Jeremias 11
Bob Utley · You Can Understand the Bible
Jeremias 11
JEREMIAH 11 CONTEXTUAL INSIGHTS Jeremiah 11-13 is about the Mosaic covenant, which Josiah took seriously, as did the prophets, but the people did not (cf. Jer. 11:7-8)! SPECIAL TOPIC: THE TEN COMMANDMENTS SPECIAL TOPIC: PROPHECY (OT) This discussion of "the covenant" has words and phrasing taken from Deuteronomy. SPECIAL TOPIC: COVENANT The first of several very frank discussions between YHWH and Jeremiah, called "Jeremiah's Confessions," occur in this literary unit (cf. Jer. 11:18-23; 12:1-6; 15:10-21; 17:14-18; 18:18-23; 20:7-13; 20:14-18). Jeremiah felt comfortable being transparent in his conversations with YHWH. This is a perfect example of intimacy!
Jeremias 11:1-5
11:1 See SPECIAL TOPIC: WAYS OF REVELATION 11:2 "Hear the words" This is a Qal PLURAL IMPERATIVE (BDB 1033, KB 1570) which so often introduces a new poem/thought in Jeremiah (see note at Jer. 10:1). ▣ "this covenant" Chapters 11-13 are unified by the term "covenant" (BDB 136, KB 157). This covenant, in context, seems to relate to God's revelation to Moses on Mt. Sinai (cf. Exodus 19-24; Deuteronomy 5). God approached several of the early personages with promises and stipulations (i.e. Noah, Gen. 6:18; Abraham, Genesis 12; 15; 18). These covenants basically involve stipulations with benefits and warnings/cursings for non-performance (i.e. Leviticus 26; Deuteronomy 27-29). They exactly follow the Hittite Suzerian Treaty formulas of the second millennium B.C. SPECIAL TOPIC: HITTITE (SUZERAIN) TREATIES ▣ "speak" This VERB has a PLURAL suffix (BDB 180). The question is, "To what/who does this refer?" the words of the covenant the Jewish Study Bible, p. 948, says that according to Pesikta Rabbati it refers to the three prophetic speakers of the period. Jeremiah Huldah (cf. 2 Kgs. 22:14-20; 2 Chr. 34:22-28) Zephaniah (cf. Zeph. 1:1) 11:3 "cursed" In Leviticus 26 and Deuteronomy 27-28 Moses lays out the benefits and judgments connected with following YHWH. When Joshua entered the Promised Land, he confirmed this covenant with the people (cf. Josh. 8:30-35). There are consequences to disobedience (i.e. Deut. 27:15-26; 28:15-19). SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY SPECIAL TOPIC: KEEP 11:4 "the day that I brought them out of the land of Egypt" It needs to be remembered that YHWH dealt with the Israelites in grace (cf. Gen. 6:1-22; 15:12-21) before He dealt with them in law (cf. Exodus 19-24). The Law was YHWH's way to assure a people who reflected His character to a fallen world! Their purpose is to ensure fallen humans' long term happiness and peace. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "from the iron furnace" This (BDB 468 CONSTRUCT BDB 137) is imagery from the mining industry, a phrase that speaks of processing metal. It is used as imagery for "hard labor" (cf. Isa. 48:10; Deut. 4:20). But here, according to John H. Walton, it denotes a positive imagery of Israel becoming a nation. ▣ "Listen" See note at Jer. 11:2. It is important to remember that God's covenant is both conditional and unconditional. It is conditional on mankind's faith response (cf. Jer. 31:32), but unconditional on God's promise (cf. Jer. 24:4-7). It is important not only to hear (Qal IMPERATIVE, cf. Jer. 11:2) the Word of God (Exod. 24:3-8), but to act on the Word of God (cf. James 2:14-26). SPECIAL TOPIC: LISTEN/HEAR (shema) ▣ "so you shall be My people, and I will be your God" This is covenant language (i..e. Gen. 17:7-8; Exod. 6:7; Deut. 26:17-19; Jer. 7:23; 11:4; 31:1,33). Notice that it is based on Israel's obedience; no obedience — no covenant! This is why a New Covenant (Jer. 31:31-34; Ezek. 36:22-36) was needed. Fallen mankind, even covenant mankind, could not keep God's laws (cf. Gen. 6:5,11-12; Ps. 14:1-3; Acts 15:10; Rom. 3:9-18,23; Galatians 3). SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP SPECIAL TOPIC: THE FALL OF MANKIND 11:5 "the oath which I swore to your forefathers" This seems to refer to YHWH's call to Abram in Gen. 12:1-3. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS ▣ "a land flowing with milk and honey" This phrase was a technical name for the land of Palestine in Canaanite, Egyptian, Assyrian, and Babylonian documents (cf. Exod. 3:8,17; Deut. 6:3; 11:9; 26:9,15; 27:3; 31:20). ▣ "as it is this day" This is a combination of BDB 398 and BDB 260, which is used often especially in Deuteronomy (cf. Jer. 2:30; 4:20,38; 5:24; 10:8; 11:4; 27:9; 29:28), but is also found several times in Joshua ‒ 7:25,26; 14:14; 23:8 Judges ‒ 9:19; 10:15; 12:3; 15:19 1 Samuel ‒ 14:45; 22:8,13; 24:19; 25:32; 26:21; 27:6; 28:18; 29:3,6,8 2 Samuel ‒ 16:12; 18:20 1 Kings ‒ 2:26; 3:2; 8:8,24 Jeremiah, who had access to previous OT books, did not get it uniquely from Deuteronomy, which many modern scholars assume was written in Josiah's day. SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM (J,E,D,P) ▣ "Amen" This is a form of the Hebrew term for "faith" (cf. Hab. 2:4). It comes from the root "to be firm" or "to be sure." Its basic affirmation in the OT is "faithfulness" or "trustworthiness" (i.e. this usage may be an allusion to Deut. 27:15-26). Here, and in Jer. 28:6 it is used in the sense of a verbal agreement, as we use it today. SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT) SPECIAL TOPIC: AMEN ▣ "Lord" See SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "Lord" See SPECIAL TOPIC: NAMES FOR DEITY, D.
Jeremias 11:6-8
11:6 This verse may imply an itinerant ministry. There is much about the lives of OT characters that is unknown. The VERB "proclaim" is a Qal IMPERATIVE (BDB 894, KB 1128, cf. Jer. 2:2; 3:12; 7:2; the same VERB appears in Jer. 19:2, but Qal PERFECT). Jeremiah speaks on YHWH's behalf with YHWH's words (cf. v. 9). 11:7-8 These verses are omitted in the LXX (except for "And they did not obey," Jer. 11:8). They are theologically similar to Jer. 7:24-26. Basically they are Judah's response to YHWH's message through Jeremiah. 11:7 "I solemnly warned. . .warning persistently" This first phrase is an INFINITIVE ABSOLUTE and a PERFECT VERB of the same root (BDB 729, KB 795), which was a grammatical way to show intensity. The second phrase is literally "rising early and warning," both Hiphil INFINITIVE ABSOLUTES. YHWH repeatedly warned His covenant people by revelations through Moses during the exodus and wilderness wandering period. YHWH manifested His personal presence then by the Shekinah cloud providing water providing food clothes did not wear out grew with the children revelations at the tabernacle to Moses ▣ "Listen to My voice" See note at Jer. 11:2. "Voice" would be imagery for all of YHWH's revelations (see above). 11:8 This verse describes the covenant people's response to YHWH's revelation. they did not obey ‒ BDB 1033, KB 1570, Qal PERFECT (cf. Jer. 7:24; 9:13) they did not incline their ear ‒ BDB 639, KB 692, Hiphil PERFECT(cf. Jer. 35:15) they walked, every one, in the stubbornness of their evil heart (cf. Jer. 3:17; 7:24; 9:14; 13:10; 16:12; 18:12; 23:17) YHWH's response was to bring the stated curses among them (cf. Leviticus 26; Deuteronomy 27-29) even the curses did not affect their behavior It must be remembered that biblical faith is not simply cognitive or a crisis experience, but a daily relationship with God through faith and repentance! ▣ "in the stubbornness of their evil heart" God possibly chose Israel because of their rebellious tendencies (cf. Deut. 9:6,7,13,24; 10:16; 31:27), so that the truth of His gracious and patient character (cf. Exod. 34:6-7; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 103:8-18; 145:8-13) might shine all the brighter! SPECIAL TOPIC: STUBBORNNESS (OT)
Jeremias 11:9-13
11:9 NASB, NKJV, NRSV, NJB, Peshitta "A conspiracy" "plotting against" "a bond of union" "plotted rebellion" The Hebrew NOUN (BDB 905) denotes a "planning together" or "binding" of men to do harm (used often in Kings and Chronicles). It is found only here in Jeremiah. What is shocking is that it was the inhabitants of Judah and Jerusalem plotting against YHWH! 11:10 "They have turned back to the iniquities of their ancestors" The current generation refused to acknowledge the sin and rebellion of their ancestors. They themselves became covenant breakers and idolaters just as their ancestors had (cf. Exod. 20:5). Consequences of sin move through time! SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY ▣ "the house of Israel and the house of Judah" The Israeli united monarchy (Saul, David, Solomon) split in 922 B.C. over the issue of taxation and forced labor between Solomon's son Rehoboam and the Ephraimatic leader Jeroboam I. From this point on the Northern Ten Tribes are known as Israel (collective term), Ephraim (the largest tribe), or Samaria (the capital city). SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY ▣ "have broken My covenant" The VERB is a Hiphil PERFECT (BDB 830 I, KB 974), which denotes an intensified, settled condition! What a shocking phrase. The covenants with the Patriarchs were conditional. Successive generations violated it (the PERFECT denotes a settled condition). It had stated consequences (cf. Leviticus 26; Deuteronomy 27-29). YHWH abrogated the covenant (i.e. divorced His covenant wife) and Jeremiah states clearly in Jer. 31:31-34 that a "new" covenant was necessary, one not based on human performance which, because of the Fall (Genesis 3), was impossible. Therefore, YHWH Himself would act redemptively on their behalf (cf. Ezek. 36:22-36). The "new covenant" of Jeremiah is the gospel of Jesus Christ (cf. Rom. 3:21-31; Galatians 3; and the book of Hebrews). SPECIAL TOPIC: THE FALL OF MANKIND 11:11 The covenant curses came to fruition (cf. Jer. 6:19). ▣ "though they will cry to Me, yet I will not listen to them" What a shocking phrase! YHWH pleaded again and again with them and they would not listen. Even now, their cry to Him is from the fear of consequences, not true repentance! The covenant is broken! YHWH will not respond (cf. Jer. 11:11; 7:16). Oh my, oh my, "the eternal" covenant (cf. Gen. 17:7,13,19) is abrogated by God. SPECIAL TOPIC: FOREVER ('olam and aiōnios) 11:12 "will go and cry to the gods to whom they burn incense" The lifeless idols cannot hear, see, or save! Oh, the folly of manmade gods! Tradition and superstition are so debilitating (cf. Jer. 7:9; 11:12,13,17; 32:29)! ▣ "they surely will not save them" This is an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root (BDB 446, KB 448), which shows intensity. There is no possible deliverance from "non-existent" gods made with human hands (cf. Isa. 44:9-20; Jer. 10:2-11)! SPECIAL TOPIC: SALVATION (OT) 11:13 "For your gods are as many as your cities, O Judah" Every city had their own Ba'al - Asherah worship site (i.e. "high place," cf. Jer. 2:28). SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE ▣ "the shameful thing" The Hebrews often took the vowels from the Hebrew word "shame" and combined them with the names of foreign deities (i.e. Ishbosheth = "man of shame," cf. 2 Sam. 2:8, instead of Eshbaal, 1 Chr. 8:33). This was done to ridicule the idols. The term "shame" (BDB 102, cf. Hosea 9:10) became a word for the fertility worship of Ba'al and Asherah of the Canaanite pantheon (see W. F. Albright, Archaeology and the Religion of Israel). SPECIAL TOPIC: SHAME
Jeremias 11:14-17
11:14 "do not pray for this people" The first two VERBS are IMPERFECTS used in a JUSSIVE sense. The time for intercession had passed (cf. Jer. 11:11; 7:16; 14:11). God had set his mind on judgment (cf. Exod. 32:10). It was an act of parental love (cf. Heb. 12:5-11). His people were so sick with sin that only radical surgery could help! The "for" (BDB 723 III) is read by the LXX as "in the time of." "for" or "because of," MT ‒ בעד (BDB 723 III) "in the time of," LXX ‒ בעת, RSV, Peshitta, NRSV (NEB, REB, "in the hour of. . .") The UBS Text Project, p. 207, gives the MT a "C" rating (considerable doubt). Most English translations follow option #1. A book that has helped me interpret prophecy in light of the original author's intent is by D. Brent Sandy, Plowshares and Pruning Hooks. This is especially true of chapter 4, "How does the Language of Destruction and Blessing Work?" (pp. 73-102). Moderns do not understand ancient eastern ways of imagery. We tend to make everything literal, which is a disaster when interpreting prophetic poetry. I also highly recommend Fee and Stuart, How To Read the Bible For All Its Worth. SPECIAL TOPIC: EASTERN LITERATURE 11:15-16 These two verses are poetry. God's people are spoken of in the imagery of an unfaithful wife, as in the book of Hosea (chapters 1-3). This shows the intimate interpersonal family relationship that was desired between YHWH and His people (cf. Jer. 2:2). The shocking notion of YHWH divorcing His covenant wife, in light of this being called "an eternal covenant," has caused great theological confusion. In my opinion, this issue is best discussed in two ways. YHWH's covenant with the Patriarchs and Moses/Israel were both "conditional" and "unconditional." SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP I have recently (2024) become convinced that the book of Revelation also apeaks of YHWH divorcing faithless Israel (i.e. Jerusalem being "the great whore of Babylon") and the Messianic banquet as being the wedding feast of a new marriage to a faithful wife, the Church). Please look at my new Partial Preterist commentary on Revelation (2024) free online www.freebiblecommentary.org, second blue box, "Written Bible Commentaries." 11:15 "What right has My Beloved in My house" This phrasing seems to allude to Isa. 5:1-7. But, now the "Beloved" is the "rejected"! Jeremiah was obviously familiar with Isaiah and Deuteronomy. Much of his imagery and vocabulary come from these books. ▣ "Can the sacrificial flesh take away from you your disaster" The LXX's understanding of this difficult Hebrew text is that Judah was depending on the ritual of her sacrificial cultus instead of a personal relationship with God. Most modern English translations follow the LXX and see it as relating to Jeremiah's temple sermon in chapter 7. The MT seems to imply that the people were taking the sacrificial meat home to eat eating it at the temple but planning their evil deeds of Ba'al worship activities In Moses' writings this meat was the privilege of the priests only, except for the peace offering. This showed the people's total disregard for YHWH and His word! The Expositors Bible Commentary, vol. 6, p. 455, offers a list of the textual problems. a MASCULINE PLURAL ADJECTIVE modifying a FEMININE NOUN a SINGULAR NOUN CONSTRUCE followed by a PLURAL VERB MT punctuation that does not make sense an archaic ending to one of the NOUNS an ADVERB before the last VERB with an unusual meaning SPECIAL TOPIC: PEACE OFFERING SPECIAL TOPIC: SIN OFFERING SPECIAL TOPIC: MASORETIC TEXT SPECIAL TOPIC: SEPTUAGINT 11:16 "A green olive tree" There are two major agricultural symbols used for the nation from Abraham's seed in the OT: an olive tree (cf. Ps. 52:8; Hosea 14:6; Rom. 11:17-24) a grapevine (i.e. Isaiah 5) ▣ NASB, LXX "its branches are worthless" NKJV, NRSV, JPSOA "its branches are broken" "break its branches" NJB, REB "its branches will be consumed" "its branches are destroyed" There are three possible VERBS. רעע ‒ BDB 949, KB 1270, meaning "to break," cf. Jer. 15:12 (alternate form רעה, KB 1264) רעה ‒ BDB 949, KB 1262, meaning "that which is harmful or useless" (LXX, see Benjamin Davidson, Analytical Hebrew and Chaldee Lexicon, p. DCLXXXVI, IV) בער ‒ BDB 128, KB 145, meaning "to kindle" The judgment of YHWH (i.e. fire, BDB 77, or possibly lightning) has destroyed the olive tree (i.e. Judah). 11:17 "The Lord of hosts, who planted you" Here again the people are described in agricultural terms as an olive tree or vineyard (cf. Jer. 2:21; Exod. 15:17; Ps. 44:2; 80:8; Isa. 5:2). YHWH is their source and life. SPECIAL TOPIC: LORD OF HOSTS ▣ "to provoke Me" This VERBAL (BDB 494, KB 491, Hiphil INFINITIVE CONSTRUCT) is used often in connection with idolatry (cf. Jer. 25:6,7; 32:30; 44:3,8; Deut. 4:25; 9:18; 31:29; 32:16; 1 Kgs. 16:7; 2 Kgs. 17:15-17; 21:6). SPECIAL TOPIC: IDOLATRY SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE ▣ "by offering up sacrifices to Baal" Ba'al was the male fertility god of Canaan (see Ras Shamra Texts, cf. Jer. 7:9; 11:13; and 32:29). SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE.
Jeremias 11:18-20
11:18-12:4 This is the first of several intimate conversations between YHWH and Jeremiah known as "Jeremiah's Confessions" (cf. Jer. 11:18-12:6 [possibly 11:18-23; 12:1-6]; 15:10-21; 17:14-18; 18:18-23; 20:7-18 [possibly 20:7-13; 20:14-18]). Verses 18-20 and Jer. 12:1-4 are poems. This first one (or two) deals with the plot from Jeremiah's own kindred in Anathoth to take his life. 11:19 Jeremiah expresses his surprise at the Divine information he received (Jer. 11:18). He was shocked at the intensity of the plot, because he was innocent (i.e. line 1, cf. Isa. 53:7). Lines 3 and 4 are COHORTATIVES. let us destroy the tree with its fruit ‒ BDB 1007, KB 1469, Hiphil COHORTATIVE let us cut him off from the land of the living ‒ BDB 503, KB 500, Qal IMPERFECT used in a COHORTATIVE sense In Jer. 11:20, line 3, Jeremiah uses a COHORTATIVE directed at those who plotted his death ‒ "let me see Your vengeance on them," BDB 906, KB 1157, Qal IMPERFECT used in a COHORTATIVE sense. Just an added note about "with its fruit" (#1 above). This word (בלחמו, BDB 536) usually means "bread" or possibly "food." REB translated it as "sap," which is a revocalization. TEV has "while it is still healthy." NRSV has "in its strength" בלחו). The UBS Text Project, p. 211, gives "bread/fruit" an A rating (very high probability). ▣ The last two lines of Jer. 11:19 are parallel. The same thought is expressed in two images. "cut off" ‒ BDB 503, KB 500, Qal IMPERFECT used in a COHORTATIVE sense; this VERB is used in two ways cut down a tree cut off a piece of something, here, "the land of the living," cf. Ps. 52:5; Isa. 53:8 "name be remembered no more" ‒ BDB 269, KB 269, Niphal IMPERFECT , cf. Ps. 41:5; 83:4; 109:13 Both of these were imagery for death. 11:20 "O Lord of hosts, who judges righteously" This section deals with the age-old question of why the righteous suffer and the wicked prosper (see John W. Wenham, The Goodness of God and The Enigma of Evil: Can We Believe in the Goodness of God). Jeremiah picks up on God as a righteous judge and in Jer. 12:1 he wants to plead his circumstances before Him. This is reminiscent of the book of Job (see my free exegetical, verse-by-verse commentary on Job online), also note Psalm 37; 73 and Hab: 1:2-4. It is always difficult to face and accept the unfairness of this fallen reality! But the problem is not YHWH but human rebellion (i.e. Genesis 3). This is not the world YHWH intended it to be! SPECIAL TOPIC: LORD OF HOSTS SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: SUFFERING ▣ "Who tries the feelings and the heart" God does judge (i.e. examine, BDB 103, KB 119, Qal PARTICIPLE, cf. Jer. 6:27) on the basis, not only of actions (see full list of texts on the subject at Gal. 6:7-10), but also motives (cf. Jer. 17:10; 20:12; Ps. 7:9; 17:3; 26:2; 66:10; 139:23). The word "feelings" (lit. "reins") in the English text is basically the Hebrew word (BDB 480) for the lower viscera. The ancients believed that this was the area where the emotions and motives dwelt (cf. Jer. 12:3). SPECIAL TOPIC: INWARD PARTS SPECIAL TOPIC: HEART ▣ "For to You have I committed my cause" The MT has the VERB "uncovered" (גלה, BDB 162, KB 191, Piel PERFECT, cf. LXX), but most translations have "committed" (lit. "rolled upon," גלל, BDB 164, KB 193, cf. Ps. 22:8).
Jeremias 11:21-23
11:21-23 This is YHWH's response to Jeremiah's prayer of Jer. 11:20. Anathoth was Jeremiah's hometown (cf. Jer. 1:1). There has been much discussion in the commentaries if these threats were based on the ancient rivalry between the two priestly families of Zadok and Abiathar. This connection is not certain in the text, but was obviously an undercurrent. Zadok was the current ruling high priestly family and Abiathar, Jeremiah's family, had been exiled to Anathoth by Solomon (cf. 1 Kgs. 2:26-27). 11:22 "the sword. . .famine" In the ANE there was a triad of terms used by Jeremiah to describe coming disaster (cf. Jer. 14:12; 21:7,9; 24:10; 27:8,13; 29:17-18; 32:24,36; 34:17; 38:2; 42:17,22; 44:13). the sword ‒ invasion famine ‒ drought or siege pestilence ‒ insects, sickness, or siege