Jeremiah · Chapter 11

Verse 1. 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.

Verse 1. The word that came to Jeremiah, &c. — At what time the prophecy, contained in this and the following chapter, was communicated to the prophet, is not expressed; but Blaney and many others assign it to the latter part of the reign of Josiah,” when the people, who, in the eighteenth year of that prince, had solemnly engaged to perform the obligations of the divine covenant, may be supposed to have relapsed, in course of time, into their former disregard and neglect. The prophet, therefore, is sent to recall them to their duty, by proclaiming the terms of the covenant, and rebuking them sharply for their hereditary disobedience.”

THE COVENANT BETWEEN JEHOVAH AND ISRAEL, 1-8.

1. The word that came to Jeremiah — This form of title is such as Jeremiah prefixes to his larger sections, and hence may properly be taken as extending over this and the two following chapters.

V. 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.

Verse 2. 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 (Exodus 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 27:1-28:68.

Verses 2-5. Hear ye the words of this covenant — God speaks here chiefly to Jeremiah, but seems, at the same time, to address, together with him, all those pious persons who were like-minded with him, and who reproved the wicked manners of the people. The covenant here spoken of was the covenant of the law of God, delivered by Moses, to which the people had frequently promised obedience. And speak unto the men of Judah, &c. — Lay the tenor of the covenant before them; and say, Cursed be the man that obeyeth not, &c. — Deuteronomy 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 this, formally and explicitly covenanted with God, Exodus 24:3-7, with religious rites and ceremonies, used in stipulations, and afterward consented that God should punish those that violated that covenant, Deuteronomy 27:26. Which I commanded, &c. — Which law, (that you by your restipulation made a formal covenant,) I, who am the Lord, and so have a sovereign power to lay laws upon my creatures, commanded your fathers; in the day that I brought them from the iron furnace — And thus obliged them to obedience before I laid my law upon them. The use of the iron furnace being to melt and purify metals, it was a proper representation of that state of sore affliction in which the people of God were for many ages in Egypt. Saying, Obey my voice, &c. — For which kindness I required no more of them but a gentle 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, &c. — Nor did I only lay my commands upon them, but also encouraged them to obedience, by my gracious promise, that if they would obey they should be a people whom I would peculiarly protect and bless. That I may, or, rather, might (for he refers to the time past) perform the oath, &c. — As if he had said, I required their obedience for their own good: for I had sworn to their fathers, that I would give their posterity a land abounding with plenty of all good things, upon condition of their obedience. I have performed that oath; I have brought them into such a land, and showed myself faithful to them. Then answered I, So be it, O Lord — God having ended his speech, the prophet says, Amen, as God had commanded, Deuteronomy 27:26; either asserting the truth of what God had said, or expressing his desire that the people would do according to their covenant, or even assenting to the curse as just and reasonable.

2. The words of this covenant — In 2 Chronicles 34:14, we are told that “when they brought out the money that was brought into the house of the Lord, Hilkiah the priest found a book of the law of the Lord by the hand of Moses.” In 2 Kings 23:3, where this same newly-found book of the law is mentioned, the phrase, “the words of this covenant,” is used as in this verse. Numerous other references in 2 Kings 22 and 23, and in the corresponding passages in Chronicles, place it beyond reasonable doubt that, the allusion here is specially to this book of the law. See Deuteronomy 28:69; 29:8; 2 Kings 23:3; 2 Chronicles 34:30; and Jeremiah 34:18.

Verse 3. 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.”

Verses 2-5. Hear ye the words of this covenant — God speaks here chiefly to Jeremiah, but seems, at the same time, to address, together with him, all those pious persons who were like-minded with him, and who reproved the wicked manners of the people. The covenant here spoken of was the covenant of the law of God, delivered by Moses, to which the people had frequently promised obedience. And speak unto the men of Judah, &c. — Lay the tenor of the covenant before them; and say, Cursed be the man that obeyeth not, &c. — Deuteronomy 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 this, formally and explicitly covenanted with God, Exodus 24:3-7, with religious rites and ceremonies, used in stipulations, and afterward consented that God should punish those that violated that covenant, Deuteronomy 27:26. Which I commanded, &c. — Which law, (that you by your restipulation made a formal covenant,) I, who am the Lord, and so have a sovereign power to lay laws upon my creatures, commanded your fathers; in the day that I brought them from the iron furnace — And thus obliged them to obedience before I laid my law upon them. The use of the iron furnace being to melt and purify metals, it was a proper representation of that state of sore affliction in which the people of God were for many ages in Egypt. Saying, Obey my voice, &c. — For which kindness I required no more of them but a gentle 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, &c. — Nor did I only lay my commands upon them, but also encouraged them to obedience, by my gracious promise, that if they would obey they should be a people whom I would peculiarly protect and bless. That I may, or, rather, might (for he refers to the time past) perform the oath, &c. — As if he had said, I required their obedience for their own good: for I had sworn to their fathers, that I would give their posterity a land abounding with plenty of all good things, upon condition of their obedience. I have performed that oath; I have brought them into such a land, and showed myself faithful to them. Then answered I, So be it, O Lord — God having ended his speech, the prophet says, Amen, as God had commanded, Deuteronomy 27:26; either asserting the truth of what God had said, or expressing his desire that the people would do according to their covenant, or even assenting to the curse as just and reasonable.

3. Cursed, etc. — An exact quotation from Deuteronomy 27:26, except that here obeyeth is put for confirmeth; this word having been used originally with reference to the formal ratification of the people. The word here used, however, is the common and the vital word.

Verses 2-5. Hear ye the words of this covenant — God speaks here chiefly to Jeremiah, but seems, at the same time, to address, together with him, all those pious persons who were like-minded with him, and who reproved the wicked manners of the people. The covenant here spoken of was the covenant of the law of God, delivered by Moses, to which the people had frequently promised obedience. And speak unto the men of Judah, &c. — Lay the tenor of the covenant before them; and say, Cursed be the man that obeyeth not, &c. — Deuteronomy 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 this, formally and explicitly covenanted with God, Exodus 24:3-7, with religious rites and ceremonies, used in stipulations, and afterward consented that God should punish those that violated that covenant, Deuteronomy 27:26. Which I commanded, &c. — Which law, (that you by your restipulation made a formal covenant,) I, who am the Lord, and so have a sovereign power to lay laws upon my creatures, commanded your fathers; in the day that I brought them from the iron furnace — And thus obliged them to obedience before I laid my law upon them. The use of the iron furnace being to melt and purify metals, it was a proper representation of that state of sore affliction in which the people of God were for many ages in Egypt. Saying, Obey my voice, &c. — For which kindness I required no more of them but a gentle 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, &c. — Nor did I only lay my commands upon them, but also encouraged them to obedience, by my gracious promise, that if they would obey they should be a people whom I would peculiarly protect and bless. That I may, or, rather, might (for he refers to the time past) perform the oath, &c. — As if he had said, I required their obedience for their own good: for I had sworn to their fathers, that I would give their posterity a land abounding with plenty of all good things, upon condition of their obedience. I have performed that oath; I have brought them into such a land, and showed myself faithful to them. Then answered I, So be it, O Lord — God having ended his speech, the prophet says, Amen, as God had commanded, Deuteronomy 27:26; either asserting the truth of what God had said, or expressing his desire that the people would do according to their covenant, or even assenting to the curse as just and reasonable.

4. Iron furnace — A phrase first used with the same reference in Deuteronomy 4:20. Primarily it suggests the sufferings there of the Israelites; also, the purpose of that affliction: for the one purpose of all suffering to God’s people is purification — the separation of the gold from the dross, the precious from the base.

V. 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.

Verse 5. So be it, O Lord] Let thy promises be fulfilled; and let the incorrigible beware of thy threatenings!

Verses 2-5. Hear ye the words of this covenant — God speaks here chiefly to Jeremiah, but seems, at the same time, to address, together with him, all those pious persons who were like-minded with him, and who reproved the wicked manners of the people. The covenant here spoken of was the covenant of the law of God, delivered by Moses, to which the people had frequently promised obedience. And speak unto the men of Judah, &c. — Lay the tenor of the covenant before them; and say, Cursed be the man that obeyeth not, &c. — Deuteronomy 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 this, formally and explicitly covenanted with God, Exodus 24:3-7, with religious rites and ceremonies, used in stipulations, and afterward consented that God should punish those that violated that covenant, Deuteronomy 27:26. Which I commanded, &c. — Which law, (that you by your restipulation made a formal covenant,) I, who am the Lord, and so have a sovereign power to lay laws upon my creatures, commanded your fathers; in the day that I brought them from the iron furnace — And thus obliged them to obedience before I laid my law upon them. The use of the iron furnace being to melt and purify metals, it was a proper representation of that state of sore affliction in which the people of God were for many ages in Egypt. Saying, Obey my voice, &c. — For which kindness I required no more of them but a gentle 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, &c. — Nor did I only lay my commands upon them, but also encouraged them to obedience, by my gracious promise, that if they would obey they should be a people whom I would peculiarly protect and bless. That I may, or, rather, might (for he refers to the time past) perform the oath, &c. — As if he had said, I required their obedience for their own good: for I had sworn to their fathers, that I would give their posterity a land abounding with plenty of all good things, upon condition of their obedience. I have performed that oath; I have brought them into such a land, and showed myself faithful to them. Then answered I, So be it, O Lord — God having ended his speech, the prophet says, Amen, as God had commanded, Deuteronomy 27:26; either asserting the truth of what God had said, or expressing his desire that the people would do according to their covenant, or even assenting to the curse as just and reasonable.

5. Land flowing with milk and honey — Who has not felt the difficulty of this description as applied to Palestine? Three considerations tend to relieve it: 1) Its contrast with Egypt, which the Israelites of that day would set up as a standard, it being the only land with which they were acquainted when this language was at first used. Now Egypt is literally the creation of the Nile. In the immediate vicinity of that river the country is exceedingly fertile, but elsewhere a sterile desert. Palestine, with its hills and valleys, its plains and its forests, its watercourses and its seacoasts, was indeed, especially to a pastoral people, a rich land in comparison. 2) Its contrast with the Sinaitic peninsula. Forty years of experience in Arabia Petrea would prepare the people fora very keen appreciation of such a land as Palestine, which was, as compared with this, almost as “the garden of the Lord.” 3) Its contrast with itself at the present time. Twenty centuries of neglect and abuse have doubtless materially changed the face of this land. It is not doubtful that the Canaan of the Old Testament was a very different country from the Palestine of to-day. And putting with all the rest the character of Oriental speech, which delights in pictorial phrases, we shall not find it difficult to understand the expressions which seem to many so exaggerated. Then answered I — As though the old scene so graphically described in Deuteronomy 27:14-26, was being re-enacted. The answer of the prophet is the same as the people then made, and should be translated, as there, Amen, Jehovah.

Verse 6. 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.

Verses 6-8. Proclaim all these words in the cities of Judah, &c. — That all may hear, for all are concerned; saying, Hear ye the words, &c., and do them — Let it be thy work to call upon this people, not only to hear, but to do the things which I have commanded them, and which they have engaged to do. For I earnestly protested — Hebrew, in protesting I protested; a way of speaking by which the Hebrews expressed the seriousness and earnestness wherewith any thing was done: by protesting, he means the same with charging and solemnly enjoining, with promises annexed to obedience, and threatenings denounced in case of disobedience. This, God says, 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 to the present period. Yet they obeyed not — And, because they were resolved not to be subject to God’s commandments, they would not so much as incline their ears to them, but walked every one in the imagination of his evil heart, following their own inventions; and each one acting as his fancy or humour led him, both in their devotions and in their conversations. Therefore I will bring upon them all the words of this covenant — That is, all the threatenings contained in it. Observe, reader, the words of God’s 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.

6. In the cities of Judah — Comp. 2 Kings 23:15-20. Henderson suggests that Jeremiah accompanied Josiah in visits to the different cities to carry forward his work of reformation. Certainly the work of these two reformers was mutually helpful, and each has an illustrative bearing upon that of the other.

Verses 6-8. Proclaim all these words in the cities of Judah, &c. — That all may hear, for all are concerned; saying, Hear ye the words, &c., and do them — Let it be thy work to call upon this people, not only to hear, but to do the things which I have commanded them, and which they have engaged to do. For I earnestly protested — Hebrew, in protesting I protested; a way of speaking by which the Hebrews expressed the seriousness and earnestness wherewith any thing was done: by protesting, he means the same with charging and solemnly enjoining, with promises annexed to obedience, and threatenings denounced in case of disobedience. This, God says, 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 to the present period. Yet they obeyed not — And, because they were resolved not to be subject to God’s commandments, they would not so much as incline their ears to them, but walked every one in the imagination of his evil heart, following their own inventions; and each one acting as his fancy or humour led him, both in their devotions and in their conversations. Therefore I will bring upon them all the words of this covenant — That is, all the threatenings contained in it. Observe, reader, the words of God’s 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.

THE COVENANT BETWEEN JEHOVAH AND ISRAEL, 1-8.

1. The word that came to Jeremiah — This form of title is such as Jeremiah prefixes to his larger sections, and hence may properly be taken as extending over this and the two following chapters.

V. 8. Did them not-For this God threatens to bring upon them all his words of threatening, annexed to the covenant of the law.

Verses 6-8. Proclaim all these words in the cities of Judah, &c. — That all may hear, for all are concerned; saying, Hear ye the words, &c., and do them — Let it be thy work to call upon this people, not only to hear, but to do the things which I have commanded them, and which they have engaged to do. For I earnestly protested — Hebrew, in protesting I protested; a way of speaking by which the Hebrews expressed the seriousness and earnestness wherewith any thing was done: by protesting, he means the same with charging and solemnly enjoining, with promises annexed to obedience, and threatenings denounced in case of disobedience. This, God says, 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 to the present period. Yet they obeyed not — And, because they were resolved not to be subject to God’s commandments, they would not so much as incline their ears to them, but walked every one in the imagination of his evil heart, following their own inventions; and each one acting as his fancy or humour led him, both in their devotions and in their conversations. Therefore I will bring upon them all the words of this covenant — That is, all the threatenings contained in it. Observe, reader, the words of God’s 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.

THE COVENANT BETWEEN JEHOVAH AND ISRAEL, 1-8.

1. The word that came to Jeremiah — This form of title is such as Jeremiah prefixes to his larger sections, and hence may properly be taken as extending over this and the two following chapters.

V. 9. A conspiracy-All sorts of people have done alike, as if they had conspired together to break my law.

Verse 9. 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.

Verses 9-11. And the Lord said, A conspiracy is found, &c. — Namely, by him whose eye is upon the hidden works of darkness. There is a combination formed among them against God and religion, a dangerous design to overthrow the government of Jehovah, and to bring in counterfeit deities. In other words, All sorts of people have been alike disobedient, as if they had conspired together to break my law. They are turned back to the iniquities of their forefathers — They made some steps toward a reformation in the former part of the reign of Josiah, but now they have agreed to turn back to their former idolatries. Therefore behold, I will bring evil upon them, &c. — The evil of punishment for the evil of sin, which they shall not be able to escape by any evasion whatsoever. Let us remember, those who will not submit to God’s government, shall not be able to escape his wrath. Evil pursues sinners, and entangles them in snares, out of which they cannot extricate themselves. And though they shall cry unto me, 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.

THE BREAKING OF THE COVENANT BY JUDAH, 9-13.

9. Conspiracy — Such unanimity as would be brought about by formal preconcertment.

Verse 10. 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.

Verses 9-11. And the Lord said, A conspiracy is found, &c. — Namely, by him whose eye is upon the hidden works of darkness. There is a combination formed among them against God and religion, a dangerous design to overthrow the government of Jehovah, and to bring in counterfeit deities. In other words, All sorts of people have been alike disobedient, as if they had conspired together to break my law. They are turned back to the iniquities of their forefathers — They made some steps toward a reformation in the former part of the reign of Josiah, but now they have agreed to turn back to their former idolatries. Therefore behold, I will bring evil upon them, &c. — The evil of punishment for the evil of sin, which they shall not be able to escape by any evasion whatsoever. Let us remember, those who will not submit to God’s government, shall not be able to escape his wrath. Evil pursues sinners, and entangles them in snares, out of which they cannot extricate themselves. And though they shall cry unto me, 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.

10. Iniquities of their forefathers — The original is more definite, and makes the allusion specific as to the idolatries of the wilderness. Have broken my covenant — These words, when placed by the side of that passage which sets forth the solemn and formal covenant of the people, given in Deuteronomy 27, have something of the awfulness of the judgment day itself.

V. 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.

Verses 9-11. And the Lord said, A conspiracy is found, &c. — Namely, by him whose eye is upon the hidden works of darkness. There is a combination formed among them against God and religion, a dangerous design to overthrow the government of Jehovah, and to bring in counterfeit deities. In other words, All sorts of people have been alike disobedient, as if they had conspired together to break my law. They are turned back to the iniquities of their forefathers — They made some steps toward a reformation in the former part of the reign of Josiah, but now they have agreed to turn back to their former idolatries. Therefore behold, I will bring evil upon them, &c. — The evil of punishment for the evil of sin, which they shall not be able to escape by any evasion whatsoever. Let us remember, those who will not submit to God’s government, shall not be able to escape his wrath. Evil pursues sinners, and entangles them in snares, out of which they cannot extricate themselves. And though they shall cry unto me, 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.

THE BREAKING OF THE COVENANT BY JUDAH, 9-13.

9. Conspiracy — Such unanimity as would be brought about by formal preconcertment.

Verse 12. Go, and cry unto the gods] See Jeremiah 2:28.

Verses 12-14. Then shall the cities of Judah cry unto the gods, &c. — “When great calamities threaten men, their fears suggest all possible ways of seeking for succour. Thus, when the Jews found themselves forsaken of God, they betook themselves to idols, but found all such applications vain, and to no purpose: see 2 Chronicles 28:23. For according to the number of thy cities were thy gods, &c. — See note on Jeremiah 2:28. Ye have set up altars to that shameful thing — Hebrew, tvb, bosheth, shame, so called, because it was what they had cause to be ashamed of, and what would certainly bring them to shame and confusion. See note on Jeremiah 3:24. Therefore pray not thou for this people — See note on Jeremiah 7:16.

THE BREAKING OF THE COVENANT BY JUDAH, 9-13.

9. Conspiracy — Such unanimity as would be brought about by formal preconcertment.

V. 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. 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.

Verses 12-14. Then shall the cities of Judah cry unto the gods, &c. — “When great calamities threaten men, their fears suggest all possible ways of seeking for succour. Thus, when the Jews found themselves forsaken of God, they betook themselves to idols, but found all such applications vain, and to no purpose: see 2 Chronicles 28:23. For according to the number of thy cities were thy gods, &c. — See note on Jeremiah 2:28. Ye have set up altars to that shameful thing — Hebrew, tvb, bosheth, shame, so called, because it was what they had cause to be ashamed of, and what would certainly bring them to shame and confusion. See note on Jeremiah 3:24. Therefore pray not thou for this people — See note on Jeremiah 7:16.

13. Shameful thing — See Jeremiah 3:24.

Verse 14. 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.

Verses 12-14. Then shall the cities of Judah cry unto the gods, &c. — “When great calamities threaten men, their fears suggest all possible ways of seeking for succour. Thus, when the Jews found themselves forsaken of God, they betook themselves to idols, but found all such applications vain, and to no purpose: see 2 Chronicles 28:23. For according to the number of thy cities were thy gods, &c. — See note on Jeremiah 2:28. Ye have set up altars to that shameful thing — Hebrew, tvb, bosheth, shame, so called, because it was what they had cause to be ashamed of, and what would certainly bring them to shame and confusion. See note on Jeremiah 3:24. Therefore pray not thou for this people — See note on Jeremiah 7:16.

Verse 14. Pray not thou for this people. The Chaldaic and the LXX, Deprecate not the scourge of war coming upon them. We find the same sentiments more fully expressed in Ezekiel 14., confirming the doctrine, that there is a point with men and nations, when they sin beyond the power of recovery.

CALAMITY CONSEQUENT ON BREAKING THE COVENANT, 14-17.

14. Pray not… for this people — Because they had reached that climax of guilt in which intercessory prayer may no longer avail.

V. 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. Thou rejoicest-They were not only evil but gloried in their wickedness.

Verse 15. 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?”

Verse 15. What hath my beloved to do in my house, &c. — “Why doth this, my chosen and peculiar people, as they love to call themselves, make their appearance before me in my house, since they have gone a whoring after several idols of the nations round about them, and thereby have disowned me, and broken the marriage contract that was between us? See note on Jeremiah 2:2. God calls the Jews his beloved people, because they called themselves so, and because they were still beloved for their fathers’ sake, Romans 11:18; and he would not cast them off utterly, for the sake of the covenant he had made with their progenitors.” — Lowth. And the holy flesh is passed from thee — “The flesh of thy sacrifices, which thou offerest up to me as an atonement for thy sins, does not at all profit thee, being rendered unacceptable to me through thy many and great provocations, in the commission of which thou continuest without remorse.” — Lowth. But the words are rendered by some, The flesh of my sanctuary shall pass from thee, and may mean, that the parts of the victims, which by the Mosaic law were the portion of the priests, should not be given to them, since the temple would be destroyed. According to this interpretation the prophet must be considered as addressing the priests, of whom there were, without doubt, many in Jerusalem. When thou doest evil, thou rejoicest — Thou gloriest in thy wickedness. Or, at a time when thou offendest most against my laws, thou exultest, and behavest as if thou didst every thing that is right.

15. What hath my beloved, etc. — The language here is characterized by such difficulty as has led many conservative and evangelical commentators to conjecture a corruption of the text. This conjecture is supported by the fact that the ancient Versions do not agree with the Hebrew — though neither do they agree among themselves. The Septuagint renders the last part, shall vows and holy flesh turn away thine evil from thee? The Syriac and Vulgate agree in treating the words rendered lewdness and many as in opposition, so that the middle clause would read, to work the enormity, the manifold, alluding to the many-shaped sin of idolatry. But if we reject all suggestions of change in the text, perhaps the most probable rendering of the original as it now stands would be, What hath my beloved in my house? To do wickedness? The chiefs and the holy flesh shall pass away from thee. When thy iniquity is, then thou rejoicest. This term of endearment sounds strangely in the midst of these charges against the nation, and yet it is thoroughly in harmony with the spirit of this book and of the Old Testament. Unworthy and corrupt as this people had become, they were still the “beloved” of the Lord.

V. 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. 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.

Verse 16. 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.

Verses 16, 17. The Lord hath called thy name, A green olive-tree — Perhaps Jeremiah here alludes to Hosea 11:7, where Israel is compared to an olive-tree. The Jewish nation, which, in its flourishing state, is often compared by the sacred writers to a vine, is also sometimes compared to an olive-tree, chiefly because of the fruits of holiness and righteousness which God might justly have expected from them, after all the care and pains he had bestowed upon them to make them fruitful. Fair, and of a goodly fruit — Amiable and serviceable, pleasant to the eye, and good for yielding food. With the noise of a great tumult he hath kindled a fire upon it, &c. — The words hlwmh lwq, here rendered the noise of a great tumult, occur Ezekiel 1:24, and are there explained to be hnjm lyqk, like the voice of a host. Here they undoubtedly signify the confused murmur, noise, and tumult of the Chaldean army, coming to desolate Jerusalem and its dependances with fire and sword, described under the image of an olive-tree, whose branches are cut down that they may be burned, or which is burned as it stands; its branches, or lofty boughs, as wytwyld more properly signifies, meaning the priests and princes. For the Lord that planted thee — And expected fruit from thee in vain; hath pronounced evil against thee — Hath passed a condemnatory sentence upon thee, and marked thee out for destruction. For the evil of the house of Israel and the house of Judah — The evil of whose heinous sins shall now be followed with the evil of most dreadful punishments.

Ver. 16. A green olive-tree. Israel is often compared to a vine, or a flourishing tree. Psalm 80. Isaiah 5. 61:3. But now the lovely tree must wither, the vine must be rooted up. The holy flesh, ver. 15, having committed adultery with Ashteroth, has lost its sanctity, and all its ancient glory.

16. Green olive tree — As in Psalm 52:8; 128:3; Hosea 14:6. Tumult — Used besides only in Ezekiel 1:24. CONSPIRACY OF THE MEN OF ANATHOTH, 18-23.

Verses 16, 17. The Lord hath called thy name, A green olive-tree — Perhaps Jeremiah here alludes to Hosea 11:7, where Israel is compared to an olive-tree. The Jewish nation, which, in its flourishing state, is often compared by the sacred writers to a vine, is also sometimes compared to an olive-tree, chiefly because of the fruits of holiness and righteousness which God might justly have expected from them, after all the care and pains he had bestowed upon them to make them fruitful. Fair, and of a goodly fruit — Amiable and serviceable, pleasant to the eye, and good for yielding food. With the noise of a great tumult he hath kindled a fire upon it, &c. — The words hlwmh lwq, here rendered the noise of a great tumult, occur Ezekiel 1:24, and are there explained to be hnjm lyqk, like the voice of a host. Here they undoubtedly signify the confused murmur, noise, and tumult of the Chaldean army, coming to desolate Jerusalem and its dependances with fire and sword, described under the image of an olive-tree, whose branches are cut down that they may be burned, or which is burned as it stands; its branches, or lofty boughs, as wytwyld more properly signifies, meaning the priests and princes. For the Lord that planted thee — And expected fruit from thee in vain; hath pronounced evil against thee — Hath passed a condemnatory sentence upon thee, and marked thee out for destruction. For the evil of the house of Israel and the house of Judah — The evil of whose heinous sins shall now be followed with the evil of most dreadful punishments.

CALAMITY CONSEQUENT ON BREAKING THE COVENANT, 14-17.

14. Pray not… for this people — Because they had reached that climax of guilt in which intercessory prayer may no longer avail.

V. 18. Thou shewedst me-This may be understood with relation to that conspiracy which is mentioned in the following verses.

Verse 18. 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.

Verses 18, 19. And the Lord hath given me knowledge of it, &c. — This relates to the ill designs which the men of Anathoth had contrived against the prophet, which he here saith God had revealed to him. See the following verses. But I was like a lamb or an ox, &c. — A proverbial speech, expressing a false security, or insensibility of danger. Dr. Waterland, in agreement with the Vulgate, Bochart, and Houbigant, reads this clause, But I was like a gentle lamb; and Blaney, For I was like a tame lamb that is led to the slaughter. But Lowth justly observes, we may very well admit of the common translation. For the word ãwlay here used, certainly frequently signifies an ox, and the disjunctive particle, supplied by or, is elsewhere often understood, though not expressed. The meaning here is, that the prophet would have met with a fate similar to that of a slaughtered lamb or ox, if God had not revealed to him the designs of his enemies. Many commentators suppose that Jeremiah here speaks of his own sufferings as figurative of those of the Messiah. “All the churches agree,” says St. Jerome, “that these and the following words respect Jesus Christ and his passion. It was against his life that they formed their designs: he was the true lamb, meek and innocent. Jeremiah is here a figure of the divine Saviour; he here suffers from his brethren, and represents, in his person, him who was a man of grief, and tried by all sorts of afflictions.” Let us destroy the tree with the fruit thereof — Let us not only put an end to his prophesying, but to his life. The Hebrew is literally, Let us destroy the tree (or the stock) with the bread thereof; and bread, it must be observed, is sometimes used for the corn of which bread is made, as Jeremiah 5:17. The meaning then is, Let us destroy the prophet and his doctrine. We have no other mention of this conspiracy but this here. It is, however, very 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.

V. 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. Let us destroy the tree with the fruit thereof-Let us not only put an end to his prophesying, but to his life.

Verse 19. 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 ãwla alluph, which we translate ox, is taken by both as an adjective, qualifying the noun cbk kebes, a lamb. It may probably signify a lamb brought up in the house-fed at home, (ãwla alluph,) instructed or nourished at home; perfectly innocent and unsuspecting, while leading to the slaughter. This meaning the word will bear in Arabic, for [Arabic] alaf signifies accustomed, familiar, (to or with any person or thing;) a companion, a comrade, an intimate friend. I therefore think that ãwla cbkk 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 ãwla alluph as an epithet of cbk kebes, a chosen, simple, innocent lamb.

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.

Verses 18, 19. And the Lord hath given me knowledge of it, &c. — This relates to the ill designs which the men of Anathoth had contrived against the prophet, which he here saith God had revealed to him. See the following verses. But I was like a lamb or an ox, &c. — A proverbial speech, expressing a false security, or insensibility of danger. Dr. Waterland, in agreement with the Vulgate, Bochart, and Houbigant, reads this clause, But I was like a gentle lamb; and Blaney, For I was like a tame lamb that is led to the slaughter. But Lowth justly observes, we may very well admit of the common translation. For the word ãwlay here used, certainly frequently signifies an ox, and the disjunctive particle, supplied by or, is elsewhere often understood, though not expressed. The meaning here is, that the prophet would have met with a fate similar to that of a slaughtered lamb or ox, if God had not revealed to him the designs of his enemies. Many commentators suppose that Jeremiah here speaks of his own sufferings as figurative of those of the Messiah. “All the churches agree,” says St. Jerome, “that these and the following words respect Jesus Christ and his passion. It was against his life that they formed their designs: he was the true lamb, meek and innocent. Jeremiah is here a figure of the divine Saviour; he here suffers from his brethren, and represents, in his person, him who was a man of grief, and tried by all sorts of afflictions.” Let us destroy the tree with the fruit thereof — Let us not only put an end to his prophesying, but to his life. The Hebrew is literally, Let us destroy the tree (or the stock) with the bread thereof; and bread, it must be observed, is sometimes used for the corn of which bread is made, as Jeremiah 5:17. The meaning then is, Let us destroy the prophet and his doctrine. We have no other mention of this conspiracy but this here. It is, however, very 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.

Ver. 19. Let us destroy the tree with the fruit thereof. This is an obscure text. There are almost as many readings as there are versions. The Chaldaic and the LXX read, Let us send or put wood into his bread; which seems to imply that they would beat him to death with rods, and thus destroy the tree with the fruit, by cutting it down. But the Hebrew word may be read flesh, either of man or beast. Of beasts, Leviticus 3:11. 21:8; and of men, Job 6:7. Hence some read, Let us break or put wood in his flesh, by breaking the rods with scourging him. Consequently Jeremiah, viewing himself as a lamb, or as a bullock brought to the slaughter, could not but have a reference in the spirit to the sufferings of the Messiah. The holy prophets most assuredly did every thing with a view to his coming, and could not but associate all their sorrows and all their joys with those of the Saviour.

19. Like a lamb or an ox — Rather, as a tame lamb. Such as is frequently found in Arab tents. The comparison is most felicitous, as suggesting innocence and harmlessness. Tree with the fruit — Literally, tree in its bread.

Verse 20. Let me see thy vengeance on them] Rather, I shall see (hara ereh) thy punishment indicted on them.

Verse 20. But, O Lord, thou judgest righteously — It is matter of comfort to us, when men deal unjustly with us, that we have a God to go to, who doth and will plead the cause of injured innocence, and appear against the injurious. God’s justice, which is a terror to the wicked, is a comfort to the godly. That triest the reins and the heart — That perfectly knowest what is in man, that discernest his most secret thoughts, desires, and designs. Let me see thy vengeance on them — That is, do justice between me and them in such a way as thou pleasest. “When men continue implacable in their malice,” says Lowth, “we may lawfully expect and desire that God will plead our cause, and judge us according to our righteousness. For the bringing wicked men to condign punishment tends both to the manifestation of God’s glory and the good government of the world. And to pray against our enemies in this sense, namely, not for the satisfying our private resentments, but the setting forth of God’s justice, is not contrary to the spirit of Christianity. So St. Paul prayed against Alexander the copper-smith, 2 Timothy 4:14.” It must be observed, however, that, according to the Hebrew text here, the words are merely a prediction; µhm ˆtmqn hara, being literally, I shall see thy vengeance on them; that is, I foresee it, and predict it, though I lament they should have given occasion for it.

Verse 21. Thus saith the Lord of the men that seek thy life — That are combined to kill thee; saying, Prophesy not in the name of the Lord — The meaning is, that those men of Anathoth threatened that they would kill him if he did not cease to prophesy such things as he did in the name of the Lord, namely, concerning the destruction of Jerusalem, the desolation of Judea, and the carrying away of the people into captivity. For if he had spoken falsely in the name of the Lord, and promised them peace and prosperity, they would have heard him prophesy gladly: they were thus exasperated at him, and opposed his prophesying, because he told them those truths which they had no mind to hear. This passage sufficiently shows that Jeremiah is to be understood in the literal sense here, which, however, does not by any means forbid our considering him in this instance as a type of Christ, and prefiguring, by his sufferings, those of the Redeemer of mankind. It manifests also the usage which the prophets generally met with from their own countrymen, who became their enemies because they told them the truth. The people of their own towns, even their friends and relations, could not bear to hear the solemn warnings which they gave them, and the prediction of those judgments which were coming upon them for their sins.

Verse 22. 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.

Verses 22, 23. Therefore thus saith the Lord, Behold, I will punish them — Hebrew, µhyl[ dqp, I will visit, namely, this their wicked conduct, upon them; I will inquire into it, and reckon with them for it. The young men shall die by the sword — Though they be young priests, not men of war, their sacred office shall be no protection to them. Their sons and their daughters shall die by famine — Which is a more grievous death than that by the sword, Lamentations 4:9. Thus two of God’s four sore judgments would overwhelm their town in destruction, which should be so entire that there should be no remnant of them — None to be the seed of another generation: they sought Jeremiah’s life, and therefore their lives shall be taken: they wished to 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 would be brought upon them, even the year of their visitation — And that would be evil sufficient, a recompense according to their deserts. Such is the consequence of opposing the truth and cause of God, and his servants in the execution of their office! Such is the deplorable condition of those that have the prayers of good ministers and good people against them.

Verse 23. The year of their visitation.] This punishment shall come in that year in which I shall visit their iniquities upon them. JEREMIAH

Verses 22, 23. Therefore thus saith the Lord, Behold, I will punish them — Hebrew, µhyl[ dqp, I will visit, namely, this their wicked conduct, upon them; I will inquire into it, and reckon with them for it. The young men shall die by the sword — Though they be young priests, not men of war, their sacred office shall be no protection to them. Their sons and their daughters shall die by famine — Which is a more grievous death than that by the sword, Lamentations 4:9. Thus two of God’s four sore judgments would overwhelm their town in destruction, which should be so entire that there should be no remnant of them — None to be the seed of another generation: they sought Jeremiah’s life, and therefore their lives shall be taken: they wished to 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 would be brought upon them, even the year of their visitation — And that would be evil sufficient, a recompense according to their deserts. Such is the consequence of opposing the truth and cause of God, and his servants in the execution of their office! Such is the deplorable condition of those that have the prayers of good ministers and good people against them.

23. No remnant — They shall be utterly destroyed. But this language is not to be pressed to the extreme of mathematical nicety. It is not contradicted by the fact that a hundred and twenty-eight men of Anathoth returned from the exile. Ezra 2:23; Nehemiah 7:27.