10<\/strong>. called by my name<\/em> ] in token of ownership. Cp. Jer 14:9<\/span>, Jer 25:29<\/span>, Jer 32:34<\/span>. See other references for the phrase in Dr.’s note.<\/p>\n We are delivered<\/em> ] We are guaranteed impunity by the discharge of this religious formality. It is best with R.V. to limit the people’s supposed utterance to these three words, and to make the clause that follows to be the prophet’s indignant and sarcastic retort.<\/p>\n We are delivered – <\/B>Jeremiah accuses them of trusting in the ceremonial of the temple instead of leading holy lives. You break, he says, the Ten Commandments, and then you go to the Temple; and when the service is over you say, We are delivered. We have atoned for our past actions, and may start afresh with easy minds upon a new course of wickedness.<\/P> <\/p>\n And come and stand before me in this house; in the temple; either as if they had done no such thing, like the whore, that wipes her mouth, and saith she hath done no wickedness, Pro 30:20<\/span>, noting their deep hypocrisy; or else that barely this would expiate for all their abominations, as if they could make God amends for their sins by their duties; and their posture of standing notes their service, 1Ki 10:8<\/span>; Pro 22:29<\/span>. <\/P> Which is called by my name; that is acknowledged to bc my house, and bears my name, dedicated to me. <\/P> We are delivered to do all these abominations; that is, after they had appeared before God with their sacrifices, either they thought themselves safe from all danger, and freed from Gods judgments, Mal 3:15<\/span>; or rather privileged to return to all those wickednesses again, hereby noting their impudence. See Isa 1:12<\/span>, &c. LXX. read it, we have abstained from all these abominations, as if these were the lying words in which they trusted. <\/P> <\/p>\n 10. And come<\/B>And yet come (Eze23:39<\/span>). <\/P> We are delivered<\/B>namely,from all impending calamities. In spite of the prophet’s threats, wehave nothing to fear; we have offered our sacrifices, and thereforeJehovah will “deliver” us. <\/P> to do all theseabominations<\/B>namely, those enumerated (Jer7:9<\/span>). These words are not to be connected with “we aredelivered,” but thus: “Is it with this design<\/I> thatye come and stand before Me in this house,” in order that havingoffered your worthless sacrifices ye may be taken into My favor andso do all these abominations (Jer7:9<\/span>) with impunity? [MAURER].<\/P><\/p>\n And come and stand before me in this house<\/strong>,…. In the temple; this they did after they had been guilty of such immoralities and idolatry; thinking by their appearance there, and their performance of a few ceremonies, and offering of some sacrifices, that all were atoned for: or this denotes their impudence, that, after the commission of such notorious crimes, they should have the front to come into the house of God, and stand before him, as if they had never departed from him, and were his people, and the true worshippers of him:<\/p>\n which is called by my name<\/strong>; the temple of God, the house of God, the sanctuary of the Lord; and where his name was also called upon, being a house of prayer; or where prayer was made to the Lord:<\/p>\n and say, we are delivered<\/strong>; from the punishment of the above sins, by coming into the temple, and standing before the Lord in it; by calling on his name, and offering sacrifices, though with impure hearts and hands, and in a hypocritical way<\/p>\n to do all these abominations<\/strong>; before mentioned; theft, murder, adultery, perjury, and idolatry. The sense is, either we are delivered and freed from punishment, that we may do these things with impunity; this is the use we make of, and the inference we draw from, our deliverance from evil: or we are delivered, though we commit these abominations, and therefore in them: or, seeing we are delivered, therefore do we these things; not that they really said these words, but this was the language of their actions. The Syriac version is, “deliver us, while we commit all these sins”.<\/p>\n The Prophet now adds, Ye come, that is, after ye have allowed yourselves to steal, and to murder, and to commit adultery, and to corrupt the whole worship of God, — at last, Ye come and stand before me in this temple. God proceeds with the same subject; for it was not only his purpose in this place to condemn the Jews as murderers, and thieves, and adulterers, but he proceeds farther, even to shew their shameless effrontery in coming with an unblushing front and entering the Temple, as though they were the true worshippers of God. “What do you mean, “he says, “by this? Ye bring with you murders, and thefts, and adulteries, and abominable filth; ye are contaminated with the most disgraceful things: by and bye ye enter the Temple, and think that you are at liberty to do anything.” Similar is the language we find in the first chapter of Isaiah, verses 12 and 15 (Isa 1:12<\/span>): God complains there that they trod the pavement of his Temple, and brought hands polluted with blood. So also in this place, Ye come, he says, intimating his detestation, and ye stand before me in this Temple Though God was not inclosed in that Temple, yet we know that the Ark of the Covenant was the symbol of his presence. Hence, we often meet in the law with this expression, “Ye shall stand before me.” Here then, God shews that it was a detestable and monstrous thing, that the Jews dared to rush into his presence, when polluted and contaminated with so many vices. <\/p>\n And he adds, In this house, on which is called my name, that is, which has been dedicated to me; for to call God’s name on the Temple, means nothing else, but that the Temple was consecrated to him, so that he was there worshipped. When God is truly worshipped, they who seek him find that he himself is present by his grace and power. As then God had commanded the Temple to be built for him, that he might there be worshipped, he says his name was there called, that is, according to its first and sacred appointment. Absurdly indeed did the Jews call on his name, for there was in them no religion, no piety: but according to God’s institution, his name was called upon in the Temple, as he had consecrated it to himself. Hence God reminds them of the first institution, which was holy and ought to have continued inviolable: “Know ye not, that this place has been chosen by me, that my name might be there invoked? Ye stand before me in the holy place, and ye stand polluted; and though polluted, not with one kind of vices, but my whole law has been violated by you, and my Tables despised, ye yet stand!” We hence see the design of the Prophet: for he condemns the effrontery and frowardness of the Jews, because they thus dared to rush into God’s presence in all their pollutions. <\/p>\n And ye say, he adds, that is, while standing in the Temple; ye say, O, we are freed to do all these abominations; that is, “Ye think that the Temple is a covert for you to hide all your vices; and so ye think, that you have escaped from my hand, as though no account is any more to be made of your sins, my Temple being regarded by you as an asylum, under whose shade ye take shelter.” It is indeed certain, that the Jews did not thus speak; for had they been asked whether their life was abominable, they would have denied it to be so. He speaks of the fact itself, and he speaks in the person of God, and according to his command. He therefore condemns hypocrites for thinking themselves freed, because they came to the Temple, and for thinking that all those abominations which he had mentioned, their impiety towards God and their injustice towards their neighbors, would be unpunished. (193) <\/p>\n (193) The three foregoing verses admit of a different construction, though the general meaning continues the same. It is usual to consider the words in the ninth verse as verbs in the infinitive mood; but they are participles, and stand connected with the previous verse. The Targum render them as personal nouns, “thieves, murderers,“ etc.: but they are in Hebrew in the singular number, the collective singular being often employed in that language. The passage may be thus rendered, — <\/p>\n 8. Behold, ye trust in words of falsehood to no profit, — <\/p>\n 9. The thief, murderer, and adulterer, And the false swearer and incense-burner to Baal, And the walker after foreign gods, Whom ye have not known; <\/p>\n 10. And ye come and stand before me In this house, on which is called my name, And ye say, “We are freed To do all these abominations,” <\/p>\n Or, <\/p>\n And ye say, “He has made us free To do all these abominations.” <\/p>\n Blayney, following the Syriac, has rendered the words, — <\/p>\n And say, Deliver us, that we may practice all these abominations. <\/p>\n But what is most consistent with the passage is to consider the sentence as declarative, and not as a prayer. They considered themselves freed from guilt when they had offered their sacrifices. They thought themselves then at liberty to be immoral and also to be idolatrous. We might think such a state of blindness and infatuation impossible; but it has existed among those calling themselves Christians, and it exists now. Gataker mentions a common saying among ignorant Papists of the same import with what is said here, “We must sin to be shriven, and shriven to sin.” The turning of the grace of God into lasciviousness is the same thing. — Ed. <\/p>\n (<\/em>10)<\/em> And come and stand.<\/strong>Better, and then <\/em>have ye come, and stood before me.<\/p>\n We are delivered.<\/strong>Taking the word as it stands (a different punctuation adopted by some commentators and versions gives Deliver us, <\/em>as though reproducing, with indignant scorn, the very prayer of the people), the sense seems to be this. The people tried to combine the worship of Baal and Jehovah, and passed from the one temple to the other. They went away from the fast or feast in the house of the Lord with the feeling that they were saved, or delivered. They had gone through their religious duties, and might claim their reward. The prophet seems to repeat their words in a tone of irony, They were delivered, not from <\/em>their abominations, but as if set free to do them.<\/p>\n Jer 7:10<\/span><\/em><\/strong>. <\/strong>We are delivered to do<\/em><\/strong><\/strong> We are delivered, though we have done,<\/em> &c. The old version of 1611 renders it, We have been delivered, though we have done, <\/em>&c. <\/p>\n Jer 7:10 And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?<\/p>\n Ver. 10. And come and stand before me in this house.<\/strong> ] This was worse than to do as the Circassiaus, a kind of mongrel Christians of the Greek Church of this day, who, as they baptize not their children till the eighth year, so they enter not into the Church, the gentlemen especially, till the sixtieth year, but hear divine service standing without the temple – that is to say, till through age they grow unable to continue their rapines and robberies, to which sin that nation is exceedingly addicted. a<\/em> <\/p>\n <\/p>\n And say, We are delivered,<\/strong> ] i.e., <\/em> Licensed. Hoc idem dicunt qui cogitationes inter peccata non numerant,<\/em> saith Oecolampadius. <\/p>\n<\/p>\n a<\/em> Breerwood’s Enquiry.<\/p>\n come = [still] come. <\/p>\n which is called, &c. = whereon My name was called. <\/p>\n come: Pro 7:14, Pro 7:15, Pro 15:8, Isa 1:10-15, Isa 48:2, Isa 58:2-4, Eze 20:39, Eze 23:29, Eze 23:37, Eze 23:39, Eze 33:31, Mat 23:14, Joh 13:18, Joh 13:26, Joh 13:27, Joh 18:28 <\/p>\n which is called: etc. Heb. whereupon my name is called, Jer 7:11, Jer 7:14, Jer 7:30, Jer 32:34, Jer 34:15, 2Ki 21:4, 2Ch 33:4, 2Ch 33:7 <\/p>\n Reciprocal: Exo 20:24 – in all places Deu 28:58 – If thou wilt 1Sa 2:22 – did unto 1Ki 14:9 – to provoke Psa 24:4 – sworn Psa 56:7 – escape Isa 48:1 – not in truth Jer 23:11 – in Jer 29:23 – and have Eze 33:25 – shall ye Dan 9:18 – which is called by thy name Mal 2:11 – and an Mal 3:5 – the sorcerers Rom 2:4 – despisest Rom 2:22 – adultery 1Co 11:17 – that ye 1Ti 2:8 – lifting<\/p>\n The Judahites would commit these sins and then come to the temple, stand before Yahweh, and conclude that He had forgiven them. They would go through this ritual only so they could go out and sin again. They apparently felt that they had an indulgence that permitted them to go on sinning (cf. Ecc 8:11). [Note: Feinberg, p. 428; Keil, 1:156.] <\/span><\/p>\n "They flee to the temple for protection, thinking to be safe there, believing that participation in the formal rituals of the cult would somehow deliver them from the Judge. But the temple was no sheltering place for covenant-breakers." [Note: Thompson, p. 281.] <\/span><\/p>\n The "house" that was "called by My (Yahweh’s) name" is a description of the temple that stresses that it was the building with which He uniquely associated His personal presence.<\/p>\n And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? 10. called by my name ] in token of ownership. Cp. Jer 14:9, Jer 25:29, Jer 32:34. See other references for the phrase in Dr.’s note. We are delivered ] … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 7:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-19140","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19140","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=19140"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19140\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19140"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19140"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19140"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"