John Calvin Commentary Jeremiah 7:12-14

"But go ye now unto my place which was in Shiloh, where I caused my name to dwell 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 Jehovah, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not: therefore will I do unto the 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 did to Shiloh." — Jeremiah 7:12-14 (ASV)

The Prophet confirms by an example what he said previously. He shows that the Jews deceived themselves by thinking they were covered by the shadow of the Temple, even while they exposed themselves and the whole world witnessed their impious rebellion. He therefore mentions what had happened before. The Ark of the Covenant, as is well known, had long rested in Shiloh. Now, the Temple did not excel in dignity on its own account, but because of the Ark of the Covenant and the altar. It was indeed splendidly adorned, but the holiness of the Temple was derived from the Ark of the Covenant, the altar, and the sacrifices. This Ark had been in Shiloh. Hence, Jeremiah shows how foolish the Jews were to be proud because they had the Ark of the Covenant and the altar among them, for the first place where sacrifices had been offered to God was not kept safe. This is the meaning of the whole passage.

But he did not say in vain, Even go to Shiloh. The כי, ki, here, though commonly a causal particle, seems to be taken as explanatory. If it is viewed only as an affirmative, I do not object: “Well, go to Shiloh.” But the language in this case is ironical: “You glory in the Temple; indeed! Go to Shiloh.” And God calls it his place—my place, so that the Jews might understand that it had nothing superior in itself. The Ark of the Covenant had indeed been removed to Mount Zion, and there God had chosen a perpetual dwelling for himself; but the other place was superior in antiquity.

This is the reason why he calls it “my place,” and adds, Where I made my name to dwell, that is, where I designed the Ark to be. For the Ark of the Covenant and the altar, with all their furnishings, were properly the name of God; and it was not by chance that all the tribes had placed the Ark in Shiloh, but it was God’s will to be worshipped there for a time.

Hence he says that the place was sacred before Jerusalem; and therefore he says at the first, בראשונה, berashune; that is, the Shilonites are not only equal to you, but antiquity gives them greater honor. If, then, a comparison is made, they surpass you in antiquity.

See, he says, what I did to that place for the iniquity of my people Israel. He calls Israel his people here, not to honor them, but so that he might again remind the Jews that they were only equal to the Israelites. And yet, it was of no benefit to all the tribes that they were accustomed to assemble there to worship God. For when we reason from example, we must always ensure there is no material difference. Jeremiah then shows that the Israelites were equal to the Jews. If the Jews claimed superiority, that claim was neither just nor right, for Israel was also the people of God, since it was God’s will to establish the Ark of the Covenant there so that sacrifices might be offered to him. Moreover, antiquity was in its favor, for it was a holy place before it was known that God had chosen Mount Zion as a site for his Temple.

Hence he draws this conclusion, Now, then, as you have done all these works, that is, as you have become like the Israelites, therefore, etc. But first, he amplifies their crime: they had not only imitated the wickedness of the twelve tribes but had also perversely despised all warnings. I spoke to you, he says, and rose up early. By this metaphor, he suggests that he was as concerned for preserving the kingdom of Judah as parents are accustomed to be for the safety of their children. For as a father rises early to see what is necessary for his family, so also God says that he rose early, since he had been diligent in exhorting them.

He attributes to himself what properly belonged to his prophets. But as he had stirred them by his Spirit and engaged them in their work, he justly claims for himself whatever he had done through them as his instruments. And it was an exaggeration of their guilt that they were slothful, even stupid, when God diligently labored for their safety.

He adds, I spoke, and you did not hear; I cried to you, and you did not answer. He condemns their hardness more extensively. For if he had only warned them once, some excuse might have been offered.

But since God, by rising early every day, labored to restore them to himself, and since he had employed not only instruction but also crying (by which he doubtless means exhortations and threats, which ought to have produced a greater effect on them), their stubbornness showed the highest degree of reckless boldness.

The meaning is that God had tried all means to restore the Jews to a sound mind, but they were wholly irreclaimable. He had called them not only once, but often. He had also endowed his prophets with power to labor vigorously in the discharge of their office.

He had not only shown by them what was useful and necessary, but he had also cried, that is, he had employed greater vehemence to correct their slowness. Since, then, God could achieve nothing by using all these means, what remained for them was to perish miserably, as they willfully sought their own destruction.

Therefore, he says, I will do to this house, which is called by my name, etc. He no doubt anticipates all objections, as though he had said, “I know what you will say: that this place is sacred to God, that his name is invoked here, and that sacrifices are offered here. All these things,” he says, “are argued in vain, for in Shiloh also his name was invoked, and he dwelt there. Though you foolishly trust in this place, it shall not escape the judgment that happened to the former place.”

He adds, which I gave to you and to your fathers. So be it; for this is to be considered a concession. At the same time, objections are anticipated so that the Jews might understand that it was of no benefit to them that God had chosen to build his sanctuary on Mount Zion, for the object was to promote religion.

But since the place was used for a completely different purpose, and since God’s name was shamefully profaned there, he says, “Though I gave this place to you and your fathers, yet its fate shall be no better than the fate of Shiloh.”