Jeremiah 7 10

Jeremiah 7:10 kjv

And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

Jeremiah 7:10 nkjv

and then come and stand before Me in this house which is called by My name, and say, 'We are delivered to do all these abominations'?

Jeremiah 7:10 niv

and then come and stand before me in this house, which bears my Name, and say, "We are safe"?safe to do all these detestable things?

Jeremiah 7:10 esv

and then come and stand before me in this house, which is called by my name, and say, 'We are delivered!' ? only to go on doing all these abominations?

Jeremiah 7:10 nlt

and then come here and stand before me in my Temple and chant, "We are safe!" ? only to go right back to all those evils again?

Jeremiah 7 verses

Jeremiah 7 10 Meaning

Jeremiah 7:10 presents a rhetorical question from God through the prophet Jeremiah, exposing the blatant hypocrisy of the people of Judah. They presume they can commit various heinous sins and then casually appear in God's Temple, declare themselves "delivered" or "safe," and subsequently return to their sinful practices, expecting divine protection or impunity. The verse highlights a false sense of security derived from religious ritual and the mere physical presence of the Temple, divorced from genuine repentance, moral obedience, and heartfelt worship.

Jeremiah 7 10 Context

Jeremiah 7:10 is a pivotal verse within Jeremiah's famous "Temple Sermon" (Jeremiah 7:1-15), delivered at the gate of the Temple in Jerusalem during a time of national crisis, likely under King Jehoiakim (609-598 BC). The people of Judah faced growing threats from Babylon, but instead of genuine repentance, they placed a superstitious and misguided trust in the physical Temple. They believed that merely having the Temple of the LORD in their city guaranteed God's protection, regardless of their moral or spiritual conduct. Jeremiah confronts this dangerous presumption head-on, warning that the Temple, if not accompanied by justice, righteousness, and obedience, offers no immunity from divine judgment. The verses leading up to verse 10 detail a litany of abominable sins (theft, murder, adultery, perjury, idolatry – Jer 7:9) which the people were committing, demonstrating the vast chasm between their actions and their outward religious claims.

Jeremiah 7 10 Word analysis

• and then come (וּבָאתֶם - u'vatem): The conjunction "ו" (u', "and") connects this action directly to the preceding list of grievous sins. "באתם" (ba'tem), "you come," suggests a habitual or expected action—a casual, even audacious, approach to God after committing severe transgressions. It implies they repeatedly enacted this ritual of seeking temporary "sanctuary."

• and stand (וַעֲמַדְתֶּם - va'amadtem): To present oneself, to appear. It's a posture of appearing before authority, either in worship or to plead a case. Here, it implies an almost formal act of seeking an audience or a ruling, expecting a favorable outcome despite their actions.

• before me (לְפָנַי - lefanai): Literally "to my face" or "in my presence." This underscores God's direct awareness of their actions and hypocrisy. They are standing before the very God whose laws they consistently transgress.

• in this house (בַּבַּיִת הַזֶּה - ba-bayit ha-zeh): Refers specifically to the Jerusalem Temple. This term, used extensively in the sermon, is central to the people's misguided confidence, as they treat it as an untouchable charm rather than a house for prayer and righteous worship.

• which is called by my name (שֶׁנִּקְרָא שְׁמִי עָלָיו - she-nikra sh'mi 'alav): This phrase is critical. "שְׁמִי עָלָיו" (sh'mi 'alav) means "My Name is upon it" or "it bears My Name." This signifies divine ownership, authority, and presence. It means God has sanctified it, but also that His reputation is tied to its use. The people mistakenly believed this naming granted them unconditional immunity, whereas it signified God's holy dwelling that demanded their holiness.

• and say, ‘We are delivered!’ (וַאֲמַרְתֶּם נִצַּלְנוּ - va'amartem nitztzalnu): "נִצַּלְנוּ" (nitztzalnu) means "we are rescued," "we are snatched away," or "we are safe/delivered." It is a declaration of presumed salvation or exemption from judgment, often implying a sense of security from external threats after having briefly engaged in a Temple ritual, like offering a sacrifice or prayer. This statement is utterly ironic, as their ongoing sins contradict any true deliverance.

• only to go on doing (לַעֲשׂוֹת אֵת כָּל הַתּוֹעֵבוֹת הָאֵלֶּה - la'asot et kol ha-to'evot ha'elleh): The rhetorical climax. "לַעֲשׂוֹת" (la'asot), "to do" or "to continue doing," highlights the persistence and intentionality of their actions. "כָּל" (kol), "all," emphasizes the breadth and completeness of their wicked acts.

• all these abominations (כָּל הַתּוֹעֵבוֹת הָאֵלֶּה - kol ha-to'evot ha'elleh): "תּוֹעֵבוֹת" (to'evot), "abominations," is a strong theological term in the Hebrew Bible, denoting acts utterly repugnant to God, often involving idolatry, sexual perversion, and grave injustice (cf. Lev 18:22, Deut 18:9-12). It directly refers to the specific sins listed in Jeremiah 7:9. The rhetorical question mocks their delusion: How can they proclaim deliverance while immersed in what God fundamentally despises?

Words-Group Analysis

• "and then come and stand before me in this house, which is called by my name": This phrase captures the physical proximity to God's presence, the sacred space of the Temple, and the explicit divine ownership. It highlights the formality and assumed privilege of their approach. The expectation is that being in God's dedicated house would necessitate holiness and awe, not an avenue for continued sin.

• "and say, ‘We are delivered!’—only to go on doing all these abominations?": This grouping powerfully contrasts their declaration with their deeds. The declarative statement of "deliverance" directly precedes the rhetorical shock of their continued "abominations." It exposes the core of their hypocrisy: using religion as a shield or a 'get out of jail free' card, without any intention of moral or spiritual reform. This creates a powerful image of superficial religiosity used as a cover for deeply embedded wickedness.

Jeremiah 7 10 Bonus section

The concept of the Temple being "called by My name" carries immense weight beyond just ownership. In the Ancient Near East, putting one's name on something implied authority, identity, and often, an extension of one's presence and power. For Israel, this meant God Himself identified with that place and, by extension, with His people who worshipped there in spirit and truth. However, Jeremiah’s sermon shows a distorted understanding, where "My name" became a magic word for protection rather than a call to honor and holiness. The Temple was given to foster true communion and adherence to the covenant, not to provide cover for egregious sin. This false reliance directly contradicted the essence of the Deuteronomic law and covenant warnings, which explicitly linked land tenure, well-being, and divine presence to covenant faithfulness and obedience. The people were essentially daring God, turning His sacred dwelling into a "den of robbers" (Jer 7:11) by using it to legitimize their continued sin without consequence.

Jeremiah 7 10 Commentary

Jeremiah 7:10 is a blistering indictment of religious hypocrisy and superficiality. The people of Judah had developed a false theology centered on the physical Temple, believing its mere existence and God's name being attached to it provided an impenetrable sanctuary. They presumed a covenant relationship meant unconditional protection, regardless of their behavior. Jeremiah shatters this delusion, revealing a pattern where they would commit grievous sins—ranging from theft and murder to idolatry (Jer 7:9)—then make a perfunctory visit to the Temple, pronounce themselves "delivered," and immediately return to their wicked ways. God's rhetorical question exposes the absurdity and insult of such an attitude: how could they declare salvation while actively practicing the very things that define "abomination" in God's eyes? This verse forcefully teaches that true worship and covenant relationship are not sustained by ritual or sacred buildings alone, but by a changed heart, genuine repentance, and consistent obedience to God's moral and ethical demands. God is not deceived by outward shows of piety that mask an unrepentant lifestyle. The practical implication is a call for integrity between belief and action, challenging any form of "cheap grace" that suggests ritual can substitute for righteousness. For instance, attending church regularly while engaging in deceptive business practices, or praying for blessings while habitually slandering others, mirrors the hypocrisy Jeremiah condemns.