If the people repented, instead of being led into captivity, God would maintain their national existence. It is a promise of the continuance of an old blessing.

Thus saith the Lord of hosts, the God of Israel,.... The Lord of armies above and below in general, and the God of Israel in particular; wherefore they ought to hearken to what he was about to say, and to be obedient to him:

amend your ways and your doings; or, "make them good" (l); which shows that they were bad, and were not agreeable to the law and will of God, to which they ought to have been conformed; and the way to amend them was to act according to the rule of the divine word they were favoured with:

and I will cause you to dwell in this place; to continue to dwell in Jerusalem, and in Judea, the land of their nativity, and in the temple, the house of God, and place of religious worship; but, if not, it is suggested that they should not continue here, but be carried captive into a strange land.

(l) "bonas facite vias vestras", V. L. Munster, Pagninus, Montanus; "efficite", &c. Junius & Tremellius, Piscator.

Jeremiah 7:3 contains the central idea of the discourse: it is only morally good endeavours and deeds that give the people a sure title to a long lease of the land. היטיב is not merely, amend one's conduct; but, make one's way good, i.e., lead a good life. The "ways" mean the tendency of life at large, the "doings" are the individual manifestations of that tendency; cf. Jeremiah 18:11; Jeremiah 26:13. "In this place," i.e., in the land that I have given to your fathers; cf. Jeremiah 7:8 and Jeremiah 14:13 with Jeremiah 7:15, Jeremiah 24:5-6. Positive exhortation to a pure life is followed by negative dehortation from putting trust in the illusion: The temple, etc. The threefold repetition of the same word is the most marked way of laying very great emphasis upon it; cf. Jeremiah 22:29, Isaiah 6:3. "These," these halls, the whole complex mass of buildings (Hitz.), as in 2 Chronicles 8:11; and here המּה has the force of the neuter; cf. Ew. 318, b. The meaning of this emphatic way of mentioning the temple of the Lord is, in this connection, the following: Jerusalem cannot be destroyed by enemies, because the Lord has consecrated for the abode of His name that temple which is in Jerusalem; for the Lord will not give His sanctuary, the seat of His throne, to be a prey to the heathen, but will defend it, and under its protection we too may dwell safely. In the temple of the Lord we have a sure pledge for unbroken possession of the land and the maintenance of the kingdom. Cf. the like discourse in Micah 3:11, "Jahveh is in our midst, upon us none evil can come." This passage likewise shows that the "lying words" quoted are the sayings of the false prophets, whereby they confirmed the people in their secure sinfulness; the mass of the people at the same time so making these sayings their own as to lull themselves into the sense of security.

Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place.

3. cause you to dwell-permit you still to dwell (Jer 18:11; 26:13).

7:1-16 No observances, professions, or supposed revelations, will profit, if men do not amend their ways and their doings. None can claim an interest in free salvation, who allow themselves in the practice of known sin, or live in the neglect of known duty. They thought that the temple they profaned would be their protection. But all who continue in sin because grace has abounded, or that grace may abound, make Christ the minister of sin; and the cross of Christ, rightly understood, forms the most effectual remedy to such poisonous sentiments. The Son of God gave himself for our transgressions, to show the excellence of the Divine law, and the evil of sin. Never let us think we may do wickedness without suffering for it.