Jeremiah 7:9-11
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The prophet uses a list of sins not just as a catalog of wrongdoing, but as rhetorical questions highlighting the people's absurd belief that they could commit these acts and still approach God. He points out they worship "other gods whom ye know not," contrasting them with the true God whose power and faithfulness they did know through history, making their infidelity all the more inexcusable.
Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known, 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? Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it, declares the LORD.
English Standard Version (ESV)
Jeremiah is confronting the people of Judah, who are engaging in widespread sin and idolatry despite coming to the Temple to worship. He lists their offenses—theft, murder, adultery, false oaths, and worshipping Baal and other unknown gods—and then reveals God's sharp rebuke: their actions turn the sacred Temple into a den of robbers, and God sees their hypocrisy.
Jeremiah confronts the people with a startling list of their wrongdoings. What's so jarring about this specific catalog of sins?
Jeremiah doesn't just list random bad behaviors; he paints a picture of a society that has completely abandoned God's law. Notice the structure:
This isn't a minor slip-up; it's a deliberate rejection of God's commands on both fronts. They are violating their duties to both humanity and the divine.
The people thought their presence in the Temple made everything okay. What dangerous illusion were they living under?
The core problem here is hypocrisy. The people were performing religious rituals – coming to the Temple, likely offering sacrifices – but their hearts and lives were far from God. They believed that by simply showing up and going through the motions, they were somehow 'freed' or 'delivered' from the consequences of their sins.
This is a profound delusion. They were using the holy place as a cover, an 'asylum,' to continue in their wickedness. They wrongly assumed that God's presence in the Temple somehow excused their disobedience. This twisted logic allowed them to think they could serve both God and their corrupt desires, a fundamentally impossible act.
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The people thought their religious facade could hide their sins. But what is God's perspective on their actions?
This is where God's fierce, unwavering gaze cuts through all pretense. The commentaries emphasize that God's response isn't one of blindness or ignorance. He explicitly states, 'Behold, even I have seen it.'
This isn't a passive observation; it's an active, knowing witness. They imagined the Temple was a shield, but God declares that their actions are fully visible to Him. He sees the stolen goods, the unfaithfulness, the lies, and the idolatry. He exposes their folly in thinking they could deceive Him, as if He were somehow less wise or perceptive than they were. Their 'knowing' the true God was contrasted with their 'not knowing' false gods – but God made it clear He 'knew' their sins all along.
Understand the original words
ganav · Hebrew Verb
The taking of something that does not belong to you, violating the commandment against theft. It represents a lack of respect for another’s property and for God’s provision.
ratsach · Hebrew Verb
The act of killing a human being, forbidden by the moral law of God. It is a fundamental violation of the sanctity of human life, which is made in the image of God.
na'aph · Hebrew Verb
Sexual relations between a married person and someone other than their spouse. It is a serious moral transgression that violates the covenant of marriage and reflects unfaithfulness to God’s design for human relationships.
shava sheqer · Hebrew Verb phrase
Bearing false witness or giving an untrue testimony under oath. This act is detestable to God as it perverts justice and misuses the sacred invocation of His name.
Ba'al · Hebrew Noun
A Canaanite storm god. Worship of Baal was a frequent trap for ancient Israel, representing the abandonment of the Covenant with Yahweh for the pursuit of material fertility and power.
to'ebah · Hebrew Noun
Something detestable, loathsome, or morally repugnant to God. It often refers to idolatrous practices or gross sins that violate the holiness of God and defile His people.
bayith · Hebrew Noun
A physical structure dedicated to the worship of God, representing His presence among His people; in the Old Testament, it primarily refers to the Tabernacle or the Temple in Jerusalem.
mearah · Hebrew Noun
A term used to describe a place where people hide or retreat; metaphorically, it denotes a place where wicked or corrupt people feel secure in their wrongdoing.
parits · Hebrew Noun
One who seizes property by force or fraud; in a spiritual sense, it refers to those who exploit their position or God’s provision for selfish, sinful ends.
YHWH · Hebrew Proper Noun
The personal, covenantal name of the God of Israel (YHWH), signifying His self-existence, faithfulness to His promises, and supreme authority.
Jeremiah's stark condemnation in chapter 7 reflects a deep-seated corruption that persisted even after Josiah's reforms and continued into the final days before Jerusalem's destruction. The people, despite engaging in outward religious acts at the Temple, were steeped in sin, including idolatry and severe moral failings.
c. 931 BC
Division of the Kingdom
Following King Solomon's death, the united kingdom of Israel splits into two: the northern Kingdom of Israel (with its capital first in Shechem, then Tirzah, then Samaria) and the southern Kingdom of Judah (with its capital in Jerusalem). This division creates a period of intense political rivalry and religious divergence.
c. 850s BC
Rise of Baal Worship
During the Omri and Ahab dynasty in the northern Kingdom of Israel, the worship of Baal, introduced by King Ahab's Phoenician wife Jezebel, becomes widespread, leading to a significant spiritual crisis and confrontation with prophets like Elijah.
732 BC
Assyrian Conquest of Northern Kingdom
The Neo-Assyrian Empire, under Tiglath-Pileser III, conquers much of the northern Kingdom of Israel, deporting large numbers of its population. This event serves as a stark warning to the southern Kingdom of Judah about the consequences of disobedience.
701 BC
Sennacherib's Invasion of Judah
The Assyrian king Sennacherib invades the Kingdom of Judah, conquering many of its fortified cities and besieging Jerusalem. While Jerusalem is miraculously spared, the kingdom is severely weakened, and Judah becomes a tributary state.
c. 622 BC
Josiah's Religious Reforms
King Josiah of Judah discovers a scroll of the Law in the Temple and initiates sweeping religious reforms, attempting to centralize worship in Jerusalem and eliminate idolatry and syncretistic practices. This period sees a brief resurgence of Judah's spiritual life.
605 BC
First Deportation to Babylon
Following a victory over the Egyptians at Carchemish, Babylonian forces under Nebuchadnezzar II lay siege to Jerusalem and deport a group of Judean nobles and skilled workers, including the prophet Daniel, to Babylon. This marks the beginning of Judah's decline under Babylonian influence.
586 BC— this verse
Fall of Jerusalem and Temple Destruction
After a prolonged siege, Nebuchadnezzar II conquers Jerusalem, destroys the Temple, and deports the majority of the remaining population to Babylon. This catastrophic event is the culmination of generations of unfaithfulness and a defining moment in Israel's history.
This passage echoes Jeremiah's condemnation of empty religious observance, highlighting God's disgust with hands stained by injustice and feet treading His courts without a pure heart.
Amos 5:21-24Like Jeremiah, Amos confronts Israel for offering worship while their lives are filled with unrighteousness, emphasizing that God desires justice and righteousness to flow like a river, not empty rituals.
Matthew 21:12-13Jesus directly applies the imagery of the Temple as a 'den of robbers' to the religious leaders of His day, showing how this ancient critique of corrupted worship remains relevant through the ages.
Romans 2:21-24Paul rebukes the hypocrisy of those who, while outwardly appearing righteous, inwardly engage in sin and dishonor God, mirroring the core problem Jeremiah addresses in his prophecy.
calvinJeremiah 7:9-11: "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;"
Et venientes et stantes coram facie mea in domo hac (hoc est, in hoc templo,) super quam (vel, super quod) invocatum est nomen meum, dicetis, Liberati sumus ad faciendum (ut faciamus) omnes abominationes istas.
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.…
pulpitJeremiah 7:9: "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;"
Verse 9. - Will ye steal, etc.? rather, What I stealing, murdering, etc.? The construction is formed by a series of infinitives, preceded by an interrogative expressing extreme surprise, equivalent to "Is this your way of life - a course of theft, and so forth?"
The prophet uses a list of sins not just as a catalog of wrongdoing, but as rhetorical questions highlighting the people's absurd belief that they could commit these acts and still approach God. He points out they worship "other gods whom ye know not," contrasting them with the true God whose power and faithfulness they did know through history, making their infidelity all the more inexcusable.
Jeremiah is confronting the people of Judah, who are engaging in widespread sin and idolatry despite coming to the Temple to worship. He lists their offenses—theft, murder, adultery, false oaths, and worshipping Baal and other unknown gods—and then reveals God's sharp rebuke: their actions turn the sacred Temple into a den of robbers, and God sees their hypocrisy.
Jeremiah is confronting the people of Judah, who are engaging in widespread sin and idolatry despite coming to the Temple to worship. He lists their offenses—theft, murder, adultery, false oaths, and worshipping Baal and other unknown gods—and then reveals God's sharp rebuke: their actions turn the sacred Temple into a den of robbers, and God sees their hypocrisy.
"Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known, and then come and stand before me in this house, which is called by my name, and say, ‘We are delivered!’—only…" — The prophet uses a list of sins not just as a catalog of wrongdoing, but as rhetorical questions highlighting the people's absurd belief that they could commit these acts and still approach God. He p…
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Last reviewed October 2026
