Jeremiah
Jeremiah 11
1The 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; 3and say to them, Yahweh, the God of Israel says: ‘Cursed is the man who doesn’t hear the words of this covenant, 4which I commanded your fathers in the day that I brought them 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; 5that I may establish the oath which I swore to your fathers, to give them a land flowing with milk and honey,’ as it is today.”
Then I answered, and said, “Amen, Yahweh.”
6Yahweh 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. 7For 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.” 8Yet they didn’t obey, nor turn their ear, but everyone walked 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.’ ”
9Yahweh said to me, “A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. 10They have turned back to the iniquities of their forefathers, who refused to hear my words. They have 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. 11Therefore Yahweh says, ‘Behold, I will bring evil on them, which they will not be able to escape; and they will cry to me, but I will not listen to them. 12Then the cities of Judah and the inhabitants of Jerusalem will 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. 13For 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. Don’t lift up cry or prayer for them; for I will not hear them in the time that they cry to me because of their trouble.
18Yahweh gave me knowledge of it, and I knew it. Then you showed me their doings. 19But I was like a gentle lamb that is led to the slaughter. I didn’t know that they had devised plans against me, saying,
21“Therefore Yahweh says concerning the men of Anathoth, who seek your life, saying, ‘You shall not prophesy in Yahweh’s name, that you not die by our hand;’ 22therefore Yahweh of Armies says, ‘Behold, I will punish them. The young men will die by the sword. Their sons and their daughters will die by famine. 23There will be no remnant to them, for I will bring evil on the men of Anathoth, even the year of their visitation.’ ”
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What others are saying
4 commentators · 48 notes on this chapter
Matthew Henry3
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
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…
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…
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…
John Gill23
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
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.
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, 2 Kings 23:3, but it seems rather to design the law of Moses itself; or the covenant made…
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…
Keil & Delitzsch2
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
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…
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…
Jamieson, Fausset & Brown20
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
(Deu 27:26; Gal 3:10).
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. iron furnace-- (Deu 4:20; Kg1 8:51). "Furnace" expresses the searching ordeal; "iron," the long duration of it…
oath-- (Psa 105:9-10). a land flowing with milk and honey--(See on Num 14:8). 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…
World English Bible — Public domain