Jeremiah 7:11
Has this house, which bears My Name, become a den of robbers in your sight? Yes, I too have seen it, declares the LORD.
Sermons
The Doom of the TempleD. Young Jeremiah 7:1-14
The Relations of Righteousness and ReligionS. Conway Jeremiah 7:1-34
Strange Church-GoersS. Conway Jeremiah 7:5-16
SacrilegeS. Conway Jeremiah 7:9-11














I. WHAT DO WE GENERALLY UNDERSTAND BY THIS WORD?

1. Some use it of disregard of ritual.

2. Others of secular employment of sacred places or things.

3. Others of those persons whom they regard as unauthorized presuming to minister in holy things.

4. Others of robbing churches, etc. But without discussing these, let us note -

II. WHAT GOD COUNTS AS SACRILEGE. It is declared here (ver. 11). It is when men turn the Church of God into a den of robbers. Our Lord charged this upon the religionists of his day. Jeremiah charges it, in God's Name, upon those to whom he was sent. Costly, splendid, correct, continual worship was duly carried on. Irreverence - and how much less sacrilege! - would seem to be a charge utterly unfit for those who worshipped in such manner. And yet, though the word be not here used, the thing itself is emphatically told of as the very crime which these people were flagrantly guilty of. Turning God's house, which was called by his Name, into a den of robbers, - if that be not sacrilege, what else is? They robbed one another (vers. 5, 6). They robbed God. And the temple was their haunt, as their den is the robbers' haunt; and there they found rest, and prepared themselves for further crime (ver. 10), as does the robber in his den. It is an awful indictment. But under one or other of the counts of such indictment they are assuredly chargeable who frequent the house of God, not for the high and holy purposes for which the worship of God was designed, but that, as in ver. 10, they may get peace of mind in regard to their past sins and so be free to go and sin again. "With such usage the temple is not a place of salvation, but a refuge for robbers, where they purify themselves from the blood of their evil deeds, so as to be the readier for new ones." Therefore all they who "make Christ a Minister of sin," who, instead of deliverance from sin, get comfort in it by their religious observances, who shelter themselves from all fear of God's anger and silence the warnings of conscience by "coming and standing before God in his house which is called by his Name," though their object be only "to be delivered to do all these abominations," and not at all to be saved from them, - these are the sacrilegious, and their profanation of holy things is the worst of all.

III. THINK OF THE RESULTS OF SUCH SACRILEGE.

1. How God is dishonored!

2. How his service is made hateful in the eyes of men! What a stumbling block it is to those who would turn to God!

3. How it hardens the man's own soul!

4. How it necessitates the judgment of God!

IV. WHAT SHOULD SUCH A SUBJECT TEACH US? Surely, when in the house of God, to pray that if any have come there in sacrilegious manner, God's Spirit, the Lord of the temple, may meet with them and turn them from their evil way. Should we not also search and see if there be any such evil way in ourselves? And let our prayer be unto him who when on earth drove forth with scourges the "robbers" whom he found in the temple, that he would be pleased, by the scourge of his Spirit and his Word, to drive forth from all in his house now all in them that would rob him of his glory and their souls of eternal life. - C.

Stand in the gate...and proclaim.
Some preachers are traders from port to port, following the customary and approved course; others adventure over the whole ocean of human concerns. The former are hailed by the common voice of the multitude, whose cause they hold, the latter blamed as idle, often suspected of hiding deep designs, always derided as having lost all guess of the proper course. Yet, of the latter class of preachers was Paul the apostle. Such adventurers, under God, this age of the world seems to us especially to want. There are ministers now to hold the flock in pasture and in safety, but where are they to make inroads upon the alien, to bring in the votaries of fashion, of literature, of sentiment, of policy, and of rank? Truly, it is not stagers who take on the customary form of their office and go the beaten round of duty, and then lie down content; but it is daring adventurers, who shall eye from the grand eminence of a holy and heavenly mind all the grievances which religion underlies, and all the obstacles which stay her course, and then descend with the self-denial and faith of an apostle to set the battle in array against them.

(Edward Irving.)

Enter in at these gates to worship the Lord.
The heathen had a notion that the gods would not like the service and sacrifice of any but such as were like themselves, and therefore to the sacrifice of Hercules none were to be admitted that were dwarfs; and to the sacrifice of Bacchus, a merry god, none that were sad and pensive, as not suiting their genius. An excellent truth may be drawn from their folly: he that would like to please God must be like God.

(H. G. Salter.)

Amend your ways and your doings.
I. RELIGION, AND THE GENERAL PRACTICE OF IT IN A NATION, IS THE SUREST ESTABLISHMENT OF STATES AND KINGDOMS.

1. This is true in a natural way; because the duties of religion have a natural tendency to those things which are the foundations of that establishment, namely, peace, unity, and order.

2. But besides a natural tendency in virtue and goodness to the establishment of states and kingdoms, as many as believe religion must likewise believe that the general practice of it in a nation will be always attended with a supernatural blessing from God. For this is the result of all the declarations of God, as to the manner and rule of His dealings with mankind, whether persons or nations, that as many as faithfully serve and obey Him, shall be assuredly intituled to His favour and protection.

II. IN EVERY NATION IT IS THE PROPER BUSINESS OF THE CIVIL MAGISTRATES, AS SUCH, TO VINDICATE AND MAINTAIN THE HONOUR OF RELIGION. And when I am speaking of authority, and the vigorous application thereof by the magistrate, I cannot omit one thing, which is a mighty enforcement of it, a good example; which, in its nature, is the most forcible way of teaching and correcting, and without which, neither the instructions of ministers, nor the authority of magistrates, can avail, to the effectual discouragement and suppression of vice.

III. WITHOUT A SERIOUS REGARD TO THE MORAL AND SPIRITUAL DUTIES OF RELIGION, THE GREATEST ZEAL IN OTHER MATTERS, EVEN THOUGH IT BE FOR THE ESTABLISHED WORSHIP OF GOD, WILL NOT SECURE THE DIVINE FAVOUR AND PROTECTION, EITHER TO PERSONS OR NATIONS. The external rites of religion are good helps to devotion, and proper means of maintaining order and decency in the public worship; and a zeal to preserve them, with a serious regard to those pious and wise ends, is very laudable: but to believe that zeal for them will atone for a neglect of the moral and spiritual duties of religion is a dangerous error.

(E. Gibson, D. D.)

The temple of the Lord, the temple of the Lord, the temple of the Lord, are these
Christian Observer.
I. We are to show THE EXTREME FOLLY OF TRUSTING TO ANY RELIGIOUS PRIVILEGES, WHILE OUR HEARTS REMAIN UNRENEWED AND OUR LIVES UNHOLY. On what ground can we rely on the continuance of God's favour under such circumstances? Should we, because a friend had conferred many benefits upon us, and forgiven us many offences, be justified in supposing that there would be no limit to his endurance? Yet the Jews — and their case is not singular — seemed to claim a special right to the continued favour of God, in virtue of their religious privileges; not considering that those privileges were a free gift; that they might at any time be withdrawn, without a shadow of injustice; and that while they lasted they were intended to operate, not as inducements to presumption, but as motives to love and thankfulness and obedience. They had in themselves no spiritual efficacy. Neither the character of God, nor His promises, held out any ground of hope on which to build such a conclusion. It would not have been consistent with His holiness, or wisdom, or justice, that the sinner should escape under the plea of any national or personal privileges, however great. And His promises, both temporal and spiritual, were all made in accordance with the same principle. "If ye walk in My statutes, and keep My commandments and do them...then I will walk among you, and I will be your God;...but if ye will not hearken unto Me, and will not do all these commandments,...I will set My face against you." The whole tenor of God's providential dispensations is likewise to the same effect. And accordingly, the Jews, great as were their national mercies, found on numerous occasions that they were not exempt from the just displeasure of their Divine Governor. Yet, with all these proofs of God's righteous judgments, their constant cry was, "The temple of the Lord, the temple of the Lord": they caught hold, as it were, of the horns of the altar with unhallowed hands; and, notwithstanding the threatenings of the Almighty, were ever prone to trust in those external privileges. At the very time when they were committing the grievous enormities of which the prophet Jeremiah convicts them, they were zealous for the outward worship of God, and boasted highly of their religious profession. But could any folly be greater than that of supposing that this insincere worship could satisfy Him who searcheth the heart and trieth the reins? The prophet forcibly points out the extreme folly and delusiveness of such expectations: "Go," he says, "unto My place which was in Shiloh, where I set My name at the first; and see what I did to it for the wickedness of My people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called unto you, but ye answered not; therefore will I do unto this house, which is called by My name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh." Having thus considered the extreme folly of trusting to external privileges, while the heart is unrenewed and the life unholy, we are —

II. TO SHOW THAT THIS FOLLY IS TOO COMMON IN ALL AGES; AND THAT WE OURSELVES, PERHAPS, ARE GUILTY OF IT. How many pride themselves in being zealous Protestants, or strict members of the Established Church, or regular attendants on public worship, while they live in the spirit of the world, and without any scriptural evidence of being in a state of favour with God! How many trust to the supposed orthodoxy of their faith; or to their zeal against infidelity, enthusiasm; while they are ignorant of the scriptural way of salvation, and indifferent to the great concern of making their calling and election sure! How many cherish a secret hope from the prayers of religious parents, the zeal and piety of their ministers. In short, innumerable are the ways in which persons deceive themselves on these subjects; fancying that the temple of the Lord is among them; and on this vain surmise remaining content and careless in their sins, and ignorant of all true religion. Now let us ask ourselves, in conclusion, whether such is our own case. On what are we placing our hopes for eternity? Are we resting upon anything superficial or external; upon anything short of genuine conversion of heart to God? True piety is not anything that can be done for us; it must be engrafted in us; it must dwell in our hearts, and show its blessed effects in our conduct.

(Christian Observer.)

People
Ben, Jeremiah
Places
Egypt, Jerusalem, Shiloh, Topheth, Valley of Hinnom, Valley of Slaughter, Zion
Topics
Affirmation, Behold, Burglars, Declares, Den, Hole, Myself, Named, Robbers, Says, Sight, Thieves, Truly, Watching, Whereupon
Outline
1. Jeremiah is sent to call to true repentance, to prevent the Jews' captivity.
8. He rejects their vain confidence,
12. by the example of Shiloh.
17. He threatens them for their idolatry.
21. He rejects the sacrifices of the disobedient.
29. He exhorts to mourn for their abominations in Tophet;
32. and the judgments for the same.

Dictionary of Bible Themes
Jeremiah 7:11

     1611   Scripture, inspiration and authority
     5555   stealing
     8470   respect, for God

Jeremiah 7:1-11

     7756   preaching, content

Jeremiah 7:2-11

     5943   self-deception

Jeremiah 7:9-15

     5978   warning
     8705   apostasy, in OT

Library
An Earnest Warning About Lukewarmness
I should judge that the church at Laodicea was once in a very fervent and healthy condition. Paul wrote a letter to it which did not claim inspiration, and therefore its loss does not render the Scriptures incomplete, for Paul may have written scores of other letters besides. Paul also mentions the church at Laodicea in his letter to the church at Colosse; he was, therefore, well acquainted with it, and as he does not utter a word of censure with regard to it, we may infer that the church was at
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

The Sinner Stripped of his Vain Pleas.
1, 2. The vanity of those pleas which sinners may secretly confide in, is so apparent that they will be ashamed at last to mention them before God.--3. Such as, that they descended from pious us parents.--4. That they had attended to the speculative part of religion.--5. That they had entertained sound notion..--6, 7. That they had expressed a zealous regard to religion, and attended the outward forms of worship with those they apprehended the purest churches.--8. That they had been free from gross
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Life of Mr. Hugh Binning.
There being a great demand for the several books that are printed under Mr. Binning's name, it was judged proper to undertake a new and correct impression of them in one volume. This being done, the publishers were much concerned to have the life of such an useful and eminent minister of Christ written, in justice to his memory, and his great services in the work of the gospel, that it might go along with this impression. We living now at so great distance from the time wherein he made a figure in
Hugh Binning—The Works of the Rev. Hugh Binning

The Valley of Hinnom.
A great part of the valley of Kedron was called also the 'Valley of Hinnom.' Jeremiah, going forth into the valley of Hinnom, went out by the gate "Hacharsith, the Sun-gate," Jeremiah 19:2; that is, the Rabbins and others being interpreters, 'by the East-gate.' For thence was the beginning of the valley of Hinnom, which, after some space, bending itself westward, ran out along the south side of the city. There is no need to repeat those very many things, which are related of this place in the Old
John Lightfoot—From the Talmud and Hebraica

The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped.
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." There are two common notions engraven on the hearts of all men by nature,--that God is, and that he must be worshipped, and these two live and die together, they are clear, or blotted together. According as the apprehension of God is clear, and distinct, and more deeply engraven on the soul, so is this notion of man's duty of worshipping God clear and imprinted on the soul, and whenever the actions
Hugh Binning—The Works of the Rev. Hugh Binning

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Appendix iv. An Abstract of Jewish History from the Reign of Alexander the Great to the Accession of Herod
The political connection of the Grecian world, and, with it, the conflict with Hellenism, may be said to have connected with the victorious progress of Alexander the Great through the then known world (333 b.c.). [6326] It was not only that his destruction of the Persian empire put an end to the easy and peaceful allegiance which Judæa had owned to it for about two centuries, but that the establishment of such a vast Hellenic empire. as was the aim of Alexander, introduced a new element into
Alfred Edersheim—The Life and Times of Jesus the Messiah

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

Christian Worship,
PART I In the early days of the Gospel, while the Christians were generally poor, and when they were obliged to meet in fear of the heathen, their worship was held in private houses and sometimes in burial-places under-ground. But after a time buildings were expressly set apart for worship. It has been mentioned that in the years of quiet, between the death of Valerian and the last persecution (A D. 261-303) these churches were built much more handsomely than before, and were furnished with gold
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

First Ministry in Judæa --John's Second Testimony.
(Judæa and Ænon.) ^D John III. 22-36. ^d 22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in John xi. and Luke xiii.-xviii. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from
J. W. McGarvey—The Four-Fold Gospel

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Scriptures Reveal Eternal Life through Jesus Christ
John v. 39--"Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Eph. ii. 20--"And are built upon the foundation of the apostles and prophets." As in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes, nor yet see without eyes, though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous
Hugh Binning—The Works of the Rev. Hugh Binning

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved
Hugh Binning—The Works of the Rev. Hugh Binning

"All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver.
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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