Jeremiah 7:27

Jer 7:27 Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee.

Ver. 27. But they will not hearken unto thee.] Howbeit speak - "whether they will hear, or whether they will forbear" - for a testimony against them.

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.

Jer_7:27

They will not hearken to thee.

Gods foreknowledge of the sinners refusal of His Word

I. Instances illustrative of the text.

1. The original transgression of first parents.

2. The old world.

3. Pharaoh.

4. Jews as a nation.

II. How can this be explained and defended?

1. Unless God did know results such as described He would be imperfect.

2. He is not the cause of the rebellion He foretells.

3. He never influences men to do wrong.

4. There are many ends to be attained by God.

By speaking, though He knows men will not hearken.

(1) God exhibits His true desire for their salvation.

(2) He treats men as reasonable and responsible beings.

(3) He leaves them without excuse.

Conclusion--

1. Mans free agency is his glory.

2. Gods infinite goodness is undoubted.

3. Our duty is manifest--to hear, obey, believe.

4. Thus men will be finally inexcusable, having had means employed for their restoration to holiness and God. (J. Burns, D. D.)

Preaching without effect

God has been putting into the mouth of His servant Jeremiah a varied message of reproof and counsel, of promise and blessing. The message contains equal encouragement to those who should repent, and denunciations of wrath on all who, rashly confident in external privileges, should continue to insult by the impiety of their lives. Thus, there is a close resemblance between the sermon which the prophet was instructed to deliver and those which, in our days, the ministers of God must utter. We know it to be our business, in dealing with a mixed assembly of those who make profession of religion and those who make none, to use language very similar to that which Jeremiah here employs; conjuring men that they trust not in lying words which, cannot profit, but that they amend their ways and their doings, lest Gods anger and Gods fury be poured out and burn, and there be none to quench it. Here, then, it is, that our text comes in upon us with all its startling and perplexing assertion; that losing sight of the peculiar circumstances of the Jews, we may regard the ministers of the Gospel as commanded to preach, even if beforehand assured that their preaching would be fruitless. We cannot but think, that, determining by human computation what course would be the most fraught with advantage to their hearers, preachers would reckon it best to keep silence if they were certain none would be converted by their message. It admits not of question, that men, who hear the Gospel, and give no heed to its announcements, are disadvantaged by the very circumstance of having been its auditors. Now there was actually given to Jeremiah that information, which, for the sake of argument, we have supposed imparted to ourselves. Yet he was not on this account to abstain from delivering his message. The certainty of rejection was in no degree to interfere with the duty of proclamation. Now if ineffectiveness of preaching in bringing round conversion, supposing it previously ascertained, would be no sufficient reason for abstaining from preaching, there must be ends answered by the publication of the Gospel over and above that of the gathering in of the elect people of God. The way which shall be made by the preached Word in each separate case is necessarily already known to the Omniscient, so that with God it is previously a thing of as much certainty as it afterwards can be with ourselves, who will receive and who reject the proffered salvation. The foreknowledge has no influence on the reception; it lays no constraint on the will, and it gives no bias to the will. And now, allowing only that Gods foreknowledge, and not Gods predestination, enters as a prerequisite into such a declaration as that made in our text, the question still remains to be examined, why God should enjoin the preaching of the Gospel in cases where He is assured that this preaching will be ineffective? We think that the grand answer to this question is to be found in the demands of that high moral government which God undoubtedly exercises over the creatures of this earth. Let it be remembered, that each amongst us lives under the moral government of God, which takes its character from the interference of Christ; that we are to be tried before the assembled universe as beings to whom was offered deliverance through a Surety; and is it not clear that, if this our last trial be conducted with that rigid justice which must characterise every procedure of God, it shall be made evident to every rank of intelligence that those that perish might have been saved; and forasmuch as they are condemned for having rejected salvation, salvation had been literally placed within their reach! (H. Melvill, B. D.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

7:27-29 The Lord instructed Jeremiah to continue to proclaim his messages even though the people of Judah had totally rejected the Lord and would not listen (cp. Ezek 2:7). The appropriate action for Jeremiah to take was to shave his head, mourn, and weep alone on the mountains (cp. Job 1:20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Whereby he showeth that the pastors ought not to leave their flocks in their obstinacy, for the Lord will use the means of his servants to make the wicked more faulty and to prove his.

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

Therefore--rather, "Though thou speak . . . yet they will not hearken" [MAURER], (Eze 2:7), a trial to the prophet's faith; though he knew his warnings would be unheeded, still he was to give them in obedience to God.

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

Here is seen more clearly what I have stated, — that the Jews were not addressed, because they had no ears. Here then God addresses his Prophet and says, “The children will be like their parents: for thou shalt indeed bear the commands which I give thee, but it will be without any advantage; for they will not hear, and when thou callest to them, they will not answer ” It was a most grievous trial to the Prophet to know that his words would pass away with the air and produce no good. What was to be expected but that God’s wrath would thus be still more kindled against the people? The Prophet then must have had his mind greatly depressed; for he doubtless labored for the good of his own nation; and we shall hereafter see how sad he was when he understood that their final ruin was at hand. But, as we have said elsewhere, the prophets were influenced by two feelings: for they did not divest themselves of all human affections, inasmuch as they loved their own nation and felt great sorrow, when God declared that he was coming to execute judgment: but this sympathy and sorrow did not prevent them from executing, in a bold manner, and with unshaken zeal, what God had committed to them. Thus then the prophets had feelings to condole with their own kindred, and at the same time were enabled to surmount whatever might check or hinder them from performing their office. Jeremiah did thus condole with his own nation, when he knew that shortly ruin would overtake them; but yet he felt bound to execute what God had bidden him to do, and to obey his call.

However bitter therefore was the declaration, Thou shalt speak to them, but they will not hear, yet Jeremiah went forth; for he knew that he must obey God’s command, whatever might be the issue. The same resolution ought to be formed at this day by all the faithful ministers of God. They ought to strive as far as they can to promote the salvation of the people; but still when they see that their doctrine succeeds not as they wish, and that it is the savor of death to the whole world, they ought nevertheless to follow their course: why? because they are always a sweet and good savor to God, whatever may be the event. God then declares to his servant what would be the issue, in order that he might not cease to execute his office with invincible courage, even if no fruit appeared. It was also his purpose to shew before the time to the people their perverseness, if there was possibly any hope, or at least, that he might doubly prove them to be unhealable. It was further his design to consult the good of those few who cherished true religion in their hearts, though the multitude were running headlong to their own ruin.

In like manner at this day it is necessary thus to sustain the souls of the faithful; for while the ungodly rave against God, and while almost the whole world is seized with this madness, what would become of the godly, had they not this fact to think of, — that it is nothing new for hypocrites, who boast that they are God’s people and his Church, to reject his grace and to regard as nothing his servants. This truth then is serviceable to us at this day, and may be applied in the same way, so that our minds may not despond nor vacillate, when we see the majority of those, whom God addresses by his servants, heedless and deaf. Thou shalt speak to them, he says, all these words

He says not without a reason, All these words; for if the Prophet had only briefly declared to them what he had heard from God’s mouth, he might have discharged his office with less weariness; but when he had often repeated what had been committed to him, it was not done without great trouble and sorrow; for as we have said at the beginning, he spent his labor on the people, not for one year or for ten years; for he preached to them for twenty, thirty, forty years, and pursued his course even beyond that time. When he saw the truth of God thus rejected by the people, how could he otherwise than feel weariness at times? It is therefore not in vain intimated, as I have said, that he was chosen, that he might try, not only for one day, or for a few months or years, whether he could recover the people to the way of salvation, but that he was to go on through all obstacles, so as not to faint, whatever might take place. They will not hear thee, he says: and further, —

Thou shalt call to them, and they will not answer thee This also, which God foretells him, is emphatical, — that if the Prophet called most loudly, (as Isaiah is bidden to do, (Isaiah 58:1,) and in his person all teachers,) and called even to hoarseness, yet he is told they would not answer. This shews still more fully their perverseness; for they were not only deaf to God’s voice and neglected plain teaching, but also disregarded the most vehement exhortations, he then adds —

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.

(27) Therefore . . . also.—Better, in both cases, though thou shalt speak, yet they will not hearken; though thou shalt call unto them, yet they will not answer thee.

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

27, 28. For And thou shalt speak … say unto them, LXX has only And thou shalt say unto them this word, pointing to a probable amplification on the part of MT.

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.

Therefore thou shalt speak all these words unto them,.... Before mentioned in the chapter; exhortations to duty, dehortations from sin, promises and threatenings:

but they will not hearken to thee: so as to reform from their evil ways, and do the will of God; they will neither be allured by promises, nor awed by menaces:

thou shalt also call unto them; with a loud voice, showing great vehemency and earnestness, being concerned for their good, and knowing the danger they were in:

but they will not answer thee; this the Lord knew, being God omniscient; and therefore, when it came to pass, it would be a confirmation to the prophet of his mission; and being told of it beforehand, was prepared to meet with and expect such a reception from them; so that he would not be discouraged at it; and at the same time it would confirm the character given of this people before.

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

Rather, Though thou ... yet etc.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thee. Septuagint omit this verse, which Grabe replaces. The people will be more inexcusable. (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).

Therefore thou shalt speak all these words unto them, viz. revive upon them all that thou hast been speaking to them from me these forty years and upwards. Whereby God shows that there is nothing wanting on his part; for notwithstanding all their perverseness, yet he still warns them by his prophet, which will leave them the more inexcusable, Eze 2:5,7.

But they will not hearken to thee: this must needs be a great trial to the prophet, that he is assured that he shall speak to them in vain. But this God acquaints him with beforehand, partly for Jeremiah’s sake, that he should not be discouraged, but the more emboldened, though he saw no success, Eze 2:7; and partly for the people’s sake, that being foretold of their obstinacy, they might bethink themselves and repent, if yet there might be hope, Lam 3:29.

Thou shalt also call unto them, but they will not answer thee: this shows their further refractoriness, that were not only deaf to God’s message by his prophet, but though he cried loud, followed one exhortation with another, yet they would make no return unto it.

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

27. Thou shalt speak, etc. — The exact thought is, though thou speakest they will not hearken.

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

Therefore thou shalt speak etc. rather, and though thou speak... yet will they not, etc.; and though thou call unto them, yet will they not answer thee.

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

Just as little will they listen to Jeremiah's words. ודבּרתּ with ו consec. is properly: Speak to them, and they will not hearken to thee, for: Even if thou speakest to them, they will not hearken to thee.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Connecting Statement:

Yahweh continues giving Jeremiah his message to the people of Judah.

General Information:

The words "them" and "they" in these verses refer to the people of Judah.

So proclaim all these words to them, but they will not listen to you. Proclaim these things to them, but they will not answer you.

These two sentences say the same thing, The second emphasizes the message of the first. AT: "Tell them my message, but they will not listen to you or answer you." (See: Parallelism)

the voice of Yahweh its God

Here "the voice of Yahweh" represents what Yahweh has said. See how you translated this in Jeremiah 3:25. AT: "what Yahweh its God has said" (See: Metonymy)

Truth is destroyed and cut off from their mouths

Yahweh speaks of truth as if it was something the people could destroy and stop saying. This can be stated in active form. AT: "The people destroy truth and cut it off from their mouths" or "The people tell only lies" (See: Active or Passive and Idiom)

Truth is destroyed

The abstract noun "truth" can be translated using the adjective "truthful." AT: "What is truthful is destroyed" (See: Abstract Nouns)

translationWords

preach

nation

receive

discipline

true

cut off

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.