16<\/strong>. pray not thou<\/em> ] So in ch. Jer 14:7<\/span> f. when Jeremiah does intercede, the prayer is refused ( Jer 7:11<\/em><\/span>), and in ch. Jer 15:1<\/span> even the intercession of Moses and Samuel it is declared would be of no avail, although the former had more than once interceded with success (Num 11:2<\/span>; Num 14:22<\/span>; Num 16:22<\/span> ff.).<\/p>\n 16 20<\/strong>. See introd. note on the section and cp. Jer 15:1<\/span>. It is hardly probable that this formed part of Jeremiah’s address, seeing that it gives us in fact Jehovah’s words to His prophet abruptly inserted, without any introductory formula. According to some commentators, e.g. Co., the kind of idolatry here spoken of was not practised as late as Jehoiakim’s reign. It is mentioned, however, in Jer 19:13<\/span>, which may belong to that date. It is true that in ch. 44 the people ascribe their misfortunes to the neglect of it, but it is a question whether the women who there speak are not contrasting their present with their own<\/em> past practice and not with that of a previous generation. Jeremiah’s tone of hopelessness also points in the direction of the later period, rather than in that of Josiah’s reforms.<\/p>\n They had reached that stage in which men sin without any sense of guilt (see 1Jo 5:16<\/span>).<\/P> Neither make intercession to me – <\/B>In Jer 14:7-9<\/span> we have an intercessory prayer offered by Jeremiah, but not heard. The intercession of Moses prevailed with God Num 11:2<\/span>; Num 14:13-20<\/span>; Num 16:22<\/span>, because the progress of the people then wins upward; the progress now was from bad to worse, and therefore in Jer 15:1<\/span> we read that the intercession even of Moses and Samuel (see 1Sa 12:23<\/span>) would profit nothing.<\/P><\/p>\n Jer 7:16<\/span><\/p>\n Pray not thou for this people.<\/em><\/p>\n<\/p>\n Intercessory prayer forbidden<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>Gods prophets are praying men.<\/p>\n 2. <\/strong>Gods praying prophets have a great interest in heaven, how little soever they have on earth.<\/p>\n 3. <\/strong>It is an ill omen to a people when God restrains the spirits of His ministers and people from praying for those condemned.<\/p>\n 4. <\/strong>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. (M. Henry, D. D.<\/em>)<\/p>\n Verse 16<\/span>. Therefore pray not thou for this people<\/B><\/I>] They have filled up the measure of their iniquity, and they must become examples of my justice. How terrible must the state of that place be, where God refuses to pour out the spirit of supplication on his ministers and people in its behalf!<\/P> <\/p>\n God forbids his prophets to pray for them in any kind by any cry or intercession; or, running upon me, which shows that God is resolved to root them out, seeing he will admit of no intercession; according as he charged Moses, Exo 32:10<\/span>, and the like Jer 11:14<\/span>. For God had been wont to suffer himself to be prevailed with by the mediation of his servants, as of Moses, Exo 32:11<\/span>,14<\/span>; Num 14:19<\/span>,20<\/span>; but now he would admit of no intercession. See Eze 14:14<\/span>,20<\/span>, and Jer 15:1<\/span>, and the next words. This charge seems to be laid upon the prophet, partly to take off the envy of the people from him, when they knew he was commanded to do no otherwise; partly to embolden him in this unpleasing work, laying aside all compassion. But certainly the prophet did pray that God would mind his covenant in saving a remnant, though not that God would revoke his decree, and to save the body of them. <\/P> <\/p>\n 16.<\/B> When people are given up tojudicial hardness of heart, intercessory prayer for them isunavailing (Jer 11:14<\/span>; Jer 14:11<\/span>;Jer 15:1<\/span>; Exo 32:10<\/span>;1Jn 5:16<\/span>).<\/P><\/p>\n Therefore pray not thou for this people<\/strong>,…. These are the words of the Lord to the Prophet Jeremiah, forbidding him to pray for the people of the Jews; which he either was doing, or about to do, and which, from the great affection he had for them, he was inclined unto; wherefore, to show how much the Lord was displeased with them, and how determined he was to punish them with captivity, he orders the prophet not to make any supplication for them:<\/p>\n neither lift up cry nor prayer for them<\/strong>; referring to the gestures of lifting up the eyes and hands in prayer, and also to the frame of the heart, in the exercise of faith and holy confidence: “cry” and “prayer” are put together, because prayer is sometimes made, especially when persons are in great distress, with strong cryings and tears; see Heb 5:7<\/span>:<\/p>\n neither make intercession to me<\/strong>; or, “meet me” o; or come between him and this people, and so act the part of a mediator, of which office intercession is a branch; it properly belongs to Christ. The Jews say p there is no , “meeting”, but prayer, or that is always intended by it; for proof of which they cite this passage:<\/p>\n for I will not hear thee<\/strong>; on the behalf of them, being so highly provoked by them, and determined they should go into captivity; see<\/p>\n Jer 15:1<\/span>.<\/p>\n o “et ne oecurras mihi”, Calvin; “et ne obsistas mihi”, V. L. “et ne intervenias apud me”, Tigurine version. p T. Bab. Beracot, fol. 26. 2. Taanith, fol. 7. 2. & 8. 1. Sota, fol. 14. 1. & Sanhedrin, fol. 95. 2.<\/p>\n This punishment will be turned aside, neither by intercession, because the people re<\/em> 2 fuses to give up its idolatry, nor by sacrifice, which God desires not, because for long they have turned to Him the back and not the face, and have not hearkened to His words. – <\/em> Jer 7:16<\/span>. “But thou, pray not for this people, and lift not up for them cry and prayer; and urge me not, for I do not hear thee. <\/em> Jer 7:17<\/span>. Seest thou not what they do in the cities of Judah, and in the streets of Jerusalem? <\/em> Jer 7:18<\/span>. The sons gather sticks, and the fathers kindle the fire, and the women knead dough, to make cakes for the Queen of heaven, and to pour out drink-offerings unto other gods, to provoke me. <\/em> Jer 7:19<\/span>. Provoke they me, saith Jahveh, not themselves, to the shaming of their face? <\/em> Jer 7:20<\/span>. Therefore thus saith the Lord Jahveh, Behold, mine anger and my fury shall be poured out on this place, upon man, upon beast, upon the trees of the field, and upon the fruit of the ground; and shall burn, and not be quenched. <\/em> Jer 7:21<\/span>. Thus saith Jahveh of hosts, the God of Israel: Your burnt-offerings add to your slain-offerings, and eat flesh. <\/em> Jer 7:22<\/span>. For I spake not with your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning the matters of burnt-offering or slain-offering. <\/em> Jer 7:23<\/span>. But this word commanded I them, saying, Hearken to my voice, and I will be your God, and ye shall be my people; and walk in the way which I command you, that it may be well with you. <\/em> Jer 7:24<\/span>. But they hearkened not, nor inclined their ear, and walked in the counsels, in the stubbornness of their evil heart, and turned to me the back, and not the face. <\/em> Jer 7:25<\/span>. Since the day that your fathers went forth of the land of Egypt until this day, I sent to you all my servants the prophets, daily from early morn sending them; <\/em> Jer 7:26<\/span>. But they hearkened not to me, nor inclined their ear, and were stiffnecked, and did worse than their fathers. <\/em> Jer 7:27<\/span>. And though thou speakest all these words unto them, yet will they not hearken unto thee; and though thou callest unto them, yet will they not answer thee. <\/em> Jer 7:28<\/span>. Thus speak to them: This is the people that hearken not unto the voice of Jahveh its God, and that receive not correction. Perished is faithfulness, cut off from their mouth.”<\/em> <\/p>\n The purport of Jer 7:16<\/span>, that God will not suffer Himself to be moved by any entreaties to revoke the doom pronounced on the wicked people, is expressed by way of a command from God to the prophet not to pray for the people. That Jeremiah did sometimes pray thus, however, we see from Jer 14:19<\/span>. (cf. Jer 18:20<\/span>), when to his prayer the same answer is given as we have here, and all intercession for the corrupt race is characterized as in vain. The second clause: lift not up for them crying, i.e., supplicatory prayer, expresses the same, only more strongly; while the third clause: urge me not, cuts off all hope of success from even the most importunate intercession. The reason for this command to desist is shown in Jer 7:17<\/span>, by a reference to the idolatry which was openly practised throughout the land by young and old, men and women. Each takes part according to strength and capacity: the sons gather wood together, the fathers set the fire in order, etc. The deity so zealously worshipped by the people is called the Queen of heaven, and is mentioned only by Jeremiah. Besides here, there is reference to her in Jer 44:17<\/span>, where we see that her worship was very diligently cultivated, and that she was adored as the bestower of earthly possessions. ( is stat. constr<\/em>., either from the Chald. form , or from , after the analogy of , st. constr<\/em>. of ; but perhaps it has in stat. abs<\/em>.) This worship was combined with that of the stars, the host of heaven, which especially prevailed under Manasseh (2Ki 21:5<\/span>). Thence it may be presumed that the Queen of heaven was one of the deities who came to Western Asia with the Assyrians, and that she corresponds to the Assyrian-Persian Tanais<\/em> and Artemis<\/em>, who in the course of time took the place once occupied by the closely related Phoenician Astarte. She is originally a deification of the moon, the Assyrian Selene<\/em> and Virgo<\/em> caelestis<\/em>, who, as supreme female deity, was companion to Baal-Moloch<\/em> as sun-god; cf. Movers, Phnizier<\/em>, i. S. 623ff. With this accords the statement of Steph. Byz., that is also . The offerings which, acc. to this verse and Jer 44:19<\/span>, were brought to her, are called , a word which would appear to have come to the Hebrews along with the foreign cultus. By the lxx it was Grecized into , for which we find in glossators and codd<\/em>. and . They were, acc. to the Etymol. magn.<\/em> and Suidas, or (? cooked vegetables); acc. to Jerome, , quas nos placentas interpretati sumus <\/em>. In any case, they were some kind of sacrificial cakes, which Vitr. put alongside of the of Aristophanes and Lucian; cf. the various interpretations in Schleussner, Lexic<\/em>. in<\/em> lxx s.v<\/em>. . These cakes were kindled on the altar (cf. , Jer 44:19<\/span>) as a kind of Minchah<\/em> (meat-offering), and with this Minchah a libation or drink-offering ( ) was combined. corresponds to , so that has to be repeated; cf. Jer 44:19<\/span>, Jer 44:25<\/span>, where we find libations poured out to the Queen of heaven. In the 18th verse the expression is generalized into “other gods,” with reference to the fact that the service of the Queen of heaven was but one kind of idolatry along with others, since other strange gods were worshipped by sacrifices and libations. To provoke me; cf. Deu 31:29<\/span>; Deu 32:16<\/span>, etc.<\/p>\n Punishment Predicted.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 606.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 16 Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. 17 Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? 18 The children gather wood, and the fathers kindle the fire, and the women knead their<\/I> dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. 19 Do they provoke me to anger? saith the LORD<\/B>: do they<\/I> not provoke<\/I> themselves to the confusion of their own faces? 20 Therefore thus saith the Lord GOD<\/B>; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.<\/P> 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.<\/P> I. God here forbids the prophet to pray for them (v.<\/I><\/span> 16<\/span>): “The decree has gone forth, their ruin is resolved on, therefore pray not thou for this people,<\/I> that is, pray not for the preventing of this judgment threatened; they have sinned unto death,<\/I> and therefore pray not for their life, but for the life of their souls,” 1 John v. 16<\/span>. 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.<\/I> Even when we threaten sinners with damnation we must pray for their salvation, that they may turn and live.<\/I> 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,<\/I> Exod. xxii. 10<\/I><\/span>. 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.<\/P> 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.<\/P> 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 (v.<\/I><\/span> 17<\/span>): Seest thou not what they do<\/I> openly and publicly, without either shame or fear, in the cities of Judah and in the streets of Jerusalem?<\/I> 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,<\/P> (1.) What the sin is with which they are here charged–it is idolatry, v.<\/I><\/span> 18<\/span>. Their idolatrous respects are paid to the queen of heaven,<\/I> the moon, either in an image or in the original, or both. They worshipped it probably under the name of Ashtaroth,<\/I> 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 xxxi. 26<\/span>. The worshipping of the moon was much in use among the heathen nations, Jer 44:17<\/span>; Jer 44:19<\/span>. Some read it the frame<\/I> or workmanship of heaven.<\/I> The whole celestial globe with all its ornaments and powers was the object of their adoration. They worshipped the host of heaven,<\/I> Acts vii. 42<\/I><\/span>. 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<\/I> they worshipped other gods,<\/I> images of things not only in heaven above, but in earth beneath, and in the waters under the earth;<\/I> for those that forsake the true God wander endlessly after false ones. To these deities of their own making they offer cakes<\/I> for meat-offerings, and pour out drink-offerings,<\/I> 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<\/I> were sent to gather wood; the fathers kindled the fire<\/I> 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<\/I> 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,<\/I> 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.<\/I> 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.<\/P> (2.) What is the direct tendency of this sin: “It is that they may provoke me to anger;<\/I> they cannot design any thing else in it. But (v.<\/I><\/span> 19<\/span>) do they provoke me to anger?<\/I> 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?<\/I> Is he the worse for it? Does it do him any real damage? No; is it not against themselves,<\/I> to the confusion of their own faces?<\/I> 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?<\/P> 2. God is resolved to proceed in his judgments against them, and will not be turned back by the prophet’s prayers (v.<\/I><\/span> 20<\/span>): Thus saith the Lord God,<\/I> 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,<\/I> 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,<\/I> though it be a holy place, the Lord’s house. It shall reach both man and beast,<\/I> like the plagues of Egypt, and, like some of them, shall destroy the trees of the field and the fruit of the ground,<\/I> which they had designed and prepared for Baal,<\/I> and of which they had made cakes to the queen of heaven.<\/I> (2.) There is no extinguishing it: It shall burn and shall not be quenched;<\/I> prayers and tears shall then avail nothing. When his wrath is kindled but a little,<\/I> 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.<\/I><\/P> <\/p>\n Vs. 16-20: WORSHIPPING THE GUEEN OF HEAVEN<\/strong><\/p>\n 1. Jeremiah’s heart must have been deeply grieved for the nation he loved so dearly.<\/p>\n 2. As if He expected Jeremiah to intercede in behalf of Judah, the Lord forbade him to cry out or to pray for them (Jer 11:14<\/span><\/strong>; Deu 9:14<\/span><\/strong>); to such a prayer HE will TURN A DEAF EARL (comp. Jer 14:11-12<\/span><\/strong>; Jer 15:1<\/span><\/strong>; Eze 14:14<\/span><\/strong>; Eze 14:20<\/span><\/strong>; Rom 1:24<\/span><\/strong>; Rom 1:26<\/span><\/strong>; Rom 1:28<\/span><\/strong>).<\/p>\n 3. If the prophet will observe what the people are doing, he will understand how utterly useless such intercession would be. What are they doing?<\/p>\n a. Having concluded that their outward reformation did not pay off in tangible terms, the whole nation has turned to worship “the queen of <\/strong>heaven” (vs.18).<\/p>\n b. This is commonly regarded as being Ashteroth or Astarte – the fertility goddess of the Canaanites (comp. 2Ki 21:3-5<\/span><\/strong>) -which inevitably involved illicit sexual experience!<\/p>\n 4. The Lord views the people of Judah as sacrificing to false deities in order to provoke Him to anger, (Jer 44:17-19<\/span><\/strong>; Jer 19:13<\/span><\/strong>; Jer 11:17<\/span><\/strong>; Deu 32:16<\/span><\/strong>; Deu 32:21<\/span><\/strong>; 1Ki 14:9<\/span><\/strong>; 1Ki 16:2<\/span><\/strong>; Eze 8:17<\/span><\/strong>).<\/p>\n a. However, they are not merely spiting the Lord; they are spiting themselves -to their own confusion, (Jer 9:19<\/span><\/strong>; Jer 15:9<\/span><\/strong>; Jer 22:22<\/span><\/strong>).<\/p>\n b. The Lord’s burning anger will indeed be poured upon them (Jer 6:11-12<\/span><\/strong>; Jer 42:18<\/span><\/strong>; Isa 42:25<\/span><\/strong>; La 2:3-5; 4:11) – upon man and beast, the trees of the field and fruit of the ground – and will not be extinguished until they are utterly consumed!<\/strong><\/p>\n God, in order to exonerate his servant from every ill-will, forbids him to pray for the people. This might have been done for the sake of the Prophet, as well as of the whole people; for no doubt Jeremiah regarded the ruin of his own nation with great grief and sorrow: as we shall see elsewhere, he had not divested himself of all human feelings. He was doubtless anxious for the safety of his brethren, and he condoled with the miserable, when he saw that they were already given up to destruction. But God strengthens him, that he might courageously discharge his office; for pity has often melted the hearts of men so as not to be able, as they ought, to perform their office. Jeremiah might have been more tardy or more temperate in denouncing God’s vengeance, had not all impediments, which checked his alacrity, been removed. Hence then he is bidden to divest himself of sympathy, so that he might rise above all human feelings, and remember that he was set a judge over the people, or a herald to denounce their final doom. There is yet no doubt but that God had respect to the people also, — to make it known to them that Jeremiah was constrained to perform his part, however unpleasant it might be to him. Hence, as I have said, he was thus relieved from the charge of ill-will, lest he should exasperate his own nation while treating them with so much severity. <\/p>\n Pray not, he says, for this people; and then, Raise not up a prayer Some read, “Take not up a prayer.” The verb נשא, nesha, properly means to raise up. We have spoken of this phrase elsewhere; for there are two different ways of speaking when prayer is the subject. The Scripture sometimes says of the faithful, that they cast a prayer before God; and thus is set forth their humility, when they come as suppliants, and dare not lift upwards their eyes, like the publican, of whom Christ speaks. (Luk 18:13<\/span>.) We are then said to cast a prayer before God, when we humbly seek pardon, and stand before him with shame and self — reproach. We are also said, for another reason, to raise up a prayer; for when our hearts sink and ascend not to God in faith, it is certain that our prayers are not real: hence the faithful, on account of the fervor of their desire, are said to raise up their prayers. Even so the meaning is here, Raise not up for them a cry and a prayer <\/p>\n Then he says, Intercede not, for I will not hear thee (200) There is yet no doubt but that the Prophet, as we shall see, continued in his prayers; but still as one knowing that the safety of the city and kingdom would no longer be granted by God: for he might have prayed for two things, — that God would reverse his decree; and this he was forbidden to do; — and, that God would be mindful of his covenant in preserving a remnant; and this was done; for the name of the people, though the city and the Temple were destroyed, has never been obliterated. Some people then survived, though without any distinction or renown. And hence at the restoration of the Church God calls its subjects a new people, as in Psa 102:19<\/span>, <\/p>\n “<\/p>\n A people who shall be created,” that is, a new people, “shall praise the Lord,” <\/p>\n as though he intimated that the Babylonian exile would be the ruin of his ancient people. God has, however, preserved a remnant, as Paul says in Rom 10:0<\/span> and Rom 11:0<\/span>. So for the whole body of the people, and for the kingdom, the Prophet was not to pray, because he knew that it was all over with the people. But on this subject we shall speak more at large in another place. It follows — <\/p>\n (200) There are here three things forbidden; their distinctive character is not correctly given in our version nor by Calvin. I render the verse thus, — <\/p>\n And thou, be not an intercessor for this people, Nor raise for them a cry and a supplication, Nor make an entreaty to me, For I will not hear thee. <\/p>\n That is, “Undertake not their cause as one who intercedes or mediates between a judge and a criminal, nor cry suppliantly for mercy, nor entreat me to be favorable to them.” He was not to be for them an intercessor, nor a deprecator of evils, nor a solicitor of favors. All the versions render the passage loosely. — Ed. <\/p>\n II. PAGAN WORSHIP Jer. 7:16-20<\/span><\/p>\n The worship in Jerusalem was so corrupt that God instructs Jeremiah to cease interceding for the apostates (Jer. 7:16<\/span>). The depravity of the nation is further described (Jer. 7:17-19<\/span>) and again the prophet announces that judgment will be poured out on the nation (Jer. 7:20<\/span>).<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical 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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n