Jeremiah 19:4-7 sits inside this longer paragraph.
1Thus said Yahweh, “Go, and buy a potter’s earthen container, and take some of the elders of the people, and of the elders of the priests; 2and go out to the valley of the son of Hinnom, which is by the entry of the gate Harsith, and proclaim there the words that I will tell you. 3Say, ‘Hear Yahweh’s word, kings of Judah, and inhabitants of Jerusalem: Yahweh of Armies, the God of Israel says, “Behold, I will bring evil on this place, which whoever hears, his ears will tingle. 4Because they have forsaken me, and have defiled this place, and have burned incense in it to other gods that they didn’t know, they, their fathers, and the kings of Judah, and have filled this place with the blood of innocents, 5and have built the high places of Baal, to burn their children in the fire for burnt offerings to Baal, which I didn’t command, nor speak, which didn’t even enter into my mind. 6Therefore, behold, the days come,” says Yahweh, “that this place will no more be called ‘Topheth’, nor ‘The Valley of the son of Hinnom’, but ‘The valley of Slaughter’.
7“ ‘ “I will make the counsel of Judah and Jerusalem void in this place. I will cause them to fall by the sword before their enemies, and by the hand of those who seek their life. I will give their dead bodies to be food for the birds of the sky and for the animals of the earth. 8I will make this city an astonishment and a hissing. Everyone who passes by it will be astonished and hiss because of all its plagues. 9I will cause them to eat the flesh of their sons and the flesh of their daughters. They will each eat the flesh of his friend in the siege and in the distress, with which their enemies, and those who seek their life, will distress them.” ’
John Calvin 1540 · Public Domain On vv4–7 The reason is given why God would so severely…
The reason is given why God would so severely deal with that place. We indeed know that hypocrites are ever ready with their answer; as soon as God threatens them, they bark and bring forward their evasions. The Prophet then shews that the judgment announced would be just, lest the Jews should pretend that it was extreme.
God first complains that he had been forsaken by them, because they had changed the worship which had been prescribed in his Law. And this is what ought to be carefully considered; for no one would have willingly confessed what Jeremiah charged upon them all; they would have said, — “We have not forsaken God, for we are the children of Abraham; but what we wish to do is to add to his worship; and why should it be deemed a reproach to us, if we are not content with our own simple form of worship, and add various other forms? and we worship God not only in the Temple, but also in this place; and further, we do not spare our own children.” But God shews by one expression that these were frivolous evasions; for he is not acknowledged except what he orders and commands is obediently received. Let us know, that God is forsaken as soon as men turn aside from his pure word, and that all are apostates who turn here and there, and do not follow what God approves.
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Then he says that they had alienated the place. God had consecrated to himself the whole of Judea: he would not indeed have sacrifices offered to him in every place; but when the Jews worshipped him, as they were taught by Moses and the prophets, the whole land was as it were an altar and a temple to him. Then God complains that his authority in that part of the suburbs was taken away; as though he had said, — “The whole of Judea is my right and my jurisdiction, and Jerusalem is the royal palace in which I dwell; but ye, deluded beings, do by force take away my right and transfer it to another, as though one gave to a robber a place nigh a royal residence.” Thus God justly complains that they had alienated that place
But we must remember the reason, which immediately follows, because they had burned incense to Baal. They pretended, no doubt, the name of God; but yet it was a most preposterous superstition, when they worshipped inferior gods, as the Papists do at this day. The word Baal is sometimes used in the singular number by the prophets, and sometimes in the plural: but what is Baal? a patron. They were not content with one patron, but every one desired a patron for himself: hence under the words Baal and Baalim, the prophets characterized all fictition is modes of worship: when they worshipped God’s name, they blended the worship of patrons, who had not been made known to them; hence he adds, They have made incense in it to foreign gods. He afterwards says, that these foreign gods were such as neither they nor their fathers nor their kings knew. By saying that they were gods unknown to their fathers as well as to themselves and to their kings, he no doubt calls their attention to the doctrine of the law, and to the many certain proofs by which they had found that he was the only true God.
The Jews might have raised such an objection as the Papists do at this day, — that their modes of worship were not devised in their time, but that they had derived them from their ancestors. But God regarded as nothing those kings and the fathers, who had long before degenerated from true and genuine religion. It must be here observed, that true knowledge is connected with verity: for they who had first contrived new forms of worship, doubtless followed their own foolish imaginations; as when any one in the present day asks the Papists, why they weary themselves so much with their superstitions, good intention is ever their shield, — “O, we think that this is pleasing to God.” Therefore rightly does God here repudiate their inventions as wholly vain, for they possess nothing solid or permanent. At the same time, he by implication condemns the Jews for rejecting his law, whose authority had been established among them, so that they ought not to have entertained any doubt: for it would have been the greatest ingratitude to say, “We know not who introduced the Law!” God had indeed sanctioned the law by so many miracles, that it could not have been disputed; and they had also found by many evidences and proofs that he was the only brue God. tie had then been known by their fathers as well as by their kings, even by David and by all his godly successors. Hence their crime was exaggerated, by seeking for themselves foreign gods.
Now we also see how foolishly the Papists lay hold on this passage and similar passages, in order to commend their abominations by the pretext of antiquity, for vain are their disguises when they say, “O, we have been thus taught by our ancestors, and we have the authority of kings.” But the Prophet here does not speak of fathers indiscriminately; but by fathers he means those who had embraced the true and pure worship of God, as they had been taught by the law; and those kings were alone worthy of imitation, who had faithfully worshipped God according to the doctrine of the law: and thus he excludes all those fathers and kings who had degenerated from the law of Moses.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv5–6 Whereby is declared, that whatsoever is not commanded by…
Whereby is declared, that whatsoever is not commanded by God’s word touching his service, is against his word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 Jer 19:4 Because they have forsaken me, and have…
Jer 19:4 Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;
Ver. 4. Because they have forsaken me.] Jer 16:11.
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And estranged this place.] Or, Strangely abused it, so as I scarce know it, or can find in my heart to own it.
Whom neither they, nor their fathers,] scil., Quamdiu probi fuerunt et pii; so long as they had any goodness in them, saith Jerome. Those afterwards that worshipped, they knew not what (as those Samaritans did, Joh 4:22), are not worthy to be reckoned on, much less to be imitated. Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols. {Eze 20:18}
And have filled this place with the blood of innocents.] Especially of infants sacrificed to Moloch in Tophet, so filling up the measure of your sins.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–7 Because they have forsaken me; the laws, statutes, and…
Because they have forsaken me; the laws, statutes, and ordinances which God had given them, to direct them both in their religious behaviour towards him, and in their civil conversations.
Have estranged this place; either this city, or this temple, (which stood very nigh to this valley,) or this particular valley, which they had turned to a use quite contrary to the end for which God gave it them; for in it they had paid a religious homage to idols, strange idols, which their fathers knew not, and had filled that place with the blood of such as had not deserved death, either innocent men, or children, that they had there sacrificed to idols; of which he afterward speaketh more particularly.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4–7 Because they have forsaken me,.... My worship, as the…
Because they have forsaken me,.... My worship, as the Targum; they had apostatized from God, relinquished his service, neglected and despised his word and ordinances, and left the religion they had been brought up in, and was agreeable to the will of God. This, with what follows, contain reasons of the Lord's threatening them to bring evil upon them, as before:
and have estranged this place; or made a strange place of it, so that it could scarcely be known to be the same, nor would the Lord own it as his; meaning either the city of Jerusalem, to which the prophet was near, and could point to it; or the temple, which was in sight, and which they had strangely abused, by offering strange sacrifices to strange gods; or the valley of Hinnom, the spot he was upon, and which they had alienated from its original use:
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and have burnt incense in it unto other gods; to strange gods, the gods of the Gentiles; and this they did both in the city of Jerusalem and in the temple, and very probably in the valley of Hinnom, where they sacrificed their children: gods
whom neither they nor their fathers have known, nor the kings of Judah; of whose wisdom, power, and goodness, neither they nor their fathers before them, nor any of their kings, had had any instance; and whose help and assistance, in times of danger and difficulty, they had had no experience of; and, till now, neither they nor their ancestors had ever owned them, or acknowledged them; nor scarce had heard of their names; nor any of their pious kings, as David, Asa, Jehoshaphat, Hezekiah, and Josiah:
and have filled this place with the blood of innocents; young children that were sacrificed here to idols, as they were in the valley of Hinnom, which seems to be the place principally intended; so that they were not only guilty of idolatry, but of murder; and of the murder of innocent creatures, and even, of their own babes; which was shocking and unheard of cruelty!
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 5, 7 This place - Either this city, or this valley,…
This place - Either this city, or this valley, which they had turned to an use quite contrary to the end for which God gave it them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 5, 7 Verse 4. Estranged this place] Ye have devoted my…
Verse 4. Estranged this place] Ye have devoted my temple to a widely different purpose from that for which it was erected.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v6 Jer 19:6-9. Therefore, behold, the days come — And…
Jer 19:6-9. Therefore, behold, the days come — And are at no great distance; that this place shall no more be called Tophet, &c. — In Joshua’s time it was called The valley of the son of Hinnom; in after ages, it had the name of Tophet, from the noise of drums and tabrets sounding there while children were burning. Here it is foretold that it should have a new name and be called, The valley of Slaughter. See note on Jer 7:32-33. I will make void the counsel, &c., in this place — They shed innocent blood in this place, and in this place God would discomfit them, and cause their blood to be shed by the hands of the Chaldeans. And I will cause them to eat the flesh of their sons and daughters — A terrible judgment threatened by Moses, Deu 28:53; and actually fulfilled in the siege of Jerusalem. See Lam 4:10.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4, 7 Have estranged this place - They have not recognized…
Have estranged this place - They have not recognized the sanctity of this place, but have treated it as a strange place, by worshipping in it strange gods.
Innocents - i. e., guiltless persons.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4–6 Profaned. Literally, "rendered strange." (Haydock) --- I have no…
Profaned. Literally, "rendered strange." (Haydock) --- I have no farther regard for it. --- Innocents: their own children, ver. 5., and chap. vii. 31.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–7 (Isa 65:11).
(Isa 65:11).
estranged this place--devoted it to the worship of strange gods: alienating a portion of the sacred city from God, the rightful Lord of the temple, city, and whole land.
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nor their fathers--namely, the godly among them; their ungodly fathers God makes no account of.
blood of innocents--slain in honor of Molech (Jer 7:31; Psa 106:37).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 5, 7 4. Estranged this place — Rather, disowned this place.…
4. Estranged this place — Rather, disowned this place. The same verb occurs in Job_21:29. The meaning is, they have treated it as a strange place, perhaps by worshipping strange gods. Neither they nor, etc. — The exact construction of the original is: Other gods which they knew not: they and their fathers and the kings of Judah; these nouns being subjects, not of have known, but of the verbs of the principal clause.
Innocents — Not, as some have hastily concluded, children slain to Moloch, but guiltless persons who were victims of persecution and judicial murder. See 2Ki_21:16, and Jer_7:6; Jer_22:3; Jer_22:17.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 7 4. have estranged] have refused to recognise its claims.
4. have estranged] have refused to recognise its claims.
they and their fathers and the kings of Judah] rather, as LXX, they and their fathers; and the kings of Judah have filled, etc., generalizing from Manasseh’s acts (2Ki_21:16; 2Ki_24:4).
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innocents] not children, the sacrifice of whom is first mentioned in the next verse, but in general innocent persons slain in persecution or by malversation of justice.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–7 (4) Have estranged this place.—i.e., have alienated it from…
(4) Have estranged this place.—i.e., have alienated it from Jehovah its true Lord, and given it to a strange god. The words refer specially to the guilt of Manasseh (2Ch_33:4).
The blood of innocents.—The words seem at first to refer to the Molech sacrifices, which had made the valley of Hinnom infamous. These, however, are mentioned separately in the next verse, and the prophet probably spoke rather here, as in Jer_2:34; Jer_7:6, of the “innocent blood” with which Manasseh had filled Jerusalem (2Ki_21:16; 2Ki_24:4, where the same word is used).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–7 Have estranged this place; rather, have treated this place…
Have estranged this place; rather, have treated this place as strange; i.e. as one that did not belong to their God, that was unholy. (Jer_16:18, "They have defiled ray land With the blood of innocents; comp." Innocent blood, even the blood of their sons and of their daughters" (Psa_106:38) the children sacrificed in Hinnom to Moloch.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6 they have abandoned me
they have abandoned me
Here the word "they" refers to the people of Judah.
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filled this place with innocent blood
Here "innocent blood" represents the murder of innocent people. Yahweh speaks of murdering many people as filling a place with blood. AT: "murdered many innocent people in this place" (See: Metonymy and Metaphor)
nor did it enter my mind
Here the word "mind" refers to Yahweh's thoughts. See how you translated this in Jeremiah 7:31. AT: "nor did I ever think about it" (See: Metonymy)
translationWords
profane
sacrifice
false god
know
innocent
blood
high place
Baal
son
fire
burnt offering
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 6 19:4-5 The people burn incense: According to the Sinai…
19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.