Jeremiah 26:6

Jer 26:6 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.

Ver. 6. Then will I make this house like Shiloh.] This same threat Jeremiah had uttered in good Josiah’s days, {Jer 7:12-14} and no harm ensued. Now, tempora mutantur, truth breedeth hatred; and the prophet is in danger, for discharging his conscience, to be murdered; as were Rogers, Bradford, Taylor, and other famous preachers in those dog days of Queen Mary.

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.

Read Jer. 7:12.

So that when they would curse any, they shall say, God do to thee as to Jerusalem.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

like Shiloh--(see on Jer 7:12; Jer 7:14; Sa1 4:10-12; Psa 78:60).

curse-- (Jer 24:9; Isa 65:15).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Then will I make, etc.: the copulative is to be rendered here as an adverb of time. What had been just said, “but ye have not hearkened,” was by way of anticipation; for the Jews, swelling with great arrogance, might have immediately said, “Oh! what new thing dost thou bring? Except ye hearken to my voice, saith Jehovah, to walk in my Law, which I have set before you, as though all this were not well known even to children among us; and yet thou pretendest to be the herald of some extraordinary prophecy; certainly such boasting will be deemed puerile by all wise men.” Thus then they might have spoken, but the Prophet here briefly checks the insolence of such a foolish censure, but ye have not hearkened; as though he had said, that he had not been sent in vain to speak of a thing as it were new and unusual, because the Jews had corrupted the whole Law, had become disobedient, unteachable, and unbelieving, and had despised both the Law of God and his Prophets.

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.

(6) I will make this house like Shiloh.—See Notes on Jer_7:14. The surprise and anger with which the announcement was received indicate that it was now heard for the first time, and so far confirms the view that we have here a summary of the discourse given in extenso, and probably edited, as it were, with many additions, in Jeremiah 7-10

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Shiloh] See on Jer_7:12.

will make this city a curse to] will make all nations use it as an example when imprecating curses on their enemies. Cp. Jer_24:9 and contrast Gen_12:3; Gen_22:18.

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.

Then will I make this house like Shiloh,.... Where the ark was until it was taken by the Philistines; and then the Lord forsook his tabernacle there, Psa 78:60; and so he threatens to do the like to the temple at Jerusalem, should they continue in their disobedience to him; See Gill on Jer 7:12 and See Gill on Jer 7:14;

and will make this city a curse to all the nations of the earth; that is, the city of Jerusalem, which should be taken up, and used proverbially in all countries; who, when they would curse anyone, should say, the Lord make thee as Jerusalem, or do unto thee as he has done to Jerusalem.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Silo. Chap. vii. 12. (Calmet) --- Curse. No greater punishment could be threatened or endured in this world. (Haydock)

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).

Shiloh was the city where the tabernacle was pitched, and the ark, the symbol of God’s presence, was, Jdg 18:31; 21:19 1Sa 1:3,9,24; 3:21. Out of it the ark was carried, 1Sa 4:3, when it was taken by the Philistines, and was carried no more thither, but rested in Kirjath-jearim, 1Sa 7:2, where it rested twenty years. David fetched it from thence, 2Sa 6:2. So that, as the psalmist tells us, Psa 78:60,61, God forsook the tabernacle of Shiloh; here he threateneth to do the like as to the temple, because of which they had such a confidence. Jeremiah, Jer 7:12, had spoken much the same thing; it is a threatening that God would deprive them of his ordinances. To which he addeth a threatening of destruction to the city, to that degree, that when men should curse any place, they should say, God do unto thee as he did to Jerusalem. We had the like phrase Jer 24:9, and have it again Jer 29:18,22, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Shiloh — Where God once dwelt. Compare Jer_7:14. Once the sanctuary of the people, even as Jerusalem, but now a desolation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Spiritual prerogative not inalienable.

The utterance of these words is the chief charge against the prophet; only, as in the case of Stephen, (Act_6:13) the statement is mutilated in the accusation, the condition of the prophecy being entirely ignored (vers. 9, 11). The principle of indestructible consecration is still clung to by many in the face of the plainest declarations of Scripture. It may be well, therefore, to discuss its bearings in the present instance.

I THE CIRCUMSTANCES OF ITS BESTOWAL. It was Divine grace to which it was due; but for this Jerusalem would have been like other cities. This favor had to be continued from moment to moment, being indeed only secured by the continued indwelling of the Holy Spirit. What was due to grace could be freely withdrawn by its Donor. As a matter of history, the most sacred places of Israel were repeatedly ruined and profaned. This destruction is matter of ancient prophecy, as in the present instance. (Dan_9:26 Mar_13:2)

II THE TERMS OF ITS TENURE. The repeated warnings and injunctions given prove that the consecration of the sacred places depended upon their occupancy by God"s Spirit, and this in turn upon the faithfulness of his people. Either these had no meaning or the grace could be taken away. Jeremiah said, "If ye will not hearken to me, then will I make this house like Shiloh." The testimony of 1Ki_9:6-8 is precisely similar. (Psa_78:60 Jer_7:12)

III ITS OWN ESSENTIAL NATURE. Strictly speaking, all things made by God are good and holy, but they may be desecrated, in a secondary sense, by being misused, profaned, or defiled. Institutions, buildings, or material or mechanical structures of any sort, are at best but secondary receptacles of Divine grace. "God dwelleth not in temples made with hands." It is the person occupying these who is the true temple, and when he is defiled by sin or unfaithfulness there can be no virtue inherent in the places which he frequents. Consecration is alone transmissible through the operation and presence of the Holy Spirit, and ceases with the withdrawal of the same. It consists primarily in the personal character through which it is expressed, and only secondarily in places and things, through the uses and practices carried on by holy men in connection with them. To the unholy, therefore, every place and thing will be unholy, and vice versa. (Tit_1:15) Material edifices, organization, and official prerogative, are nothing apart from this personal consecration associated with them; and the loss of that involves the loss of usefulness, of peace, and of sacredness, even in connection with that with which they have been most identified. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.