1 The word that came to Jeremiah from Yahweh, saying, 2 Hear the words of this covenant, and speak to the men of Judah, and to the inhabitants of Jerusalem; 3 and say to them, Thus says Yahweh, the God of Israel: Cursed is the man who doesn't hear the words of this covenant, 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, Obey my voice, and do them, according to all which I command you: so you shall be my people, and I will be your God; 5 that I may establish the oath which I swore to your fathers, to give them a land flowing with milk and honey, as at this day. Then answered I, and said, Amen, Yahweh. 6 Yahweh said to me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear the words of this covenant, and do them. 7 For I earnestly protested to your fathers in the day that I brought them up out of the land of Egypt, even to this day, rising early and protesting, saying, Obey my voice. 8 Yet they didn't obey, nor turn their ear, but walked everyone in the stubbornness of their evil heart: therefore I brought on them all the words of this covenant, which I commanded them to do, but they didn't do them. 9 Yahweh said to me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. 10 They are turned back to the iniquities of their forefathers, who refused to hear 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. 11 Therefore thus says Yahweh, Behold, I will bring evil on them, which they shall not be able to escape; and they shall cry to me, but I will not listen to them. 12 Then shall the cities of Judah and the inhabitants of Jerusalem go and cry to the gods to which they offer incense: but they will not save them at all in the time of their trouble. 13 For according to the number of your cities are your gods, Judah; and according to the number of the streets of Jerusalem have you set up altars to the shameful thing, even altars to burn incense to Baal. 14 Therefore don't pray for this people, neither lift up cry nor prayer for them; for I will not hear them in the time that they cry to me because of their trouble. 15 What has my beloved to do in my house, since she has worked lewdness (with) many, and the holy flesh is passed from you? when you do evil, then you rejoice. 16 Yahweh called your name, A green olive tree, beautiful with goodly fruit: with the noise of a great tumult he has kindled fire on it, and its branches are broken. 17 For Yahweh of Armies, who planted you, has pronounced evil against you, because of the evil of the house of Israel and of the house of Judah, which they have worked for themselves in provoking me to anger by offering incense to Baal. 18 Yahweh gave me knowledge of it, and I knew it: then you showed me their doings. 19 But I was like a gentle lamb that is led to the slaughter; and I didn't know that they had devised devices against me, (saying), Let us 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. 20 But, Yahweh of Armies, who judges righteously, who tests the heart and the mind, I shall see your vengeance on them; for to you have I revealed my cause. 21 Therefore thus says Yahweh concerning the men of Anathoth, who seek your life, saying, You shall not prophesy in the name of Yahweh, that you not die by our hand; 22 therefore thus says Yahweh of Armies, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine; 23 and there shall be no remnant to them: for I will bring evil on the men of Anathoth, even the year of their visitation.
The prophet proclaims the tenor of God's covenant with the Jews of old, Jeremiah 11:1-5; and then reproves them for their hereditary disobedience, Jeremiah 11:6-19. In consequence of this the Almighty is introduced, declaring he will show them no pity, Jeremiah 11:11-13; forbidding Jeremiah to intercede, Jeremiah 11:14; rejecting their sacrifices, Jeremiah 11:15; and in a word, condemning this fair but unfruitful tree to the fire, Jeremiah 11:16, Jeremiah 11:17. In what remains of the chapter the prophet predicts evil to his neighbors of Anathoth, who had conspired against him, Jeremiah 11:18-23. "Let us," said they, "destroy this tree, with the fruit thereof," etc., alluding to what Jeremiah had said in the sixteenth verse.
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, Jeremiah 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, Jeremiah 10:3, which order, the prophet agreeing to, is repeated, Jeremiah 10:5 declaring the earnest protestation and exhortation of God to obey it, which they not observing, were threatened with the curses of it, Jeremiah 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, Jeremiah 11:9 which is aggravated by a resolution to show no regard to their cries, Jeremiah 11:11, by the impotence of their idols to save them, though so numerous, Jeremiah 11:12, by forbidding the prophet to pray for them, Jeremiah 11:14, by their having no longer a place and protection in the house of God, because of their wickedness, Jeremiah 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, Jeremiah 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, Jeremiah 11:17, when he imprecates vengeance on them, Jeremiah 11:20, and, under a spirit of prophecy from the Lord, foretells their utter ruin and destruction, Jeremiah 11:21.
(Jeremiah 11:1-10) The disobedient Jews reproved.
(Jeremiah 11:11-17) Their utter ruin.
(Jeremiah 11:18-23) The people would be destroyed who sought the prophet's life.
Judah's Faithlessness to Covenant Obligations, and the Consequences Thereof - Jeremiah 11-13
In the first part of this compilation of discourses (Jeremiah 11:1-17) Judah is upbraided for disloyalty to the covenant, on account of which people and kingdom are threatened with sore disaster. In the second part (11:18-12:17), the murderous attempt of the people of Anathoth against the prophet's life (Jeremiah 11:18-23) gives occasion for a description of Judah's irreclaimable perverseness; while Jeremiah's expostulation with God as to the prosperity of godless men, and the reproof therefor received by him from God (Jeremiah 12:1-6), call forth an announcement that, in spite of God's long-suffering, judgment on Judah and all nations will not be for ever deferred (Jeremiah 12:7-17). Finally, in the third part, Jeremiah 13, we have first a further account, by means of a symbolical action to be performed by the prophet, of the abasement of Judah's pride in banishment to Euphrates (Jeremiah 11:1-11); and next, an account of the judgment about to fall on Judah in the destruction of Jerusalem, and this both in figurative and in direct language (Jeremiah 11:12 -27).
From the contents of the discourses it appears unquestionable that we have here, gathered into the unity of a written record, various oral addresses of Jeremiah, together with some of the experiences that befell him in the exercise of his calling. There is no foundation for the assertion, that Jeremiah 12:7-17 is a self-complete prophetic discourse (Hitz.), or a supplement to the rest, written in the last years of Jehoiakim (Graf); nor for the assumption of several commentators, that the composition of c. 13 falls into the time of Jehoiachin - as will be shown when we come to expound the passages referred to. The discourse throughout contains nothing that might not have been spoken or have happened in the time of Josiah; nor have we here any data for determining precisely the dates of the several portions of the whole discourse.
*More commentary available by clicking individual verses.