons gather wood, the fathers light the fire, and the women knead dough to make cakes for the queen of heaven. They also pour out drink offerings to other gods, provoking me to anger. Do they provoke me to anger?" says the Lord. "Do they not provoke themselves, to their own shame? Therefore thus says the Lord: 'Behold, my anger and my wrath will be poured out on this place, on man and beast, on the trees of the field and the fruit of the ground; it will burn and not be quenched.' They do these things that follow: Both inside and outside, both in the streets and in the exits of Jerusalem, the sons carry wood, and the fathers light the fire, and the women sprinkle fat with flour, in order to make Chauonim, which we have interpreted as pancakes, or preparations, to show all kinds of sacrifices to the queen of heaven, whom we should accept as the moon; or certainly to the army of heaven, so that we understand all the stars. And after this they willingly offer incense to foreign gods: not because they are gods, but because under their names they summon demons, and provoke me to anger by doing these things. The wretched fools do not understand that this dispute does not harm me, whom anger never affects: but it brings upon themselves confusion of their own countenance, and everlasting dishonor. Therefore, whatever we do, we do not harm God, who can never be harmed: but we prepare destruction for ourselves, storing up wrath for the day of wrath. Therefore, He established different duties for sons, fathers, mothers, and even wives, so that no age would dissent from impiety.
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Summary
Jeremiah 7:17 presents a profound rhetorical question from God to the prophet, serving as an emphatic declaration of the pervasive, public, and undeniable nature of Judah's idolatry and sin. This verse, embedded within Jeremiah's "Temple Sermon," starkly contrasts the people's misguided confidence in the physical Temple with their widespread, blatant disobedience to God's covenant commands, thereby underscoring divine observation, righteous indignation, and the inevitability of impending judgment.
Context
Literary Context
Jeremiah 7:17 is situated within the broader "Temple Sermon" (Jeremiah 7:1-15), a pivotal prophetic discourse delivered by Jeremiah at the gate of the Lord's house. God commands Jeremiah to confront the people of Judah, who have developed a dangerous and false presumption: they believe their mere possession of the Temple guarantees their safety and God's protection, regardless of their moral and spiritual decay. They hypocritically chant, "The temple of the LORD, the temple of the LORD, the temple of the LORD are these! while simultaneously engaging in egregious sins such as theft, murder, adultery, perjury, and widespread idolatry (Jeremiah 7:9). Verse 17 specifically highlights the public and undeniable nature of their idolatrous practices, which were not hidden but openly conducted "in the cities of Judah and in the streets of Jerusalem." This blatant defiance sets the stage for God's righteous indignation and the pronouncement of judgment that follows, culminating in the severe threat to destroy the Temple itself, just as He had done with the tabernacle at Shiloh.
Historical & Cultural Context
The prophet Jeremiah ministered during the tumultuous final decades of the Kingdom of Judah, spanning the reigns of Josiah, Jehoiakim, and Zedekiah, leading directly up to the Babylonian exile (circa 627-586 BC). This era was characterized by significant political instability, shifting alliances between the dominant regional powers of Egypt and Babylon, and a profound spiritual decline despite King Josiah's earlier reforms. Culturally, Judah was constantly exposed to the pagan practices of surrounding nations, and idolatry, particularly the worship of astral deities like the "queen of heaven" (Jeremiah 7:18), became deeply ingrained in daily life and even family rituals. The "streets" (chûwts) and "cities" (ʻîyr) were not merely physical locations but vibrant centers of communal life, commerce, and public display. The fact that idolatry was practiced so openly in these public spaces indicates its widespread acceptance and the profound spiritual apostasy of the nation, moving beyond private deviation to a societal norm that openly defied the covenant God had made with Israel at Mount Sinai.
Key Themes
This verse powerfully contributes to several overarching themes prevalent throughout the book of Jeremiah. Firstly, it underscores the theme of Pervasive Idolatry, illustrating that the nation's rebellion was not isolated to a few individuals but had permeated every level of society, from the capital city of Jerusalem to the smaller towns of Judah. This widespread apostasy is further detailed in subsequent verses, such as the mention of families "making cakes to the queen of heaven" in Jeremiah 7:18. Secondly, it highlights Divine Observation and Indignation. God's rhetorical question, "Seest thou not...?" is not a request for information but an emphatic declaration of His perfect knowledge and righteous anger over their blatant disobedience. This emphasizes God's omnipresence and His unwavering attention to the moral and spiritual state of His people, a theme also powerfully articulated in Psalm 139:7-12. Thirdly, the verse implicitly points to the theme of Accountability. The public nature of their sin meant public consequences, a consistent theme throughout the prophetic books regarding Israel's covenant relationship with God. Their actions were seen and recorded by God, and judgment would inevitably follow their persistent rebellion.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)." In this context, it signifies God's comprehensive, inescapable, and discerning observation. It is not merely physical sight but a profound awareness, understanding, and even a judicial recognition of their actions. The rhetorical "Seest thou not?" implies that what they are doing is so obvious and widespread that even Jeremiah, or anyone, should plainly see it, thus emphasizing God's perfect and undeniable knowledge of their spiritual state.
A primitive root meaning "to do or make, in the broadest sense and widest application." This word encompasses the full range of their actions, not just specific idolatrous rituals but their entire lifestyle and moral conduct that contradicted the covenant. It speaks to the active, deliberate nature of their disobedience, highlighting that their sin was not accidental or passive but a conscious, intentional choice to engage in practices contrary to God's revealed law.
Meaning "properly, separate by a wall, i.e. outside, outdoors; abroad, field, forth, highway, more, out(-side, -ward), street, without." This term powerfully emphasizes the public, open, and pervasive nature of their idolatry. Their sinful acts were not confined to hidden corners or private homes but were openly displayed in the very arteries and public thoroughfares of their cities, accessible to all and indicative of a deeply ingrained societal apostasy and a complete lack of shame before God.
Verse Breakdown
"Seest thou not"
This is a potent rhetorical question, functioning as an emphatic assertion rather than a genuine inquiry. It is God's declaration of His perfect knowledge and the undeniable reality of the people's sin. It conveys divine indignation and highlights the blatant nature of their rebellion, implying that their actions are so obvious and widespread that no one, especially a prophet, could possibly miss them.
"what they do"
This phrase refers to the collective actions of the people of Judah and Jerusalem, specifically their widespread idolatrous practices and general disobedience to God's covenant commands. It encompasses the full spectrum of their ungodly behaviors, which were a direct and open affront to the Lord, violating the first and second commandments.
"in the cities of Judah and in the streets of Jerusalem?"
This specifies the geographical scope and public nature of their sin, indicating its complete permeation throughout society. "Cities of Judah" refers to the broader kingdom, including its towns and villages, while "streets of Jerusalem" pinpoints the capital city and its most public thoroughfares. The conjunction of both terms emphasizes that their apostasy was not a fringe activity but a normalized and pervasive reality, affecting every level and location of the nation.
Literary Devices
Jeremiah 7:17 masterfully employs several potent literary devices to convey its urgent and condemnatory message. The most prominent is the Rhetorical Question, "Seest thou not what they do...?" This is not a genuine inquiry seeking information, but an emphatic statement designed to underscore the obviousness and widespread nature of the people's sin. It simultaneously expresses God's perfect awareness and profound indignation, challenging the listener (Jeremiah, and by extension, the people) to acknowledge the undeniable truth of their pervasive idolatry. Furthermore, the verse uses vivid Imagery through the specific mention of "cities of Judah and in the streets of Jerusalem." This creates a powerful mental picture of public, open, and widespread sin, contrasting sharply with any pretense of piety or hidden transgression. This imagery also functions as a form of Merism, where "cities" and "streets" together represent the entirety of the land and its populace, signifying that no corner of Judah was untouched by this spiritual corruption. The public setting also implies a complete lack of shame or fear of divine judgment, highlighting the profound depth of their spiritual rebellion and defiance.
Theological and Thematic Connections
Jeremiah 7:17 powerfully articulates God's unwavering omniscience and His righteous judgment against idolatry. It reveals that God is not a distant, unaware deity but one intimately and perfectly aware of the actions of His people, particularly their covenant infidelity. The public and pervasive nature of their sin, highlighted by its presence "in the cities of Judah and in the streets of Jerusalem," underscores the severity of their rebellion, demonstrating that their spiritual sickness had infected the entire societal body, not just isolated individuals. This divine observation serves as a prelude to the inevitable consequences of their actions, emphasizing that God's justice is both perfect and inescapable. The verse also implicitly highlights the theme of false security, as the people believed their association with the physical Temple would protect them, even as their lives were filled with practices anathema to God.
Reflection and Application
Jeremiah 7:17 serves as a stark mirror for believers today, prompting us to honestly examine our own lives and the spiritual health of our communities. The rhetorical question, "Seest thou not...?" challenges us to recognize the subtle and overt forms of idolatry that may permeate our "cities" and "streets"—our public lives, our workplaces, our social interactions, our digital spaces, and even our private thoughts and desires. Are there areas where we place our ultimate trust, security, or identity in anything other than God—be it wealth, status, comfort, technology, political ideologies, or even religious traditions devoid of true spiritual devotion? This verse calls us beyond mere outward religious observance to a genuine, heartfelt obedience that transforms every aspect of our existence. It reminds us that God sees all, and true worship demands aligning our entire being with His will, not just engaging in rituals or maintaining a facade of piety. Our actions, both public and private, ultimately reflect the true object of our worship and the depth of our devotion.
Questions for Reflection
FAQ
What was the "Temple Sermon" and why was it so significant?
The "Temple Sermon" (Jeremiah 7:1-15) was a powerful and confrontational message delivered by the prophet Jeremiah at the gate of the Jerusalem Temple, a highly public and sacred location. Its significance lay in its direct challenge to the people's false sense of security. They believed that simply possessing the Temple, the physical dwelling place of God, guaranteed their safety and protection from divine judgment, regardless of their moral and spiritual state. Jeremiah, speaking on God's behalf, shattered this dangerous illusion, declaring that God would not tolerate their hypocrisy and would even destroy the Temple if their sin persisted, just as He had destroyed the tabernacle at Shiloh. This sermon underscored that true worship required genuine obedience and righteousness, not just ritualistic observance or reliance on sacred objects and traditions.
What does "cities of Judah and in the streets of Jerusalem" imply about the nature of their sin?
This phrase powerfully highlights the pervasive, public, and normalized nature of Judah's idolatry and disobedience. It implies that their sin was not confined to private homes or hidden corners but was openly practiced in the most visible and communal spaces. "Cities of Judah" encompasses the entire kingdom, including its towns and villages, while "streets of Jerusalem" specifically points to the capital city's public thoroughfares, the very arteries of national life. This widespread and blatant display of ungodliness demonstrated a profound societal apostasy, a collective turning away from God, and a complete lack of shame or fear of divine judgment. It underscored that their spiritual sickness had permeated every level of society, making God's impending judgment fully justified and unavoidable.
Christ-Centered Fulfillment
Jeremiah 7:17, with its vivid depiction of widespread and public sin permeating the "cities of Judah and in the streets of Jerusalem," finds its ultimate fulfillment and profound resolution in the person and redemptive work of Jesus Christ. The pervasive idolatry and spiritual blindness of Judah, openly displayed and lamented by God through Jeremiah, reveal humanity's desperate need for a radical transformation that mere religious ritual, geographical proximity to sacred spaces, or outward observance cannot provide. Jesus, the true Temple of God, came not primarily to condemn the world for its public sins, but to offer a way out of them. He confronted the hypocrisy of the religious leaders who honored God with their lips but whose hearts were far from Him (Matthew 15:8-9), echoing Jeremiah's critique of outward observance without inward righteousness. Through His perfect life of obedience, His atoning death on the cross, and His glorious resurrection, Christ provides the definitive means for humanity to be cleansed from the pervasive sin that Jeremiah lamented. He inaugurates a new covenant, not written on stone tablets but on the hearts of believers by the Holy Spirit, enabling genuine obedience and true worship that transforms lives from the inside out. The public display of sin in Jeremiah's day is ultimately overcome by the public display of Christ's victory on the cross (Colossians 2:14-15), offering redemption and empowering believers to live lives that truly honor God in every "city" and "street" of their existence, as new creations in Him (2 Corinthians 5:17).