Exegetical and Hermeneutical Commentary of Jeremiah 7:27
Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.
27, 28. For And thou shalt speak say unto them, LXX has only And thou shalt say unto them this word, pointing to a probable amplification on the part of MT.
Fuente: The Cambridge Bible for Schools and Colleges
Rather, Though thou … yet etc.
Fuente: Albert Barnes’ Notes on the Bible
Jer 7:27
They will not hearken to thee.
Gods foreknowledge of the sinners refusal of His Word
I. Instances illustrative of the text.
1. The original transgression of first parents.
2. The old world.
3. Pharaoh.
4. Jews as a nation.
II. How can this be explained and defended?
1. Unless God did know results such as described He would be imperfect.
2. He is not the cause of the rebellion He foretells.
3. He never influences men to do wrong.
4. There are many ends to be attained by God.
By speaking, though He knows men will not hearken.
(1) God exhibits His true desire for their salvation.
(2) He treats men as reasonable and responsible beings.
(3) He leaves them without excuse.
Conclusion–
1. Mans free agency is his glory.
2. Gods infinite goodness is undoubted.
3. Our duty is manifest–to hear, obey, believe.
4. Thus men will be finally inexcusable, having had means employed for their restoration to holiness and God. (J. Burns, D. D.)
Preaching without effect
God has been putting into the mouth of His servant Jeremiah a varied message of reproof and counsel, of promise and blessing. The message contains equal encouragement to those who should repent, and denunciations of wrath on all who, rashly confident in external privileges, should continue to insult by the impiety of their lives. Thus, there is a close resemblance between the sermon which the prophet was instructed to deliver and those which, in our days, the ministers of God must utter. We know it to be our business, in dealing with a mixed assembly of those who make profession of religion and those who make none, to use language very similar to that which Jeremiah here employs; conjuring men that they trust not in lying words which, cannot profit, but that they amend their ways and their doings, lest Gods anger and Gods fury be poured out and burn, and there be none to quench it. Here, then, it is, that our text comes in upon us with all its startling and perplexing assertion; that losing sight of the peculiar circumstances of the Jews, we may regard the ministers of the Gospel as commanded to preach, even if beforehand assured that their preaching would be fruitless. We cannot but think, that, determining by human computation what course would be the most fraught with advantage to their hearers, preachers would reckon it best to keep silence if they were certain none would be converted by their message. It admits not of question, that men, who hear the Gospel, and give no heed to its announcements, are disadvantaged by the very circumstance of having been its auditors. Now there was actually given to Jeremiah that information, which, for the sake of argument, we have supposed imparted to ourselves. Yet he was not on this account to abstain from delivering his message. The certainty of rejection was in no degree to interfere with the duty of proclamation. Now if ineffectiveness of preaching in bringing round conversion, supposing it previously ascertained, would be no sufficient reason for abstaining from preaching, there must be ends answered by the publication of the Gospel over and above that of the gathering in of the elect people of God. The way which shall be made by the preached Word in each separate case is necessarily already known to the Omniscient, so that with God it is previously a thing of as much certainty as it afterwards can be with ourselves, who will receive and who reject the proffered salvation. The foreknowledge has no influence on the reception; it lays no constraint on the will, and it gives no bias to the will. And now, allowing only that Gods foreknowledge, and not Gods predestination, enters as a prerequisite into such a declaration as that made in our text, the question still remains to be examined, why God should enjoin the preaching of the Gospel in cases where He is assured that this preaching will be ineffective? We think that the grand answer to this question is to be found in the demands of that high moral government which God undoubtedly exercises over the creatures of this earth. Let it be remembered, that each amongst us lives under the moral government of God, which takes its character from the interference of Christ; that we are to be tried before the assembled universe as beings to whom was offered deliverance through a Surety; and is it not clear that, if this our last trial be conducted with that rigid justice which must characterise every procedure of God, it shall be made evident to every rank of intelligence that those that perish might have been saved; and forasmuch as they are condemned for having rejected salvation, salvation had been literally placed within their reach! (H. Melvill, B. D.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Therefore thou shalt speak all these words unto them, viz. revive upon them all that thou hast been speaking to them from me these forty years and upwards. Whereby God shows that there is nothing wanting on his part; for notwithstanding all their perverseness, yet he still warns them by his prophet, which will leave them the more inexcusable, Eze 2:5,7.
But they will not hearken to thee: this must needs be a great trial to the prophet, that he is assured that he shall speak to them in vain. But this God acquaints him with beforehand, partly for Jeremiahs sake, that he should not be discouraged, but the more emboldened, though he saw no success, Eze 2:7; and partly for the peoples sake, that being foretold of their obstinacy, they might bethink themselves and repent, if yet there might be hope, Lam 3:29.
Thou shalt also call unto them, but they will not answer thee: this shows their further refractoriness, that were not only deaf to Gods message by his prophet, but though he cried loud, followed one exhortation with another, yet they would make no return unto it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. Thereforerather, “Thoughthou speak . . . yet they will not hearken” [MAURER],(Eze 2:7), a trial to theprophet’s faith; though he knew his warnings would be unheeded, stillhe was to give them in obedience to God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore thou shalt speak all these words unto them,…. Before mentioned in the chapter; exhortations to duty, dehortations from sin, promises and threatenings:
but they will not hearken to thee: so as to reform from their evil ways, and do the will of God; they will neither be allured by promises, nor awed by menaces:
thou shalt also call unto them; with a loud voice, showing great vehemency and earnestness, being concerned for their good, and knowing the danger they were in:
but they will not answer thee; this the Lord knew, being God omniscient; and therefore, when it came to pass, it would be a confirmation to the prophet of his mission; and being told of it beforehand, was prepared to meet with and expect such a reception from them; so that he would not be discouraged at it; and at the same time it would confirm the character given of this people before.
Fuente: John Gill’s Exposition of the Entire Bible
Just as little will they listen to Jeremiah’s words. with consec. is properly: Speak to them, and they will not hearken to thee, for: Even if thou speakest to them, they will not hearken to thee.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Here is seen more clearly what I have stated, — that the Jews were not addressed, because they had no ears. Here then God addresses his Prophet and says, “The children will be like their parents: for thou shalt indeed bear the commands which I give thee, but it will be without any advantage; for they will not hear, and when thou callest to them, they will not answer ” It was a most grievous trial to the Prophet to know that his words would pass away with the air and produce no good. What was to be expected but that God’s wrath would thus be still more kindled against the people? The Prophet then must have had his mind greatly depressed; for he doubtless labored for the good of his own nation; and we shall hereafter see how sad he was when he understood that their final ruin was at hand. But, as we have said elsewhere, the prophets were influenced by two feelings: for they did not divest themselves of all human affections, inasmuch as they loved their own nation and felt great sorrow, when God declared that he was coming to execute judgment: but this sympathy and sorrow did not prevent them from executing, in a bold manner, and with unshaken zeal, what God had committed to them. Thus then the prophets had feelings to condole with their own kindred, and at the same time were enabled to surmount whatever might check or hinder them from performing their office. Jeremiah did thus condole with his own nation, when he knew that shortly ruin would overtake them; but yet he felt bound to execute what God had bidden him to do, and to obey his call.
However bitter therefore was the declaration, Thou shalt speak to them, but they will not hear, yet Jeremiah went forth; for he knew that he must obey God’s command, whatever might be the issue. The same resolution ought to be formed at this day by all the faithful ministers of God. They ought to strive as far as they can to promote the salvation of the people; but still when they see that their doctrine succeeds not as they wish, and that it is the savor of death to the whole world, they ought nevertheless to follow their course: why? because they are always a sweet and good savor to God, whatever may be the event. God then declares to his servant what would be the issue, in order that he might not cease to execute his office with invincible courage, even if no fruit appeared. It was also his purpose to shew before the time to the people their perverseness, if there was possibly any hope, or at least, that he might doubly prove them to be unhealable. It was further his design to consult the good of those few who cherished true religion in their hearts, though the multitude were running headlong to their own ruin.
In like manner at this day it is necessary thus to sustain the souls of the faithful; for while the ungodly rave against God, and while almost the whole world is seized with this madness, what would become of the godly, had they not this fact to think of, — that it is nothing new for hypocrites, who boast that they are God’s people and his Church, to reject his grace and to regard as nothing his servants. This truth then is serviceable to us at this day, and may be applied in the same way, so that our minds may not despond nor vacillate, when we see the majority of those, whom God addresses by his servants, heedless and deaf. Thou shalt speak to them, he says, all these words
He says not without a reason, All these words; for if the Prophet had only briefly declared to them what he had heard from God’s mouth, he might have discharged his office with less weariness; but when he had often repeated what had been committed to him, it was not done without great trouble and sorrow; for as we have said at the beginning, he spent his labor on the people, not for one year or for ten years; for he preached to them for twenty, thirty, forty years, and pursued his course even beyond that time. When he saw the truth of God thus rejected by the people, how could he otherwise than feel weariness at times? It is therefore not in vain intimated, as I have said, that he was chosen, that he might try, not only for one day, or for a few months or years, whether he could recover the people to the way of salvation, but that he was to go on through all obstacles, so as not to faint, whatever might take place. They will not hear thee, he says: and further, —
Thou shalt call to them, and they will not answer thee This also, which God foretells him, is emphatical, — that if the Prophet called most loudly, (as Isaiah is bidden to do, (Isa 58:1,) and in his person all teachers,) and called even to hoarseness, yet he is told they would not answer. This shews still more fully their perverseness; for they were not only deaf to God’s voice and neglected plain teaching, but also disregarded the most vehement exhortations, he then adds —
Fuente: Calvin’s Complete Commentary
(27) Therefore . . . also.Better, in both cases, though thou shalt speak, yet they will not hearken; though thou shalt call unto them, yet they will not answer thee.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Thou shalt speak, etc. The exact thought is, though thou speakest they will not hearken.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 7:27 Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.
Ver. 27. But they will not hearken unto thee. ] Howbeit speak – “whether they will hear, or whether they will forbear” – for a testimony against them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 7:27-31
27You shall speak all these words to them, but they will not listen to you; and you shall call to them, but they will not answer you. 28You shall say to them, ‘This is the nation that did not obey the voice of the LORD their God or accept correction; truth has perished and has been cut off from their mouth.
29’Cut off your hair and cast it away,
And take up a lamentation on the bare heights;
For theLORD has rejected and forsaken
The generation of His wrath.’
30For the sons of Judah have done that which is evil in My sight, declares the LORD, they have set their detestable things in the house which is called by My name, to defile it. 31They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind.
Jer 7:27 This verse is theologically parallel to Isa 6:9-10! However, Jeremiah must speak YHWH’s message (cf. Jer 26:2; Eze 2:7).
The message is Jer 7:28-34.
Jer 7:28 Notice again (cf. Jer 7:24) how YHWH characterizes His people.
1. they did not obey
2. they did not accept correction
3. they allowed truth to
a. perish
b. be cut off from their mouth
Jer 7:29 Jer 7:29 is a poem amidst prose. It has three IMPERATIVES.
1. cut off your hair – BDB 159, KB 186, Qal IMPERATIVE
2. cast it away – BDB 1020, KB 1527, Hiphil IMPERATIVE
3. take up lamentation – BDB 669, KB 724, Qal IMPERATIVE
These acts are grieving rites (cf. Jer 41:5; Isa 22:12). See Special Topic: Grieving Rites .
The reason for the grieving is that YHWH has
1. rejected – BDB 549, KB 540, Qal PERFECT
2. forsaken – BDB 643, KB 695, Qal IMPERFECT (with waw)
Because of Jer 16:6; Jer 48:37 (Isa 15:2) it could refer to idolatrous rites (cf. Lev 21:5; Deu 14:1).
lamentation on the bare heights This possibly refers to the very high places of idolatrous worship.
Jer 7:30 This refers to idols in YHWH’s temple (cf. Jer 32:34; 2Ki 21:4-5; 2Ki 21:7; 2Ki 23:4-14; 2Ch 33:4-5; 2Ch 33:7; Ezekiel 8). What a shocking sin. They were probably related to political alliances and Canaanite fertility cults.
Jer 7:31 Topheth The root of this term (BDB 1075, KB 1781 II) is either from Aramaic, hearth or Hebrew, to speak. This is a reference to the worship of Molech (cf. Lev 18:21; Lev 20:2-5; see Special Topic at Jer 2:23), the Phoenician fire god to whom children were sacrificed (cf. Jer 19:6; Jer 19:11-12; 2Ki 21:5; 2Ki 23:10). This type of worship possibly developed from a misunderstanding of Exo 13:2.
the valley of the son of Hinnom See Gehenna in Special Topic: The Dead, Where Are They? (Sheol/Hades, Gehenna, Tartarus) .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thou shalt speak: Jer 1:7, Jer 26:2, Eze 2:4-7, Eze 3:17, Eze 3:18, Act 20:27
hearken: Jer 1:19, Isa 6:9, Isa 6:10, Eze 3:4-11
also: Isa 50:2, Isa 65:12, Zec 7:13
Reciprocal: Psa 51:16 – delightest Jer 35:17 – because Amo 1:1 – The words
Fuente: The Treasury of Scripture Knowledge
Verse 27. Jeremiah was told to speak to the people and yet he was warned that his words would not be received. Tills apparent contradiction has been explained a number of times. The reader will find the original note on the subject with comments at 2Ki 22:17 in Vol. 3 of this Commentary.
Fuente: Combined Bible Commentary
7:27 Therefore thou shalt speak all these words to them; but they {n} will not hearken to thee: thou shalt also call to them; but they will not answer thee.
(n) By which he shows that the pastors should not leave their flocks in their obstinacy, for the Lord will use the means of his servants to make the wicked more faulty and to prove his.
Fuente: Geneva Bible Notes
The Lord told Jeremiah that he was to pass along all these words to his contemporaries, but they would not listen to him any more than they had listened to the former prophets. He should call to them to respond to his message from the Lord, but they would not even answer him.