Teks -- Jeremiah 11:1-23 (NET)

The People Have Violated Their Covenant with God

11:1 The Lord said to Jeremiah: 11:2 “Hear the terms of the covenant I made with Israel and pass them on to the people of Judah and the citizens of Jerusalem. 11:3 Tell them that the Lord, the God of Israel, says, ‘Anyone who does not keep the terms of the covenant will be under a curse. 11:4 Those are the terms that I charged your ancestors to keep when I brought them out of Egypt, that place which was like an iron-smelting furnace. I said at that time, “Obey me and carry out the terms of the agreement exactly as I commanded you. If you do, you will be my people and I will be your God. 11:5 Then I will keep the promise I swore on oath to your ancestors to give them a land flowing with milk and honey.” That is the very land that you still live in today.’” And I responded, “Amen! Let it be so, Lord!” 11:6 The Lord said to me, “Announce all the following words in the towns of Judah and in the streets of Jerusalem: ‘Listen to the terms of my covenant with you and carry them out! 11:7 For I solemnly warned your ancestors to obey me. I warned them again and again, ever since I delivered them out of Egypt until this very day. 11:8 But they did not listen to me or pay any attention to me! Each one of them followed the stubborn inclinations of his own wicked heart. So I brought on them all the punishments threatened in the covenant because they did not carry out its terms as I commanded them to do.’” 11:9 The Lord said to me, “The people of Judah and the citizens of Jerusalem have plotted rebellion against me! 11:10 They have gone back to the evil ways of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to other gods and worshiped them. Both the nation of Israel and the nation of Judah have violated the covenant I made with their ancestors. 11:11 So I, the Lord, say this: ‘I will soon bring disaster on them which they will not be able to escape! When they cry out to me for help, I will not listen to them. 11:12 Then those living in the towns of Judah and in Jerusalem will go and cry out for help to the gods to whom they have been sacrificing. However, those gods will by no means be able to save them when disaster strikes them. 11:13 This is in spite of the fact that the people of Judah have as many gods as they have towns and the citizens of Jerusalem have set up as many altars to sacrifice to that disgusting god, Baal, as they have streets in the city!’ 11:14 So, Jeremiah, do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. For I will not listen to them when they call out to me for help when disaster strikes them.” 11:15 The Lord says to the people of Judah, “What right do you have to be in my temple, my beloved people? Many of you have done wicked things. Can your acts of treachery be so easily canceled by sacred offerings that you take joy in doing evil even while you make them? 11:16 I, the Lord, once called you a thriving olive tree, one that produced beautiful fruit. But I will set you on fire, fire that will blaze with a mighty roar. Then all your branches will be good for nothing. 11:17 For though I, the Lord who rules over all, planted you in the land, I now decree that disaster will come on you because the nations of Israel and Judah have done evil and have made me angry by offering sacrifices to the god Baal.”

A Plot Against Jeremiah is Revealed and He Complains of Injustice

11:18 The Lord gave me knowledge, that I might have understanding. Then he showed me what the people were doing. 11:19 Before this I had been like a docile lamb ready to be led to the slaughter. I did not know they were making plans to kill me. I did not know they were saying, “Let’s destroy the tree along with its fruit! Let’s remove Jeremiah from the world of the living so people will not even be reminded of him any more.” 11:20 So I said to the Lord, “O Lord who rules over all, you are a just judge! You examine people’s hearts and minds. I want to see you pay them back for what they have done because I trust you to vindicate my cause.” 11:21 Then the Lord told me about some men from Anathoth who were threatening to kill me. They had threatened, “Stop prophesying in the name of the Lord or we will kill you!” 11:22 So the Lord who rules over all said, “I will surely punish them! Their young men will be killed in battle. Their sons and daughters will die of starvation. 11:23 Not one of them will survive. I will bring disaster on those men from Anathoth who threatened you. A day of reckoning is coming for them.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jer 11:2 - Of this covenant

The covenant here spoken of, was the covenant of the law of God, delivered by Moses, to which the people more than once promised obedience.

Wesley: Jer 11:5 - So be it

God having ended his speech, the prophet saith, Amen, either asserting the truth of which God had said, or wishing that the people would do according to their covenant.

Wesley: Jer 11:8 - Did them not

For this God threatens to bring upon them all his words of threatening, annexed to the covenant of the law.

Wesley: Jer 11:9 - A conspiracy

All sorts of people have done alike, as if they had conspired together to break my law.

Wesley: Jer 11:11 - I will not hearken

God will not hear them crying to him in their adversity, who refuse to hear him speaking to them in their prosperity.

Wesley: Jer 11:13 - That shameful thing

Baal, called a shameful thing, because it was what they had reason to be ashamed of, and what would certainly bring them to shame and confusion.

Wesley: Jer 11:13 - Baal

Signifies Lord, and was a common name given to more idols than one; the Phoenicians used the name Baal, the Chaldeans, Bell. Learned men say, that the Asians called the same idol Baal, whom those of Europe called Jupiter. It is not improbable, that the Heathens acknowledging one supreme being, worshipped him in several creatures; some mistaking the Sun, Moon, and Stars to be he, others, other things; these they called Baalim, Lords, as they called the principal god, Baal.

Wesley: Jer 11:15 - My beloved

My people, saith God, though I was formerly their husband, yet have wrought lewdness with many, that is, committed idolatry with many idols, and now what have they to do more in my house? The holy flesh - Flesh of their sacrifices, being set before idols, as well as before God, became polluted, and was abomination to the Lord.

Wesley: Jer 11:15 - Thou rejoicest

They were not only evil but gloried in their wickedness.

Wesley: Jer 11:16 - Fair

The Lord fixed thee when he brought thee first into Canaan, in a flourishing condition, like a fair olive - tree, fit to bear goodly fruit.

Wesley: Jer 11:16 - Broken

But thou hast so behaved thyself, that he who planted thee, is about to pluck thee up. God is about to kindle a fire which will burn thee up, and to break thy branches.

Wesley: Jer 11:18 - Thou shewedst me

This may be understood with relation to that conspiracy which is mentioned in the following verses.

Wesley: Jer 11:19 - Let us destroy

We have no other mention of this conspiracy, but it is plain both from this verse, and what follows, that the men of Anathoth (which was Jeremiah's own town) were offended at his prophesying, and had conspired to kill him.

Wesley: Jer 11:19 - Let us destroy the tree with the fruit thereof

Let us not only put an end to his prophesying, but to his life.

JFB: Jer 11:2 - this covenant

Alluding to the book of the law (Deu 31:26) found in the temple by Hilkiah the high priest, five years after Jeremiah's call to the prophetic office (2Ki. 22:8-23:25).

JFB: Jer 11:2 - Hear ye

Others besides Jeremiah were to promulgate God's will to the people; it was the duty of the priests to read the law to them (Mal 2:7).

JFB: Jer 11:3

(Deu 27:26; Gal 3:10).

JFB: Jer 11:4 - in the day

That is, when. The Sinaitic covenant was made some time after the exodus, but the two events are so connected as to be viewed as one.

JFB: Jer 11:4 - iron furnace

(Deu 4:20; 1Ki 8:51). "Furnace" expresses the searching ordeal; "iron," the long duration of it. The furnace was of earth, not of iron (Psa 12:6); a furnace, in heat and duration enough to melt even iron. God's deliverance of them from such an ordeal aggravates their present guilt.

JFB: Jer 11:4 - do them

Namely, the words of the covenant (Jer 11:3).

JFB: Jer 11:4 - so, &c.

(Lev 26:3, Lev 26:12).

JFB: Jer 11:5 - oath

(Psa 105:9-10).

JFB: Jer 11:5 - a land flowing with milk and honey

(See on Num 14:8).

JFB: Jer 11:5 - as it is this day

These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey . . . that I may at this time make good the promise I made to your fathers, to give," &c. [MAURER]. English Version makes the words apply to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," namely, in Israel's acquisition of Canaan.

JFB: Jer 11:5 - So be it

Hebrew, Amen. Taken from Deu 27:15-26. Jeremiah hereby solemnly concurs in the justice of the curses pronounced there (see Jer 11:3).

JFB: Jer 11:6

Jeremiah was to take a prophetic tour throughout Judah, to proclaim everywhere the denunciations in the book of the law found in the temple.

JFB: Jer 11:6 - Hear . . . do

(Rom 2:13; Jam 1:22).

JFB: Jer 11:7 - rising early

(Jer 7:13).

JFB: Jer 11:8 - imagination

Rather, "stubbornness."

JFB: Jer 11:8 - will bring

The words, "even unto this day" (Jer 11:7), confirm English Version rather than the rendering of ROSENMULLER: "I brought upon them."

JFB: Jer 11:8 - words

Threats (Jer 11:3; Deu 27:15-26).

JFB: Jer 11:9 - conspiracy

A deliberate combination against God and against Josiah's reformation. Their idolatry is not the result of a hasty impulse (Psa 83:5; Eze 22:25).

JFB: Jer 11:11 - cry unto me

Contrasted with "cry unto the gods," (Jer 11:12).

JFB: Jer 11:11 - not hearken

(Psa 18:41; Pro 1:28; Isa 1:15; Mic 3:4).

JFB: Jer 11:12 - cry unto the gods . . . not save

(Deu 32:37-38). Compare this verse and beginning of Jer 11:13; Jer 2:28.

JFB: Jer 11:12 - in the time of their trouble

That is, calamity (Jer 2:27).

JFB: Jer 11:13 - shameful thing

Hebrew, "shame," namely, the idol, not merely shameful, but the essence of all that is shameful (Jer 3:24; Hos 9:10), which will bring shame and confusion on yourselves [CALVIN].

JFB: Jer 11:14

There is a climax of guilt which admits of no further intercessory prayer (Exo 32:10, in the Chaldee version, "leave off praying"; Jer 7:16; 1Sa 16:1; 1Sa 15:35; 1Jo 5:16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate.

JFB: Jer 11:14 - for their trouble

On account of their trouble. Other manuscripts read, "in the time of their trouble" a gloss from Jer 11:12.

JFB: Jer 11:15 - my beloved

My elect people, Judea; this aggravates their ingratitude (Jer 12:7).

JFB: Jer 11:15 - lewdness with many

(Eze 16:25). Rather, "that great (or, manifold) enormity"; literally, "the enormity, the manifold"; namely, their idolatry, which made their worship of God in the temple a mockery (compare Jer 7:10; Eze 23:39) [HENDERSON].

JFB: Jer 11:15 - holy flesh

(Hag 2:12-14; Tit 1:15), namely, the sacrifices, which, through the guilt of the Jews, were no longer holy, that is, acceptable to God. The sacrifices on which they relied will, therefore, no longer protect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the sacrifices, and yet boasts of her prerogative at the very same time [HORSLEY].

JFB: Jer 11:15 - when thou doest evil

Literally, "when thy evil" (is at hand). PISCATOR translates, "When thy calamity is at hand (according to God's threats), thou gloriest" (against God, instead of humbling thyself). English Version is best (compare Pro 2:14).

JFB: Jer 11:16 - called thy name

Made thee.

JFB: Jer 11:16 - olive

(Psa 52:8; Rom 11:17). The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness (compare Psa 23:5; Psa 104:15).

JFB: Jer 11:16 - with . . . noise of . . . tumult

Or, "at the noise," &c., namely, at the tumult of the invading army (Isa 13:4) [MAURER]. Or, rather, "with the sound of a mighty voice," namely, that of God, that is, the thunder; thus there is no confusion of metaphors. The tree stricken with lightning has "fire kindled upon it, and the branches are broken," at one and the same time [HOUBIGANT].

JFB: Jer 11:17 - that planted thee

(Jer 2:21; Isa 5:2).

JFB: Jer 11:17 - against themselves

The sinner's sin is to his own hurt (see on Jer 7:19).

JFB: Jer 11:18-19

Jeremiah here digresses to notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspicion of it, until Jehovah revealed it to him (Jer 12:6).

JFB: Jer 11:18-19 - the Lord . . . thou

The change of person from the third to the second accords with the excited feelings of the prophet.

JFB: Jer 11:18-19 - then

When I was in peril of my life.

JFB: Jer 11:18-19 - their doings

Those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.

JFB: Jer 11:19 - lamb

Literally, a "pet lamb," such as the Jews often had in their houses, for their children to play with; and the Arabs still have (2Sa 12:3). His own familiar friends had plotted against the prophet. The language is exactly the same as that applied to Messiah (Isa 53:7). Each prophet and patriarch exemplified in his own person some one feature or more in the manifold attributes and sufferings of the Messiah to come; just as the saints have done since His coming (Gal 2:20; Phi 3:10; Col 1:24). This adapted both the more experimentally to testify of Christ.

JFB: Jer 11:19 - devices

(Jer 18:18).

JFB: Jer 11:19 - tree with . . . fruit

Literally, "in its fruit" or "food," that is, when it is in fruit. Proverbial, to express the destruction of cause and effect together. The man is the tree; his teaching, the fruit. Let us destroy the prophet and his prophecies; namely, those threatening destruction to the nation, which offended them. Compare Mat 7:17, which also refers to prophets and their doctrines.

JFB: Jer 11:20 - triest . . . heart

(Rev 2:23).

JFB: Jer 11:20 - revealed

Committed my cause. Jeremiah's wish for vengeance was not personal but ministerial, and accorded with God's purpose revealed to him against the enemies alike of God and of His servant (Psa 37:34; Psa 54:7; Psa 112:8; Psa 118:7).

JFB: Jer 11:21 - Prophesy not

(Isa 30:10; Amo 2:12; Mic 2:6). If Jeremiah had not uttered his denunciatory predictions, they would not have plotted against him. None were more bitter than his own fellow townsmen. Compare the conduct of the Nazarites towards Jesus of Nazareth (Luk 4:24-29).

JFB: Jer 11:22

The retribution of their intended murder shall be in kind; just as in Messiah's case (Psa. 69:8-28).

JFB: Jer 11:23

(Jer 23:12).

JFB: Jer 11:23 - the year of . . . visitation

The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. JEROME supports English Version. "Year" often means a determined time.

He ventures to expostulate with Jehovah as to the prosperity of the wicked, who had plotted against his life (Jer 12:1-4); in reply he is told that he will have worse to endure, and that from his own relatives (Jer 12:5-6). The heaviest judgments, however, would be inflicted on the faithless people (Jer 12:7-13); and then on the nations co-operating with the Chaldeans against Judah, with, however, a promise of mercy on repentance (Jer 12:14-17).

Clarke: Jer 11:1 - The word that came to Jeremiah

The word that came to Jeremiah - This discourse is supposed to have been delivered in the first year of the reign of Zedekiah. See Dahler.

Clarke: Jer 11:2 - Hear ye the words of this covenant

Hear ye the words of this covenant - It is possible that the prophet caused the words of the covenant made with their fathers in the desert (Exo 24:4-8) to be read to them on this occasion; or, at least, the blessings and the cursings which Moses caused to be pronounced to the people as soon as they had set foot in Canaan, Deuteronomy 27, 28.

Clarke: Jer 11:3 - Cursed be the man that obeyeth not

Cursed be the man that obeyeth not - After the reading, the prophet appears to sum up the things contained in what was read to them; as if he had said, "Ye hear what the Lord saith unto you: remember, the sum of it is this: The man is cursed who obeyeth not; and he is blessed who obeys. From these declarations God will not depart."

Clarke: Jer 11:5 - So be it, O Lord

So be it, O Lord - Let thy promises be fulfilled; and let the incorrigible beware of thy threatenings!

Clarke: Jer 11:6 - Proclaim all these words

Proclaim all these words - Let the same covenant, with the blessings and cursings, be read in every city of Judah, and in all the streets of Jerusalem, that all the people may know their duty, their privileges, and their danger.

Clarke: Jer 11:9 - A conspiracy is found

A conspiracy is found - They were all fratres conjurati , sworn brothers, determined to cast off the Divine yoke, and no longer to have God to reign over them.

Clarke: Jer 11:10 - They are turned back to the iniquities of their forefathers

They are turned back to the iniquities of their forefathers - A great reformation had taken place under the reign of Josiah, and the public worship of idols had been abolished, and most of the high places destroyed; but under the reign of his son and his successors, they had turned back again to idolatry, and were become worse than ever. It required a captivity to cure them of this propensity: and God sent one: after that, there was no idolatry among the Jews.

Clarke: Jer 11:12 - Go, and cry unto the gods

Go, and cry unto the gods - See Jer 2:28.

Clarke: Jer 11:14 - Therefore pray not thou for this people

Therefore pray not thou for this people - I am determined to give them up into the hands of their enemies; I will neither hear thy intercession, nor regard their prayers. Their measure is full.

Clarke: Jer 11:15 - What hath my beloved to do in mine house

What hath my beloved to do in mine house - This has been supposed to refer to Abraham, Moses, or such eminent servants of God, whose intercession was very powerful. Were even they to appear as intercessors, their prayer should not be regarded. Others think that this is an endearing expression which properly belonged to the Israelites. When God took them into covenant with himself, they were espoused to him, and therefore his beloved; but now that they have forsaken him, and joined themselves to another, what have they to do with his house or its ordinances, which they wish now to frequent with vows and sacrifices, when they see the evil fast coming upon them? This is probably the sense of this very obscure passage. Dr. Blayney translates, "What hath my beloved to do in my house whilst she practiseth wickedness? Shall vows and holy flesh (sacrifices) be allowed to come from thee? When thou art malignant, shalt thou rejoice?"

Clarke: Jer 11:16 - The Lord called thy name, A green olive tree

The Lord called thy name, A green olive tree - That is, he made thee like a green olive - fair, flourishing, and fruitful; but thou art degenerated, and God hath given the Chaldeans permission to burn thee up.

Clarke: Jer 11:18 - The Lord hath given me knowledge of it

The Lord hath given me knowledge of it - The men of Anathoth had conspired against his life, because he reproved them for their sins, and denounced the judgments of God against them. Of this God had given him a secret warning, that he might be on his guard.

Clarke: Jer 11:19 - I was like a lamb or an ox

I was like a lamb or an ox - Dahler translates, "I was like a fattened lamb that is led to the slaughter."Blayney, "I was like a tame lamb that is led to slaughter."The word אלוף alluph , which we translate ox, is taken by both as an adjective, qualifying the noun כבש kebes , a lamb. It may probably signify a lamb brought up in the house-fed at home, ( אלוף alluph ), instructed or nourished at home; perfectly innocent and unsuspecting, while leading to the slaughter. This meaning the word will bear in Arabic, for alaf signifies accustomed, familiar, (to or with any person or thing); a companion, a comrade, an intimate friend. I therefore think that ככבש אלוף kechebes alluph signifies, like the familiar lamb - the lamb bred up in the house, in a state of friendship with the family. The people of Anathoth were Jeremiah’ s townsmen; he was born and bred among them; they were his familiar friends; and now they lay wait for his life! All the Versions understood אלוף alluph as an epithet of כבש kebes , a chosen, simple, innocent lamb

Clarke: Jer 11:19 - Let us destroy the tree with the fruit

Let us destroy the tree with the fruit - Let us slay the prophet, and his prophecies will come to an end. The Targum has, Let us put mortal poison in his food; and all the Versions understand it something in the same way.

Clarke: Jer 11:20 - Let me see thy vengeance on them

Let me see thy vengeance on them - Rather, I shall see ( אראה ereh ) thy punishment indicted on them.

Clarke: Jer 11:22 - Behold, I will punish them

Behold, I will punish them - And the punishment is, Their young men shall die by the sword of the Chaldeans; and their sons and daughters shall die by the famine that shall come on the land through the desolations occasioned by the Chaldean army.

Clarke: Jer 11:23 - The year of their visitation

The year of their visitation - This punishment shall come in that year in which I shall visit their iniquities upon them.

Calvin: Jer 11:1 - NO PHRASE

Here the Prophet teaches us, that the Jews, though they continued to profess God’s holy name, were yet wholly perfidious, and had departed altogether from the law. The import of this discourse is, that the Jews gloried in the name of God, and yet were violaters of his covenant, for they had broken their faith pledged to God, and wholly cast aside the doctrine of the law. The Jews, no doubt, were often greatly exasperated against Jeremiah, as though he was pleading his own cause: it was therefore necessary to set before them their departure from the law, so that they might feel assured that their contention was not with Jeremiah but with Moses, and with God himself, the author of the law. They were doubtless exasperated with his doctrine; but Jeremiah could not spare them when he saw that they were so perverse.

We may understand this better by an example: Though the Papists at this day openly repudiate everything adduced from the law, and the prophets, and the gospel, yet they dissemble on this point, and even affirm that they receive whatever proceeds from God. As they then shuffle and do so shamelessly, he who seeks to restore the pure worship of God and true religion, may deal with them in the same manner. As for instance, when any one of God’s servants meets the Papists, he may thus address them: — “Let not the dispute be now between us individually, but hear what God commanded formerly by Moses, and what he has more fully confirmed by his prophets, and at last by his only — begotten Son and his apostles; so that it is not right to do anything any longer against his word: now then attend to the law and the prophets.”

We now understand what was God’s design in bidding his servant Jeremiah to speak these words. For, except we duly consider the unfaithfulness of that people, we shall feel surprised that the word covenant is so often mentioned, and it will appear unmeaning to us. But the Prophet, as I have said, when he saw that the Jews by their cavils made evasions, could not deal with them in any other way than by shewing that, they had violated God’s covenant and had thus become apostates, having wholly departed from the law. And he says that this was commanded them by God: nor is there doubt but that God not only suggested this to his servant, but dictated also to him the way and manner of speaking.

Calvin: Jer 11:2 - NO PHRASE

Rightly then does Jeremiah begin by saying, that this word was given to him. By using the plural number in the second verse, he no doubt shews that he had a few assistants remaining, whom God addressed in connection with him, that they might unite together in delivering his message. For though there were very few good men, yet Jeremiah was not wholly deprived of colleagues, who assented to and confirmed his doctrine. Baruch was one of them, and there were a few like him. These, then, God addresses in the second verse, when he says, Hear ye the words of this coveant, and say ye ³⁰ to the men of Judah and to the citizens of Jerusalem Jeremiah indeed knew, and also those who were with him, that they brought forward nothing but what was in the law: but however conscious they were of their own sincerity, and could testify before God and his angels that they drew nothing from puddles but from a pure fountain, yet God intended to strengthen them against the contumacy of the people; for they had this objection ready at hand, “Ye indeed boast that whatever it pleases you to bring forward, is the word of God; but this we deny.” Since then the prophets had to undergo such a contest, it seemed good to God to strengthen their hands, that they might first be themselves assured, and then become fit and bold witnesses of his truth to others, having good authority, as it was derived from the law itself, and not from the devices of men.

And we see to whom God intended this to be proclaimed, even to the men of Judah and to the citizens of Jerusalem The ten tribes, as it has elsewhere appeared, were now driven into exile; and here was the flower, as it were, of the chosen people; and having survived so many calamities, they thought that they had been preserved by Divine power, because religion and God’s worship prevailed among them. Thus they were inebriated with false notions and self — flatteries. Hence the Prophet, and those who were with him, are expressly bidden to declare, what we shall hereafter notice, to the citizens of Jerusalem and to the inhabitants of the land who remained, and thought that they were the chosen of God and would continue safe, even if all others were to perish.

Calvin: Jer 11:3 - NO PHRASE

The Prophet afterwards shews more clearly that the command was especially given to him, for he uses the singular number, Thou shalt say to them Nor is it inconsistent that at first he joined others with himself; for God might have united the suffrages of the few who wished the restoration of pure religion among the people, while yet Jeremiah, who was superior to the rest, sustained the chief part. There is no doubt but that others were anxious by their consent to confirm his doctrine: but there was no emulation among them; and though he excelled them, he yet winingly admitted into a connection with himself all those whom he found to be united with him in so good and holy a cause. God then, in the last verse, spoke of them in common, for he wished all his servants to add their testimony to that of his Prophet; but now he addresses the Prophet alone, for his authority was greater.

It follows, Thus saith Jehovah, the God of Israel, cursed the man who does not hearken to the words of this covenant As often as the word covenant is mentioned, Jeremiah no doubt cuts off every pretext for all those evasions to which the Jews, according to what we have said, had recourse: for they never winingly allowed that they took away anytiling from the law, though they yet despised Jeremiah, who was its true and faithful interpreter, who had blended with it nothing of his own, but only applied what had been taught by Moses to the condition of the people at that time. There is then to be understood an implied contrast between the word covenant and the doctrine of Jeremiah; not that there was any difference or contrariety, or that Jeremiah had anything apart from the law, but that he formed his discourse so as to suit the condition of the people. And there is a kind of concession, as though he had said, “I do not now demand to be heard by you, but hear only the law itself: I have hitherto brought forward nothing but what God has commanded; and I have taught nothing at variance with Moses; there has been nothing additional in my doctrine: but as I cannot convince you of this, I now give over speaking to you; Moses himself speaks, hear him.”

By adding the pronoun demonstrative, “Hear ye the words of this covenant,” it is the same as though he had openly shewed them as by his finger, so that there was no room for any doubt. ³¹ He then upbraided them by pointing out the covenant, as though he had said, “What avails you to feign and to pretend that what we say is ambiguous, and to hold it as uncertain whether we are or not the servants of God? whether we speak by his Spirit? whether he himself has sent us? The thing is clear; this is the covenant.” We now perceive the force of this pronoun.

But in referring to the curse, his purpose, no doubt, was to bend the stubbornness of the people. Had the Jews been teachable and submissive, God would have used a milder strain, and allured them by words of kindness and love: but as he had to do with perverse minds, he was under the necessity of addressing them in this manner, in order to strike them with terror, and to render them more attentive, and also to make them to hear with more reverence, as they usually treated with contempt what he had spoken before. We hence see why he began with mentioning a curse. God followed in the law another order; for he first introduced the rule of life, and added also promises to render the people wining to obey; and then he subjoined the curses. But Jeremiah here begins by saying, Cursed are all those who hear not the words of this covenant Why was this done? Even because he had already found out the hardness and the obstinate wickedness of the people. He then does not propound a simple doctrine, but before all things he sets before them the curse of God; as though he had said, “It is very strange that you have not hitherto been moved, since God’s curse has been so often denounced on you: as then ye are so stupid, before I begin to speak of God’s commands, his curse shall be mentioned to awaken your torpidity.”

But we learn from the Prophet’s words that he alluded to the form prescribed in the law: for after Moses rehearsed all the precepts, he added, “Cursed is every one who turns aside to foreign gods;” and he commanded the people to respond, Amen; and, “Cursed is every one who curses father and mother,” and he bade them to respond, Amen; and after having narrated all the precepts, he added, “Cursed is every one who fulfils not all the words of this law,” and the people responded, Amen. (Deu 27:15) The same form does Jeremiah now adopt when he says,

“Declare then to the people, that they are all accursed who obey not my precepts;”

and then the Prophet adds, I answered and said, Amen, O Jehovah But it must be observed, that the Prophet here personates as before the whole people; as though he had said, “I subscribe to God’s judgment, even though ye should be all gainsayers, as ye really are. Though then ye think that ye can escape from God’s hand, as though it were easy to elude the curse which is pronounced in his law, yet I subscribe with my own name, and answer before God, Amen, O Jehovah

But we must notice also the other words, Cursed, he says, is every one who hears not the words of this covenant To hear, in this place, and in many other places, is to be taken for obeying. He then speaks of the words or of the covenant itself; for the expression may be taken in either sense, as God had made a covenant with the Jews and at the same time expressed words. I am inclined to consider the covenant itself as intended. God then says that he had made a covenant with them. There is yet a fuller explanation, The words which I commanded your fathers, he says, in the day when I brought them up from the land of Egypt, God shews here by a circumstance as to the time how inexcusable the Jews were; for he says that he gave the law to their fathers at the very time when they were extricated from death; as they were drawn out of the grave, as it were, when God made them a passage through the Red Sea. That redemption ought to have made such a deep impression as to convince them wholly to devote themselves to God; yea,, the memory of such a benefit ought to have been deeply fixed in their hearts.

We hence see how aggravated here is the sin of ingratitude; for the law was given to the Israelites when they had before their eyes the many deaths to which they had been exposed, and from which the Lord had miraculously delivered them. For the same reason also he mentions their miserable state as an iron furnace, according to what we find in the third chapter of Exodus and in many other places, he then compares their Egyptian bondage to a furnace; for the Jews were then like wood and straw in a burning furnace; and he calls the furnace iron, as it could melt and reduce to nothing things harder than wood, evcn gold or silver or any other metal. In short, the deplorable state of the people is here set forth; and the Prophet, by the comparison, magnifies the favor shewn to them — that God, beyond all hope, had delivered them from death. Since then the authority of the law was sanctioned by so great a benefit, it became evident how much was the impiety of the people, and how unbecoming and wicked their ingratitude; for they did not winingly suffer God’s yoke to be laid on them.

He says that God commanded these things This expression, as I have said, is to be applied to the words of the law, and not to the covenant. But the Prophet speaks indiscriminately, now of the covenant, then of the things it embraces, that is, of all the precepts it includes. In other words, he expresses how inexcusable was the sin of the people; for God, in substance, required of them no other thing but to hear his voice: and what can be more just than that they who have been redeemed should obey the voice of their deliverer? and what could have been more detestable and monstrous than for the Israelites to refuse what God had a right to demand? We now then perceive the design of the Prophet in saying, that God commanded this only to his redeemed people, even to hear his voice, and to do what he commanded. ³²

He further adds a promise, which ought to have softened their stony hearts, Ye shall be, he says, to me a people, and I will be to you a God God might have positively required of the Jews what is implanted in all by nature; for they who have never been taught acknowledge that God ought to be worshipped; and the right way of worshipping him is when we obey his precepts. God then might have thus commanded them according to his supreme aufilority. The commands of kings, as it is said, are brief, for they are no soothing expressions, nor do they reason, nor employ any persuasive language. How much greater is the authority of God, who can intimate by a nod what he pleases and what he demands? But as though he descended from his high station, he seeks by promises to attach people to himself, so that they may winingly obey him. Thus God recommends his law by manifesting his favor, and does not merely assert his own authority. Since then God thus kindly addresses his people, and promises so great a reward to obedience, how base and abominable is the contumacy of men when they repudiate his law. Hence the Prophet shews here more clearly why he began by saying, Cursed is every one who obeys not, etc.: for kindness had profited nothing; friendly and tender words, the paternal invitation of God, produced no effect; as though he had said, “God could not, doubtless, have treated you more gently and kindly than by reminding you in a paternal manner of your duty, and by adding promises sufficient to soften even the hardest hearts; but as this has been done without effect, what now remains for God to do but to thunder and announce only his curses?”

We now understand what the Prophet had in view. But it may be here objected, — that all this was useless and without any benefit, for the Jews could not have undertaken the yoke of the law, until it was inscribed on their hearts. To this I answer, that of this very thing they were here at the same time reminded: for though the teaching of the letter could do nothing but condemn the people, and hence it is said by Paul to be what brings death, (2Co 3:6) yet the faithful knew that the Spirit of regeneration would not be denied them, if they sought it of God. Then, in the first place, it was their fault that the law was not inscribed on their hearts; and, in the second place, a free promise of forgiveness was added; for why were those sacrifices and expiations under the law, and so many ceremonies, which had respect to their reconciliation to God, but in order that the people might feel assured that God would be propitious and appeasable to them, though they could not satisfy the law? This teaching then was not useless as to the faithful; for God, when he required from the Israelites what they ought to have done, was at the time ready to inscribe the law on their hearts, and also to forgive their sins. But when through obstinate wickedness they rejected the whole law, the Prophet justly declares here that the curse of God was on them; because they basely rejected God’s promises, by which he testified his paternal kindness towards them.

Calvin: Jer 11:5 - A land,

He adds, That I may establish the oath which I have sworn to your fathers, to give them a land abounding in milk and honey, according to what it is at this day Here he does not refer to the chief part of their happiness; but only the land of Canaan is mentioned as the pledge or the earnest of God’s favor; for his promise had regard to something much higher than to the land of Canaan. God had indeed promised this as an inheritance to the Israelites: but when he says, that he would be their God and they his people, the promise of eternal life and of celestial glory is included, according to what is said elsewhere, that he is not the God of the dead but of the living. (Mat 22:31) And we must ever bear in mind what is said by the Prophet Habakkuk,

“Thou art our God, we shall not die.” (Hab 1:12)

God then promised to the Israelites something far greater than the possession of the land, when he said, that he would be their God But that land was a symbol, an earnest and a pledge of his paternal favor. All these things well agree together.

And to the same purpose is what the Prophet adds, that God had formerly sworn to their fathers, that he would give them that land by an hereditary right: and this promise had been fulfined to their posterity. Were any to lay hold on this only, — that God’s favor was seen in the land of Canaan, because they had obtained it through the expulsion of the heathens by God’s kindness, the view would be frigid, and the Prophet would diminish much from that promise which far exceeds all that man can conceive. Hence, as I have said, in speaking of the land of Canaan, he accommodates himself no doubt to the comprehension of a rude and ignorant people, and mentions the earnest and the pledge, that they alight see by their eyes, exhibited to them even in this world and in this frail life some evidence of that favor, which far surpasses all that can be desired in the world.

Now, when he says, That I may establish ³³ the oath which I have sworn to your fathers, God doubtless shews that though the Jews should obey him, they had not yet deserved by their obedience the inheritance promised before they were born. God then here proves that it was through his gratuitous kindness that; they became heirs of the land. How so? because they were not created when God sware to Abraham that he would give that land to him and to his posterity. As then the promise had been given long before, it follows that it could not be ascribed to the merits of the people, that they had at length in due time obtained the land. As to the oath, God by referring to it extols his favor; for he not only promised the land for an heritage to the children of Abraham, but he also added an oath, that the covenant might appear more sure. But the Prophet at the same time intimates, that they, if ungrateful to God, might justly be deprived of the promised inheritance; as though he had said, “There is no ground for you to expostulate with God, as though he defrauded you, were he to cast you out of the land; for God himself does not disinherit you, but your own wickedness; and ye are now unworthy, for God regards you not as his children.” While then the Prophet takes away every ground for boasting, that the Jews might not think that they possessed the land as a reward for their merits, he also reminds them that they might be justly deprived of their land, and that on account of their own fault, as they rendered not to God the service they owed to him. Hence he says, that I might establish the oath which I have sworn to your fathers

A land, he says, flowing with milk and honey: this mode of speaking was often adopted by Moses, (Exo 3:8, Exo 3:17; Exo 13:5; Exo 33:3; Lev 20:24) The land was no doubt from the beginning very fertile; but it is probable that it became more fruitful after the people entered into it, for it was in a manner renewed; and it was God’s design to shew in a visible manner how great; Was the efficacy of his covenant. It was not then to no purpose that Moses said so often that it was a land flowing with milk and honey.

He afterwards adds, According as it is at this day He produces witnesses; as though he had said, “God has dealt faithfully with you, for he has performed the faith pledged to your fathers, and has fulfined his oath: but now since ye have polluted this land, and the memory of God’s favor is as it were buried among you, and ye even tread under your feet his law — since then such great impiety averts his blessing from you, what remains for him to do, but to drive you away into exile?” We hence see that there is here to be understood an implied threatening, when he says that God had performed what he had promised to the fathers, and promised with this condition — that they were to obey his commands.

We have already spoken of the Prophet’s answer. When he answered, Amen, he did not wait for what the people would say; for the greater part no doubt made a clamor and sought to make shifts with God. So great was their effrontery, that they often rose up insolently against the Prophets. Then as he knew that they were so refractory, he subscribed to the curse in his own name. It follows —

Calvin: Jer 11:6 - NO PHRASE

Here the Prophet explains more clearly why he had been commanded to promulgate the words of the covenant: for the greater part of the people were no doubt ready boldly to object and say, “What dost thou mean? Are not we the disciples of Moses? Thou, forsooth! thinkest that thou hast to do with a barbarous people. Have we not been from our childhood taught the law of God? Is it not daily enjoined on us? We are sufficiently instructed in this doctrine of which thou pretendest that we are ignorant. Be gone hence; and go either to the Chaldeans or to the Assyrians or to the Egyptians; for we understand what the law teaches.”

There is then no doubt but that Jeremiah had been repulsed by this kind of insolence: he therefore shews that he had a just cause to set before them the law of God; for so great an oblivion had prevailed, that they did not know what God had formerly taught in his law: and besides, they and their fathers had been always rebellious, so that they had ever need of being taught, according to what is said by Isaiah, that the people were to be treated like children and taught, A, A; B, B, and that though the same things were repeated, they yet stopped at the rudiments and never made any progress. (Isa 28:10) As then Isaiah reproached the people with tardiness in learning the law, so Jeremiah shews now that they were not to think it strange that God commanded his law to be proclaimed to them, because it had been hitherto despised by them. The rest we shall defer.

Calvin: Jer 11:7 - NO PHRASE

We observed in the last Lecture the complaint which God made against his people, — that, he had tried every means to reconcile them to himself, but all in vain. But there is great weight and emphasis in these words, — that by protesting he protested, etc.; as though he subjected himself to the judgment of a third party; for we are wont to protest against those who do not winingly come before the tribunal of a judge. God then takes this figure from the common practice of men, and says that he protested, and that not only once, but repeatedly. He afterwards adds that he had done this not only in one age, but from the time their fathers came forth from bondage to that day. It was then extreme perverseness, when God ceased not to call them to himself, and yet spoke to the deaf. But what follows is still more emphatical, — that he rose early: for to take this transitively as some do, is what I do not approve. God then says, that he was so solicitous about their welfare, that he rose early to call them. There is no doubt but that God applies here to himself what properly belonged to his Prophets, as he also concedes to his servants what rightly belongs to him, and what cannot be applied to men, except by way of concession.

But God does here extol the authority of his word, when he says that he rose early; and at the same time he amplifies their ingratitude, inasmuch as they had despised him, when they saw that he, like the head of a family, provided for their welfare. We hence then learn how much God values his word; for he testifies that there is no difference between him and his servants, whose labors he employs in teaching his ChurJeremiah We also hence learn how inexcusable is our wickedness when we reject God speaking thus familiarly to us. We now then perceive the import of this passage. But it may, in the third place, be observed, that God’s name is in vain pretended, except when he himself speaks. The Papists of this day would have whatever they say, according to their own fancies, to be received without any dispute; but God shews in this place that he is not offended except when he is himself despised; and he at the same time declares that he is so connected with his prophets, that they bring nothing of their own, nor anything else except what proceeds from him.

He now adds, that this only he required from his chosen people, to obey his voice The justness of this precept shews how base and wicked was the impiety of the people; and God also shews that they had not the pretext of error or of ignorance; for the only way of evading was to pretend that they wished no other thing than to render to God the worship due to him; but the rule he had prescribed in his law was such as could not be mistaken. It hence follows that they wilfully went astray after superstitions, for they were sufficiently taught in the law what God approved. This then is the reason why he so often repeats that he required nothing from the children of Abraham except to hear his voice.

Calvin: Jer 11:8 - NO PHRASE

It afterwards follows, Yet they heard not, and bent not, or inclined not their ear Here the Prophet does not accuse a few men of perverseness, but says that, from the time they had been redeemed, they had been rebellious against God: and he exaggerates their sin by saying that they inclined not their ear; for this was no doubt added for the sake of emphasis, as though the Prophet had said, — that it was only their own fault that the right way was not quite evident to them, for they deigned not to give ear to God. Now, it is a proof of extreme contempt, when we not only repudiate what God says to us, and refuse to obey his authority and advice, but when we close up every avenue, and, as Tar as we can, forbid him to speak to us; this is surely an extremity of insolence. It may indeed be, that one will hear another speaking, and yet will not do what he says; he still will shew some courtesy, lest a complaint of inattention be made; but it is an intolerable barbarity when we do not listen to the words of another. God here complains that the Israelites had not only been disobedient to him, after having been instructed, but that they had been so refractory, that they insolently rejected all the words of the prophets; which was not only a proof of base impiety, but also of barbarous perverseness. We now then understand what the Prophet means.

He says, that they walked every one in the wickedness of his own evil heart ³⁴ As he had before shewn that they had been in due time warned, it is clear that they followed not through mistake their impious superstitions, but because they rejected the true worship of God, and hearkened not to the teaching of the prophets. By saying that they walked every one, etc., the Prophet doubtless intended to include them all as it were in one bundle; as though he had said, that they had not been drawn away by a sudden impulse, as it is often the case when an agitation is made by a few, and when the most follow, being driven as it were by a storm, and think not what they do; for thus some terror often seizes on the minds of the many, so that they go here and there without knowing where they are going. But the Prophet here teaches us that every one followed his own counsel; as though he had said that the worship of God had not been thus rejected by the influence of the multitude, but that each one had his own object, and had concocted the wickedness and the great sin of rejecting God. There is then more meaning and force in this way of speaking, than if he had said that they all walked in the wickedness of their own hearts. He further shews that they were all, from the least to the greatest, implicated, as they say, in the same impiety.

He afterwards adds, that God had brought upon them the words, that is, the threatenings of the covenant By the words of the covenant he means not here the doctrine or precepts of the law. He indeed mentioned before the words of the covenant for the commands of God; but now, on finding that he had to do with refractory men, who were not capable of receiving any doctrine, he comes to threatenings. But God prescribes first in his law what he wins to be done, and then adds not only kind invitations, but also what is alluring, in order to conciliate the minds of men: but when there is no attention to obedience, and no care for it, he then comes to threatenings. Though the Prophet had omitted the promises, he had yet spoken previously of the law itself; but he says now that God had executed what he had denounced on them.

He further says, Which I have commanded to be done; and they did them not There seems indeed to be a confusion here; for by the words of this covenant, h e no doubt means threatenings, as I have stated: then he immediately adds, which I have commanded to be done, and they did them not But, as I have already reminded you, the Prophet had previously, with sufficient clearness, taught them that the rule of a godly and holy life was set forth in the law; but he now refers especially to threatenings. It is then not strange that he speaks thus indistinctly, for the people had in a manner perverted the law. There were indeed in the law these two distinct things — doctrine, or a rule of life; and threatenings, which were added as stimulants to rouse the sloth of men, or rather to subdue their perverseness. But as the Israelite,and the Jews had not attended to the voice of God, the Prophet here blends threatenings with precepts. ³⁵

We now understand what the Prophet means in this passage, when he says that he was sent by God to cry, Hear ye the words of this covenant; for they were forgetful of true religion; and such was their oblivion and impious’ contempt of the whole law, that they had need of being taught its first rudiments. This is one thing. He then shews how solicitous God had been about their welfare, so that he had not neglected any of the duties of the best of fathers, and that yet his labor had been all in vain; for they had not only been led away by their own lusts, but their inward wickedness had closed their ears, so that they deigned not to listen to God’s voice; and this had not been in one age only, but from the time they came out of Egypt to that day. It hence follows that they were justly punished, for God had tried all means before he had recourse to severity; but since he had adopted all kinds of ways to reform them, and all in vain, the only thing that remained was to punish them as men past all remedy. This is the import of the whole. He now adds —

Calvin: Jer 11:9 - NO PHRASE

Here the Prophet joins closer battle with the men of his age, and says, that they were worse than their fathers; for this is the meaning of the word, banding or joining together. For when the Israelites concurred in a body in ungodly superstitions, it was more excusable at the beginning, for they had not yet struck deep roots in true religion; but when God by his prophets had endeavored many times, and in various ways, to restore them to the right way, and when his diligence and assiduous efforts had proved fruitless, it was an evidence of confirmed and hopeless obstinacy. He then says, that this had been discovered; for this is what he means by saying, that it had been found out This verb is often used in Scripture in another sense, but it means here the same, as though he had said, that the conspiracy of the people had been discovered or proved, as it is said of thieves when found out, that they are caught in the very act. So God says here, that it was no matter of dispute whether the people had designedly and from sheer wickedness perverted his true and lawful worship; the conspiracy, ³⁶ he says, is sufficiently notorious

We then understand the meaning of the Prophet to be, — that not a part of the people was implicated in impiety, but that all, from the least to the greatest, were together defiled, and that this was done, not by some foolish impulse of the moment, but designedly, for they banded together; and further, that this was sufficiently evident, so that they could no longer contend as to the fact, for their wickedness was sufficiently manifest.

And he says between Judah and Israel ³⁷ There is here implied a sharp reproof; for we know that these two kingdoms had not only entertained a hidden grudge, but fiercely contended with one another, Since then the discord had been such between the ten tribes and the tribe of Judah, that it was as it were an insane hatred, so that they wished wholly to destroy one another, for the Jews sent for the Egyptians when the Israelites had called to arms the Syrians and the Assyrians for the destruction of Judah. Since then they so inimically treated one another for so many ages, what did this now mean? What a monstrous thing it was, that they conspired together to subvert the worship of God, to overturn everything true in religion, and to set up their own idols! We now then perceive the meaning of the Prophet; he intimates, that they had in all other things been enemies, and that they only united in this one thing, that is, in carrying on war against God, in subverting his worship, and rendering void his law. We hence see what the Spirit of God had in view in saying, that a conspiracy was found out; which was, that the Prophet might not use many words, as though the matter was doubtful! God then bids him positively to declare this fact, like at scribe who records the sentence of a judge; and thus God shews that he dealt with the Jews, as men deal with those who are condemned.

Calvin: Jer 11:10 - NO PHRASE

He also adds, that they had returned, etc. He shews for what purpose they had conspired, even to return to the vices of their fathers, who had been before them Some render the word “ancestors;” but the meaning of the Prophet is not thus sufficiently expressed, for what he means is, that the Israelites had been refractory from the very beginning, so that God could never subdue their wayward dispositions. It must however be observed, that he speaks not of the most ancient, as הרשנים , erashnim are the ancient who were before them; ³⁸ but as there had been a continued succession or series of impiety, the Prophet calls them here, the former fathers, who had first begun to shake off the yoke of God even to that day. And he again mentions what we have before noticed, that they were unwining to hear Though ignorance does not wholly clear or absolve us, it yet extenuates a crime; but God shews that the Israelites had been disobedient from the beginning. Though he had by Moses sufficiently taught them, we yet find that they often rose up against Moses. If we inquire of their origin, it appears to have been marked with resolute impiety; they were unwining to obey God.

He then adds, that they walked after alien gods that they might serve them There is ever an implied contrast between God and idols. God had given them evidences enough of his power and glory, and we may justly say, that he had sufficiently proved himself to he the only true God. How then was it that the; Israelites had given the preference to fictitious gods? Doubtless no unwining error could have been pretended. We hence see that they had rejected the true God and wilfully followed their own devices. He then says, that they might serve them But God had already bound them to himself, as he had redeemed them; when, therefore, they devoted themselves to alien gods, was not their ingratitude thus most fully proved?

He at length subjoins, by way of explanation, Therefore the house of Israel and the house of Judah have dissolved my covenant He confirms what I have just said, — that they had not erred because the way was unknown, but because they were refractory and untameable in their disposition, and would not bear to hear God, thought he kindly shewed to them what they were to do. But the word covenant expresses more than this, — that God had not only delivered them his precepts by Moses, but had also adopted them as his own people, and at the same time pledged his faith to them,

“I shall be your God, be ye my people,” (Jer 11:4)

Since then God had so kindly allured them to himself, how monstrous was their rebellion, When they refused to hear his voice! With reference to this the word ברית , berit, is used; for God had not only delivered to them a rule of life, but also adopted them as his people, that they might be obedient to him.

By saying that he made a covenant with their fathers, he refers to that time when he brought the people out of Egypt, for then was the race of Abraham united. They were indeed twelve distinct tribes; but there was one head over the people, there was one priesthood, and they formed afterwards one kingdom. God then shews, that though the ten tribes made for themselves in after time another king, and the tribe of Judah was then divided, and there were in this separation some special causes of enmity, they yet had always been of the same disposition, and proved how like their fathers they were, as though he i had said, “They were formerly one people, they are now two, yet they have conspired together; their iniquity is the same, in this they are united; and there is among them a binding together.” It follows —

Calvin: Jer 11:11 - NO PHRASE

The Prophet now denounces on them a calamity; for it is probable that for many years he had been as their teacher threatening them, but all in vain. Hence he now confirms what we have before observed, — that their impious conspiracy was fully known and proved, so flint they were not now to be called or drawn before the judge’s tribunal, as they had so openly procured for themselves their own ruin.

He then says, that God was, as it were, armed to take vengeance; I will bring, he says, upon them an evil from which they shall not be able to go away ³⁹ Then he adds, and they shall cry to me, but I will not hear them By this latter clause he shews that no hope remained, as they could get no pardon from God, for he would no longer be entreated by them. The import of the whole is, — that they were so given up to destruction, that it was in vain for them to expect God’s mercy. God had indeed often promised in his law that he would be reconciled to them; but the Prophet says now that every hope was cut off, because they had rejected God’s covenant. Hence, whatever God had promised respecting his kindness and mercy, belonged to them no longer.

Let us now learn also how to accommodate this doctrine to ourselves. And, first, we may remark, that there is a great difference between us, who have been plainly, and for a long time, taught what is the true and lawful worship of God, and those miserable people who were blind in darkness; hence much more atrocious is our sin and worthy of much heavier punishment. Then we may also add this, — that though God may for a time bear with us, the whole time of his forbearance will have to be accounted for. There is no day in which God does not accuse us; and thus he rises early, and thus he shews us what concern he has for our salvation; but if we remain asleep in our sloth, a threatening this day is suspended over our heads, and especially when we consider that God comes nearer, as it were, to us than to his ancient people. And hence we may also learn how much less tolerable is our ingratitude. It ought, therefore, to be carefully noticed, that God is armed against those before whom he has set his word, not only for one day but for many years, when he has found that he has labored in vain; and that when he is offended with their obstinate wickedness, there is no more any remedy.

But it may be asked here, How is it that God declares here that he would not be propitious to the Israelites, though they even cried to him, when yet this promise so often occurs,

“Call on me, and I will hear thee?” (Psa 50:15)

Though God does not everywhere use such words, yet in many places he makes this promise. But still it may appear inconsistent that he closes up the door of mercy against those who flee to his mercy. But in the next verse he shews what this cry would be; for had they from the heart repented, doubtless his pardon would never have been denied: but we shall presently see that these cries would be rambling, vagrant, and confused; so that they would not direct their prayers to God, nor observe the way which is made known to us all; for they would cry Without repentance and faith, according to what follows; for the Prophet says —

Calvin: Jer 11:12 - NO PHRASE

The Prophet then shews in these words that they were not touched by a true and sincere feeling of repentance who cried thus indiscriminately to God and to idols. ⁴⁰

But another question may be here raised, How could they flee to God and to foreign gods too? The ready answer is this, that the unbelieving, in a turbulent state of mind, turn here and there, so that they lay hold of nothing certain, or sure and fixed. This we see in the Papists — they cry to God and at the same time to a great number of gods. Let us therefore know, that there is in all the unbelieving a spirit, as it were, of giddiness, which turns them into different expedients, so that now they call on God, then they flee to their idols. Men naturally are led to God when any distress holds them bound; hence they call on God: but afterwards, being not satisfied with him alone, they betake themselves to their own devices, and heap together, as I have said, a vast multitude of gods. Since then we see this to be done under the Papacy in our day, we need not wonder that it was done formerly, and that the Jews were on this account condemned.

The Prophet now addresses the Jews only; he had before spoken of the Israelites, but he now speaks especially to his own people, Go shall the cities of Judah and the citizens of Jerusalem, etc. What shall they do? They shall cry to their gods We hence see that their prayers were rambling, as though they poured them unto the air: therefore God could not have heard them. For whenever God promises to be propitious and appeasable he requires faith and repentance: but there was in this people an impious wantonness, and no faith, for they were entangled in their own superstitions.

The meaning is, that the Jews, when oppressed by calamities, would make their prayers to the true God, but without understanding, without any discrimination, but on the contrary, in a confused state of mind: and that this would be sufficiently evident, for they would at the same time seek the aid of various idols, but that they would gain no help, either from God or from their idols; and why? because they would be unworthy to be heard by God, as they would not call on him in a right spirit, not with faith and repentance; and their idols would not be able to bring them any help. It hence follows that they would be altogether in a hopeless state.

Calvin: Jer 11:13 - NO PHRASE

The Prophet shews here that the dews were not only polluted with one kind of superstition, but that they sought for themselves fictitious gods from all quarters, so that the land was fined and, as it were, deluged with innumerable superstitions. He says, that in proportion to the number of cities were the gods in the kingdom of Judah, and that in every city, in proportion to the number of streets, altars were built, that they might burn incense to Baal

There seems, however, to be some inconsistency in the words; for if they all worshipped Baal, where could be found the multitude of gods which the Prophet condemns? It then follows, that there was everywhere the same form of superstition, or that they did not in every place burn incense to Baal. But from this place and from others we may gather that this is a common name; for though all idols had their distinctive names, yet this name was applied indiscriminately, and all idols had it in common. For what does Baal mean but a patron, or an inferior god, who procured the favor of the supreme God? The prophets often use the word in the plural number, and call the lesser or inferior gods Baalim, who were regarded as mediators or angels; and farther, they often mean all kinds of idols by Baal. There is to be understood here a figure, by which a part is taken for the whole; for the Prophet intended by the word to include all those gods which the Jews had devised for themselves, though their names were different.

But what the Prophet condemned in the people was, as we see, daily practiced. For there is no end, when men once depart ever so little from the pure worship of the only true God: for when anything is blended with it, one error immediately produces another; so various errors will cumulate, tin men fall into a labyrinth from which there is no exit. This is clearly seen under the Papacy. At first Satan, by spurious pretences, led men away from the simple worship of God and his pure doctrine; and as there is in all an inbred curiosity, every one had a desire to add something of his own. Hence then it happened that so great a mass of errors and superstitions has prevailed. It is nothing strange, then, that the Prophet condemned the Jews, not only for having departed from the true and lawful worship of God, but also for having as many idols as cities, and for having so many forms of worship as there were streets in their cities. And we hence also learn that all the superstitions among the whole people had the same root; for though they differed in particulars, they all yet proceeded from the same principle; for every one wished to have his own God. It hence happened, that every city had its patron, and every family also devised a god for itself; for no one was satisfied with the common worship. It is then wholly necessary that we should faithfully worship the one true God; otherwise the Devil will immediately bring in strange gods and a mixed multitude of gods: so that it hence evidently appears, that we thus justly suffer for our impious levity in forsaking the fountain of living waters.

He says that altars were built for reproach. ⁴¹ This may be referred to God, because they offered to God a heinous effrontery in setting up their profane altars in opposition to that one true altar which God had commanded to be built for him in the temple. But this is a strained interpretation. It is more suitable to refer this to the people, because they erected altars for themselves to their own shame, as though he had said that the Jews were themselves the authors of all their evils, so that they ought to consider them as due to their impiety, being the punishments inflicted by the Lord. It is the same as though he had said, “God will indeed chastise you, as ye are worthy of being so treated, but ascribe the whole fault to yourselves; for the altars, raised by your own hands, will be to you for reproach and shame.”

He at length adds, To offer incense to Baal They sought doubtless the favor of the supreme God; but as they devised for themselves patrons, as mediators between them and God, according to the Platonic figment, which has prevailed in all ages, the Prophet here declares that their gods were as many as their cities, and even as many as their streets; for God does not admit those sophistical subtleties by which hypocrites seek to escape; for whenever his glory is transferred to others, he complains that new gods are introduced. ⁴² It follows —

Calvin: Jer 11:14 - NO PHRASE

That the Jews might understand that a sore calamity was nigh, and that God would not be appeasable, the Prophet himself is forbidden to intercede for them. There is no doubt but that even when he reproved the people in the severest strain, he made supplications to God for them; for he sustained a twofold character: when he went forth as the herald of celestial vengeance, he thundered against the ungodly and the despisers of God; but at the same time he humbly supplicated pardon in behalf of lost and miserable men; for had he not been solicitous for the salvation of the people, had he not diligently prayed, it would not have been necessary to prohibit him to pray. It hence appears that the Prophet was diligent in these two things, that he severely reproved the people according to God’s command, and that he also was a suppliant in seeking God’s favor to the unworthy. This is one thing.

Now then that God prohibits Jeremiah to pray, this was not done for his sake only, but he had a regard also to the whole people, that they might know that a sentence was pronounced on them, and that there was no hope left. We hence see that God positively declares that it was his purpose to destroy the people, and that therefore there was no room for prayer.

But it may be asked, Whether the Prophet, by going on in praying, offended God? for we shall see that he was still so anxious for the welfare of the people that he ceased not to pray: and what is said of Jeremiah is true also of all the other prophets; and the faithful have ever prayed for pardon, though the state of things had been brought to an extremity. But we must observe, that God, when he thus issues a simple prohibition, often stimulates the prayers of his people, according to what we read of Samuel; for though he knew from God’s own mouth that Saul was rejected, he yet from love ceased not to seek his good and to intercede God for him. (1Sa 15:35; 1Sa 16:1) But the prophets doubtless paid regard to God’s counsel in this case: yet as God did not speak for the sake of Jeremiah, but of the people, the Prophet is not to be charged with rashness or presumption, or foolish obstinacy or inconsiderate zeal, for having afterwards prayed; for he knew that this was not so much for his sake as on account of the people.

But there is another thing to be observed, — that Jeremiah was not forbidden to pray for the remnant, that is, for the elect, and for the seed from which the Church was afterwards to arise; but he was forbidden to pray for the whole body of the people: and no doubt he felt assured from that time that no remedy could be applied, and that the people would be driven into exile. This then is to be understood of the whole mass of the people; Jeremiah might still pray for the elect, and also for the new Church, that is, for the renewal of the Church: he was not indeed to pray that the Lord would not execute the vengeance which had been already decreed, for that could not be turned aside by any prayers.

We now then understand the meaning of this passage, — that Jeremiah prayed daily for all men, and also for the renewal of the Church; but that he was to look for the calamity of exile as a certain thing, for this had been fixed by God.

As to the words, Raise not for them a cry or a prayer, we have said elsewhere that there are two ways of speaking, which though different in some respects, are yet the same in meaning — to raise up and to cast a prayer. Hence the saints are said sometimes to cast their prayers: “Let my prayer be cast in thy presence.”’For no one is rightly prepared to call on God, except he is cast down in himself and laid prostrate. Hence the prayers of the saints are said to be cast on account of their humility; they are also said to be raised up on account of the fervor of their zeal, and also on account of their confidence. And that he repeats the same thing in different words is not without a meaning; for it is the same as though he had.said, “Thou wilt do nothing by beseeching, praying, interceding and supplicating.” God then confirms by these several words that he would not hereafter be reconciled to the people.

It follows, For I will not hear them at the time when they shall cry to me There seems not to be a suitable reason given here, for God might have conceded to the Prophet what had not been denied to the ungodly and the rebellious: but he simply means that he would be a severe Judge in executing punishment, so that there would be no room for mercy: I will not then hear them; that is, “If even they cry, I will not hear them, (it is an argument from the greater to the less) much less then will I hear thee for them.” But why was not God propitious to his servant? To this I answer, that God is more ready to shew mercy when any one himself calls on him, than when he is supplicated by others. The meaning is, that whether they themselves prayed or employed others to pray for them, God would not be reconciled to them.

What might be objected here has been elsewhere answered; for if they had from the heart and sincerely prayed, God would have no doubt heard them; for that promise never disappoints any,

“Nigh is God to all who call upon him;” (Psa 145:18)

but it is added, “in truth.” As then hypocrites are here spoken of who poured forth rambling and false prayers, and blended the worship of the true God with that of their own idols, it is no wonder that. God rejected their prayers, for our prayers are sanctified by faith and repentance. When, therefore, unbelief prevails, and when the heart cleaves perversely to wickedness, our prayers are polluted and presumptuous; for then the name of God is profaned. It is therefore not strange that God rejects those who call on him hypocritically. ⁴³ It follows —

Calvin: Jer 11:15 - NO PHRASE

As the words are concise, this passage is in various ways perverted by interpreters: brevity is commonly obscure. But the explanation almost universally received is this, — that the Prophet in this sense, think also that the Temple is called his house, on account of his concern for religion, for which he was very zealous. As then he had preferred God’s Temple to all earthly things, they think that he thus spoke, What has my beloved to do in mine house? But Jonathan much more correctly applies the words to God; and doubtless, whoever wisely considers the Prophet’s words will wonder that so many learned men have been mistaken on a point by no means doubtful. God then, no doubt, speaks here; and he calls his people beloved on account of their adoption.

But the expression is ironical: we cannot think otherwise when we consider how great was the impiety of the people, and how unworthy they were of such an honor on account of their ingratitude. It is yet not strange that they were called beloved, as in other places, for they had been chosen by God. They were in a similar way called “upright” in the song of Moses; and yet Moses, in that very song, declared how wickedly they had departed from their God. (Deu 32:15) But he called them “upright” in reference to God; for though men do not answer to their vocation, yet the counsel of God remains firm, and can never be changed by the wickedness of men. Though then all had then become apostates, yet God did not suffer his covenant to be abolished, Hence Paul, in speaking of the Jews, in Rom 11:28, when almost all had become the bitterest enemies to the gospel, and had, through their unfaithfulness, wholly forfeited their privileges, so as to become aliens, yet says that they were beloved on account of their fathers:

“For you,” he says, “they are indeed for a time enemies;”

which means, that God designed to give their place to the Gentiles, and to adopt them; and yet that, on account of his covenant, they remain, and will remain beloved, that is, with regard to the first adoption.

I shall quote no other similar passages, for it is enough to understand the real meaning of the term: What then has my beloved to do in my house? which means, “Why do the Jews now pretend to come to the Temple to sacrifice to me? Why do they profess themselves to be my people? What have they to do with my house?” that is, “What have they to do with anything like holiness?” Hence he indirectly touches the Jews in two ways, — that they bad precluded themselves from the advantage of offering sacrifices in the temple, — and that it was an increase of their crime, that while they were God’s friends, that is, when he bestowed on them his favor, and embraced them as a father his own children, they yet carried on war with him as his avowed enemies, according to what is elsewhere said,

“Ah! I will take vengeance on mine enemies.” (Isa 1:24)

We now see that this meaning is the most suitable. God shews that his temple was polluted by the Jews, when they thoughtlessly rushed there to offer their sacrifices; What have you, he says, to do with my house? Nearly the same thing is said in the first chapter of Isaiah; for God there contemptuously reproves the Jews because they trod the pavement of his temple: “I truly do not owe you anything; ye indeed come to my courts, but for what purpose? Ye only wear out the pavement of my temple: Stay then at home, and think not that I am bound to you because ye come to the temple.” So also in this place, What has my beloved to do with my house? He concedes to them the title Beloved, as though he had said, “Ye are, it is true, beloved, and ye think that God is bound to you; for, relying on the covenant which I made with your father Abraham, ye always continue to make this boasting — ‘We are the people of God and his heritage; we are a holy nation and a royal priesthood’ — Beloved ye are,” he says, “but what have you to do with my Temple?”

Then he adds, For she has done abomination with many The gender is here changed, for the relative is feminine: but this mode of speaking is everywhere common, as the people are represented to us under the character of a woman. Then he in effect says, “Behold the daughter of my people hath done abomination with many.” The Jews were not to enter the Temple except they remained as it were fixed in its pure worship; for as it was the only true Temple, and had in it the only true altar, so they ought to have worshipped none but the only true God, and also to have observed one rule only in worshipping him. But he says here that they had done abomination; and thus he charged them with those impious devices, those spurious forms of worship which they had adopted, and thus departed from what had been prescribed to them; for abomination is set here in opposition to the law. He says further, that they did this with many. We hence see that the gate of the Temple was closed against them, for the Temple could not be separated from the law, nor yet from God, to whom it was dedicated The Jews, having forsaken the law, and adopted innumerable idols, thrust themselves into the Temple; and hence we see the reason why God complains that they still came to the Temple: “As then they have done abomination, and done it with many, they have no more anything to do with my law.” The Temple was a visible image of the one true God, and also the holy receptacle of his law. They despised the law, and gloried in innumerable gods: they sought thus to blend the sanctity of the Temple with a multitude of gods, and with their own depravations and devices.

He says afterwards, that the flesh of the sanctuary had passed away from them: The flesh of the sanctuary have passed away Some apply this to all the faithful, according to that saying,

“Silent before God let all flesh be,” (Hab 2:20)

but this is forced, and without meaning. He speaks no doubt of sacrifices, and says, that the flesh of the sanctuary, that is, sacrifices, had departed from the people. They no doubt still offered sacrifices very regularly; but God did not accept their sacrifices, because they had corrupted his true worship. This then is the reason why he says that the flesh of the sanctuary had departed from the people, as in other places he denies that it was offered to him. At the same time the Jews wished sacrifices to be regarded as offered to him, and doubtless they boldly referred to them in opposition to the prophets. But God did not accept them, though they sought thus to render him as it were a debtor. “It is not to me,” he says, “that ye offer your sacrifices, but to idols.” So also in this place he says, The flesh of the sanctuary is taken away from them; for their sacrifices had become polluted. They were then nothing but putrid carcases; for victims, ought to have been offered in the Temple; but they had polluted the Temple, so that it had become a den of robbers, and like a dunghin, in short, a brothel, as Scripture speaks elsewhere. There was then now, doubtless, no flesh of the sanctuary; ⁴⁴ that is, no lawful sacrifice, such as God approved.

Let us then know that hypocrites, as soon as they depart from the true worship of God, do nothing that can avail them, though they may busy themselves much, and even weary themselves in worshipping God, for all that they offer is abominable. If then we desire to render to God such services as he will accept and approve, let us regard this truth — that obedience is more valued by him than all sacrifices. (1Sa 15:22)

He adds another complaint, — that when they did evil, they gloried in it. And there is a causal particle introduced, Because, he says, thou gloriest when thou hast done evil The Prophet no doubt means, that they had by no means a right to contend, because they had not only corrupted true religion, but were also proud of their superstitions, and despised God, and set up their own devices against his law. But it was an intolerable thing for men to attempt to subject God to their own will, or rather to their own fancies. Indeed, the faithful do not so purely and so perfectly sacrifice to God, but that some vices are mixed with their offerings; but God nevertheless receives what they offer, though there be some mixture of defilement. How so? Because they acquiesce not in their own performances, but, on the contrary, aspire after purity, though they do not attain it; but when hypocrites exalt themselves against God, and proudly despise his teaching, and prefer their own inventions, and dare even to set up these against his authority, it is doubtless a diabolical presumption, such as contaminates what would otherwise be most holy. ⁴⁵ It follows —

Calvin: Jer 11:16 - NO PHRASE

The Prophet says first that the Jews had indeed been for a time like a fruitful and a fair olive; then he adds, that this beauty would not prevent God from breaking its branches and entirely eradicating it. He afterwards confirms this declaration, and says, For God who had planted it, can also root it up whenever it pleases him. This is the import of the two verses.

The Prophet no doubt derides here the vain confidence by which he knew the Jews were deceived: for they were so inebriated with their privileges that they dared to despise the very giver of them. Hence the Prophet thus addressed them, “Do ye think that so many vices will be unpunished? Ye omit nothing to kindle God’s wrath against you, — ye have polluted his Temple, ye have corrupted the whole of Divine worship, ye have despised the law; and can you think that the Lord will perpetually spare you?” But when the prophets thus assailed them, they had this answer, “What! will God leave his own Temple, concerning which he has sworn, This is my rest for ever? Is not this the Holy Land? And is not this also his heritage and his rest? And further, are we not his flock? Are we not his children? Are we not a holy people?” What then the Jews were wont arrogantly to claim, the Prophet concedes to them. “So,” he says, “ye are a green olive, a fair and tall olive, a fruitful olive; all this I grant; but cannot God kindle a fire to burn the branches and to reduce to nothing the whole tree?” We now then understand the design of the Prophet.

Calvin: Jer 11:17 - NO PHRASE

But the next verse must be joined, For Jehovah of hosts, who hath planted thee, etc.; as though he had said, “Your beauty and whatever that is valuable in you, is it from you? Surely, all your dignity and excellency have proceeded from the gratuitous kindness of God: know ye then that nothing comes from you, but from God and from his good pleasure. Then Jehovah, who has planted you, can, when he pleases, pull up by the roots a tree which he has himself planted.”

He says that it was a green olive, fair in fruit and form How so? Because God had favored them with much honor. This similitude is found in many other places, but yet it is various as to its meaning. It might indeed with regard to God’s dealings be applied to the whole people; but as hypocrites deserved to be spoiled and stripped of their privileges, so that which was offered to all in common, could only be really applied to the faithful, according to what David says,

“I am a fruitful olive in the house of God.” (Psa 52:8)

He then no doubt separated himself from hypocrites, as though he had said, “Even hypocrites seek to have a place in God’s Temple, and are as it were tall trees, but they are unfruitful: I shall then be a green olive in the house of God; but they will wither.” But the Prophet, as I have said, compares the Jews to a green olive on account of their adoption and the free favor shewn to them; for God had raised them unto a high state of excellency and honor.

But after having thus spoken by way of concession, he then adds, At the sound of a great tumult, or of a great word, he will kindle his fire upon it, and broken shall be its branches Some, as I have said, render the last clause, “and they have broken its branches.” As to what is intended, there is nothing dubious; but if we take the verb in an active sense, something must be understood, that is, that enemies, who will be like fire, shall break its branches. ⁴⁶ Then follows what I have said to be a confirmation, — that Jehovah, who had planted it, had spoken of or pronounced an evil, or a calamity against it. He thus shews that there was no reason for them to trust in their present beauty; for they had it not from themselves, but possessed it only at the will of another; for God who had planted them, could also destroy them. But on this subject more shall be said.

Calvin: Jer 11:18 - NO PHRASE

We know that they were all very wicked; and though they were proved guilty, yet they were not wining to yield, to acknowledge and confess their fault; but they raged against God and rose up against the prophets. And as they dared not to vomit forth their blasphemies against God, they assailed his servants and wished to appear as though their contest was with them. And this is not the vice only of one age, but we find that it prevails at this day; for when we boldly reprove hidden vices, immediately the profane make a clamor and say, “What! these divine; but who has made these things known to them? Have they this oracle from heaven?” As though, indeed, neither the word of God nor his Spirit can shew their power, except when children become judges! But the ungodly rise up against God’s servants for this end, that they may with impunity do this and that, and everything, except what may draw them before an earthly tribunal, and be proved by clear and many evidences

For this reason the Prophet says, that made known, to him had been the vices of his own nation; as though he had said, “I see that you will be ready to raise an objection, as ye are wont proudly to resist all reproofs and threatenings, as though you contended only with men; but I testify to you now beforehand, that I bring nothing of my own, nor divine of myself what any one of you thinks within: but know ye that God, who knoweth the heart, has committed to me my office. He has then appointed me to be the herald of his vengeance, he has appointed me as a herald to denounce war on you. So I do not come nor act in my own name: there is, then, no reason for you to deceive yourselves, according to your usual manner, as though I presumptuously reproved you, when yet your vices are concealed, it being peculiar to God to know what is hid in the hearts of men. The recesses of the heart are indeed intricate, and great darkness is within; but God sees more dearly than men. Cease then to make this objection which ye are wont to raise against me, that I am presumptuous in bringing forth to light what lies hid in darkness, for God has appointed me to bring these commands to you: as he knows the heart, and as nothing escapes him, and as he penetrates into our thoughts and feelings, so he has also designed by his word which he has put in my mouth to render public what ye think is concealed.”

We now see the design of the Prophet: but some take a different view, that God had made known to his servant Jeremiah the impious conspiracy of which he afterwards speaks, and thus connect the two verses. But I doubt not that the Prophet intended here to shew what and how much weight belonged to his doctrine, the credit and authority of which the Jews thought of detracting by boastfully alleging that he, a mortal man, assumed too much, and announced uncertain divinations. Hence, to repel such calum — nies, he wished to testify that he threatened them not inconsiderately, nor spoke what he supposed or conjectured, when he exposed their sins, but that he only declared faith. — fully what had been enjoined by God and revealed also by the Holy Spirit. This is what is meant. ⁴⁸ It afterwards follows —

Calvin: Jer 11:19 - NO PHRASE

The Prophet adds here, as I think, that he did not retaliate private wrongs: for the Jews might, under this pretext, have rejected his doctrine, and have said, that he was moved by anger to treat them sharply and severely. And doubtless, whosoever allows his own reelings to prevail in the least degree, cannot teach in sincerity; for he who prepares himself for the prophetic office, ought to put off all the affections of the flesh, and to manifest a pure, and, so to speak, a limpid zeal, and also a calm mind, so that he may seek nothing, and have no object but the glory of God and the salvation of those to whom he is sent a teacher. Whosoever then is under the influence of private feelings cannot act otherwise than violently, so that he cannot either faithfully or profitably discharge the office of a prophet or a teacher.

Hence the Prophet now adds, in the second place, that he did not plead his own cause, nor had respect, as they say, to his own person; for he knew not what the Jews had devised against him. They who join the two verses think that they have some reason for doing so, as they suppose that the Prophet now expresses more fully what he had before briefly touched upon: but if any maturely considers the whole passage, he will easily see that Jeremiah had another object in view, and that was, to secure authority to his doctrine. The Jews probably employed two ways to discredit the holy Prophet: “O, thou divinest! — the same thing, as we have said, is done now by many.” He therefore summons the Jews here before God’s tribunal, and shews that it was nothing strange, that he brought to light what they thought to be hidden, because it had been revealed to him by the Spirit of God. Even Christ said the same,

“The Spirit, when he comes, shall judge the world.”
(Joh 16:8)

The Spirit did not appear except in the doctrine of the Apostles; but he exercised by the Apostles his own functions. The Apostle also seems to have this in view in Heb 4:12, when he says, that the word of God is like a two — edged sword, which penetrates into the inmost thoughts and hidden feelings, even to the marrow and bones, so as to distinguish between thoughts and feelings.

Then the Prophet, in the first place, shews that it was nothing strange that he ascended above all human judgments, for he was endued with the authority of the Holy Spirit. And he adds, in the second place, that he was not influenced by carnal feelings, but by a pure zeal for God, for he knew not their wicked designs; and he says that he was like a lamb and an ox, or a calf. There is here no conjunction, and hence some join the two words, “And I am like a lamb a year old:” for the Hebrews, they say, call a lamb a year old כבש , cabesh, and then a ram; but this is, in my view, a forced meaning, and a copulative or a disjunctive may be supposed to be understood. I am then as a lamb or as a calf, which is led to the slaughter (to be sacrificed or kined) Here the Prophet intimates that he was not violent, as angry men are wont to be, who are excited either by indignation or great grief. He then testifies that he was moved by no such feeling, for he differed nothing from a lamb or a calf that is led to the slaughter. ⁴⁹

For the sake of amplifying, he adds, I knew not that they devised devices against me, that is, this did not come to my mind. The Prophet, indeed, might have suspected or even have known this; but as he disregarded himself, and even his own life, he testifies here that he had acted with so much simplicity as not to regard what they planned and contrived.

He then adds, Let us spoil wood in his bread They think rightly, according to my judgment, who consider that there is here a change of case; for it ought rather to be, “Let us spoil with wood his bread:” for that exposition is too unmeaning, “Let us spoil or destroy wood,” as though they spoke of a thing of no value: for what has this to do with the subject? On the contrary, if we retain, as they say, the letter, the Prophet might think that wood would be spoiled in bread, as it would become rotten: but wood in bread, except by becoming rotten, would do no harm. But doubtless the Prophet speaks here metaphorically, as David does in Psa 69:22, when he says,

“They have put gall in my bread, and vinegar in my drink.”

Jeremiah also, in Lam 3:15, complains that his food was mingled with poison. Similitudes of this kind often occur; for when the very food of man is corrupted, there is no more any support for life. The meaning then is, that his enemies had acted cruelly towards the Prophet, as they sought in every way to destroy him, even by poison.

Some take wood for poison, but I know not whether that can be done. They indeed imagine that a poisonous wood is what is here meant; but this is too refined. I take the meaning to be simply this, as though they had said, “Let us spoil with wood his food,” that is, “Let us give him wood instead of bread; and this, by its hardness, will hurt his teeth, ulcerate his throat, and cannot be digested so as to become nourishment.” To spoil this bread with wood is to cause the wood to spoil the food either by its hardness or by its putridity. In this sense there is nothing ambiguous.

The ancients perverted this passage in the most childish manner when they applied it to the body of Christ. The Papists too, at this day, boast wonderfully of this allegory, though they make the most absurd use of it; for they seek to prove by it that bread is converted, or, as they say, transubstantiated into the body of Christ; and they quote Origen and Irenaeus, and others like them: “Behold, explained is that passage of Jeremiah, let us send wood for his bread, (such is the meaning of the Vulgate) for the body of Christ has been crucified;” and then they add, “For he said, ‘Take and eat, this is my body.’”We see how extremely absurd this is; and it must appear ridiculous even to children. But so great is the dishonesty and wantonness of the Papists, that they cast off all shame, and only boastfully pretend the authority of the ancients; and whatever Origen may have foolishly and falsely said, they will have it to be regarded as something oracular, provided their errors are thereby confirmed. But if we grant that the Prophet was a type of Christ, what has this to do with the similitude of his body, since he speaks here only of food? It is as though he had said, that his aliment was corrupted, as it were, with poison, and that he was so cruelly treated by his enemies, that they sought to destroy him by the means of his food. ⁵⁰

It then follows, Let us cut him off from the land of the living This kind of speaking often occurs: the land or region of the living means the state of the present life. He at last adds, That his name may not be in remembrance any more In short, the Prophet meant in these words to set forth the extreme savageness with which his enemies were inflamed; for they were not content with intrigues or with open violence, but wished to destroy him by poison, and wholly to obliterate his name. it follows —

Calvin: Jer 11:20 - NO PHRASE

Here the Prophet, after having found that the impiety of the people was so great that he was speaking to the deaf, turns his address to God: O Jehovah of hosts, he says, who art a great Judge, who searchest the reins and the heart, may I see thy vengeance on them The Prophet seems here inconsistent with himself;, for he had before declared that he was like a lamb or a calf, as though he had offered, as they say, his life a wining sacrifice; but here he seems like one made suddenly angry, and he prays for God’s vengeance. These things appear indeed to be very different; for if he had offered himself a victim, why did he not wait calmly for the event; why is he inflamed with so much displeasure? why does he thus imprecate on them the vengeance of God? But these things will well agree together, if we distinguish between private feeling and that pure and discreet zeal by which the meekness of truth can never be disturbed. For though the Prophet disregarded his own life, and was not moved by private wrongs, he was nevertheless not a log of wood; but zeal for God did eat up his heart, according to what is said in common of all the members of Christ,

“Zeal for thine house hath eaten me, and the reproaches of those who upbraided thee have fallen on me.” (Psa 69:9; Joh 2:17; Rom 15:3)

The Prophet then had previously freed himself from all suspicion by saying that he was prepared for the slaughter, as though he were a lamb or a calf; but he now shews that he was, notwithstanding, not destitute of zeal for God. Here then he gives vent to this new fervor when he says, “O Jehovah, who searchest the reins and the heart, may I see thy vengeance on them.”

The Prophet, no doubt, was free from every carnal feeling, and pronounced what we read through the influence of the Spirit. Since then the Holy Spirit dictated this prayer to the holy man, he might still have offered himself a voluntary sacrifice, while yet he justly appealed to God’s tribunal to take vengeance on the impiety of a reprobate people; for he did not indiscriminately include them all, but imprecated God’s judgment on the abandoned and irreclaimable.

It is indeed true, that we may regard the Prophet as predicting what he knew would happen to his people: and some give this explanation; they consider it as a prediction only and no prayer. But they are terrified without reason at the appearance of inconsistency, as they think it inconsistent in the Prophet to desire the perdition of his own people: for he might have wished it through the influ ence of that zeal, as I have said, which the Holy Spirit had kindled in his heart, and according to the words which the same Spirit had dictated.

He calls God the Judge of righteousness; and he so called him, that he might wipe away and dissipate the disguises in which the Jews exulted when they sought to prove their own cause. By this then he intimates that they gained no — thing by their evasions, for these would vanish like smoke when they came before God’s tribunal. He, in short, means that they could not stand before the judgment of God. He then adds, that God searches the reins and the heart He says this, not only that he might testify his own integrity, as some suppose, but that he might rouse hypocrites. For he intimates that they stood safe before men, as they concealed their wickedness, but that when they came before God’s tribunal another kind of account must then be given; for God would prove and try them, as the word בחן , bechen, signifies: he would search the ruins and the heart, that is, their most inward feelings; For the Scripture means by reins all the hidden feelings or affections.

He says, For to thee have I made known my judgment The Prophet, no doubt, appeals here to God’s tribunal, because he saw that he was destitute of every patronage — he saw that all were against him. Few pious men indeed were left, as we have elsewhere seen; but the Prophet speaks here of the mass of the people. As then there was no one among the people who did not then openly oppose God, so that there was no defender of equity and justice, he turns to God and says, “I have made known my cause to thee;” as though he had said, “O Lord, thou knowest what my cause is, and I do not act dissemblingly; for I serve thee faithfully and sincerely, as thou knowest. Since it is so, may I see thy vengeance on them.” ⁵¹

Now, we are taught in this passage, that even were the whole world united to suppress the light of truth, Prophets and teachers ought not to despond, nor to rely on the judgment of men, for that is a false and deceptive balance; but that they ought to persevere in the discharge of their office, and to be satisfied with this alone — that they render their office approved of God, and exercise it as in his presence. We may also learn, that the ungodly and hypocrites in vain make shifts and evasions, while they try to elude the authority of the Prophets; for they will at length be led before God’s tribunal. When therefore we find teachers rightly and sincerely discharging their office, let us know that we cannot possibly escape the judgment of God except we submit to their teaching. And Prophets and pastors themselves ought to learn from this passage, that though the whole world, as I have already said, were opposed to them, they ought not yet to cease from their perseverance, nor be changeable, but to consider it enough that God approves of their cause. It afterwards follows —

Calvin: Jer 11:21 - NO PHRASE

The Prophet here expressly denounces vengeance on his own people: for we have seen at the beginning of this book that he belonged to the town of Anathoth. Now it appears from this passage, that the holy man had not only to contend with the king and his courtiers, and the priests, who were at Jerusalem; but that when he betook himself to a corner to live quietly with his own people, he had even there no friend, but that all persecuted him as an enemy. We hence see how miserable was the condition of the Prophet; for he had no rest, even when he sought retirement and fled to his own country. That he was not safe even there, is a proof to us how hardly God exercised and tried him for the many years in which he performed his prophetic office.

As the citizens of Anathoth had grievously sinned, so he denounces on them an especial calamity. It is indeed certain that the Prophet was not kindly received at Jerusalem; nay, he met there, as we shall hereafter see, with enemies the most cruel: but when he hoped for some rest and relaxation in his own country, he was even there received as we find here. This is the reason why God commanded him to threaten the citizens of Anathoth with destruction. I cannot finish the whole today.

Defender: Jer 11:3 - this covenant

The covenant mentioned here is evidently the covenant of Deuteronomy 28-30 (Deu 29:1). Because they had not obeyed the terms of the covenant for remaining in the promised land, they were about to be cast out of the land (Jer 11:8). Note the prophecy of Deu 29:24-28."

TSK: Jer 11:2

am 3406, bc 598, Jer 11:6, Jer 34:13-16; Exo 19:5; 2Ki 11:17, 2Ki 23:2, 2Ki 23:3; 2Ch 23:16, 2Ch 29:10; 2Ch 34:31

TSK: Jer 11:3

Deu 27:26, 28:15-68, Deu 29:19, Deu 29:20; Gal 3:10-13

TSK: Jer 11:4 - I commanded // iron // Obey // ye be

I commanded : Jer 31:32; Exo 24:3-8; Deu 5:2, Deu 5:3, Deu 29:10-15; Eze 20:6-12; Heb 8:8-10

iron : Deu 4:20; 1Ki 8:51; Isa 48:10

Obey : Jer 7:22, Jer 7:23, Jer 26:13; Exo 20:6, Exo 23:21, Exo 23:22; Lev 26:3, Lev 26:12; Deu 11:27, Deu 28:1-14; 1Sa 15:22; Zec 6:15; Mat 28:20; Heb 5:9

ye be : Jer 24:7, Jer 30:22, Jer 31:31, Jer 31:33, Jer 32:38; Gen 17:8; Lev 26:12; Eze 11:20, Eze 14:11; Eze 36:28, Eze 37:23, Eze 37:27; Zec 8:8, Zec 13:9; 2Co 6:16; Heb 8:10

TSK: Jer 11:5 - perform // a land // So be it

perform : Gen 22:16-18, Gen 26:3-5; Psa 105:9-11

a land : Exo 3:8-17; Lev 20:24; Deu 6:3, Deu 7:12, Deu 7:13

So be it : Heb. Amen, Jer 28:6; Deu 27:15-26; Mat 6:13; 1Co 14:16

TSK: Jer 11:6 - Proclaim // Hear

Proclaim : Jer 3:12, Jer 7:2, Jer 19:2; Isa 58:1; Zec 7:7

Hear : Jer 11:2-4; Psa 15:5; Joh 13:17; Rom 2:13; Jam 1:22

TSK: Jer 11:7 - I earnestly // in the

I earnestly : 1Sa 8:9; Eph 4:17; 2Th 3:12

in the : Jer 7:13, Jer 7:23-25, Jer 25:4, Jer 35:15; Exo 15:26, Exo 23:21, Exo 23:22; Deu 4:6, Deu 5:29, Deu 6:2, Deu 8:6; Deu 10:12, Deu 10:13, Deu 11:26-28, Deu 12:32, Deu 28:1-14, Deu 30:20

TSK: Jer 11:8 - obeyed // imagination // therefore

obeyed : Jer 3:17, Jer 6:16, Jer 6:17, Jer 7:24, Jer 7:26, Jer 9:13, Jer 9:14, Jer 35:15, Jer 44:17; Neh 9:16, Neh 9:17, Neh 9:26, Neh 9:29; Eze 20:8, Eze 20:18-21; Zec 7:11

imagination : or, stubbornness, Jer 7:24 *marg.

therefore : Lev. 26:16-46; Deut. 28:15-68, Deu 29:21-24, Deu 30:17-19, Deu 31:17, Deu 31:18, Deu 32:20-26; Jos 23:13-16; Eze 20:37, Eze 20:38

TSK: Jer 11:9

Jer 5:31, Jer 6:13, Jer 8:10; Eze 22:25-31; Hos 6:9; Mic 3:11, Mic 7:2, Mic 7:3; Zep 3:1-4; Mat 21:38, Mat 21:39, Mat 26:3, Mat 26:4, Mat 26:15; Joh 11:53; Act 23:12-15

TSK: Jer 11:10 - turned // iniquities // the house of Israel

turned : Jer 3:10; 1Sa 15:11; 2Ch 34:30-33; Hos 6:4, Hos 7:16; Zep 1:6

iniquities : Jdg 2:17, Jdg 2:19; Psa 78:8-10,Psa 78:57; Eze 20:18-21; Zec 1:4; Act 7:51, Act 7:52

the house of Israel : Jer 3:6-11, Jer 31:32; Lev 26:15; Deu 31:16; 2Ki 17:7-20; Eze 16:59, Eze 44:7; Hos 6:7, Hos 8:1; Heb 8:9

TSK: Jer 11:11 - I will bring // which // escape // cry

I will bring : Jer 11:17, Jer 6:19, Jer 19:3, Jer 19:15, Jer 23:12, Jer 35:17, Jer 36:31; 2Ki 22:16; 2Ch 34:24; Eze 7:5

which : Jer 15:2; Pro 29:1; Isa 24:17; Amo 2:14, Amo 2:15, Amo 5:19, Amo 9:1-4; 1Th 5:3; Heb 1:3; Rev 6:16, Rev 6:17

escape : Heb. go forth of

cry : Jer 14:12; Psa 18:41, Psa 66:18; Pro 1:28; Isa 1:15; Eze 8:18; Mic 3:4; Zec 7:13; Luk 13:24-28

TSK: Jer 11:12 - go // trouble

go : Jer 2:28, Jer 44:17-27; Deu 32:37; Jdg 10:14; 2Ch 28:22; Isa 45:20

trouble : Heb. evil

TSK: Jer 11:13 - For according // up altars // shameful thing

For according : Jer 2:28, Jer 3:1, Jer 3:2; Deu 32:16, Deu 32:17; 2Ki 23:4, 2Ki 23:5, 2Ki 23:13; Isa 2:8; Hos 12:11

up altars : Jer 19:5, Jer 32:35; 2Ki 21:4, 2Ki 21:5

shameful thing : Heb. shame

TSK: Jer 11:14 - pray // for // trouble

pray : Jer 7:16, Jer 14:11, Jer 15:1; Exo 32:10; Pro 26:24, Pro 26:25; 1Jo 5:16

for : Jer 11:11; Psa 66:18; Hos 5:6

trouble : Heb. evil, Jer 11:11

TSK: Jer 11:15 - What // my // to do // seeing // the holy // thou doest evil

What : etc. Heb. What is to my beloved in my house, Luk 8:28 *Gr.

my : Jer 2:2, Jer 3:14, Jer 12:7; Hos 3:1; Mat 22:11; Rom 11:28

to do : Jer 3:8, Jer 7:8-11, Jer 15:1; Psa 50:16; Pro 15:8, Pro 21:27, Pro 28:9; Isa 1:11-15, Isa 50:1

seeing : Jer 3:1, Jer 3:2; Eze 16:25-34, 23:2-21

the holy : Hag 2:12-14; Tit 1:15

thou doest evil : or, thy evil is, Pro 2:14, Pro 10:23, Pro 26:18; 1Co 13:6; Jam 4:16

TSK: Jer 11:16 - A green // with

A green : Psa 52:8; Rom 11:17-24

with : Psa 80:16; Isa 1:30,Isa 1:31, Isa 27:11; Eze 15:4-7, Eze 20:47, Eze 20:48; Mat 3:10; Joh 15:6

TSK: Jer 11:17 - that // pronounced

that : Jer 2:21, Jer 12:2, Jer 24:6, Jer 42:10, Jer 45:4; 2Sa 7:10; Psa 44:2, Psa 80:8, Psa 80:15; Isa 5:2; Isa 61:3; Eze 17:5

pronounced : Jer 11:11, Jer 16:10,Jer 16:11, Jer 18:8, Jer 19:15, Jer 26:13, Jer 26:19, Jer 35:17, Jer 36:7, Jer 40:2

TSK: Jer 11:18 - the Lord

the Lord : Jer 11:19; 1Sa 23:11, 1Sa 23:12; 2Ki 6:9, 2Ki 6:10,2Ki 6:14-20; Eze 8:6-18; Mat 21:3; Rom 3:7

TSK: Jer 11:19 - I was // and I // destroy // from // that his

I was : Pro 7:22; Isa 53:7

and I : Jer 18:18, Jer 20:10; Psa 31:13, Psa 35:15, Psa 37:32, Psa 37:33; Isa 32:7; Mat 26:3, Mat 26:4

destroy : ""Let us kill the prophet, and burn his prophecies.""tree with the fruit. Heb. stalk with his bread. let us cut. Psa 83:4; Isa 53:8; Dan 9:26; Luk 20:10-15

from : Job 28:13; Psa 27:13, Psa 52:5, Psa 116:9, Psa 142:5

that his : Psa 109:13, Psa 112:6; Pro 10:7; Isa 38:11; Num 1:14

TSK: Jer 11:20 - judgest // triest // let // revealed

judgest : Jer 12:1; Gen 18:25; Psa 98:9; Act 17:31

triest : Jer 17:10, Jer 20:12; 1Sa 16:7; 1Ch 28:9, 1Ch 29:17; Psa 7:9; Rev 2:23

let : Jer 15:15, Jer 17:18, Jer 18:20-23; 2Ti 4:14; Rev 6:9, Rev 6:10, Rev 18:20

revealed : 1Sa 24:15; Job 5:8; Psa 10:14, Psa 10:15, Psa 35:2, Psa 43:1, Psa 57:1; Phi 4:6; 1Pe 2:23

TSK: Jer 11:21 - that seek // Prophesy // thou

that seek : Jer 12:5, Jer 12:6, Jer 20:10; Mic 7:6; Mat 10:21, Mat 10:34-36; Luk 4:24

Prophesy : Isa 30:10; Amo 2:12, Amo 7:13-16; Mic 2:6-11

thou : Jer 20:1, Jer 20:2, Jer 38:1-6; Mat 21:35, Mat 22:6, Mat 23:34-37; Luk 13:33, Luk 13:34; Act 7:51, Act 7:52

TSK: Jer 11:22 - punish // young

punish : Heb. visit upon

young : Jer 9:21, Jer 18:21; 2Ch 36:17; Lam 2:21; 1Th 2:15, 1Th 2:16

TSK: Jer 11:23 - no // the year

no : Jer 11:19, Jer 44:27; Isa 14:20-22

the year : Jer 5:9, Jer 5:29, Jer 8:12, Jer 23:12, Jer 46:21, Jer 48:44, Jer 50:27; Hos 9:7; Mic 7:4; Luk 19:44

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jer 11:2 - Hear ye the words of this covenant // this

Hear ye the words of this covenant: God speaking in the plural number, not hear thou , but hear ye , makes some conjecture that this was a charge given to some other prophets, either, Zephaniah (if it were in Josiah’ s time, Zep 1:1 ) or Uriah (if it were in the time of Jehoiakim). The term

this also manifests that the book of the law was before Jeremiah’ s time, for all conclude that the covenant here spoken of was the covenant of the law of God, delivered by Moses, to which the people more than once promised obedience.

Poole: Jer 11:3

In Deu 27:26 , it is, Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen . The people’ s saying Amen testified their assent, and made the law a covenant; but they had besides formally and explicitly covenanted with God, Exo 24:3,7 , with religious rites and ceremonies used in stipulations, and afterwards consented that God should punish those that violated that covenant, Deu 27:26 .

Poole: Jer 11:4 - Which I commanded your fathers // Saying, Obey my voice, and do them, according to all which I command you // So shall ye be my people, and I will be your God

Which I commanded your fathers which law (that you by your restipulation made a formal covenant) I that am the Lord, and so had a sovereign power to lay laws upon my creatures, commanded your fathers, in the day that I brought them forth out of the land of Egypt, from the iron furnace ; and obliged them to obedience before I laid my law upon them, by bringing them out of the land of Egypt, from the furnace wherein iron is melted, which may either be taken literally (probably that was a piece of their work in Egypt) or metaphorically, serving at iron furnaces being a very hard and servile labour.

Saying, Obey my voice, and do them, according to all which I command you for which kindness I required no more of them but a gentler service to me, in obeying my voice as to the things of this law which I gave them in charge.

So shall ye be my people, and I will be your God nor did I only lay my commands upon them, but I also encouraged them to the obedience of it, by my gracious promise, that if they would, they should be a people, I would bless, protect, and defend, and bear the name of my people, and I would be their God to own and bless them.

Poole: Jer 11:5

I required their obedience for their own good; I had sworn to their fathers that I would give their posterity a land abounding with plenty of all good things, the best and choicest things, upon supposition of their obedience. I have performed that oath, I have brought them into such a land, and showed myself faithful to them. So be it, O Lord : God having ended his speech, the prophet saith, Amen , either asserting the truth of what God had said, or wishing that the people would do according to their covenant, or assenting to the curse according as God had commanded, Deu 27:26 .

Poole: Jer 11:6

Let it be thy work to call upon this people, not only to hear, but to do, the words which I have commanded them, and they have engaged to do.

Poole: Jer 11:7

In protesting I protested , a usual way in the Hebrew, by which they express the seriousness and vehemency of an action. By protesting he meaneth the same with charging and commanding, with promises annexed to obedience, and threatenings denounced in case of disobedience. This God saith he had done with a great deal of patience and diligence, even from the time that this people were brought by him out of the land of Egypt.

Poole: Jer 11:8

But had not hearkened unto his counsels, but every one had walked after the imaginations of his own heart. A phrase by which sin is often expressed in holy writ, Deu 29:19 Jer 3:17 7:24 9:14 13:10 16:12 18:12 23:17 . The imaginations of man’ s heart are only evil, Gen 6:5 8:21 . Hence holiness is set out by the notion of self-denying , not pleasing ourselves, mortifying our members, &c. For this God threateneth to bring upon them all his words of threatening annexed to the covenant of the law.

Poole: Jer 11:9

All sorts of people, whether of the city or country, have done alike, as if they had conspired together to break my law, and to provoke me to wrath, they are all alike and act alike. The thing is manifest, it is not done secretly, nor is it done rashly, but upon a conspiracy, upon counsel and deliberation.

Poole: Jer 11:10 - They are turned back // the house of Israel

They are turned back from me, or they are turned back from their own better courses in the time of David, to the sins of their forefathers that worshipped the golden calf, or the many idols which they worshipped in the time of the judges. They are all alike, both the ten tribes, which were

the house of Israel and the two tribes, which made the kingdom of Judah, they have all broken the covenant which I made with their forefathers.

Poole: Jer 11:11 - Evil upon them which they shall not be able to escape // And though they shall cry unto me, I will not hearken unto them

Evil upon them which they shall not be able to escape a judgment from which they shall by no means be delivered, by any counsels of their own, or assistance of their friends and allies.

And though they shall cry unto me, I will not hearken unto them and though prayer to me hath been their usual course in such cases, and I have delivered them, yet I will no more hear them, though they cry unto me, Pro 1:28,29 Zec 7:11,13 . God will not hear them crying to him in their adversity, who refuse to hear him speaking to them in their prosperity.

Poole: Jer 11:12 - Shall // the cities of Judah

Shall here signifieth will , and might as well have been so translated, denoting the hardness of the hearts of this people, whom affliction would not reduce to God; or rather the indicative mood is here put for the imperative, and the sense, Let

the cities of Judah & c., and the phrase taken ironically. So it agreeth with God’ s answer to the people crying to him, Jud 10:14 , and what this prophet had before said, Jer 2:28 . But, saith the prophet, they shall do them no good, then they shall understand their vanity in their superstition and idolatry, that they have bestowed a divine homage upon lies and vanities, and things able to do them no good, nor at all to profit them.

Poole: Jer 11:13 - Baal

Not that they had just so many idols as were cities in Judah, or altars as were streets in Jerusalem; the meaning is, they had very many, and that the people who lived in every city and street were guilty. What he calls their shame , or the shameful thing, is afterwards expounded Baal , called a shameful thing , because it was what they had reason to be ashamed of, and what would certainly bring them to shame and confusion.

Baal signifieth lord, and was a common name given to more idols than one; the Phoenicians used the name Baal , the Chaldeans Bell . God, Hos 2:16 , forbade his people to call him by this name, because so abused to idolatry. Many think that the sun was what the Phoenicians worshipped under this name; some say Saturn was he. Manasseh, who preceded Josiah, reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them , 2Ch 33:3 . Learned men say that the Asians called the same idol Baal, whom those of Europe called Jupiter. It is not improbable which learned men judge, that the heathens acknowledging one Supreme Being, worshipped him in several creatures; some mistaking the sun, moon, and stars to be he, others other things; these they called Baalim , lords, as they called the principal god Baal. The heathens’ idolatry seems to be their worshipping God in creatures , and paying a divine homage to creatures, the sun, moon, and stars, and other far inferior to them, not believing that those creatures were the Divine Being, but that the Divine Being was in them, and from them would hear their supplicants, and do them good; which, though the heathens might a little be excused in, having no Scriptures showing them the nature of the true God, and how he would be worshipped; yet in the Jews was inexcusable, they having the oracles of God committed to them, which both showed them the true nature of God, and let them know that no creature could be any similitude or representation of him; and that his will was, that they should pay their homage to him without any similitudes or representations exciting them to that homage, fit for nothing but to beget in the minds of people false conceptions and apprehensions of the Divine Being, which is merely spiritual; notwithstanding which direction from the Divine law, the Jews, after the manner of the heathens, would pay their homage to God before the sun, moon, and stars, and before images made with hands, and make altars to such creatures and images, which was the idolatry God complains of, and of which he declares a greater abhorrence than almost of any other sin. It is likely that Baal here mentioned was the sun, because it was near Manasseh’ s times, who thus highly offended God; and it is probable that though Josiah had begun a famous reformation. yet a great deal of this leaven was left in the common people; besides that the sins of Manasseh, 2Ki 23:26 , are reckoned up as the special proximate cause of this wrath of God against Judah.

Poole: Jer 11:14 - Solut

Once before, and we shall find once after this, Jer 14:11 , God forbiddeth the prophet to pray for this people ; hence ariseth a question how the prophet is excused from sin, in praying for them after this prohibition, especially when God had assured him that he would not hear.

Solut

1. God (say some) sometimes forbiddeth prayers for persons and people to stir them up to more fervent prayer.

2. We find the like done by Moses, Exo 32:10 , and 1Sa 15:35 16:1 . Others say,

3. That we must not understand these words as an absolute prohibition to Jeremiah, but for the terrifying of the people.

4. God speaks only of a temporal evil, and willeth Jeremiah not to be too positive in his prayers for them, that they might be delivered from that; but he might pray for the pardon of their sins, and their deliverance from the eternal vengeance of God.

5. He might not pray for the obstinate part of this people, but for the elect of God amongst them.

Poole: Jer 11:15 - And the holy flesh is passed from thee // When thou doest evil, then thou rejoicest

Some make these words the words of the prophet, declaring that God (whom they suppose here called the beloved ) was about to forsake the temple. Others make them the words of God, speaking of his prophet, whom he calleth his beloved; or rather, speaking of his people, whom he calleth his beloved , upon the account of his ancient union with them, and marriage to them; this seemeth most probable, and agreeth both with Jer 7:9,10 , and also with the usual confidence of the Jews, because of the temple of the Lord, and their formal services of God in it. My people , saith God, though I was formerly their Husband, yet have wrought lewdness with many, that is, committed idolatry with many idols; and now what have they to do more in my house, than a base strumpet which hath turned a whore hath to do in the house of her husband?

And the holy flesh is passed from thee: some by this phrase understand that God would own them no more as a holy people. Others that their circumcision was become uncircumcision. Others more probably understand it of the flesh of the sacrifices they were wont to offer; either they had been remiss in offering the sacrifices God had commanded them; or (which is more probable) the flesh of their sacrifices, being set before idols, as well as before him who was the only true God, became polluted, and was abomination to the Lord. The learned author of our English Annotations notes, that the words may very fairly be translated, and the holy flesh they shall pass away from thee ; so the words import a threatening, that because they had polluted and profaned the sacrifices, God would make their sacrifices to cease.

When thou doest evil, then thou rejoicest: and this the Lord would rather do against them, because they were not only evil, but gloried in their wickedness, or at least were full of mirth and jollity as if they had done no iniquity.

Poole: Jer 11:16

That is, the Lord fixed thee when he brought thee first into Canaan, in a beautiful flourishing state and condition, so as thou wert in a capacity both to have done thyself much good, and to have brought him much glory, like a beautiful fair olive tree, fit to bear fair and goodly fruit. But thou hast so behaved thyself, that the Lord is altering the course of his providence to thee, he that planted thee is about to pluck thee up. God is about to kindle a fire which will burn thee up, and to break thy branches. There is nothing more usual in prophetical writings than to have things yet to come expressed as if past, because of the certainty of them; they being what shall as certainly be as if already done.

Poole: Jer 11:17

This verse expounds what was metaphorically expressed in the former verse, viz. that God had declared his will to his prophet; that he would destroy his people, the blame of which must lie upon themselves, for they had by idolatry most highly provoked him, and had therein done against themselves, as indeed all sinning is but an acting against ourselves. God is invulnerable, we cannot hurt him, though we may provoke his justice to take vengeance upon us for our iniquities. And the prophet tells them that the Lord that planted them would do this, thereby hinting to them both his power to do it, and also that they had no reason to be confident, that because God had made them, he would not destroy them; or because he had planted them in that good land, therefore he would not pluck them up and throw them out of it: see Isa 27:11 .

Poole: Jer 11:18

This may be understood either more generally, as relating to all the wicked actions of his countrymen, to obviate their saying, How comest thou to know our doings? or else (which seemeth most probable) more specially, with relation to that conspiracy against him which is mentioned in the following verses.

Poole: Jer 11:19 - Let us destroy the tree with the fruit thereof // let us cut him off // that his name may no more be remembered

We have no other mention of this conspiracy in holy writ, but it is plain, both from this verse and what followeth to the end of this chapter, that the men of Anathoth (which was Jeremiah’ s own town) were offended at his prophesying so sharp things against the land of Judah, and had threatened to kill him if he would not leave off that style, and had conspired to that purpose, some think to mix poison with his meat, others by starving of him, others think by beating of him, into which variety of sense they interpret that phrase in this verse,

Let us destroy the tree with the fruit thereof but the sense is plain, Let us not only put an end to his prophesying, but to his being also;

let us cut him off some way or other,

that his name may no more be remembered Of this the prophet saith he was as ignorant as an ox or a lamb that is brought to the slaughter-house, that knoweth nothing what design is against its life.

Poole: Jer 11:20

The prophet appealeth to God, and appealeth to him as one that knew both the innocency of his heart toward them, and the malice of their hearts toward him, and used to deal out justice impartially, and committeth his cause unto God, (as we are commanded, 1Pe 2:23 ) and desires that God would avenge him, and that he might see the

vengeance which words some learned interpreters think spoken not without some passion and mixture of human frailty. Others, not as a prayer so much as a prophecy. Others, not out of a desire of private revenge, but out of a pure zeal for the glory of God, whose prophet he was, and servant, in the delivery of those prophecies that were so ungrateful to them.

Poole: Jer 11:23

The prayers of God’ s prophets, though they may sometimes have too much passion and human infirmity mixed with them, yet are heard of God, and many times answered in righteousness by terrible things, as to those against whom they are directed. The same thing they designed to do against the prophet God threateneth to do against them, utterly to consume them, so as no remembrance of them should remain.

Haydock: Jer 11:1 - The

The, &c. He continues his discourse, (ver. 15.) or rather addresses the people, when Josias renewed the covenant, 2 Paralipomenon xxxiv. 29., Leviticus xxvi., and Deuteronomy xxvii. (Calmet)

Haydock: Jer 11:4 - Fathers

Fathers. God chooses his people for obedience, not for kindred, &c. (St. Jerome) (Worthington)

Haydock: Jer 11:5 - Amen

Amen. Septuagint, "So be it." (Haydock) ---

Thou hast fulfilled thy engagements.

Haydock: Jer 11:6 - Cities

Cities, or to those who come thence to the temple, that all may know.

Haydock: Jer 11:7 - For

For. This and the next verse have not been read by Septuagint; (Calmet) but only "and they did not comply." Grabe supplies the rest. (Haydock)

Haydock: Jer 11:8 - Brought

Brought; or "will bring," seems preferable. What does the history of God's people till the captivity exhibit, but scenes of disorder and of succeeding misery? (Calmet)

Haydock: Jer 11:9 - Conspiracy

Conspiracy. They are leagued together to do evil, with all earnestness. (St. Jerome)

Haydock: Jer 11:10 - To them

To them, for a long time. Yet they must not despair, or have recourse to idols, (ver. 12.) or witches, 1 Kings xxviii.

Haydock: Jer 11:13 - Confusion

Confusion. Thus he contemptuously denotes Baalim, chap. iii. 24. (Calmet) ---

Various idols were objects of adoration, (Haydock) so that no city or street, perhaps not any house, was pure, chap. vii. 18., and xliv. 17., Isaias lxv. 11., and Ezechiel xvi. 25.

Haydock: Jer 11:15 - Beloved, dilectus

Beloved, dilectus. Hebrew and Septuagint have the feminine. Chaldean, "people." They presumptuously thought that they would be freed from all their abominations, by partaking of the sacrifices. (Calmet) ---

But the offerings of such are not accepted. (Menochius) ---

The flesh is holy, but is of no service to the obstinate sinner. (Worthington)

Haydock: Jer 11:16 - Burnt

Burnt, by lightning. The olive was a most useful and beautiful tree.

Haydock: Jer 11:18 - Shewedst me

Shewedst me. He insinuates that something more than what appears must be understood. (Theodoret) ---

All Christians explain what follows of Jesus Christ, (St. Jerome; Worthington) whom Jeremias prefigured in his sufferings. (Calmet) ---

"Let us follow the rule which shews that all the prophets did most things for a type of our Lord and Saviour; and what was now done by Jeremias, foreshewed what would happen to our Lord." (St. Jerome)

Haydock: Jer 11:19 - Meek // Knew // Bread

Meek: pet lamb. The Arabs still keep one in their houses, 2 Kings xii. 3. (Bochart ii. 46.) (Calmet) ---

Knew. I acted as if I had been ignorant. (Menochius) ---

Yet Christ foretold his sufferings, Matthew xx. 18., &c. (Worthington) ---

Bread. Christ, the bread of life, was nailed to the disgraceful wood. (St. Jerome; St. Gregory, Mor. iii. 12.) ---

They threaten to beat him, (De Dieu) or to mix a poisonous wood with his food. (Calmet) (Menochius) ---

Some Jews had corrupted this text in St. Justin's time. (Du Hamel)

Haydock: Jer 11:20 - Sabaoth // Thy revenge

Sabaoth. That is, of hosts or armies; a name frequently given to God, in the Scriptures. ---

Thy revenge. This was rather a prediction of what was to happen, with an approbation of the divine justice, than an imprecation. (Challoner) ---

He speaks of the impenitent, (St. Jerome) and wishes they may be converted.

Haydock: Jer 11:21 - Life

Life. What precedes, was spoken concerning the prophet, though it regarded Christ also in a proper but more elevated sense. (Calmet)

Haydock: Jer 11:23 - Remains

Remains. All these priests shall perish, Psalm xxxvi. 28. (Haydock) ---

He speaks of the wicked, as a remnant was still left, chap. iv., and Isaias x. (Worthington)

Gill: Jer 11:1 - The word that came to Jeremiah from the Lord, saying.

The word that came to Jeremiah from the Lord, saying. Here seems to begin a new prophecy; but when it was, and under what reign, and what time between this and the former, is not known; however, it was from the Lord, and so to be regarded.

Gill: Jer 11:2 - Hear ye the words of this covenant // and speak unto the men of Judah, and to the inhabitants of Jerusalem

Hear ye the words of this covenant,.... Which. Dr. Lightfoot understands of the covenant lately made in the times of Josiah, upon finding and reading the law of Moses, 2Ki 23:3, but it seems rather to design the law of Moses itself; or the covenant made with the people of Israel on Mount Horeb, Exo 24:7, or rather which was made with them in the land of Moab, Deu 29:1. The words of it are the things contained in it, the blessings and curses; the order to hear them is in the plural number, and is directed, not to Jeremiah only, but to others with him, the rest of the prophets that were in his days; as Zephaniah, who prophesied, as Kimchi observes, in the reign of Josiah; and there was Baruch his companion; or the priests at Anathoth are here addressed with him; though it is usual, in the Hebrew language, to put one number for another; and Jeremiah, in the next verse, is singly addressed; and the Syriac version renders it in the singular number; perhaps the book of the law might lie before him, and be pointed at; and so he is bid to take it, or "receive" it, as the Targum is, and read and publish it to the Jews, as follows:

and speak unto the men of Judah, and to the inhabitants of Jerusalem: the words of the covenant, and what follows.

Gill: Jer 11:3 - And say thou unto them // thus saith the Lord, the God of Israel // cursed be the man that obeyeth not the words of this covenant

And say thou unto them,.... This shows that the command of publishing the law or covenant was, however, principally given to Jeremiah:

thus saith the Lord, the God of Israel; that made them, and brought them out of Egypt, and made a covenant with them, and had taken care of them, and had bestowed many favours upon them:

cursed be the man that obeyeth not the words of this covenant; which the prophet, it may be, had in his hands, even the book of the law, and held it forth unto them, while he was speaking; the language of which is, cursed is everyone that does not constantly and perfectly perform what is contained in it, Deu 27:26.

Gill: Jer 11:4 - Which I commanded your fathers // in the day that I brought them forth out of the land of Egypt // saying, obey my voice // and do them // according to all which I command you // so shall ye be my people, and I will be your God // they shall be my people, and I will be their God

Which I commanded your fathers,.... To observe and keep:

in the day that I brought them forth out of the land of Egypt: that is, quickly after, when they were in the wilderness, and before they came into the land of Canaan. The "day" seems to include the whole time from their coming out of Egypt, to their entrance into Canaan's land; it was in the first year of their coming out from thence that the law was given them on Mount Sinai, Exo 19:1, and it was in the fortieth year, and when they were upon the borders of Canaan, that the covenant was made with them in the land of Moab, Deu 1:3, "from the iron furnace"; meaning Egypt, and their bondage and affliction in it, compared to an iron furnace for the grievousness of it, its long continuance, and the use of it to try and prove them; see Deu 4:20,

saying, obey my voice; in the law:

and do them; the commands of it, the words of the covenant:

according to all which I command you; everything was to be done that was commanded, and as it was commanded; a perfect and uniform obedience is to be yielded to the law, in order to enjoy the blessing, or a penalty is incurred:

so shall ye be my people, and I will be your God; this is the tenor of the covenant of works; covenant interest in God, according to the law, depends upon obedience; that is the condition of it; but the covenant of grace is not clogged with such a condition; but runs absolutely,

they shall be my people, and I will be their God, Jer 32:39.

Gill: Jer 11:5 - That I may perform the oath which I have sworn unto your fathers // to give them a land flowing with milk and honey // as it is this day // then answered I, and said // so be it, O Lord

That I may perform the oath which I have sworn unto your fathers,.... Abraham, Isaac, and Jacob:

to give them a land flowing with milk and honey: that is, abounding with plenty of all kind of provisions; see Exo 3:8,

as it is this day; the land of Canaan continued to those times a very fruitful country; it was as it was promised it should be, and which was a clear thing; their eyes saw it, and the day bore witness to it:

then answered I, and said; that is, the Prophet Jeremiah, to whom the above order was given:

so be it, O Lord; or, "Amen, Lord" ^f; either agreeing to publish what the Lord commanded him; or as wishing that the land of Canaan might continue the same fruitful land it was, and the people of the Jews in it, they keeping the words of this covenant; or else as assenting that the curse might fall upon the men that did not observe them, alluding to Deu 27:15. This is the sense of Abarbinel; Jarchi and Kimchi observe, that the word "Lord" is vocative, and in the language of prayer.

Gill: Jer 11:6 - Then the Lord said unto me // proclaim all these words in the cities of Judah, and in the streets of Jerusalem // saying, hear ye the words of this covenant, and do them

Then the Lord said unto me,.... Again; for this is a repetition of the above order:

proclaim all these words in the cities of Judah, and in the streets of Jerusalem: with a loud voice, and openly, that all may hear:

saying, hear ye the words of this covenant, and do them; which their forefathers promised, when the covenant was made with them, Exo 24:7, but did not perform; hearing without doing is of little avail; not the hearers, but the doers of the law are justified; wherefore men should not be content with hearing only, Rom 2:13.

Gill: Jer 11:7 - For I earnestly protested unto your fathers // the day that I brought them out of the land of Egypt // even unto this day, rising early, and protesting, saying, obey my voice

For I earnestly protested unto your fathers,.... Or "witnessing, witnessed" ^g; testified his great affection for them; importunately solicited their observation of his precepts for their good; and strictly cautioned them against neglect and disobedience:

the day that I brought them out of the land of Egypt; See Gill on Jer 11:4,

even unto this day, rising early, and protesting, saying, obey my voice; that is, from the time of the giving of the law, in all successive ages, to the present time, he had sent his prophets to them, time after time, morning by morning, early and late, to press, exhort, and stir them up to an obedience to his will, and to warn them of the evils that would come by disobedience to it.

Gill: Jer 11:8 - Yet they obeyed not, nor inclined their ear // but walked everyone in the imagination of their evil heart // therefore I will bring upon them all the words of this covenant

Yet they obeyed not, nor inclined their ear,.... Though they had such strong solicitations and fair warnings, and these repeated again and again; all which was an aggravation of their disobedience and stubbornness:

but walked everyone in the imagination of their evil heart; which is desperately wicked, and is evil, and that continually, even every imagination of it; wherefore walking herein must be very wide and different from walking in the law of the Lord, and obeying that; see Jer 3:17,

therefore I will bring upon them all the words of this covenant; that is, all the curses and threatenings denounced in it against the disobedient; and so the Targum,

"and I brought upon them vengeance (or punishment) because they received not the words of this covenant:''

which I commanded them to do, but they did them not; because they did not do the commands of the law, therefore the curses of it lighted on them; for the words of the preceding clause may be rendered, "and I brought upon them" ^h, &c.; and it is suggested that the like punishment would be inflicted on the present generation, they imitating and pursuing the iniquities of their fathers; as follows:

Gill: Jer 11:9 - And the Lord said unto me // a conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem

And the Lord said unto me,.... After he had given him the order to publish and proclaim the words of the covenant, and exhort to obedience to them; he showed the prophet the reason of it, and opened to him a secret he was not acquainted with:

a conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem; not against the king, and against the civil government, but against the King of kings, against God and his covenant, his word and his worship; some designs were forming to cashier these, and introduce a new religion, the idolatry of the Gentiles; and it was not a few only that were in the scheme, the combination was general, city and country were in it; the inhabitants of Jerusalem, the more polite part of the nation, and the country people, that dwelt in the several cities of Judah, were all united in this affair; and this was found out by him who sees and knows all things. It is common for innovators in religion to lay schemes privately, and secretly inculcate them, before things are ripe for the open introduction of them. The Syriac version renders it, "a rebellion"; and conspiracies often issue in open rebellion; and so the Targum,

"and it is found that the men of Judah, and the inhabitants of Jerusalem, have rebelled against my word.''

Gill: Jer 11:10 - They are turned back to the iniquities of their forefathers // which refused to hear my words // and they went after other gods to serve them // the house of Israel and the house of Judah have broken my covenant which I made with their fathers

They are turned back to the iniquities of their forefathers,.... According to Kimchi, this prophecy was delivered out in the times of Jehoiakim. There had been a reformation in the reign of Josiah, but now they had rebelled against the Lord, and had returned to their former idolatries that had been practised in the times of Amon, Manasseh, and Ahaz:

which refused to hear my words; sent unto them by the prophets, Isaiah, and others:

and they went after other gods to serve them; not their forefathers, though it was true of them; but the then present generation, that were in the conspiracy and rebellion against God; they put their schemes into execution, and worshipped and served the gods of the nations:

the house of Israel and the house of Judah have broken my covenant which I made with their fathers; by their many transgressions, and especially by their idolatry; the house of Israel, or the ten tribes, had done so, many years ago, and were carried captive; and the house of Judah, or the two tribes of Benjamin and Judah, committing the same iniquities, might justly expect the like treatment.

Gill: Jer 11:11 - Therefore thus saith the Lord, behold, I will bring evil upon them // which they shall not be able to escape // and though they shall cry unto me, I will not hearken unto them

Therefore thus saith the Lord, behold, I will bring evil upon them,.... The evil of punishment for the evil of their sins, such as famine, the sword, captivity, which latter is the evil more especially designed; and there is no evil of this nature but what is of God; it is of his sending and bringing; see Amo 3:6,

which they shall not be able to escape; they should not have wisdom enough to form a scheme, nor power enough to put one in execution when formed, whereby they could extricate themselves out of the difficulties they would be in; doubtless reference is had to their being besieged by the Chaldean army, the evil that should come out of the north, Jer 1:14, which should so closely surround them, that none should escape:

and though they shall cry unto me, I will not hearken unto them: because their prayers were hypocritical, and not attended with faith and true repentance; otherwise, when men cry to God, under a sense of sin, being truly sorry for it, and put their trust in him, he hears them, and delivers them; but these would be concerned only for the evil that was come upon them, and not the evil they had been guilty of; and such sinners, when they pray to him, the Lord hears not. The Targum is,

"and they shall pray before me, and I will not receive their prayers.''

Gill: Jer 11:12 - Then shall the cities of Judah, and the inhabitants of Jerusalem // go and cry unto the gods unto whom they offer incense // but they shall not save them at all in the time of their trouble

Then shall the cities of Judah, and the inhabitants of Jerusalem,.... That is, the inhabitants of the cities of Judah, as well as the inhabitants of the city of Jerusalem; the former being in distress through the enemy being in their land, as well as the latter besieged by him:

go and cry unto the gods unto whom they offer incense; Baal, the queen of heaven, sun, moon, planets, and all the hosts of heaven, as in Jer 44:15, these they should cry unto for help and deliverance in vain:

but they shall not save them at all in the time of their trouble; not yield them the least relief and comfort in their trouble, so far from saving them entirely from it.

Gill: Jer 11:13 - For according to the number of thy cities were thy gods, O Judah // and according to the number of the streets of Jerusalem // have ye set up altars to that shameful thing, even altars to burn incense unto Baal

For according to the number of thy cities were thy gods, O Judah,.... See Gill on Jer 2:28,

and according to the number of the streets of Jerusalem; of which there were many, and some of note ⁱ:

have ye set up altars to that shameful thing, even altars to burn incense unto Baal; one of whose names is Bosheth, "shame"; see Hos 9:10, hence Jerubbaal is called, in 2Sa 11:21, Jerubbesheth; very properly is this name given to Baal, not only because the worship of him was to the reproach of the true God, but brought shame and confusion in the issue to its worshipper; as well as because shameful things were done in the worship of it, especially of Baalpeor; who seems to be the same with the Priapus of other nations.

Gill: Jer 11:14 - Therefore pray not thou for this people // neither lift up a cry or prayer for them // for I will not hear them in the time that they cry unto me for their trouble

Therefore pray not thou for this people,.... If for a remnant among them, yet not for the body of the people; and if for their spiritual and eternal good, yet not for their temporal salvation; their temporal ruin was certain; the decree was gone forth, and there was no revoking it; and this is said, not so much by way of prohibition of the prophet, as by way of threatening to the people, to show that as their own prayers should not profit them, so they should not have the benefit of the prayers of good men, their sin was a sin unto death, at least temporal death, and must not be prayed for, 1Jo 5:16,

neither lift up a cry or prayer for them; more words are used, to show the divine resolution, how inexorable he was, and how desperate was their condition, and their ruin sure; these words are repeated from Jer 7:16,

for I will not hear them in the time that they cry unto me for their trouble; for, as he would not hear their prayers when they should cry to him to be delivered from their trouble, it cannot be thought that he should hear the prayers of others for them, The Targum understands this of the prayers of the prophet for them, paraphrasing the words thus,

"for there is no acceptance before me (or it is not pleasing to me) when thou shall pray for them before me, in the time of their evil;''

neither their prayers, nor the prophet's for them, would be acceptable to God, or of any avail, he being determined to bring evil upon them.

Gill: Jer 11:15 - What hath my beloved to do in mine house // seeing she hath wrought lewdness with many // and the holy flesh is passed from thee // when thou doest evil // then thou rejoicest

What hath my beloved to do in mine house,.... These are either the words of the prophet, as Kimchi and Ben Melech think, speaking after this manner; what has God, who is my beloved, he whom my soul loves, and who loves me, to do in the sanctuary, which is my house, and not this people's, that have defiled it, to cause his Shechinah to dwell there, after so much wickedness has been committed in it? and so Cocceius interprets it of Christ the beloved Son of God, and the beloved of his church and people, withdrawing from the temple, because of the wickedness of the Jews; or they are the words of God concerning the people of the Jews, who were beloved for the Father's sake; signifying that now, because of their abominations, it was not fitting they should continue in the house of God, or have any shelter and protection there. The Jews interpret ^k this of Abraham:

seeing she hath wrought lewdness with many; that is, the congregation of Israel, or the church of the Jews, had committed idolatry with many idols; or it was not only a few of them that were guilty of this sin, but a multitude, even their great men, the princes and nobles:

and the holy flesh is passed from thee? which Kimchi and Ben Melech understand of holy and good men, who ceased from among them, were perished and gone; and Jarchi, of the circumcision of the flesh, which was neglected: but it seems best to interpret it of the flesh of sacrifices; which were either laid aside by them, or, if offered and eaten of, were of no service to them, being offered up with a wicked mind; or rather the meaning is, the time was come that these were at an end, the temple being destroyed:

when thou doest evil; the evil of sin; or "when thine evil is" ^l; the evil of punishment is coming upon thee:

then thou rejoicest; instead of repenting of sin, and mourning for it, or being humbled at approaching judgments, gave themselves up to sensual lusts and pleasures; neither concerned at the one nor at the other; neither grieved for sin, nor trembled at punishment; but amidst all were brisk and jovial; though some say ^m the word has the signification of trembling; and render it, "then thou shalt tremble". The Targum of the whole is,

"What (have I to do) with this people, that was beloved before me? they have left the worship of the house of my sanctuary; they have took counsel to sin much; they mingle the flesh of abominations with the holy flesh; they shall go into captivity from thee; because of thy wickedness thou art strong.''

Gill: Jer 11:16 - The Lord called thy name a green olive tree // with the noise of a great tumult he hath kindled fire upon it // and the branches of it are broken

The Lord called thy name a green olive tree,.... That is, compared the Jewish church and people to one, and made them as one, very prosperous and flourishing in the enjoyment of privileges, civil and religious, being highly favoured with the word and ordinances: fair, and of goodly fruit; which, for a while, brought forth the fruit of good works; and, while such, was amiable and goodly to look upon; was, as the Syriac version is, "fair with fruit, and beautiful in sight"; and whereas it might have been expected she would have so continued, and been still as a green olive tree in the house of God, as David says, Psa 52:8, now it was otherwise, she was become barren, dry, and fruitless: and therefore it follows:

with the noise of a great tumult he hath kindled fire upon it: that is, by means of the Chaldean army, which came with a mighty rushing noise, as a numerous army does; the Lord hath destroyed it, and burnt it with fire; what the Chaldeans did is ascribed to God, because it was done according to his will, and by his direction and overruling providence:

and the branches of it are broken; the high and principal ones, the king, princes, and nobles, their palaces, and the house of God. The apostle seems to have respect to this passage in Rom 11:17. The Targum is,

"as an olive tree that is beautiful in form and comely of sight, whose branches overshadow the trees, so the Lord hath magnified thy name among the people; but now that thou hast transgressed the law, the armies of the people, who are strong as fire, shall come against thee, and helps shall be joined to them.''

Gill: Jer 11:17 - For the Lord of hosts that planted thee // for he hath pronounced evil against thee // for the evil of the house of Israel // and of the house of Judah // which they have done against themselves // to provoke me to anger in offering incense unto Baal

For the Lord of hosts that planted thee,.... As a green olive tree, and gave thee all thy verdure, fruitfulness, happiness, and prosperity; when he first put thee into the possession of the good land, and distinguished thee by so many favours and blessings; as he is able to take them away, so he will:

for he hath pronounced evil against thee; he hath determined it in his mind, and he hath declared it by his prophets:

for the evil of the house of Israel; the ten tribes, who had committed sin, and for which the evil pronounced had been executed on them already, being some time ago carried captive:

and of the house of Judah; who had taken no warning by them, but had followed them in their iniquities, and even exceeded them; and therefore must expect the like punishment for their sins:

which they have done against themselves; for sin is not only against God, his nature, will, and law; but it is against the sinner himself, and is to his hurt and ruin, both temporal and eternal:

to provoke me to anger in offering incense unto Baal; this particularly was the evil which was so provoking to God; and therefore he determined to bring the evil of punishment upon them; and shows the cause and reason of it; and which is a sufficient vindication of his justice.

Gill: Jer 11:18 - And the Lord hath given me knowledge of it // and I know it // then thou shewedst me their doings

And the Lord hath given me knowledge of it,.... Either of what he had been declaring as the sins of these people; and of what he had been prophesying concerning punishment for their sins; what he had said was not of himself, did not arise from any pique or resentment in him against them; but it was of God, that knows all things, and had made known these things to him; and he had only faithfully related them as he had received them; or else of the malicious designs of the men of Anathoth to take away his life, after mentioned:

and I know it; and am sure of it; having it by divine revelation, and from that God that cannot lie, and will not deceive:

then thou shewedst me their doings. Some versions, as the Septuagint, Syriac; and Arabic, take the former words to be a prayer of the prophet's, "O Lord, make me know, or show me, or teach me, that I may know"; and these signify that his prayer was answered. The Lord showed him the sins of these people, and what punishments they deserved, and would be inflicted on them; or rather what they were doing in the dark, and what schemes they were contriving and attempting to put in execution against his life; but God was careful of it, and would not suffer them to do him any harm; and therefore made all known unto him; see Psa 105:15.

Gill: Jer 11:19 - But I was like a lamb, or an ox // that is brought to the slaughter // and I knew not that they had devised devices against me // saying, let us destroy the tree with the fruit thereof // let us cut him off from the land of the living // that his name may be remembered no more

But I was like a lamb, or an ox,.... The word "alluph", rendered an ox, is by many considered as an adjective to the word lamb ⁿ; since the disjunctive particle or is not in the next; and is differently translated; by the Vulgate Latin version, "as a meek or tame lamb"; by the Septuagint and Arabic versions, "as an harmless lamb": and by the Syriac version, "as a pure" or "clean lamb"; and by the Targum,

"as a choice lamb;''

and so R. Menachem in Jarchi, a large or principal one; but the words respect not the excellency, the meekness, patience, innocence, and harmlessness of the prophet; but his security and insensibility of danger, like one or both of these creatures:

that is brought to the slaughter; to be sacrificed by the priest, or killed by the butcher; not knowing but it is going to the pasture to feed in, or to the fold or stall to lie down in; so ignorant was the prophet of the designs of his townsmen against him, and not at all jealous that they wished him ill; since he meant none to them, but sought their good:

and I knew not that they had devised devices against me; that they had met and consulted together, and devised mischief against him:

saying, let us destroy the tree with the fruit thereof; meaning either the prophet and his family, root and branch; or him and his prophecies; for taking away his life would put an end to his prophesying. Some think this respects the manner in which they proposed to take away his life, as by poison; so the Targum,

"let us cast (put) poison (or the savour of death) into his food;''

for the word rendered fruit signifies bread; and so the Septuagint, Arabic, and Vulgate Latin versions render it, "let us cast, or put wood into his bread" ^o; either some poisonous plant or tree, or rotten wood; or give him wood instead of bread, and so starve him. De Dieu observes, that לחם, translated "fruit", signifies, both in the Hebrew and Arabic languages, "flesh"; and renders it, "let us break wood upon his flesh", ^p or body; that is, beat him with staves till they are broken upon him, and so kill him. The ancient fathers understand this of Christ, who is the bread of life, and of his crucifixion upon the wood of the cross. Jerom says it is the consent of all the churches that these things are said of Christ in the person of Jeremiah, even in this and the preceding verse, and the following one:

let us cut him off from the land of the living. The Targum explains it of the land of Israel; but it designs the world in general, and the taking away of his life out of it, and from among men:

that his name may be remembered no more; that he and his prophecies may be buried in everlasting oblivion; he no more spoken of, and his predictions no more regarded: but, as they failed in the former in taking away his life, he outliving many of them, so in the latter; for as what he foretold exactly came to pass, his name and his prophesying are in remembrance to this day; and, as the wise man says, "the memory of the just is blessed", Pro 10:7.

Gill: Jer 11:20 - But, O Lord of hosts, that judgest righteously // that triest the reins and the heart // let me see thy vengeance on them // for unto thee have I revealed my cause

But, O Lord of hosts, that judgest righteously,.... This is the prophet's appeal to God, as the Judge of the whole earth, who will do right; he found there was no justice to be done him among men; he therefore has recourse to a righteous God, who he knew judged righteous judgment:

that triest the reins and the heart; of all men; as of his own, so of his enemies; and which he mentions, not so much on his own account as theirs:

let me see thy vengeance on them; which imprecation arose from a pure zeal for God, for his glory, and the honour of his justice; and not from private revenge; and so no ways inconsistent with the character of a good man; though some consider the words as a prediction of what would befall them, and he should live to see accomplished; and render them, "I shall see &c." ^q; and so the Targum,

"I shall see the vengeance of thy judgment on them:''

for unto thee have I revealed my cause; as a client to his patron; told his whole case, and left it with him, believing he would manage it for him, and do him justice. The Apostle Peter seems to have this passage in view, when speaking of Christ, 1Pe 2:23.

Gill: Jer 11:21 - Therefore thus saith the Lord of the men of Anathoth // that seek thy life // saying, prophesy not in the name of the Lord // that thou die not by our hand

Therefore thus saith the Lord of the men of Anathoth,.... That is, "unto", or "concerning the men of Anathoth", the townsmen of Jeremiah, and who were the persons that combined together to destroy him; of this place; see Gill on Jer 1:1.

that seek thy life; or "soul"; that is, to take it away:

saying, prophesy not in the name of the Lord; without their leave, and such hard things as he did, unless he would prophesy smooth things, and then he might go on, otherwise he must expect to die:

that thou die not by our hand; or means; they intimate, that, should he persist in this way of prophesying, they should not stay to carry on a judicial process against him, to bring him and accuse him before a judge, or the sanhedrim, or any court of judicature; but should do as those called zealots in later times did; lay violent hands upon him, and dispatch him themselves at once; perhaps this they said after they found that the prophet had knowledge of their designs against him.

Gill: Jer 11:22 - Therefore thus saith the Lord of hosts, behold, I will punish them // the young men shall die by the sword // their sons and their daughters shall die by famine

Therefore thus saith the Lord of hosts, behold, I will punish them,..... Or, visit "them" ^r; look into this matter, try this cause, bring it to an issue, and pass sentence on them; which is as follows:

the young men shall die by the sword; by the sword of the Chaldeans, in the field, going out in battle against them; or rather when their town was taken and plundered, since they were the sons of priests:

their sons and their daughters shall die by famine; that is, their little ones, male and female; so that the famine, it seems, was not only in Jerusalem at the time of its siege, but in other parts also: no mention is made of the parents themselves.

Gill: Jer 11:23 - And there shall be no remnant of them // for I will bring evil upon the men of Anathoth, even the year of their visitation

And there shall be no remnant of them,.... And thus the measure they meted out to the prophet was measured to them; they devised to destroy him root and branch, the tree with its fruit; and now none shall be left of them; such who escaped the sword and the famine should be carried captive, as they were; for though there were none left in Anathoth, there were some preserved alive, and were removed into Babylon; since, at the return from thence, the men of Anathoth were a hundred twenty and eight, Neh 7:27,

for I will bring evil upon the men of Anathoth, even the year of their visitation; or, "in the year of their visitation" ^s; that is, of the visitation of their sins, as the Targum; which was the year of the destruction of the city and temple of Jerusalem, and was in the nineteenth of Nebuchadnezzar, Jer 52:12 and this was not a chance matter, but what was fixed and determined by the Lord.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jer 11:1

¹ tn Heb “The word which came to Jeremiah from the Lord, saying.” The proposed translation is more in keeping with contemporary English idiom. Cf. 1:2 and 7:1 and footnotes there.

NET Notes: Jer 11:2

¹ tn The form is a second masculine plural which is followed in the MT of vv. 2-3 by second masculine singulars. This plus the fact that the whole clause “listen to the terms of this covenant” is nearly repeated at the end of v. 3 has led many modern scholars to delete the whole clause (cf., e.g. W. McKane, Jeremiah [ICC], 1:236-37). However, this only leads to further adjustments in the rest of the verse which are difficult to justify. The form has also led to a good deal of speculation about who these others were that are initially addressed here. The juxtaposition of second plural and singular forms has a precedent in Deuteronomy, where the nation is sometimes addressed with the plural and at other times with a collective singular.

² sn The covenant I made with Israel. Apart from the legal profession and Jewish and Christian tradition the term “covenant” may not be too familiar. There were essentially three kinds of “covenants” that were referred to under the Hebrew term used here: (1) “Parity treaties” or “covenants” between equals in which each party pledged itself to certain agreed upon stipulations and took an oath to it in the name of their god or gods (cf. Gen 31:44-54); (2) “Suzerain-vassal treaties” or “covenants” in which a great king pledged himself to protect the vassal’s realm and his right to rule over his own domain in exchange for sovereignty over the vassal, including the rendering of absolute loyalty and submission to the great king’s demands spelled out in detailed stipulations; (3) “Covenants of grant” in which a great king granted to a loyal servant or vassal king permanent title to a piece of land or dominion over a specified realm in recognition of past service. It is generally recognized that the Mosaic covenant which is being referred to here is of the second type and that it resembles in kind the ancient Near Eastern suzerain-vassal treaties. These treaties typically contained the following elements: (1) a preamble identifying the great king (cf. Exod 20:2a; Deut 1:1-4); (2) a historical prologue summarizing the great king’s past benefactions as motivation for future loyalty (cf. Exod 20:2b; Deut 1:5–4:43); (3) the primary stipulation of absolute and unconditional loyalty (cf. Exod 20:3-8; Deut 5:1–11:32); (4) specific stipulations governing future relations between the vassal and the great king and the vassal’s relation to other vassals (cf. Exod 20:22–23:33; Deut 12:1–26:15); (5) the invoking of curses on the vassal for disloyalty and the pronouncing of blessing on him for loyalty (cf. Lev 26; Deut 27-28); (6) the invoking of witnesses to the covenant, often the great king’s and the vassal’s gods (cf. Deut 30:19; 31:28 where the reference is to the “heavens and the earth” as enduring witnesses). It is also generally agreed that the majority of the threats of punishment by the prophets refer to the invocation of these covenant curses for disloyalty to the basic stipulation, that of absolute loyalty.

³ tn Heb “this covenant.” The referent of “this” is left dangling until it is further defined in vv. 3-4. Leaving it undefined in the translation may lead to confusion hence the anticipatory nature of the demonstrative is spelled out explicitly in the translation.

⁴ tn Heb “and speak/tell them.” However, the translation chosen is more appropriate to modern idiom.

⁵ tn Or “those living in Jerusalem”; Heb “inhabitants of.”

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Jer 11:3

¹ tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5.

NET Notes: Jer 11:4

¹ tn Heb “fathers” (also in vv. 5, 7, 10).

² tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.

³ tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”

⁴ tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.

⁵ tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.

⁶ tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.

⁷ sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the Lord, Israel’s great king, and charging both the fathers and the children with breach of covenant.

NET Notes: Jer 11:5

¹ tn The phrase “a land flowing with milk and honey” is very familiar to readers in the Jewish and Christian traditions as a proverbial description of the agricultural and pastoral abundance of the land of Israel. However, it may not mean too much to readers outside those traditions; an equivalent expression would be “a land of fertile fields and fine pastures.” E. W. Bullinger (Figures of Speech, 626) identifies this as a figure of speech called synecdoche where the species is put for the genus, “a region…abounding with pasture and fruits of all kinds.”

² tn Heb “‘a land flowing with milk and honey,’ as at this day.” However, the literal reading is too elliptical and would lead to confusion.

³ tn The words “Let it be so” are not in the text; they are an explanation of the significance of the term “Amen” for those who may not be part of the Christian or Jewish tradition.

sn The word amen is found at the end of each of the curses in Deut 27 where the people express their agreement with the appropriateness of the curse for the offense mentioned.

NET Notes: Jer 11:6

¹ tn Heb “the terms of this covenant.” However, this was a separate message and the ambiguity of “this” could still cause some confusion.

NET Notes: Jer 11:7

¹ tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.

² tn For the explanation for this rendering see the note on 7:13.

NET Notes: Jer 11:8

¹ tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”), i.e., what the Lord “brings on” them, namely, the curses that are the penalty for disobedience and the stipulations that they are “to do,” that is, to carry out. The sentence is broken up this way in keeping with contemporary English style to avoid the long and complicated style of the original.

NET Notes: Jer 11:9

¹ tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.”

NET Notes: Jer 11:10

¹ tn Or “They have repeated the evil actions of….”

² tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.

³ tn Heb “house of Israel and house of Judah.”

NET Notes: Jer 11:11

¹ tn Heb “Therefore, thus, says the Lord.” The person has been shifted in the translation in accordance with the difference between Hebrew and English style.

NET Notes: Jer 11:12

¹ tn Heb “Then the towns of Judah and those living in Jerusalem will…”

² tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, cf. GKC 343 §113.p.

NET Notes: Jer 11:13

¹ tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like “the very idea that you should…” might best represent the mood. The כִּי is probably asseverative or intensive (cf. BDB 472 s.v. כִּי 1.e).

² sn Cf. Jer 2:28.

³ tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, “altars to sacrifice to Baal” has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.

NET Notes: Jer 11:14

¹ tn Heb “you.”

² tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

sn Cf. Jer 7:16 where this same command is addressed to Jeremiah.

³ tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew mss and the versions instead of “on account of” (בְּעַד, bÿ’ad). W. L. Holladay (Jeremiah [Hermeneia], 1:347) is probably right in assuming that the MT has been influenced by “for them” (בַעֲדָם, va’adam) earlier in the verse.

NET Notes: Jer 11:15

¹ tn The words “The Lord says to the people of Judah” are not in the text. It is, however, clear from the words that follow that he is the speaker and Judah the addressee. The words are supplied in the translation for the sake of clarity.

² tn Heb “What to my beloved [being] in my house?” The text has been restructured to avoid possible confusion by the shift from third person in the first two lines to second person in the last two lines and the lines of the following verse. The reference to Judah as his “beloved” is certainly ironic and perhaps even sarcastic.

³ tc The meaning of this line is uncertain. The text reads somewhat literally either “her doing the wicked thing the many” or “doing it, the wicked thing, the many.” The text, relationship between words, and meaning of this whole verse have been greatly debated. Wholesale emendation based on the ancient versions is common in both the commentaries and the modern English versions. Many follow the lead of the Greek version which in many cases offers a smoother reading but for that very reason may not be original. The notes that follow will explain some of these emendations but will also attempt to explain the most likely meaning of the MT which is the more difficult and probably the more original text. Since it is presumed to be the original the text will be dealt with in the notes line for line in the MT even though the emendations often relate to more than one line. For example the Greek of the first two lines reads: “Why has the beloved done abomination in my house?” This ignores the preposition before “my beloved” (לִידִידִי, lididi) and treats the form “her doing” (עֲשׂוֹתָהּ [’asotah], Qal infinitive plus suffix) as a finite verb (עָשְׂתָה [’astah], Qal perfect third feminine). The forms are similar but the Greek is smoother. Moreover, it is difficult to explain the presence of “to” in the MT if the Greek is the original. The Greek text likewise does not have the difficulty that is exhibited in the MT by the word “the many” (הָרַבִּים, harabbim). It reads a word for “vows/votive offerings” (εὐχαί [eucai] regularly = נְדָרִים [gÿdarim]) in place of the word “many” (הָרַבִּים, harabbim) and takes it as part of a compound subject of the verb in the following line meaning “take away.” However, this word is far removed graphically from that in the MT and it would be difficult to explain how the MT arose from it. The Old Latin apparently reads a word for “fat” (adipes = חֲלָבִים, khalavim) which is closer in script to the MT and would be more likely original than the Greek. However, both of these resolutions look like attempts to smooth out a difficult text. Because there is no solid support for any single reading, it is probably best to retain the MT’s “the many.” Many do retain it and take it as a second accusative of “doing it” and read “she does the wicked thing with many [i.e., many false gods],” a use of the accusative which is hard to justify. Another alternative, taking the adjective “the many” to modify the noun “the wicked thing” is sometimes suggested but is not possible because the adjective is masculine plural and the noun is feminine singular which is contrary to Hebrew style. Hence one cannot read “she has done many wicked things.” The present translation follows the suggestion in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:209, that it is the subject of the infinitive construct with an object suffix which is anticipatory of the noun “wickedness” that follows (cf. GKC 425 §131.m), i.e., “the many do it, namely the wickedness” (for the meaning of the noun see BDB 273 s.v. מְזִמָּה 3.b).

⁴ tn The meaning of this line is also uncertain. The Hebrew text reads somewhat literally, “holy meat they pass over from upon you.” The question of the subject of the verb is the main problem here. The verb is masculine plural and the only subject available is “holy meat” which is singular, a “they” which goes back to “the many,” or a noun from the end of the preceding line which is combined with “holy meat.” The latter is the solution of the Greek version which reads “Will votive offerings [or pieces of fat (following the Old Latin)] and holy meats take away from you your wickedness?” However, that resolution has been rejected in the preceding note as smoothing out the difficulties of the first two lines. It also leaves out the כִּי (ki) at the beginning of the following line and takes the noun “your wickedness” as the object of the verb. That certainly would make for an easier reading of both this line and the next and the assumption that כִּי may not be in the text is possible because it could be explained as a double writing of the pronoun on the end of the preceding phrase “from upon you” (מֵעָלָיִךְ, me’alayikh). However, besides being the smoother reading it leaves the last line too short poetically. The solution of the UBS, Preliminary Report, 4:209 is that “they” (referring back to “the many”?) is the subject. They read: “so that they carry away from you even sacrificial flesh.” But who are “they” and “you?” Is the “they” the priests and the “you” the people? (See 1 Sam 2:10-17 for a possible parallel.) This, however, introduces too many unknowns into the text. The translation adopted is based on a revocalization of the form “from upon you” (מֵעָלָיִךְ, me’alayikh) to “your treacherous acts” (מַעֲלָיִךְ, ma’alayikh; for this noun cf. BDB 591 s.v. I מַעַל 2), a solution which is also proposed in the margin of the NJPS which reads: “Can your treacheries be canceled by sacral flesh?” For the nuance of the verb presupposed here (= be removed, cease to exist) see BDB 718 s.v. עָבַר Qal.6.c and compare usage in Job 30:15. While this solution does preserve the consonantal text and is accepted here, it should be acknowledged that there is no ancient support for it and the reading of the noun “treacheries” in place of the compound preposition “from upon” is purely speculative.

⁵ tn Heb “for [or when] your wickedness then you rejoice.” The meaning of this line is uncertain. The Greek version, which reads “or will you escape by these things” (presupposing a Hebrew text אִם עַל זוֹת תָּעוּזִי, ’im ’al zot ta’uzi) is far removed from the reading in the MT (אָז תַּעֲלֹזִי [’az ta’alozi]; the rest of the Hebrew line has been left out because the Greek reads it with the preceding line) and again appears to be an attempt to smooth out a difficult text. The translation retains the MT but rewords it so it makes better sense in English. The translation presupposes that the phrase “your wickedness” is the object of the verb “take joy” and the adverb “then” refers back to the offering of sacred flesh, i.e., “even then [or at that time]” as a constructio ad sensum. For a similar use of the adverb (אָז, ’az) compare Gen 13:7. For the use of כִּי (ki) meaning “that” after a question see BDB 472 s.v. כִּי 1.f. A possible alternative would be to read as UBS, Preliminary Report, 4:209 do: “When trouble reaches you, then will you exult?” If the text of the whole verse followed here, the more difficult text, is not the original one, the most likely alternative would be: “What right does my beloved have to be in my house? She has does wicked things [reading עָשְׂתָה מְזִמֹּת, ’ostah mÿzimot]. Can fat pieces [reading הַחֲלָבִים, hakhalavim] and sacred meat take away your wickedness from you [reading יַעֲבִרוּ מֵעָלַיִךְ רָעָתֵכִי, ya’aviru me’alayikh ra’atekhi]? [If it could] then you could rejoice.” It should be emphasized that the text of the verse is uncertain in a number of places and open to more than one interpretation. However, regardless of which text or interpretation of it is followed, the Masoretic as interpreted here, the Greek as given in the notes, or an emended text based on both, the overall meaning is much the same. Judah has done evil and the Lord rejects their superficial attempts to placate him through ritual without change of behavior. The particulars are different; the point is the same.

sn For the argument of this verse compare the condemnatory questions in Jer 7:9-11.

NET Notes: Jer 11:16

¹ tn Heb “The Lord once called you….” This is another example of the rapid shift in person that is common to Hebrew style which is not common in English and could lead to confusion for some readers. Here and in the verses that follow the person has been shifted to first person for consistency in English.

² tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect).

³ tn Heb “At the sound of a mighty roar he will set fire to it.” For the shift from third person “he” to the first person “I” see the preceding note. The Hebrew use of the pronouns in vv. 16-17 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are “you” and the olive tree is “it.” The people are again “you” in v. 17 but part of the metaphor is carried over, i.e., “he ‘planted’ you.” It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as “you.”

⁴ tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) which fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, ba’ar). However, it is better to follow the lead of the Greek version which translates “be good for nothing” (ἠχρειώθησαν, hcreiwqhsan) and derive the verb from רָעַע (ra’a’) meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5).

NET Notes: Jer 11:17

¹ tn Heb “Yahweh of armies.”

sn For the significance of the term see the notes at 2:19 and 7:3.

² tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.

³ tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term Lord of armies has been rendered this sentence has been restructured to avoid confusion in English style.

⁴ tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.

NET Notes: Jer 11:18

¹ tn Heb “caused me to know that I might know.” Many English versions supply an unstated object “their plots” which is referred to later in the context (cf. v. 19). The presupposition of this kind of absolute ellipsis is difficult to justify and would create the need for understanding an ellipsis of “it” also after “I knew.” It is better to see a bipolar use of the verb “know” here. For the second use of the verb “know” meaning “have understanding” see BDB 394 s.v. ָידַע Qal.5.

² tn Heb “Then you showed me their deeds.” This is another example of the rapid shift in person which is common in Jeremiah. As elsewhere, it has been resolved for the sake of avoiding confusion for the English reader by leveling the referent to the same person throughout. The text again involves an apostrophe, talking about the Lord to addressing him.

NET Notes: Jer 11:19

¹ tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.

² tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.

³ tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).

sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.

⁴ tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.

⁵ tn Heb “so that his name will not be remembered any more.”

NET Notes: Jer 11:20

¹ tn The words “So I said to the Lord” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address.

² tn Heb “Yahweh of armies.”

sn For the significance of the term see the notes at 2:19 and 7:3.

³ tn Heb “Lord of armies, just judge, tester of kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. In Hebrew thought the “kidneys” were thought of as the seat of the emotions and passions and the “heart” was viewed as the seat of intellect, conscience, and will. The “heart” and the “kidneys” are often used figuratively for the thoughts, emotions, motives, and drives that are thought to be seated in them.

⁴ tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”

NET Notes: Jer 11:21

¹ tn Heb “Therefore thus says the Lord.” This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the “therefore” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]) with the actual response which is not given until v. 22.

² tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.

³ tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”

⁴ tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.

⁵ tn Heb “or you will die by our hand.”

NET Notes: Jer 11:22

¹ tn Heb “Yahweh of armies.”

sn For the significance of the term see the notes at 2:19 and 7:3.

² tn Heb “Behold I will.” For the function of this particle see the translator’s note on 1:6.

³ tn Heb “will die by the sword.” Here “sword” stands contextually for “battle” while “starvation” stands for death by starvation during siege.

NET Notes: Jer 11:23

¹ tn Heb “There will be no survivors for/among them.”

² tn Heb “the men of Anathoth.” For the rationale for adding the qualification see the notes on v. 21.

³ tn Heb “I will bring disaster on…, the year of their punishment.”

Geneva Bible: Jer 11:3

And say thou to them, Thus saith the LORD God of Israel; ^{( a )} Cursed [be] the man that obeyeth not the words of this covenant,

^{( a )} He calls the Jews to the consideration of God's mercy, who freely chose them, made a covenant of eternal happiness with them and how he ever performed it on his behalf and how they ever showed themselves rebellious and ingrate toward him, and broke it on their part, and so are subject to the curse of the law, (Deu 27:26).

Geneva Bible: Jer 11:5

That I may perform the oath which I have sworn to your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered ^{( b )} I, and said, So be it, O LORD.

^{( b )} Thus he speaks in the person of the people, who agreed to the covenant.

Geneva Bible: Jer 11:7

For I earnestly protested to your fathers in the day [that] I brought them out of the land of Egypt, [even] to this day, ^{( c )} rising early and protesting, saying, Obey my voice.

^{( c )} Read (Jer 7:13).

Geneva Bible: Jer 11:8

Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their ^{( d )} evil heart: therefore I will bring upon them all the ^{( e )} words of this covenant, which I commanded [them] to do; but they did [them] not.

^{( d )} According to his own fantasy, and not as my word appointed him.

^{( e )} Meaning, the menaces and curses contained in the law, (Lev 26:14; Deu 28:16).

Geneva Bible: Jer 11:9

And the LORD said to me, A ^{( f )} conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.

^{( f )} That is, general consent to rebel against me.

Geneva Bible: Jer 11:11

Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry to me, ^{( g )} I will not hearken to them.

^{( g )} Because they will not pray with true faith and repentance, but for the pain and grief which they feel, (Pro 1:28).

Geneva Bible: Jer 11:13

^{( h )} For [according to] the number of thy cities were thy gods, O Judah; and [according to] the number of the streets of Jerusalem have ye set up altars to [that] shameful thing, [even] altars to burn incense to Baal.

^{( h )} Read (Jer 2:28).

Geneva Bible: Jer 11:14

Therefore ^{( i )} pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time when they cry to me for their trouble.

^{( i )} Read (Jer 7:16, Jer 14:11).

Geneva Bible: Jer 11:15

What hath my ^{( k )} beloved to do in my house, [seeing] she hath wrought lewdness with many, and the holy flesh ^{( l )} is passed from thee? when thou doest evil, then thou rejoicest.

^{( k )} My people of Israel whom I have greatly loved till now.

^{( l )} Meaning, that they offer not in the temple to God, but on the altars of Baal and the idols and so rejoiced in their wickedness.

Geneva Bible: Jer 11:16

The LORD called thy name, A green olive tree, fair, [and] of goodly fruit: with the ^{( m )} noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.

^{( m )} Of the Babylonians and Chaldeans.

Geneva Bible: Jer 11:18

And the LORD hath given me knowledge [of it], and I know [it]: then thou didst show me ^{( n )} their doings.

^{( n )} Who went about secretly to conspire my death.

Geneva Bible: Jer 11:19

But I [was] like a lamb [or] an ox [that] is brought to the slaughter; and I knew not that they had devised plots against me, [saying], Let us ^{( o )} destroy the tree with its fruit, and let us cut him off from the land of the living, that his name may be no more remembered.

^{( o )} Let us destroy the prophet and his doctrine. Some read "Let us corrupt his meat with wood", meaning poison.

Geneva Bible: Jer 11:20

But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy ^{( p )} vengeance on them: for to thee have I revealed my cause.

^{( p )} Thus he spoke not out of hatred, but being moved with the Spirit of God, he desires the advancement of God's glory, and the verifying of his word, which is by the destruction of his enemies.

Geneva Bible: Jer 11:21

Therefore thus saith the LORD concerning the men of ^{( q )} Anathoth, that seek thy life, saying, ^{( r )} Prophesy not in the name of the LORD, that thou die not by our hand:

^{( q )} That is, both the priests and the rest of the people: for this town was the priests, and they dwelt in it, (Jer 1:1).

^{( r )} Not that they could not abide to hear God named; (for in this they would show themselves most holy) but because they could not abide to be sharply reproved, and therefore desired to be flattered (Isa 30:10), to be maintained in their pleasures (Mic 2:11) and not to hear vice condemned (Amo 7:12).

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Jer 11:1-10

God never promised to bestow blessings on his rational creatures, while they persist in wilful disobedience. Pardon and acceptance are promised freely to all believers; but no man can be saved who does not obey the command of God to repent, to believe in Christ, to separate from sin and the world, to choose self-denial and newness of life. In general, men will hearken to those who speak of doctrines, promises, and privileges; but when duties are mentioned, they will not bend their ear.

MHCC: Jer 11:11-17

Evil pursues sinners, and entangles them in snares, out of which they cannot free themselves. Now, in their distress, their many gods and many altars stand them in no stead. And those whose own prayers will not be heard, cannot expect benefit from the prayers of others. Their profession of religion shall prove of no use. When trouble came upon them, they made this their confidence, but God has rejected it. His altar shall yield them no satisfaction. The remembrance of God's former favours to them shall be no comfort under troubles; and his remembrance of them shall be no argument for their relief. Every sin against the Lord is a sin against ourselves, and so it will be found sooner or later.

MHCC: Jer 11:18-23

The prophet Jeremiah tells much concerning himself, the times he lived in being very troublesome. Those of his own city plotted how they might cause his death. They thought to end his days, but he outlived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them known. God's justice is a terror to the wicked, but a comfort to the godly. When we are wronged, we have a God to commit our cause to, and it is our duty to commit it to him. We should also look well to our own spirits, that we are not overcome with evil, but that by patient continuance in praying for our enemies, and in kindness to them, we may overcome evil with good.

Matthew Henry: Jer 11:1-10

The prophet here, as prosecutor in God's name, draws up an indictment against the Jews for wilful disobedience to the commands of their rightful Sovereign. For the more solemn management of this charge,

I. He produces the commission he had to draw up the charge against them. He did not take pleasure in accusing the children of his people, but God commanded him to speak it to the men of Judah, Jer 11:1, Jer 11:2. In the original it is plural: Speak you this. For what he said to Jeremiah was the same that he gave in charge to all his servants the prophets. They none of them said any other than what Moses, in the law, had said; to that therefore they must refer themselves, and direct the people: " Hear the words of this covenant; turn to your Bibles, be judged by them."Jeremiah must now proclaim this in the cities of Judah and the streets of Jerusalem, that all may hear, for all are concerned. All the words of reproof and conviction which the prophets spoke were grounded upon the words of the covenant, and agreed with that; and therefore " hear these words, and understand by them upon what terms you stood with God at first; and then, by comparing yourselves with the covenant, you will soon be aware upon what terms you now stand with him."

II. He opens the charter upon which their state was founded and by which they held their privileges. They had forgotten the tenour of it, and lived as if they thought that the grant was absolute and that they might do what they pleased and yet have what God had promised, or as if they thought that the keeping up of the ceremonial observances was all that God required of them. He therefore shows them, with all possible plainness, that the thing God insisted upon was obedience, which was better than sacrifice. He said, Obey my voice, Jer 11:4 and again Jer 11:7. "Own God for your Master; give up yourselves to him as his subjects and servants; attend to all the declarations of his mind and will, and make conscience of complying with them. Do my commandments, not only in some things, but according to all which I command you; make conscience of moral duties especially, and rest not in those that are merely ritual; hear the words of the covenant, and do them."1. This was the original contract between God and them, when he first formed them into a people. It was what he commanded their fathers when he first brought them forth out of the land of Egypt, Jer 11:4 and Jer 11:7. He never intended to take them under his guidance and protection upon any other terms. This was what he required from them in gratitude for the great things he did for them when he brought them from the iron furnace. He redeemed them out of the service of the Egyptians, which was perfect slavery, that he might take them into his own service, which is perfect freedom, Luk 1:74, Luk 1:75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, Jer 11:7. God not only commanded it, but earnestly protested it to their fathers, when he brought them into covenant with himself. Moses inculcated it again and again, by precept upon precept and line upon line. 3. This was made the condition of the relation between and God, which was so much their honour and privilege: " So shall you be my people and I will be your God; I will own you for mine, and you may call upon me as yours;"this intimates that, if they refused to obey, they could no longer claim the benefit of the relation. 4. It was upon these terms that the land of Canaan was given them for a possession: Obey my voice, that I may perform the oath sworn to your fathers, to give them a land flowing with milk and honey, Jer 11:5. God was ready to fulfil the promise, but then they must fulfil the condition; if not, the promise is void, and it is just with God to turn them out of possession. Being brought in upon their good behaviour, they had no wrong done them if they were turned out upon their ill behaviour. Obedience was the rent reserved by the lease, with a power to re-enter for non-payment. 5. This obedience was not only made a condition of the blessing, but was required under the penalty of a curse. This is mentioned first here (Jer 11:3), that they might, if possible, be awakened by the terrors of the Lord: Cursed be the man, though it were but a single person, that obeys not the words of this covenant, much more when it is the body of the nation that rebels. There are curses of the covenant as well as blessings: and Moses set before them not only life and good, but death and evil (Deu 30:15), so that they had fair warning given them of the fatal consequences of disobedience. 6. Lest this covenant should be forgotten, and, because out of mind, should be thought out of date, God had from time to time called to them to remember it, and by his servants the prophets had made a continual claim of this rent, so that they could not plead, in excuse of their non-payment, that it had never been demanded; from the day when he brought them out of Egypt to this day (and that was nearly 1000 years) he had been, in one way or other, at sundry times and in divers manners, protesting to them the necessity of obedience. God keeps an account how long we have enjoyed the means of grace and how powerful those means have been, how often we have been not only spoken to, but protested to, concerning our duty. 7. This covenant was consented to (Jer 11:5): Then answered I, and said, So be it, O Lord! These are the words of the prophet, expressing either, (1.) His own consent to the covenant for himself, and his desire to have the benefit of it. God promised Canaan to the obedient: "Lord,"says he, "I take thee at thy word, I will be obedient; let me have my inheritance in the land of promise, of which Canaan is a type."Or, (2.) His good will, and good wish, that his people might have the benefit of it. " Amen; Lord, let them still be kept in possession of this good land, and not turned out of it; make good the promise to them."Or, (3.) His people's consent to the covenant: " Then answered I, in the name of the people, So be it. "Taking it in this sense, it refers to the declared consent which the people gave to the covenant, not only to the precepts of it when they said, All that the Lord shall say unto us we will do and will be obedient, but to the penalties when they said Amen to all the curses upon Mount Ebal. The more solemnly we have engaged ourselves to God the more reason we have to hope that the engagement will be perpetual; and yet here it did not prove so.

III. He charges them with breach of covenant, such a breach as amounted to a forfeiture of their charter, Jer 11:8. God had said again and again, by his law and by his prophets, " Obey my voice, do as you are bidden, and all shall be well;" yet they obeyed not; and, because they were resolved not to submit their souls to God's commandments, they would not so much as incline their ears to them, but got as far as they could out of call: They walked every one in the imagination of their evil heart, followed their own inventions; every man did as his fancy and humour led him, right or wrong, lawful or unlawful, both in their devotions and in their conversations; see Jer 7:24. What then could they expect, but to fall under the curse of the covenant, since they would not comply with the commands and conditions of it? Therefore I will bring upon them all the words of this covenant, that is, all the threatenings contained in it, because they did not what they were commanded. Note, The words of the covenant shall not fall to the ground. If we do not by our obedience qualify ourselves for the blessings of it, we shall by our disobedience bring ourselves under the curses of it. That which aggravated their defection from God, and rebellion against him, was that it was general, and as it were by consent, Jer 11:9, Jer 11:10. Jeremiah himself saw that many lived in open disobedience to God, but the Lord told him that the matter was worse than he thought of: A conspiracy is found among them, by him whose eye is upon the hidden works of darkness. There is a combination against God and religion, a dangerous design formed to overthrow God's government and bring in the pretenders, the counterfeit deities. This intimates that they were wilful and deliberate in wickedness (they rebelled against God, not through incogitancy, but presumptuously, and with a high hand), - that they were subtle and ingenious in wickedness, and carried on their plot against religion with a great deal of art and contrivance, - that they were linked together in the design, and, as is usual among conspirators, engaged to stand by one another in it and to live and die together; they were resolved to go through with it. A cursed conspiracy! O that there were not the like in our day! Observe, 1. What the conspiracy was. They designed to overthrow divine revelation, and set that aside, and persuade people not to hear, not to heed, the words of God. They did all they could to derogate from the authority of the scriptures and to lessen the value of them; they designed to draw people after other gods to serve them, to consult them as their oracles and make court to them as their benefactors. Human reason shall be their god, a light within their god, an infallible judge their god, saints and angels their gods, the god of this or the other nation shall be theirs; thus, under several disguises, they are in the same confederacy against the Lord and against his anointed. 2. Who were in conspiracy. One would have expected find some foreigners ring-leaders in it; but no, (1.) The inhabitants of Jerusalem are in conspiracy with the men of Judah; city and country agree in this, however they may differ in other things. (2.) Those of this generation seem to be in conspiracy with those of the foregoing generation, to carry on the war from age to age against religion: They are turned back to the iniquities of their forefathers, and have risen up in their stead, a seed of evil-doers, and increase of sinful men, Num 32:14. In Josiah's time there had been a reformation, but after this death the people returned to the idolatries which then they had renounced. (3.) Judah and Israel, the kingdom of the ten tribes and that of the two, that were often at daggers - drawing one with another, were yet in a conspiracy to break the covenant God had made with their fathers, even with the heads of all the twelve tribes. The house of Israel began the revolt, but the house of Judah soon came into the conspiracy. Now what else could be expected but that god should take severe methods, both for the chastising of the conspirators and the crushing of this conspiracy; for none ever hardened his heart thus against God and prospered? He that rolls this stone will find it return upon him.

Matthew Henry: Jer 11:11-17

This paragraph, which contains so much of God's wrath, might very well be expected to follow upon that which goes next before, which contained so much of his people's sin. When God found so much evil among them we cannot think it strange if it follows, Therefore I will bring evil upon them (Jer 11:11), the evil of punishment for the evil of sin; and there is no remedy, no relief: the decree has gone forth and the sentence will be executed.

I. They cannot help themselves, but will be found too weak to contest with God's judgments: it is evil which they shall not be able to escape, or to go forth out of, by any evasion whatsoever. Note, Those that will not submit to God's government shall not be able to escape his wrath. There is no fleeing from his justice, no avoiding his cognizance. Evil pursues sinners and entangles them in snares out of which they cannot extricate themselves.

II. Their God will not help them; his providence shall no way favour them: Though they shall cry unto me, I will not hearken to them. In their affliction they will seek the God whom before they slighted, and cry to him whom before they would not vouchsafe to speak to. But how can they expect to speed? For he has plainly told us that he that turns away his ears from hearing the law, as they did, for they inclined not their ear (Jer 11:8), even his prayer shall be an abomination to him, as the word of the Lord was now to them a reproach.

III. Their idols shall not help them, Jer 11:12. They shall go, and cry to the gods to whom they now offer incense, and put them in mind of the costly services wherewith they had honoured them, expecting they should now have relief from them, but in vain. They shall be sent to the gods whom they served (Jdg 10:14; Deu 32:37, Deu 32:38), and what the better? They shall not save them at all, shall do nothing towards their salvation, nor give them any prospect of it; they shall not afford them the least comfort, nor relief, nor mitigation of their trouble. It is God only that is a friend at need, a present powerful help in time of trouble. The idols cannot help themselves; how then should they help their worshippers? Those that make idols of the world and the flesh will in vain have recourse to them in a day of distress. If the idols could have done any real kindness to their worshippers, they would have done it for this people, who had renounced the true God to embrace them, had multiplied them according to the number of their cities (Jer 11:13), nay, in Jerusalem, according to the number of their streets. Suspecting both their sufficiency and their readiness to help them, they must have many, lest a few would not serve; they must have them dispersed in every corner, lest they should be out of the way when they had occasion for them. In Jerusalem, the city which God had chosen to put his name there, publicly in the streets of Jerusalem, in every street, they had altars to that shameful thing, that shame, even to Baal, which they ought to have been ashamed of, with which they did reproach the Lord and bring confusion upon themselves. But now in their distress their many gods, and many altars, should stand them in stead. Note, Those that will not be ashamed of their commission of sin as a wicked thing will be ashamed of their expectations from sin as a fruitless thing.

IV. Jeremiah's prayers shall not help them, Jer 11:14. What God had said to him before (Jer 7:16) he here says again, Pray not thou for this people. This is not designed for a command to the prophet, so much as for a threatening to the people, that they should have no benefit by the prayers of their friends for them. God would give no encouragement to the prophets to pray for them, would not stir up the spirit of prayer, but cast a damp upon it, would put it into their hearts to pray, not for the body of the people, but for the remnant among them, to pray for their eternal salvation, not for their deliverance from the temporal judgments that were coming upon them; and what other prayers were put up for them should not be heard. Those are in a sad case indeed that are cut off from the benefit of prayer. " I will not hear them when they cry, and therefore to not thou pray for them."Note, Those that have so far thrown themselves out of God's favour that he will not hear their prayers cannot expect benefit by the prayers of others for them.

V. The profession they make of religion shall stand them in no stead, Jer 11:15. They were originally God's beloved, his spouse, he was married to them by the covenant of peculiarity; even the unbelieving Jews are said to be beloved for the fathers' sake, Rom 11:28. As such they had a place in God's house; they were admitted to worship in the courts of his temple; they partook of God's altar; they ate of the flesh of their peace-offerings here called the holy flesh, which God had the honour of and they had the comfort of. This they gloried in, and trusted to. What harm could come to those who were God's beloved, who were under the protection of his house? Even when they did evil yet they rejoiced and gloried in this, made a mighty noise of this. And when their evil was (so the margin reads it), when trouble came upon them, they rejoiced in this, and made this their confidence; but their confidence would deceive them, for God has rejected it, they themselves having forfeited the privileges they so much boasted of. They have wrought lewdness with many, have been guilty of spiritual whoredom, have worshipped many idols; and therefore, 1. God's temple will yield them no protection; it is fit that the adulteress, especially when she has so often repeated her whoredoms and has grown so impudent in them and irreclaimable, should be put away, and turned out of doors: " What has my beloved to do in my house? She is a scandal to it, and therefore it shall no longer be a shelter to her."2. God's altar will yield them no satisfaction, nor can they expect any comfort from that: " The holy flesh has passed from thee, that is, an end will soon be put to thy sacrifices, when the temple shall be laid in ruins; and where then will the holy flesh be, that thou art so proud of?"A holy heart will be a comfort to us when the holy flesh has passed from us; an inward principle of grace will make up the want of the outward means of grace. But woe unto us if the departure of the holy flesh be accompanied with the departure of the Holy Spirit.

VI. God's former favours to them shall stand them in no stead, Jer 11:16, Jer 11:17. Their remembrance of them shall be no comfort to them under their troubles, and God's remembrance of them shall be no argument for their relief. 1. It is true God had done great things for them; that people had been favourites above any people under the sun; they had been the darlings of heaven. God had called Israel's name a green olive-tree, and had made them so, for he miscalls nothing; he had planted them (Jer 11:17), had formed them into a people, with all the advantages they could have to make them a fruitful and flourishing people, so good was their law and so good was their land. One would think no other than that a people so planted, so watered, so cultivated, should be, as the olive-tree is, ever green, in respect both of piety and prosperity, Psa 52:8. God called them fair and of goodly fruit, both good for food and pleasant to the eye, both amiable and serviceable to God and man, for which the greenness and fatness of the olive both are honoured, Jdg 9:9. 2. It is as true that they have done evil things against God. He had planted them a green olive, a good olive, but they had degenerated into a wild olive, Rom 11:17. Both the house of Israel. and the house of Judah had done evil, had provoked God to anger in burning incense unto Baal, setting up other mediators between them and the supreme God besides the promised Messiah; nay, setting up other gods in competition with the true and living God, for they had gods many, as well as lords many. 3. When they have conducted themselves so ill they can expect no other than that, notwithstanding what good he has done to them and designed for them, he should now bring upon them the evil he has pronounced against them. He that planted this green olive-tree, and expected fruit from it, finding it barren and grown wild, has kindled fire upon it, to burn it as it stands; for, being without fruit, it is twice dead, plucked up by the roots (Jud 1:12), it is cut down and cast into the fire, the fittest place for trees that cumber the ground, Mat 3:10. The branches of it, the high and lofty boughs (so the word signifies), are broken are broken down, both princes and priests cut off. And thus it proves that the evil done against God, to provoke him to anger, is really done against themselves; they wrong their own souls; God is out of their reach, but they ruin themselves. See Jer 7:19. Note, Every sin against God is a sin against ourselves, and so it will be found sooner or later.

Matthew Henry: Jer 11:18-23

The prophet Jeremiah has much in his writings concerning himself, much more than Isaiah had, the times he lived in being very troublesome. Here we have (as it should seem) the beginning of his sorrows, which arose from the people of his own city, Anathoth, a priest's city, and yet a malignant one. Observe here,

I. Their plot against him, Jer 11:19. They devised devices against him, laid their heads together to contrive how they might be in the most plausible and effectual manner the death of him. Malice is ingenious in its devices, as well as industrious in its prosecutions. They said concerning Jeremiah, Let us destroy the tree with the fruit thereof - a proverbial expression, meaning, "Let us utterly destroy him root and branch. Let us destroy both the father and the family"(as, when Naboth was put to death for treason, his sons were put to death with him), or rather "both the prophet and the prophecy; let us kill the one and defeat the other. Let us cut him off from the land of the living, as a false prophet, and load him with ignominy and disgrace, that his name may be no more remembered with respect. Let us sink his reputation, and so spoil the credit of his predictions."This was their plot; and 1. It was a cruel one; but so cruel have the persecutors of God's prophets been. They hunt for no less than the precious life, and very precious the lives are that they hunt for. But, (2.) It was a baffled one. They thought to put an end to his days, but he survived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts.

II. The information which God gave him of this conspiracy against him. He knew nothing of it himself, so artfully had they concealed it; he came to Anathoth, meaning no harm to them and therefore fearing no harm from them, like a lamb or an ox, that thinks he is driven as usual to the field, when he is brought to the slaughter; so little did poor Jeremiah dream of the design his citizens that hated him had upon him. None of his friends could, and none of his enemies would, give him any notice of his danger, that he might shift for his own safety, as Paul's sister's son gave him intelligence of the Jews that were lying in wait for him. There is but a step between Jeremiah and death; but then the Lord gave him knowledge of it, by dream or vision, or impression upon his spirit, that he might save himself, as the king of Israel did upon the notice Elisha gave him, 2Ki 6:10. Thus he came to know it. God showed him their doings; and such were their devices that the discovering of them was the defeating of them. If God had not let him know his own danger, it would have been improved by unreasonable men against the reputation of his predictions, that he who foretold the ruin of his country could not foresee his own peril and avoid it. See what care God takes of his prophets: He suffers no man to do them wrong; all the rage of their enemies cannot prevail to take them off till they have finished their testimony. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them know. A bird of the air shall carry the voice.

III. His appeal to God hereupon, Jer 11:20. His eye is to God as the Lord of hosts, that judges righteously. It is a matter of comfort to us, when men deal unjustly with us, that we have a God to go to who does and will plead the cause of injured innocency and appear against the injurious. God's justice, which is a terror to the wicked, is a comfort to the godly. His eye is towards him as the God that tries the reins and the heart, that perfectly sees what is in man, what are his thoughts and intents. He knew the integrity that was in Jeremiah's heart, and that he was not the man they represented him to be. He knew the wickedness that was in their hearts, though ever so cunningly concealed and disguised. Now, 1. Jeremiah prays judgment against them: " Let me see thy vengeance on them, that is, do justice between me and them in such a way as thou pleasest."Some think there was something of human frailty in this prayer; at least Christ has taught us another lesson, both by precept and by pattern, which is to pray for our persecutors. Others think it comes from a pure zeal for the glory of God and a pious and prophetic indignation against men that were by profession priests, the Lord's ministers, and yet were so desperately wicked as to fly out against one that did them no harm, merely for the service he did to God. This petition was a prediction that he should see God's vengeance on them. 2. He refers his cause entirely to the judgment of God: " Unto thee have I revealed my cause; to thee I have committed it, not desiring nor expecting to interest any other in it."Note, It is our comfort, when we are wronged, that we have a God to commit our cause to, and our duty to commit it to him, with a resolution to acquiesce in his definitive sentence, to subscribe, and not prescribe, to him.

IV. Judgment given against his persecutors, the men of Anathoth. It was to no purpose for him to appeal to the courts at Jerusalem, he could not have justice done him there: the priests there would stand by the priests at Anathoth, and rather second them than discountenance them; but God will therefore take cognizance of the cause himself, and we are sure that his judgment is according to truth. Here is, 1. Their crime recited, on which the sentence is grounded, Jer 11:21. They sought the prophet's life, for they forbad him to prophesy upon pain of death; they were resolved either to silence him or to slay him. The provocation he gave them was his prophesying in the name of the Lord without license from those that were the governors of the city which he was a member of, and not prophesying such smooth things as they always bespoke. Their forbidding him to prophesy was in effect seeking his life, for it was seeking to defeat the end and business of his life and to rob him of the comfort of it. It is as bad to God's faithful ministers to have their mouth stopped as to have their breath stopped. But especially when it was resolved that if he did prophesy, as certainly he would notwithstanding their inhibition, he should die by their hand; they would be accusers, judges, executioners, and all. It used to be said that a prophet could not perish but at Jerusalem, for there the great council sat; but so bitter were the men of Anathoth against Jeremiah that they would undertake to be the death of him themselves. A prophet then shall find not only no honour, but no favour, in his own country. 2. The sentence passed upon them for this crime, Jer 11:22, Jer 11:23. God says, I will punish them; let me alone to deal with them. I will visit this upon them; so the word is. God will enquire into it and reckon for it. Two of God's four sore judgments shall serve to ruin their town: - The sword shall devour their young men, though they were young priests, not men of war (their character shall not be their protection), and famine shall destroy the children, sons and daughters, that tarry at home, which is a more grievous death than that by the sword, Lam 4:9. The destruction shall be final (Jer 11:23): There shall be no remnant of them left, none to be the seed of another generation. They sought Jeremiah's life, and therefore they shall die; they would destroy him root and branch, that his name might be no more remembered, and therefore there shall be no remnant of them; and herein the Lord is righteous. Thus evil is brought upon them, even the year of their visitation, and that is evil enough, a recompence according to their deserts. Then shall Jeremiah see his desire upon his enemies. Note, Their condition is sad who have the prayers of good ministers and good people against them.

Keil-Delitzsch: Jer 11:1-17

Judah's Disloyalty to the Covenant, with the Consequences Thereof

In Jer 11:2-8 is a short summary of the covenant made with the fathers; in Jer 11:9-13 is an account of the breaking of this covenant by Judah, and of the calamity which results therefrom; and in Jer 11:14-17 further description of this calamity.

Jer 11:1-8

"The word which came to Jeremiah from Jahveh, saying: Jer 11:2. Hear ye the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem, Jer 11:3. And say thou to them: Thus hath Jahve, the God of Israel, said: Cursed is the man that heareth not the words of this covenant, Jer 11:4. Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying: Hearken to my voice, and do them according to all which I command you; so shall ye be my people, and I will be your God; Jer 11:5. That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. And I answered and said: So be it, Jahveh. Jer 11:6. Then said Jahveh to me: Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying: Hear ye the words of this covenant and do them. Jer 11:7. For I have testified to your fathers in the day that I brought them out of the land of Egypt unto this day, testifying from early morning on: Hearken to my voice! Jer 11:8. But they hearkened not, nor inclined their ear, but walked each in the stubbornness of their evil heart; and so I brought on them all the words of this covenant which I have commanded them to do, and they have not done them."

The form of address, Jer 11:2 : hear ye ( שׁמעוּ ), and speak ye ( דּבּרתּם ), is noteworthy since we are not told who are to hear and speak; while at Jer 11:3, in ואמרתּ Jeremiah receives the commission to declare the words of the covenant to the people, and to make known in the cities of Judah, etc. (Jer 11:6). The difficulty is not removed by the plan adopted by Hitz. and Graf from the lxx, of changing ודבּרתּם into ודבּרתּם , "and speak them;" for the שׁמעוּ remains to be dealt with. To whom then, is it addressed? Schleussner proposed to change it into שׁמעה - a purely arbitrary change. In Jer 11:4 "hearing" is used in the sense of giving ear to, obeying. And in no other sense can it be taken in Jer 11:1. "The words of this covenant" are, as is clear from the succeeding context, the words of the covenant recorded in the Pentateuch, known from the reading of the Torah. The call to hear the words thereof can only have the meaning of: to give ear to them, take them to heart. Hence Chr. B. Mich. and Schnur. have referred the words to the Jews: Listen, ye Jews and ye citizens of Jerusalem, to the words of the covenant, and make them know to one another, and exhort one another to observe them. But this paraphrase is hardly consistent with the wording of the verse. Others fancied that the priests and elders were addressed; but if so, these must necessarily have been named. Clearly it is to the prophets in general that the words are spoken, as Kimchi observed; and we must not take "hear ye" as if the covenant was unknown to the prophets, but as intended to remind the prophets of them, that they might enforce them upon the people. Taken thus, this introductory verse serves to exalt the importance of the truths mentioned, to mark them out as truths which God had commanded all the prophets to proclaim. If it be the prophets in general who are addressed in Jer 11:2, the transition to "and say thou" is easily explained. Jeremiah, too, must himself do that which was the bounden duty of all the prophets, must make the men of Judah and Jerusalem call to mind the curse overhanging transgressors of the covenant. The words: Cursed is the man, etc., are taken from Deu 27:26, from the directions for the engagement to keep the covenant, which the people were to solemnise upon their entry into Canaan, and which, acc. to Jos 8:30., they did solemnise. The quotation is made freely from memory. Instead of "that heareth not the words of this covenant," we find in Deut. l.c .: "the confirmeth not ( יקים ) the words of this law to do them." The choice there of the word יקים is suggested by its connection with the act of solemnisation enjoined. The recitation and promulgation of the law upon Mount Gerizim and Ebal (Deut 27) had no other aim than that of solemnly binding the people to keep or follow the law; and this is what Jeremiah means by "hearing." The law to be established is the law of the covenant, i.e., the covenant made by Jahveh with Israel, and spoken of in Deu 28:68 and Deu 29:8 as the "words of this covenant." This covenant, which Moses had made with the sons of Israel in the land of Moab (Deu 28:68), was but a renewal of that solemnly concluded at Sinai (Ex 24). And so Jeremiah speaks of this covenant as the one which Jahveh commanded the fathers in the day, i.e., at the time, of their leaving Egypt. "In the day that," etc., as in Jer 7:22. "Out of the iron furnace:" this metaphor for the affliction endured by Israel in Egypt is taken from Deu 4:20. The words: hearken unto my voice and do them (the words of the covenant), suggest Deu 27:1-2; and the words: so shall ye be my people, suggest Deu 29:12, a passage which itself points back to ex. Jer 6:7 (Jer 19:5.), Lev 27:12; Deu 7:6, etc. That I may establish, i.e., perform, the oath which I have sworn unto your fathers, i.e., the patriarchs Abraham, Isaac, and Jacob (Deu 7:8, etc.), promising to give them a land flowing, etc. The frequently repeated description of the promised land; cf. Exo 3:8, Exo 3:17; Deu 6:3, etc. כּיּום , as in Deu 2:30; Deu 4:20, etc., is not: at this time, now (Graf), but: as this day, meaning: as is even now the case, sc. that ye still possess this precious land. The assenting reply of the prophet: אמן יהוה , yea, or so be it ( γένοιτο , lxx), Lord, corresponds to the אמן with which the people, acc. to Deu 27:15., were to take on themselves the curses attached to the breaking of the law, curses which they did take on themselves when the law was promulgated in Canaan. As the whole congregation did on that occasion, so here the prophet, by his "yea," expresses his adherence to the covenant, and admits that the engagement is yet in full force for the congregation of God; and at the same time indicates that he, on his part, is ready to labour for the fulfilment of the covenant, so that the people may not become liable to the curse of the law.

Jer 11:6-8

Having set forth the curse to which transgressors of the law are exposed, God commands the prophet to proclaim the words of the covenant to the inhabitants of Judah and Jerusalem, and to call upon them to do these. "All these words" are those subsequently specified, i.e., the commandments of the law (cf. Jer 11:2). Jeremiah is to proclaim these, because, in spite of unremitting exhortation to hear and give heed to the voice of the Lord, the fathers had paid no regard thereto. קתא , not: read aloud (Hitz., Graf), but: proclaim, make known, as in Jer 2:2; Jer 3:12, etc. העיד with בּ , to testify against any one, equivalent to: solemnly to enforce on one with importunate counsel and warning; cf. Deu 30:19; Psa 50:7, etc. On השׁכּם והעד , see at Jer 7:13. - But they have not hearkened, Jer 11:8 , running almost literally in the words of Jer 7:24. "And I brought upon them," etc., i.e., inflicted upon them the punishments with which transgressors of the law were threatened, which curses had been, in the case of the greater part of the people, the ten tribes, carried to the extreme length, i.e., to the length of their banishment from their own land into the midst of the heathen; cf. 2Ki 17:13.

Jer 11:9-13

The people's breach of the covenant, and the consequences of this. - Jer 11:9. "And Jahveh said unto me: Conspiracy is found among the men of Judah and the inhabitants of Jerusalem. Jer 11:10. They are turned back to the iniquities of their forefathers, which refused to give ear to my words, and they are gone after other gods to serve them; the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Jer 11:11. Behold, I bring evil upon them, from which they cannot escape; and though they cry to me, I will not hear them. Jer 11:12. And the cities of Judah and the inhabitants of Jerusalem shall go and cry unto the gods unto whom they offer incense, but they shall not help them in the time of their trouble. Jer 11:13. For as many as are thy cities, so many are thy gods become, O Judah; and as many as are the streets of Jerusalem, so many altars have ye set up to Shame, altars to offer odours to Baal."

Jeremiah is once more to enforce the words of the covenant upon the people, because they have broken the covenant, returned to the idolatry of the fathers. Conspiracy is found, is to be seen. The people's defection from Jahveh, their breach of faith towards the covenant God, is called conspiracy, because it had become as universal as if it had been initiated by a formal preconcertment. "The former fathers," forefathers of the people, are the Israelites under Moses, who broke the covenant by idolatry while still at Sinai, and those of the time of the Judges. With והמּה the subject is changed; "they" are not the forefathers, but the prophet's contemporaries. In the last clause of Jer 11:10 is comprehended the apostasy of the whole people: Like Israel, Judah too has broken the covenant. Israel has been punished for this by being cast out among the heathen, the like doom awaits Judah.

Jer 11:11-13

Because of the covenant broken, the Lord will bring on Judah and Jerusalem evil out of which they shall not come forth, i.e., not merely, from which they shall not escape safely, but: in which they shall find no way of rescue; for it in this calamity they cry to the Lord, He will not hear them. Nor will the gods whom they serve, i.e., the false gods, help them then. As to "as many as are," etc., see on Jer 2:28. "(The) Shame," i.e., Baal, as at Jer 3:24.

Jer 11:14-17

Neither entreaty on their behalf nor their hypocritical worship will avert judgment. - Jer 11:14. "But thou, pray not for this people, neither lift up for them cry or prayer; for I hear them not in the time that they cry unto me for their trouble. Jer 11:15. What would my beloved in my house? they who practise guile? Shall vows and holy flesh remove they calamity from thee? then mayest thou exult. Jer 11:16. A green olive, fair for its goodly fruit, Jahveh called thy name; with the noise of great tumult He set fire to it, and its branches brake. Jer 11:17. And Jahveh of hosts, that planted thee, hath decreed evil against thee, for the evil of the house of Israel and of the house of Judah which they themselves have done, to provoke me, in that they have offered odours to Baal."

We have already, in Jer 7:16, met with the declaration that the Lord will not accept any intercession for the covenant-breaking people (Jer 11:14); the termination of this verse differs slightly in the turn to takes. - בּעד רעתם the ancient commentators have almost unanimously rendered: tempore mali eorum , as if they had read בּעת (this is, in fact, the reading of some codd.); but hardly on sufficient grounds. בּעד gives a suitable sense, with the force of the Greek ἀμφί , which, like the German um , passes into the sense of wegen , as the English about passes into that of concerning . - In Jer 11:15-17 we have the reason why the Lord will hear neither the prophet's supplication nor the people's cry in their time of need. Jer 11:15 is very obscure; and from the Masoretic text it is hardly possible to obtain a suitable sense. "The beloved" of Jahveh is Judah, the covenant people; cf. Deu 33:12, where Benjamin is so called, and Jer 12:7, where the Lord calls His people ידידוּת נפשׁי . "What is to my beloved in my house?" i.e., what has my people to do in my house - what does it want there? "My house" is the temple of the Lord in Jerusalem, as appears from the mention of holy flesh in the second clause. The main difficulty lies in the words עשׂותהּ המזמּתה הרבּים . Hitz. takes עשׂותהּ to be the subject of the clause, and makes the suffix point back to ידידי , which, as collective, is to be construed generis faem .: what should the accomplishment of his plans be to my beloved in my house? But as adverse to this we must note, a . the improbability of ידיד as used of the people being feminine; b . the fact that even if we adopt Hitz.'s change of המזמּתה into המזמּות , yet the latter word does not mean plans or designs to bring offerings. The phrase is clearly to be taken by itself as a continuation of the question; and the suffix to be regarded, with Ew., Umbr., etc., as pointing, in the Aramaic fashion, to the object following: they who practise guile. מזמּה , a thinking out, devising, usually of hurtful schemes, here guile, as in Psa 139:20; Job 21:27. What is meant is the hypocrisy of cloaking their apostasy from God by offering sacrifices in the temple, of concealing their idolatry and passing themselves off as worshippers of Jahve. On the form מזמּתה , see Ew. §173, g , Gesen. §80, Rem. 2,f. הרבּים makes no sense. It belongs manifestly to the words which follow; for it can neither be subject to עשׂותהּ , nor can it be joined to המזמּתה as its genitive. The lxx render: μὴ εὐχαὶ καὶ κρέα ἅγια ἀφελοῦσιν ἀπὸ σοῦ τὰς κακίας σου ; and following this, Dathe, Dahl., Ew., Hitz. hold הנדרים to be the original reading. On the other hand, Maur., Graf, and Näg. think we should read הרנּים (after Psa 32:7) or הרנּים myinirah , crying, loud supplication; on the ground of Buxtorf's hint, Anticrit . p. 661, that probably the Alexandrians had הרבּים in their text, but, changing the ב for נ , read הרנים . We must make our choice between these two conjectures; for even if הרבּים did not stand in the codex used by the Alexandrians, it cannot have been the original word. The form רנּים is, indeed, sufficiently attested by רנּי פלט , Psa 32:7; but the meaning of exultation which it has there is here wholly out of place. And we find no case of a plural to רנּה , which means both exultation and piteous, beseeching cry (e.g., Jer 7:16). So that, although רנּה is in the lxx occasionally rendered by δέησις (Jer 11:14; Jer 14:12, etc.) or προσευχή (1Ki 8:28), we prefer the conjecture הנדרים ; for "vow" is in better keeping with "holy flesh," i.e., flesh of sacrifice, Hag 2:12, since the vow was generally carried out by offering sacrifice. - Nor do the following words, ' יעברוּ מעליך וגו , convey any meaning, without some alteration. As quoted above, they may be translated: shall pass away from thee. But this can mean neither: they shall be torn from thee, nor: they shall disappoint thee. And even if this force did lie in the words, no statement can begin with the following כּי רעתכי gniwollo . If this be a protasis, the verb is wanting. We shall have to change it, after the manner of the lxx, to יעברוּ מעליכי רעתכי : shall vows and holy flesh (sacrifice) avert thine evil from thee? For the form יעברוּ as Hiph. cf. ידרכוּ , Jer 9:2. "Thine evil" with the double force: thy sin and shame, and the disaster impending, i.e., sin and (judicial) suffering. There is no occasion for any further changes. אז , rendered ἤ by the lxx, and so read או by them, may be completely vindicated: then, i.e., if this were the case, if thou couldst avert calamity by sacrifice, then mightest thou exult. Thus we obtain the following as the sense of the whole verse: What mean my people in my temple with their hypocritical sacrifices? Can vows and offerings, presented by you there, avert calamity from you? If it could be so, well might you shout for joy.

Jer 11:16-17

This idea is carried on in Jer 11:16, Jer 11:17. Judah (Israel) was truly a noble planting of God's, but by defection from the Lord, its God and Creator, it has drawn down on itself this ruin. Jahveh called Judah a green olive with splendid fruit. For a comparison of Israel to an olive, cf. Hos 14:7, Ps. 52:10; Psa 128:3. The fruit of the tree is the nation in its individual members. The naming of the name is the representation of the state of the case, and so here: the growth and prosperity of the people. The contrasted state is introduced by לקול ה ' without adversative particle, and is thus made to seem the more abrupt and violent (Hitz.). Noise of tumult ( המלּה , occurring besides here only in Eze 1:24 as equivalent to המון ), i.e., of the tumult of war, cf. Isa 13:4; not: roar of the thunderstorm or crash of thunder (Näg. , Graf). עליה for בּהּ (OT:871a), cf. Jer 17:27; Jer 21:14, etc. The suffix is regulated by the thing represented by the olive, i.e., Judah as a kingdom. Its branches brake; רעע , elsewhere only transitive, here intransitive, analogously to רצץ in Isa 42:4. Hitz. renders less suitably: its branches look bad, as being charred, robbed of their gay adornment. On this head cf. Eze 31:12. The setting of fire to the olive tree Israel came about through its enemies, who broke up one part of the kingdom after the other, who had already destroyed the kingdom of the ten tribes, and were now about to destroy Judah next. That the words apply not to Judah only, but to Israel as well, appears from Jer 11:17, where the Lord, who has planted Israel, is said to have spoken, i.e., decreed evil for the sin of the two houses, Israel and Judah. דּבּר is not directly = decree, but intimates also the utterance of the decree by the prophet. להם after עשׂוּ is dat. incomm .: the evil which they have done to their hurt; cf. Jer 44:3, where the dative is wanting. Hitz. finds in להם an intimation of voluntary action, as throwing back the deed upon the subject as an act of free choice; cf. Ew. §315, a .

Keil-Delitzsch: Jer 11:18-23

Evidence that Judah is Unreclaimable, and that the Sore Judgments Threatened cannot be Averted. - As a practical proof of the people's determination not to reform, we have in Jer 11:18-23 an account of the designs of the inhabitants of Anathoth against the prophet's life , inasmuch as it was their ill-will towards his prophecies that led them to this crime. They are determined not to hear the word of God, chiding and punishing them for their sins, and so to put the preacher of this word out of the way. - Jer 11:18. "And Jahveh gave me knowledge of it, and I knew it; then showedst Thou me their doings. Jer 11:19. And I was as a tame lamb that is led to the slaughter, and knew not that they plotted designs against me: Let us destroy the three with the fruit thereof, and cut him off out of the land of the living, that his name may be no more remembered. Jer 11:20. But Jahveh of hosts, that judgeth justly, trieth reins and heart-I shall see Thy vengeance on them, for to Thee have I confided my case. Jer 11:21. Therefore thus hath Jahveh spoken against the men of Anathoth, that seek after thy life, saying, Thou shalt not prophesy in the name of Jahveh, that thou die not by our hand. Jer 11:22. Therefore thus hath Jahveh of hosts spoken: Behold, I will punish them; the young men shall die by the sword, their sons and daughters shall die by famine. Jer 11:23. And a remnant shall not remain to them; for I bring evil upon the men of Anathoth, the year of their visitation."

Jeremiah had not himself observed the designs of the people of Anathoth against his life, because the thing was carried on in secret; but the Lord made it known to him. אז , then, sc. when I knew nought of their murderous intent; cf. Jer 11:19. "Their doings," i.e., those done in secret. Jer 11:19. כּבשׂ , agnus mansuetus , a tame pet-lamb, such as the Arabs used to keep, such as the Hebrews too, 2Sa 12:3, kept; familiar with the household, reared by them in the house, that does not suspect when it is being taken to be killed. In like manner Jeremiah had no suspicion that his countrymen were harbouring evil designs against him. These designs are quoted directly without לאמר . The saying is a figurative or proverbial one: we will destroy the tree בּלחמו . This word is variously taken. The ordinary meaning, food for men and beasts, usually bread, seems not to be suitable. And so Hitz. wishes to read בּלחו , in its sap (cf. Deu 34:7; Eze 21:3), because לחם may mean grain, but it does not mean fruit. Näg. justly remarks against this view: What is here essential is simply the produce of the tree, furnished for the use of man. The word of the prophet was a food which they abhorred (cf. Jer 11:21 ). As לחם originally meant food, we here understand by it the edible product of the tree, that is, its fruit, in opposition to sap, wood, leaves. This interpretation is confirmed by the Arabic; the Arabs use both lahûmun and ukulu of the fruit of a tree, see ill. in Rosenm. Schol. ad h. l. The proverbial saying is given in plain words in the next clause. We will cut him (i.e., the prophet) off, etc.

Jer 11:20-23

Therefore Jeremiah calls upon the Lord, as the righteous judge and omniscient searcher of hearts, to punish his enemies. This verse is repeated almost verbally in Jer 20:12, and in substance in Jer 17:10. Who trieth reins and heart, and therefore knows that Jeremiah has done no evil. אראה is future as expressing certainty that God will interfere to punish; for to Him he has wholly committed his cause. גּלּיתי , Pi. of גּלה , is taken by Hitz., Ew., etc. in the sense of גּלל : on Thee have I rolled over my cause; in support of this they adduce Psa 22:9; Psa 37:5; Pro 16:3, as parallel passages. It is true that this interpretation can be vindicated grammatically, for גלל might have assumed the form of גלה (Ew. §121, a ). But the passages quoted are not at all decisive, since Jeremiah very frequently gives a new sense to quotations by making slight alterations on them; and in the passage cited we read גּלל את ריב . We therefore adhere, with Grot. and Ros., to the usual meaning of גּלה ; understanding that in making known there is included the idea of entrusting, a force suggested by the construction with אל instead of ל . ריב , controversy, cause. - The prophet declares God's vengeance to the instigators of the plots against his life, Jer 11:21-23. The introductory formula in Jer 11:21 is repeated in Jer 11:22, on account of the long intervening parenthesis. "That thou diest not" is introduced by the ו of consecution. The punishment is to fall upon the entire population of Anathoth; on the young men of military age ( בּחוּרים ), a violent death in war; on the children, death by famine consequent on the siege. Even though all had not had a share in the complot, yet were they at heart just as much alienated from God and ill-disposed towards His word. "Year of their visitation" is still dependent on "bring." This construction is simpler than taking שׁנת for accus. adverb ., both here and in Jer 23:12.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 8:4--11:1

Incorrigible Judah 8:4-10:25

The twin themes of Judah's stubborn rebellion and her inevitable doom tie this section of miscellaneous messages together. The section contains mostly poetic material, and the prophecies bear the marks of Jehoiakim's early reign (perhaps shortly after 609 B.C.).

Constable: Jer 11:1--13:27

The consequences of breaking the covenant chs. 11-13

This section provides an explanation for God's judgment on His people: the Judahites broke the Mosaic Covenant. It also contains two laments that portray the tragedy of the situation and the Lord's reluctance to send judgment. The final sub-section contains a symbolic action that pictures the horror of the people's sin.

Constable: Jer 11:1-17

The broken covenant 11:1-17

This passage consists of five short parts (vv. 1-5, 6-8, 9-10, 11-14, and 15-17). Most scholars believe it dates from the reign of Josiah, perhaps after the discovery of the Law but before he initiated his reforms (about 621 B.C.; cf. 2 Chron. 34:8-33).

11:1-2 The Lord's word again came to Jeremiah. The prophet was to listen to the words of the Mosaic Covenant and then address the people of Judah and Jerusalem.

11:3-4 Yahweh, Israel's God, announced a curse on any of His people who did not obey the covenant that He gave their forefathers when He liberated them from their Egyptian hardships (cf. Deut. 4:20; 11:28; 27:26; 28:15-19; 29:20-21; 1 Kings 8:51; Isa. 48:10). At that time the Lord had commanded the Israelites to listen to His voice and to be completely obedient (cf. Exod. 19:5-6). By promising to do so they entered into covenant relationship with Yahweh; they became His special people and He became their God (cf. 7:23; 24:7; 32:38).

"Ancient Near Eastern international treaties normally contained a section of benedictions and maledictions which were expected to occur according to whether or not the covenant was horoured."²¹⁴

11:5 The Mosaic Covenant was to be the means by which God would fulfill His earlier promises to Abraham concerning the Promised Land (Gen. 12:7). Jeremiah replied, "So be it, Yahweh," a standard response to a covenant (cf. Exod. 19:8; 24:7; Deut. 27:15-26). He promised to do what God had just told him to do.

11:6 Again the Lord instructed his prophet to bear a similar message to the same audience. Since the expression "in the cities of Judah and in the streets of Jerusalem" was proverbial for the length and breadth of the country, Jeremiah may not have carried on an itinerant preaching ministry.²¹⁵ The people were to listen to and obey the Mosaic Covenant as Jeremiah proclaimed it.

11:7 The importance of doing so was clear in that the Lord had commanded his people to hear and obey the covenant when He first gave it and ever since.

11:8 Nevertheless the Israelites had failed to listen and obey. Consequently the Lord had brought all the curses warned of in the covenant on them. The root of the problem was Israel's stubborn and evil heart.

"We are prone to hope that God will be like the modern indulgent parent and that there will be no reckoning if we, also, disobey Him. It is a vain hope. Judgment is sure to come. As God punished Israel, so will He punish all whose hearts are confirmed in disobedience toward Him."²¹⁶

11:9 Another word from the Lord informed Jeremiah of a conspiracy among his people.

11:10 They had returned (Heb. shub) to the sins of their forefathers who had rejected Yahweh's words and had pursued idols. This constituted breaking the covenant. Both the Northern and Southern Kingdoms were guilty, and the Northern Kingdom had already gone into captivity for its failure.

11:11 The result of this conduct would be disaster for them all. The Lord would bring this on them, and all their appeals to Him for relief would be of no avail. People who do not listen are not heard.

11:12 Receiving no relief from the Lord, the people would appeal to their idols, but they would not save them either.

11:13 The Judahites had worshipped multitudes of idols described hyperbolically as numbering as many as Jerusalem's streets and Judah's cities (cf. 2:28).

11:14 The Lord instructed Jeremiah again (cf. 7:16; 11:14) not to pray that He would withhold judgment from his people. Their sin was so great that the Lord would not defer judgment even though the prophet or his people cried out to Him for mercy (cf. v. 11). Genuine repentance was the only thing that would affect His punishment.

11:15 The Judahites, even though they were beloved by the Lord, had no right to come into His temple to worship Him because they had committed so many sins and had not repented. Their sacrifices alone could not make things right with Him. Judgment was inevitable.

11:16 Even though the Lord had compared His nation to a beautiful and fruitful green olive tree, He would burn it up in a great tumult because it had proved worthless as far as fulfilling His purpose for it (cf. 21:14; Ps. 52:8; 80:16; Isa. 27:11; Rom. 11:17-24). He would destroy the nation as He might destroy a tree by striking it with lightning.

"The olive [tree] was the source of oil for light, cooking, medicine, anointing for the body, and many other uses. It became the symbol of prosperity and divine blessing, of beauty and strength.' Thus it is here an apt picture of the Hebrew people, blessed by God, but now rejected."²¹⁷

11:17 Even though Almighty Yahweh had planted Israel, He would bring evil (Heb ra'ah) on her because she had done evil (ra'ah) by provoking Him by worshipping Baal.

"There is nothing in this oracle that does not appear in earlier oracles except that there is here a certain sense of the imminence of coming doom. Such language would certainly provoke the kind of reaction we find in 11:18-12:6, where we are told of a plot against Jeremiah's life in his own village."²¹⁸

Constable: Jer 11:18--12:7

An attempt to kill Jeremiah 11:18-12:6

This pericope contains one of Jeremiah's "confessions," a self-revelation of the prophet's own struggles to cope with God's actions (cf. 10:23-24; 15:10-12, 15-21; 17:9-11, 14-18; 18:18-23; and 20:7-18).²¹⁹ The heart of this one is 12:1-6.

11:18 Jeremiah announced that the Lord had revealed the fate of the Judahites to him and had given him insight into his people's deeds.

11:19 He had preached to the people without realizing that some of them were plotting his death. He was as unaware of their intention as a lamb going to its slaughter (cf. Isa. 53:7; Acts 8:32; 1 Pet. 2:21). They planned to get rid of him, the tree, as well as his messages, the fruit, so all memory of Jeremiah would end. This would be a tragedy since the existence of descendants demonstrated God's blessings on one's life under the Old Covenant.

"It will be recalled that Anathoth was the home of the priestly house of Abiathar, a friend of David. The house was deposed by Solomon, who supplanted it with the house of Zadok. Anathothites resented Jeremiah's favoring the deposition of the sanctuaries other than Jerusalem. This seemed to them like siding with Zadok against their own ancestor Abiathar. Furthermore, being priests, they doubtless hated his castigation of empty priestly ritual."²²⁰

11:20 The prophet prayed to Almighty Yahweh, who evaluates people's affections and intents, to judge them for their evil plans (cf. Ps. 17:13-14; 99:8; 149:7; Isa. 34:8; 35:4). He would not take vengeance himself, but he trusted the Lord to take vengeance for him.

11:21 Men from Jeremiah's hometown had warned him to stop prophesying in Yahweh's name or they would kill him.

11:22-23 The Almighty Lord promised to punish those men with disaster. The young men of military age would die violently, and others would die by famine, evidently during the siege of Jerusalem. The Lord would not leave them any descendants, so the memory of them would end. This would be fitting since they purposed to cut off all memory of Jeremiah (cf. v. 19).²²¹

12:1 Jeremiah wanted some answers from righteous Yahweh, and he approached the Lord in prayer as though he were in court. He wanted to know why God allowed the wicked to prosper and the treacherous to live in ease (cf. Job 21:7; Ps. 37; 73:3-5, 12; 94:3; Hab. 1:12-17). It appeared to the prophet that the Lord, as well as Israel, had broken covenant (cf. Ps. 1:3-4).

"The problem of the prosperity of the wicked in the light of God's righteousness is not directly solved here or elsewhere in Scripture. The only final answer is faith in the sovereign wisdom and righteousness of God."²²²

12:2 The Lord had been responsible for these wicked people coming into existence, growing, and flourishing, like trees. This was a result of His "common grace" (cf. Matt. 5:45; Luke 6:35). They spoke freely about Yahweh, but they did not take Him into consideration.

12:3 The Lord knew that Jeremiah's attitude toward Him was entirely different than those hypocrites. He prayed that the Lord would drag them off to punishment like sheep going to the slaughter (cf. 11:19). He prayed that He would reserve them for particular destruction, as He had set Jeremiah apart for his ministry (1:5).

12:4 The prophet continued to ask the Lord how long the promised judgment on the land would last. He knew it would come because of the people's wickedness in thinking that they could hide their sins from the Lord.

12:5 The Lord replied by asking Jeremiah how he expected to be able to endure the rigors of coming antagonism if the present hostility he was experiencing wore him out (cf. 11:19, 21; 23:21). If he fell in a relatively peaceful environment, how could he get though the turbulence to come, which resembled the violent, overflowing Jordan River in the spring. The Jordan Valley was a sub-tropical jungle inhabited by lions that was hard to penetrate at any season of the year (cf. 49:19; 50:44; 2 Kings 6:2).

12:6 Even Jeremiah's near relatives had been hypocritical with him and had spoken out against him, though they said nice things to his face (cf. Matt. 10:36).

"The plot against him [Jeremiah] and the injustice this represented was tied inextricably to the suffering and sin of the people. He was called to announce judgment upon the people. Being one of them caused him to suffer with them because of the Lord's judgment. As God's messenger, he suffered as a result of his prophetic ministry."²²³

"The world today needs more Jeremiahs who, in the midst of opposition, are true to the standards of the Bible, patient in the proclamation of the gospel, gentle in the hands of persecutors, committed to the protective care of the Chief Shepherd, and burdened for the souls of lost men and women."²²⁴

Pendahuluan / Garis Besar

JFB: Jeremiah (Pendahuluan Kitab)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Garis Besar)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 11 (Pendahuluan Pasal)

Overview

Jer 11:1, Jeremiah proclaims God’s covenant; Jer 11:8, rebukes the Jews’ disobeying thereof; Jer 11:11, prophesies evils to come upon them; Jer 11:18, and upon the men of Anathoth, for conspiring to kill him.

Poole: Jeremiah (Pendahuluan Kitab)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 11 (Pendahuluan Pasal)

CHAPTER 11 .

God’ s covenant, Jer 11:1-7 . Their disobedience, Jer 11:8-10 . Evils to come on them, Jer 11:11-17 , and on the men of Anathoth, for conspiring to kill Jeremiah, Jer 11:18-23 .

What time and in what manner this revelation came from God to the prophet is not expressed, whether it were in the days of Josiah or Jehoiakim.

MHCC: Jeremiah (Pendahuluan Kitab)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 11 (Pendahuluan Pasal)

(Jer 11:1-10) The disobedient Jews reproved.

(Jer 11:11-17) Their utter ruin.

(Jer 11:18-23) The people would be destroyed who sought the prophet's life.

Matthew Henry: Jeremiah (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 11 (Pendahuluan Pasal)

In this chapter, I. God by the prophet puts the people in mind of the covenant he had made with their fathers, and how much he had insisted upon it, as the condition of the covenant, that they should be obedient to him (Jer 11:1-7). II. He charges it upon them that they, in succession to their fathers, and in confederacy among themselves, had obstinately refused to obey him (Jer 11:8-10). III. He threatens to punish them with utter ruin for their disobedience, especially for their idolatry (Jer 11:11, Jer 11:13), and tells them that their idols should not save them (Jer 11:12), that their prophets should not pray for them (Jer 11:14); he also justifies his proceedings herein, they having brought all this mischief upon themselves by their own folly and wilfulness (Jer 11:15-17). IV. Here is an account of a conspiracy formed against Jeremiah by his fellow-citizens, the men of Anathoth; God's discovery of it to him (Jer 11:18, Jer 11:19), his prayer against them (Jer 11:20), and a prediction of God's judgments upon them for it (Jer 11:21-23).

Constable: Jeremiah (Pendahuluan Kitab)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

@pict rend=gs.pixel ent=p24jer-1@

Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Garis Besar)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: Collier Macmillan Publishers; and New York: Macmillan Publishers Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. Revised ed. Baltimore: Penguin Books Inc., 1956.

_____. "The Danish Excavations at Shiloh." Bulletin of the American Schools of Oriental Research 9, pp. 10-11.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January 1976):19-27.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A Graeme. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

Bailey, K. E., and W. L. Holladay. "The Young Camel' and Wild Ass' in Jer. 2:23-25." Vetus Testamentum 18 (1968):256-60.

Barker, Kenneth L. "Jeremiah's Ministry and Ours." Bibliotheca Sacra 127:507 (July 1970):223-31.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Kingdom of God in the New Testament." In Progressive Dispensationalism, pp. 232-83. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

_____. Jeremiah. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Brueggemann, Walter A. "The Epistemological Crisis of Israel's Two Histories (Jer 9:22-23)." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 85-105. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of Jeremiah and Lamentations." In A Biblical Theology of the Old Testament, pp. 341-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cowley, A. Aramaic Papyri of the Fifth Century B.C. Oxford: Clarendon Press, 1923.

Craigie, Peter C.; Page H. Kelley; and Joel F. Drinkard Jr. Jeremiah 1-25. Word Biblical Commentery series. Dallas: Word Books, 1991.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Duhm, Berhard. Das Buch Jeremia. Kurzer Hand-Commentar zum Alten Testament. Tübingen/Leipzig, Germany: Mohr (Siebeck), 1901.

Dyer, Charles H. "Jeremiah." In The Bible Knowledge Commentary: Old Testament, pp. 1123-1206. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

_____. "Waistbands, Water, and the Word of God: Where Did Jeremiah Bury His Girdle?" In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 62-81. Edited by Charles H. Dyer and Roy B. Zuck. Chicago: Moody Press, 1994.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. "Jeremiah." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Jeremiah 31:22: Proverb, Promise, or Prophecy?" Bibliotheca Sacra 123:492 (October 1996): 315-24, and 124:493 (January 1967):16-21.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Goddard, Burton L. Meet Jeremiah: A Devotional Commentary. Grand Rapids: Kregel Publications, 1992.

Graybill, John F. "Jeremiah." In The Wycliffe Bible Commentary, pp. 655-94. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Green, A. R. W. The Role of Human Sacrifice in the Ancient Near East. Missoula, Mont.: Scholars Press, 1975.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

_____. Jeremiah and Lamentations: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1973.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Henderson, E. The Book of the Prophet Jeremiah. Andover, Mass.: W. F. Draper, 1868.

Hengstenberg, E. W. "The New Covenant." In Classical Evangelical Essays in Old Testament Interpretation, pp. 237-51. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Hillers, D. R. Treaty-Curses and the Old Testament Prophets. Biblica et orientalia 16. Rome: Pontifical Biblical Institute, 1964.

Holladay, W. L. Jeremiah. 2 vols. Hermeneia series. Philadelphia and Minneapolis: Augsburg Fortress Press, 1986, 1989.

The Interpreter's Dictionary of the Bible. S.v. "Stocks," by M. Greenberg, 4:443.

Ironside, Harry A. Lectures on the Book of Revelation. New York: Loizeaux Brothers Publishers, 1930.

Isbell, C. D. "2 Kings 22:3-23:24 and Jeremiah 36: A Stylistic Comparison." Journal for the Study of the Old Testament 8 (1978):33-45.

Jensen, Irving L. Jeremiah and Lamentations. Everyman's Bible Commentary series. Chicago: Moody Press, 1966 (Jeremiah), 1972 (Lamentations).

Johnston, R. H. "The Biblical Potter." Biblical Archaeologist 37:4 (1974):86-106.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "Evidence from Jeremiah." In A Case for Premillennialism: A New Consensus, pp. 103-17. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Keil, Carl Friedrich. The Prophecies of Jeremiah. Translated by David Patrick. Biblical Commentary on the Old Testament. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Keown, Gerald L.; Pamela J. Scalise; and Thomas G. Smothers. Jeremiah 26-52. Word Biblical Commentary series. Dallas: Word Books, 1995.

Kessler, M. "Form Critical Suggestions on Jer 36." Catholic Biblical Quarterly 28 (1966:389-401.

_____. "Rhetoric in Jeremiah 50 and 51." Semitics 3 (1973):3-32.

_____. "The Significance of Jer 36." Zeitschrift für die Alttestamentliche Wissenschaft 81 (1969):381-83.

Kidner, Derek. The Message of Jeremiah. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1987.

Kjaer, Hans. "The Excavation of Shiloh 1929." Journal of the Palestine Oriental Society 10:2-3 (1930):87-174.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., Grand Rapids: Zondervan Publishing House, n. d. Vol. 6: The Book of the Prophet Jeremiah Theologically and Homiletically Expounded, by E. W. Eduard Naegelsback. Translated, enlarged, and edited by Samuel Ralph Asbury.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

McKane, William. "Jeremiah 13:12-14: A Problematic Proverb." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 107-20. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Meier, S. A. The Messenger in the Ancient Semitic World. Harvard Semitic Monograph 45. Atlanta: Scholars Press, 1988.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mowinckel, Sigmund. Zur Komposition des Buches Jeremia. Kristiania: J. Dybwad, 1914.

The New Bible Dictionary, 1962 ed. S.v. "Archaeology," by D. J. Wiseman, pp. 60-76.

_____. S.v. "Chaldaea, Chaldeans," by D. J. Wiseman, pp. 203-4.

_____. S.v. "Slave, Slavery," by Kenneth A. Kitchen, pp. 1195-99.

Paul, Shalom M. "Cuneiform Light on Jer. 9, 20." Biblica 49 (1968):373-76.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pritchard, James B. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

Schaeffer, Francis A. Death in the City. Chicago: Inter-Varsity Press, 1969.

Shea, William H. "Daniel 3: Extra-Biblical Texts and the Convocation on the Plain of Dura." Andrews Univrsity Seminary Studies 20 (Spring 1982):29-52.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):542-43.

Stuart, Douglas K. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-92. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Swetnam, J. "Some Observations on the Background of saddiq in Jeremias 23:5a." Biblica 46:1 (1965):29-40.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Thompson, John Arthur. The Book of Jeremiah. International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1980.

Thomson, W. H. The Land and the Book; or, Biblical Illustrations Drawn from the Manners and Customs, the Scenes and Scenery of the Holy Land. 2 vols. New York: Harper & Brothers, 1873.

Tov, Emanuel. "The Literary History of the Book of Jeremiah in the Light of Its Textual History." In Empirical Models for Biblical Criticism, pp. 211-37. Edited by J. Tigay. Philadelphia: University of Pennsylvania Press, 1985.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Weinfeld, Moshe. "The Loyalty Oath in the Ancient Near East." Ugarit-Forschungen 8 (1976):379-414.

Wiseman, Donald J. Chronicles of Chaldean Kings (626-556 B.C.) in the British Museum. London: Trustees of the British Museum, 1956.

Wittstruck, T. "The Influence of Treaty Curse Imagery on the Beast Imagery of Daniel 7." Journal of Biblical Literature 97 (1978):100-102.

Wood, Fred M. Fire in My Bones. Nashville: Broadman Press, 1959.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Workman, G. C. The Text of Jeremiah. Edinburgh: T. & T. Clark, 1889.

Wright, George Ernest. "The Archaeology of Palestine." In The Bible and the Ancient Near East, pp. 73-112. Edited by G. E. Wright. London: Routledge and Kegan Paul, 1961.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

_____. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p24jer-7@

@pict rend=gs.pixel ent=p24jer-8@

Haydock: Jeremiah (Pendahuluan Kitab)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Pendahuluan Kitab)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 11 (Pendahuluan Pasal)

INTRODUCTION TO JEREMIAH 11

This chapter gives an account of the covenant God had made with the people of the Jews; their breach of it; and the evils threatened them on that account; and particularly against the men of Anathoth, for their ill treatment of the prophet. It begins with the order to Jeremiah to rehearse the words of the covenant in the ears of the men of Judah and Jerusalem, Jer 11:1, which covenant is described by the sanction of it; a curse in case of disobedience; and a promise of being their God, and bringing them into the good land, in case of obedience; and by the time when it was made, when the Israelites were brought out of Egypt, Jer 10:3, which order, the prophet agreeing to, is repeated, Jer 10:5 declaring the earnest protestation and exhortation of God to obey it, which they not observing, were threatened with the curses of it, Jer 11:7, the present Jews doing as their forefathers had done, breaking the covenant, particularly by their idolatry, are threatened also with punishment they should not escape, Jer 11:9 which is aggravated by a resolution to show no regard to their cries, Jer 11:11, by the impotence of their idols to save them, though so numerous, Jer 11:12, by forbidding the prophet to pray for them, Jer 11:14, by their having no longer a place and protection in the house of God, because of their wickedness, Jer 11:15, by comparing their former and present state together, having been as a beautiful and fruitful olive tree, but now burnt, and its branches broken, Jer 11:16, next follows an account of a design of the men of Anathoth against the prophet, to take away his life, which he was ignorant of, till the Lord gave him knowledge of it, Jer 11:17, when he imprecates vengeance on them, Jer 11:20, and, under a spirit of prophecy from the Lord, foretells their utter ruin and destruction, Jer 11:21.