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Introduction to the Temple Sermon (7:1 - 8:3)

This is the first main section of prose in the Book of Jeremiah, describing Jeremiah’s message against false religiosity.

Jeremiah was called by God to stand in the gate of the temple and address the people coming into the temple to worship (7:2). His message was shocking to the people. The main points were that attendance at the temple was no substitute for real repentance (7:5-7), religious observance was no substitute for obedience to the Lord's commandments (7:21-26) and possession of the word of God was no substitute for responding to what that word says (8:8).

The people had an unhealthy trust in the outward form of religion and the presence of the temple building. They believed that the threatened judgement of God would not harm them because they had the temple, where God dwelt. Their slogan, “The temple of the Lord, the temple of the Lord” (7:4) became like a charm. They believed that God could not and would not allow his sanctuary to be destroyed. They thought this allowed them to continue to sin, by stealing, murdering, committing adultery and worshipping fertility gods such as Baal. They claimed to be delivered (v10), but continue to do all these abominations, in spite of all Josiah's reforms.

God makes it clear that his promises are only valid if the people keep his commandments faithfully. The continuing presence of his temple in the city was dependant on the people repenting. The sermon also shows that Josiah's reforms had only been superficial. The people were only performing the religious rituals, without any heart repentance and turning from idolatry.

The temple sermon is given in 7:3-15 and is summarised by Baruch in 26:4-6. Chapter 26 also describes the consequences of that sermon for Jeremiah.

Introduction - God's instructions to Jeremiah (7:1-2)

The prophecy is not dated. The summary in chapter 26 is dated in the first year of King Jehoiakim (609 BC). It is possible that this message was given at his enthronement in 608 BC. The instructions from God summarise the message. Jeremiah was to stand at the gate of the Lord’s house, and call the people entering the temple to genuine repentance. If they repent, and change their behaviour, then God will be able to dwell with them in the temple. His presence was dependent on their repentance. They are not to trust in the deceptive superstitious claims of God’s presence.

The actual sermon (7:3-15)

The promises are only valid if the people are faithful to keep God's commandments (v3). The popular belief had three false securities, that God would not allow the city of Jerusalem to be destroyed, the temple to be destroyed, or the Davidic line to cease. In 586 BC, all three were destroyed. The people had misinterpreted God's promises, and not accepted that there conditions. Jeremiah's message is simple, religion is not enough. If they truly amend their ways, truly act justly, not oppressing the needy, and not worshipping other gods, then God will continue to dwell with them.

He calls them not to trust in these deceptive words: “This is the temple of the Lord ...” (v4). This may have been a song, treated like a charm. The people had a superstitious trust in the presence of the temple. The popular understanding was that because the temple was where the presence of God dwelt, it was therefore impossible that it would ever be destroyed. They did not realise that the presence of God was dependent on their faithfulness to him. The people also would look back to 701 BC, when Jerusalem and the temple was miraculously preserved from the Assyrian siege as a result of Hezekiah's prayers (Is 37-38). If it happened then, it would be preserved again now.

Promises are conditional (v5-7)

The promises of God are conditional on true inward reformation and repentance. If the people truly amend their ways, then God will let them stay in the land. External reforms are not enough. Their continued possession of the promised land, and enjoying the presence of God with them is conditional on their obedience. There are four conditions, true reform, acting justly, not oppressing the underprivileged, and no idolatry. These are all covenant conditions based on the Book of Deuteronomy. However, the nation did not meet these conditions, so they lost their land and were taken into exile in Babylon.

Hypocrisy in religion (v8-11)

The people are trusting in deceptive words (v8), “this is the temple of the Lord” (v4). Doing this is useless if they continue to break the ten commandments, the heart of the Sinai covenant (v9). The problem was syncretism (v9-10). They observe the religious feasts instituted in the covenant, but are also worshipping the Baals and ignoring the ethical commands of the covenant. In spite of Josiah's reformation, the people are still idolatrous. God’s temple, or house, has become a den of robbers (v11). This was quoted by Jesus (Mt 21:13, Mk 11:17, Lk 19:46) when he cleared the money changers out of the court of the Gentiles.

Go and look at Shiloh (or what remains of it) (v12)

Shiloh was where the ark was first situated during the time of Samuel. The ark was captured by the Philistines and Shiloh destroyed (1 Sam 4, Ps 78:56-61) because of the sins of the people. This shows that the presence of God is not limited to one location or specific object, and his presence depends on the faithfulness of the people. In the Book of Ezekiel, the glory of God departs from the temple, and appears to Ezekiel in Babylon (Ezek 1, 8).

The same will happen to Jerusalem as Shiloh (v13-15)

Shiloh was totally destroyed, and so will Jerusalem and the temple, if people ignore Jeremiah’s message.

God persistently sent prophets, but the people did not listen (v13). This is an important theme in the Book of Jeremiah. Their trust was in the building, rather than in the Lord (v14). Because of this, Judah will suffer the same destiny as Ephraim, the northern kingdom of Israel (v15), who were destroyed and exiled by the Assyrians in 722 BC.

God's personal word to Jeremiah (v16-20)

Following the message to be given to the people, God gives a personal word to Jeremiah. Several times in the book, Jeremiah is told not to pray for the people (v16), they have gone too far and gone beyond the possibility of repentance. After the dreadful reign of Manasseh, judgement and exile had become inevitable (2 Kg 21:10-15). Josiah’s reforms delayed this, but were in effect too little and too late.

Jeremiah is called to look and observe the idolatrous practices the people are doing all around Judah and Jerusalem (v17). God particularly mentions the worship of the queen of heaven (v18-19). This was Ishtar, the Babylonian fertility goddess, who is to be identified with Venus or Astarte. The worship involved sexual immorality. The people are worshipping the queen of heaven in the home as families, even though they are still going to the temple to worship Yahweh. The women worship the goddess because they want fertility. The men encourage the women as they want prosperity. The result will be judgement (v20), when God's wrath will be poured out.

To obey is better than sacrifice (v21-26)

Returning to the message to be given to the people, God shows the uselessness of sacrifices unless they are accompanied by obedience and exclusive loyalty to God alone.

In the Book of Leviticus, the burnt offering was to be totally consumed by fire, while part of the other sacrifices were to be burnt, and the rest eaten by the person bringing the offering (Lev 1-7). God is now telling the people to break all the rules for sacrifice which they are so carefully keeping. Empty religiosity is not enough. There no point in keeping all the rules if their hearts are not right before God. Their worship is superficial, religious activities with no heart of obedience The people have substituted the sacrificial system for obedience, making the sacrifices not acceptable to God. This is the same message that Samuel brought to Saul, “To obey is better than sacrifice” (1 Sam 15:22).

The sacrificial law was only given after God had brought his people out of Egypt (v22). He showed his grace to the people through the act of salvation from slavery in Egypt, and only later introduced the laws of sacrifice. The first priority is obedience and relationship (v23). He quotes the command given following the Exodus (Ex 19:5). Sacrifices are only effective and acceptable if they are accompanied with genuine repentance and faithful hearts toward God. Each generation was worse than the last. There was a progressive deterioration over the centuries following the entry into the promised land, in spite of God's persistence in sending prophets to call his people back to relationship (v25-26).

What happened to Jeremiah (26:1-24)

In this chapter, Jeremiah’s temple sermon is summarised by his secretary Baruch, and is followed by the frightening personal consequences of that sermon for Jeremiah, when he is put on trial for his life. The account gives an insight into the legal process of the time. The trial takes place at the gate of the temple. The prosecution demand the death penalty, and Jeremiah conducts his own defence. The account also serves as another example of the rejection of the word of God through his prophets and the opposition to Jeremiah from the false prophets who reject the idea of God coming in judgement on them. The question is who is the true prophet of God?

Baruch’s summary (26:1-6)

This is a shortened version of the events of Jeremiah’s message, probably written by Baruch.

The account in chapter 7, gives no indication of the date, but here the date of the temple sermon is at the beginning of reign of Jehoiakim (609 BC), during his accession year. It is possible that there may be a connection with the coronation of Jehoiakim.

One extra detail in the instructions to Jeremiah is that he is told, “do not hold back a word”. Facing opposition, it is likely that Jeremiah would be tempted to clip off parts is message, like clipping off of a beard (48:37, Is 15:2).

The instructions given to Jeremiah by the Lord show the purpose of his message, “It may be that they will listen, all of them, and will turn from their evil way, that I may change my mind about the disaster that I intend to bring on them because of their evil doings” (v3). This illustrates the important theme based on the word to turn (shuv) in the Book of Jeremiah. The words translated as ‘turn’ and ‘change my mind’ are both from the Hebrew word ‘shuv’. If the people turn away from their sin of presumption, then God will turn away from the threatened judgement. Jeremiah gives the nation yet another opportunity to repent.

The summary of the temple sermon is given (v4-6), again mentioning that the people were persistently ignoring the words of the prophets, and the threat to make the temple like Shiloh when it was destroyed by the Philistines (1 Sam 4).

The reaction from the priests and prophets (26:7-9)

The priests and prophets who were listening to Jeremiah’s message, arrested him and declared that he deserved to die. They were particularly outraged because of the statement Jeremiah had declared by the word of the Lord that the temple will be destroyed. To them to claim to speak the words of God and speak against God temple was nothing short of blasphemy. It was even worse that he spoke these words in the courts of the temple. Jeremiah was in danger of being lynched by an angry mob.

Accusation to the officials of Judah (26:10-11)

The king’s officials heard the uproar and came from the king’s palace to the temple, taking their place at the entry of the New Gate in the upper court of the temple. It was common practice for legal cases to be heard at the gates of cities (Gen 23:10-20, Ruth 4:1, Prov 31:23). Jeremiah’s accusers, the priests and prophets, act as the prosecution, demanding that Jeremiah be put to death for blasphemy against God and his temple.

Jeremiah’s defence (26:12-15)

In his defence, Jeremiah declared that it was God who had instructed him to say these things. He was the true prophet of God, not a false one. If the people killed the true prophet, they could face punishment from God.

Instead of any further defence, Jeremiah boldly continues his same message, calling on the people to repent, turn away from their evil doings, then God may turn away from the judgement that is being threatened (v14). For himself, he knows that he is powerless, at the mercy of the hostile mob. He is so confident in the fact that he had been called by God, that he warns them that they will face divine retribution if they put him to death (v 15).

Warning from Micah heeded (26:16-19)

The royal officials opposed the priests and prophets and agreed that Jeremiah was innocent and was a true prophet speaking the word of God.

Some of the elders remembered the words of the prophet Micah during the reign of Hezekiah, probably spoken during the treat from Sennacherib and the Assyrian army around 701 BC. Micah had also predicted the destruction of the temple and city (Micah 3:12). However, Micah was not put to death because King Hezekiah repented and called on the Lord. Because of this, the threatened judgement did not happen. Because the people turned from their sin, then God turned away from his word of judgement. The elders applied the words of Micah to their current situation, warning that they are about to bring great disaster on themselves (v19).

Example of Uriah (26:20-23)

Uriah was another prophet who had spoken similar words as Jeremiah against the city and the temple (v20). He came from Kiriath-jearim, which was one of the four Gibeonite cities (Josh 9:17), where the ark of the covenant was kept after being sent back to Israel by the Philistines (1 Sam 7:1-2), before it was taken to Jerusalem (2 Sam 6). He was condemned to death by King Jehoiakim, but fled to Egypt. He was recaptured in Egypt, and brought back to Jerusalem, where he was killed by Jehoiakim. This account demonstrated the extent that Jeremiah’s life was in danger.

Jeremiah’s life spared (26:24)

In contrast to Uriah, Jeremiah was not put to death. Through much of his life he had support from the family of Shaphan. Shaphan was the secretary to King Josiah (2 Kg 22:3), who was involved in the reforms of Josiah following the discovery of the book of the law in the temple. He was the one of the first to read the book of the law, and to report its finding to the king (2 Kg 22:8-9).

Several of his sons were supporters of Jeremiah. They probably saw that Jeremiah was supportive of the reforms of Josiah that their father was so involved with. It was Ahikam, son of Shaphan that protected Jeremiah following his temple sermon, so that he was not put to death (v24). Gemariah was a another son of Shaphan who urged King Jehoiakim not to burn Jeremiah’s scroll (36:10,25). Elashah was another son of Shaphan who, together with Gemariah, carried Jeremiah’s letter to the exiles in Babylon (29:3). Gedaliah, the son of Ahikam, was a grandson of Shaphan, who became governor of Judah, guarded Jeremiah after the fall of Jerusalem to the Babylonians (39:14, 40:5-16).

However, as a result of his temple sermon, it is likely that Jeremiah was forbidden from entering the temple (36:5).

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