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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
Historical Reception
2 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.
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 7:19 presents a profound rhetorical question from the LORD, delivered through the prophet Jeremiah, which powerfully exposes the ultimate futility and self-destructive nature of Judah's persistent idolatry and sin. While their actions undeniably provoke God's righteous anger, the deeper, more devastating truth revealed is that their rebellion primarily brings about their own profound shame, public disgrace, and inevitable ruin, illustrating that sin is inherently self-defeating and its most grievous consequences often fall upon the sinner themselves.
Context
Literary Context
This verse is deeply embedded within Jeremiah's powerful and confrontational "Temple Sermon," delivered at the very gates of the LORD's house (see Jeremiah 7:1-15). The people of Judah had developed a dangerous and deeply flawed theology, believing that their physical presence at the Temple and their status as God's chosen people would inherently protect them from divine judgment, despite their rampant idolatry, social injustice, and moral corruption. Jeremiah vehemently challenged this misplaced trust, issuing a stark and urgent call to genuine repentance: "Amend your ways and your doings, and I will let you dwell in this place" (Jeremiah 7:3). The verses immediately preceding Jeremiah 7:19 detail a shocking litany of their offenses, including stealing, murdering, committing adultery, swearing falsely, burning incense to Baal, and even the horrific and abominable practice of child sacrifice in the Valley of Ben Hinnom to pagan deities like Molech (Jeremiah 7:9-10 and Jeremiah 7:31). It is against this backdrop of blatant, defiant, and deeply offensive disobedience that God poses the rhetorical question of Jeremiah 7:19, highlighting the ultimate irony and futility of their rebellion.
Historical & Cultural Context
The late 7th and early 6th centuries BCE in Judah were marked by profound political instability and a precipitous spiritual decline, particularly following the death of the reforming King Josiah. His successors largely reverted to idolatry and syncretistic religious practices, mirroring the apostasy that had led to the downfall of the Northern Kingdom of Israel. Despite witnessing the Assyrian destruction of Israel, the people of Judah failed to learn from history. They clung to a superficial religiosity, believing that the mere presence of the Temple in Jerusalem offered an inviolable shield against foreign invasion and divine judgment, a concept that Jeremiah directly and forcefully refutes. The phrase "confusion of their own faces" resonates deeply within the ancient Near Eastern honor-shame culture prevalent in Judah. In such a society, public reputation, communal standing, and family honor were paramount. To have one's "face" covered with "confusion" or "shame" implied a profound and public loss of honor, a visible manifestation of one's wrongdoing, and often led to social ostracism or even divine retribution. This cultural context amplifies the devastating impact of the people's self-inflicted consequences, portraying a humiliation far worse than mere internal guilt.
Key Themes
Jeremiah 7:19 powerfully contributes to several key themes prevalent throughout the book of Jeremiah and broader prophetic literature. Foremost is the self-destructive nature of sin, emphasizing that while sin is undeniably an offense against a holy God, its most immediate and devastating consequences fall upon the sinner themselves. This highlights the principle of divine justice, where actions inherently carry their own repercussions, a truth echoed in passages like Galatians 6:7. The verse also underscores divine indignation and righteous anger provoked by human rebellion, yet it simultaneously points to God's sovereignty and ultimate control over the outcomes of human choices. The use of a rhetorical question serves to emphasize the undeniable truth and profound irony of their situation, making the people's folly self-evident. Finally, the theme of shame and disgrace is central, portraying the inevitable public humiliation and internal turmoil that results from persistent defiance against God, a consequence often depicted in prophetic warnings (e.g., Isaiah 45:16 and Psalm 44:15).
Exposition and Analysis
Key Word Analysis
This word signifies to trouble, grieve, rage, or be indignant. It encompasses the full spectrum of divine displeasure, from sorrow over disobedience to righteous wrath. Here, it denotes God's just and appropriate response to the persistent and blatant rebellion of His people, not an uncontrolled outburst, but a holy indignation against sin that demands a just reckoning.
This term refers to shame, both the internal feeling and the external condition or its cause. It can also imply disgrace or humiliation. In this context, it vividly describes the profound public and personal degradation that results from Judah's idolatry and sin, a visible manifestation of their folly and wickedness, leading to a profound loss of honor and respect in the eyes of both God and man.
This word literally means "face" but is used in a vast array of applications, often idiomatically. Here, "confusion of their own faces" is a powerful and visceral idiom signifying deep humiliation, public embarrassment, and the visible manifestation of one's wrongdoing. It's not merely an internal feeling but a public display of disgrace, a loss of countenance and honor that was deeply significant in ancient Near Eastern culture, where one's "face" represented their very reputation and dignity.
Verse Breakdown
"Do they provoke me to anger? saith the LORD"
This opening clause is a forceful rhetorical question, not an inquiry seeking information, but a powerful declarative statement affirming that their actions do indeed provoke God's righteous and holy anger. The parenthetical "saith the LORD" (Hebrew, nᵉʼum_ _Yᵉhôvâh') authenticates the divine origin and absolute authority of the statement, underscoring that this is God's direct and personal assessment of their scandalous behavior. It highlights God's personal offense at their idolatry, moral corruption, and covenant unfaithfulness.
"do they not provoke themselves"
This pivotal clause introduces the profound irony and deeper, more devastating truth of the verse. While their sin is undeniably directed against God and His commands, the primary and most immediate destructive impact is self-inflicted. Their actions are not merely offensive to God but are inherently self-defeating, leading directly to their own detriment and ruin. It shifts the focus from God's just reaction to the inherent, inescapable consequences for the sinner, emphasizing that sin carries its own built-in punishment.
"to the confusion of their own faces?"
This concluding phrase reveals the specific and deeply humiliating nature of the self-inflicted harm. "Confusion" (shame, disgrace, humiliation) "of their own faces" is a powerful and culturally resonant Hebrew idiom for deep public humiliation, profound disgrace, and the visible manifestation of their folly and wickedness. It implies a total loss of honor, a public exposure of their moral bankruptcy, and the inevitable ruin that follows a life of persistent rebellion against God. Their sin will ultimately lead to their own public and private ignominy, a visible mark of their self-inflicted downfall.
Literary Devices
Jeremiah 7:19 is rich in literary devices that amplify its urgent and profound message. The most prominent is the Rhetorical Question, "Do they provoke me to anger? saith the LORD: do they not provoke themselves to the confusion of their own faces?" This is not a genuine request for information but a powerful declarative statement designed to elicit immediate agreement and underscore an undeniable truth. It forces the audience to confront the logical absurdity and self-destructive nature of their actions. Closely related is Irony, as the people may have perceived their actions primarily as an offense against God, but the divine response highlights that the most devastating consequences rebound directly upon themselves. The phrase "confusion of their own faces" functions as a potent Idiom, conveying profound public shame and disgrace, a complete loss of honor and countenance in the eyes of others. This idiom also employs a form of Metonymy, where "faces" stands for their public reputation, personal dignity, and overall standing. Furthermore, the concept of "provoking" oneself to confusion can be seen as a subtle form of Personification, where their actions are depicted as actively bringing about their own downfall, almost as if sin itself has an inherent agency in their destruction.
Theological and Thematic Connections
Jeremiah 7:19 powerfully articulates the theological principle that sin, though primarily an offense against a holy God, carries inherent, self-destructive consequences for the one who commits it. It underscores God's righteous character, where His anger is a just and holy response to rebellion, yet His justice also ensures that the natural outcome of defying His will is shame, disgrace, and ruin for the disobedient. This verse highlights the profound irony of human rebellion: in seeking to assert independence from God and pursue their own desires, humanity ultimately enslaves itself to destructive patterns that lead to profound disgrace and confusion. It serves as a stark reminder that God's laws are not arbitrary restrictions but rather pathways to true life, flourishing, and honor, and their violation inevitably leads to self-inflicted harm and a loss of dignity.
Reflection and Application
Jeremiah 7:19 offers a timeless and sobering reflection for believers today. It challenges the common misconception that sin primarily harms God alone, reminding us that while our disobedience grieves His Spirit and violates His holy commands, its most tangible and immediate impact is often on ourselves. Persistent rebellion against God's will leads to self-inflicted wounds: broken relationships, moral decay, spiritual emptiness, and ultimately, a profound sense of shame and separation from the source of true life and peace. This verse calls us to a deeper understanding of the inherent consequences of our choices, urging us to recognize that God's commands are for our ultimate good, designed to protect us from the very "confusion" and ruin that sin inevitably brings. Rather than provoking God's righteous anger and our own downfall, we are called to amend our ways, seek righteousness, and pursue wholehearted obedience, recognizing that true flourishing, honor, and lasting peace are found only in aligning our lives with His divine will and walking in His paths.
Questions for Reflection
FAQ
What is the "Temple Sermon" and why is it significant?
The "Temple Sermon" refers to Jeremiah's powerful prophetic message delivered at the gate of the LORD's house, primarily recorded in Jeremiah 7:1-15. It is profoundly significant because it directly confronts the people of Judah's dangerous and false sense of security. They believed that merely possessing the Temple and being God's chosen people would protect them from judgment, despite their widespread idolatry, social injustice, and moral corruption. Jeremiah dismantles this illusion, emphasizing that true security and divine favor come only through genuine repentance, moral transformation, and obedient adherence to God's covenant, not through ritualistic observance or national privilege.
Why does God ask a rhetorical question in Jeremiah 7:19?
God asks a rhetorical question—"Do they provoke me to anger? ... do they not provoke themselves to the confusion of their own faces?"—not because He needs an answer or is seeking information, but to powerfully emphasize an undeniable and self-evident truth. It is a potent literary device designed to make the people confront the obvious and profound irony of their situation. By posing it as a question, God forces them to acknowledge that while their sins are indeed directed against Him and incur His righteous wrath, the most devastating and immediate consequences are self-inflicted, leading directly to their own shame, disgrace, and ruin. It underscores the profound futility and self-defeating nature of their rebellion.
What does "the confusion of their own faces" mean in this context?
"The confusion of their own faces" is a vivid and deeply impactful Hebrew idiom that signifies profound shame, public disgrace, and deep humiliation. In an ancient honor-shame culture, one's "face" represented their public reputation, honor, and dignity. To have "confusion" or "shame" on one's face meant a visible, undeniable loss of dignity, respect, and standing within the community. It implies that their persistent idolatry and wickedness would not only incur God's wrath but would also inevitably lead to their own public exposure, moral degradation, and a humiliating downfall, a direct and inescapable consequence of their own sinful choices. It speaks to a complete loss of countenance and public ignominy.
Christ-Centered Fulfillment
Jeremiah 7:19, with its stark portrayal of self-inflicted shame and divine wrath provoked by human sin, finds its ultimate fulfillment and profound resolution in the person and work of Jesus Christ. Humanity, in its fallen state, continually provokes God's righteous anger through sin, leading to the "confusion of their own faces"—a state of spiritual alienation, moral degradation, and eternal separation from the holy God. However, the glorious Gospel reveals that God, in His infinite love and mercy, did not leave humanity to wallow in this self-inflicted shame and bear the full weight of His just wrath. Instead, He sent His only Son, Jesus, to become the ultimate atoning sacrifice. Christ willingly endured the ultimate "confusion of His own face" on the cross, bearing the shame, disgrace, and public humiliation that was rightfully ours (Hebrews 12:2). He, who knew no sin, became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His perfect life, substitutionary death, and glorious resurrection, the divine wrath provoked by our sin was fully satisfied, and the shame that would have been eternally ours was absorbed and overcome by Him. Thus, those who believe in Him are no longer destined for confusion and ruin but are clothed in His righteousness, receiving true honor, reconciliation with God, experiencing the peace that surpasses all understanding, and finding eternal life and glory instead of self-inflicted destruction (Romans 5:8-10 and Philippians 4:7).