Seventh-day Adventist Bible CommentaryJeremiah 11

The word. See on chs. 1:1; 2:1. This chapter contains a portion of the message given in “the Temple Discourse” (see on ch. 7:1; cf. PK 414). This message was later repeated throughout the whole land of Judah (see ch. 11:6).

Words of this covenant. Because of the discovery in Josiah’s reign of “the book of the law,” the expression “this covenant” assumes a special meaning here (see 2 Kings 22:8 to 23:8). The portion of Holy Scripture that had for many years been lost was presumably the book of Deuteronomy, or at least a portion of it (see PK 392, 393). The book Deuteronomy contained “the book of covenant” (PK 392). Jeremiah’s instruction called repeated attention to the counsels given in Deuteronomy (PK 411). The covenant

itself was the one entered into at Sinai (Jer. 11:4; cf. Ex. 19:5; Lev. 26:12). The book of Deuteronomy contained a detailed summary of the conditions of this covenant. It was the work of Jeremiah to direct the attention of the people to the neglected precepts of this book (PK 414). Cursed. See Deut. 27:26. Obeyeth. Heb. shama‘, “to hear,” used frequently in the sense “to hearken to,” “to heed,” or “to obey.”

Iron furnace. This figure, denoting the harsh servitude of Israel in Egypt, is another reflection of the book of the covenant (see Deut. 4:20). Obey my voice. See Deut. 11:27; 28:2–14.

The oath. For an explanation see Lev. 26:3–13; Deut. 7:8; 8:18. Flowing with milk and honey. A proverbial expression indicating the plenty of the land of Palestine (see on Ex. 3:8; cf. Deut. 6:3). So be it. Heb. ’amen, common expression in Hebrew worship (see Neh. 8:6; Ps. 41:13; 106:48). Our English word “amen” is derived from this root.

In the cities. It appears that Jeremiah went from city to city stressing the importance of heeding “the words of this covenant” (see PK 414).

Rising early. On the meaning of this idiom see on ch. 7:13.

Imagination. Literally, “stubbornness.” The words of this covenant. See Deut. 27; 28.

Conspiracy. Heb. qesher, emphasizing a binding together. It seemed as though the people with one heart followed a course of spiritual apostasy. The apparently salutary effects of Josiah’s wholehearted endeavor to stamp out idolatry were short-lived.

I will bring evil. Literally, “I am bringing evil,” emphasizing God’s resolution to punish the people for their iniquity. I will not hearken. This does not mean that the Lord would be totally oblivious of the prayers of His people. But when the people would cry for release from the predicted trouble, God would not remove the chastisement. The Lord knew what was best for His people. The discipline was designed to be salutary. Though there was no escape from threatened national calamity, the Lord was as ready and willing to hear any prayer of personal repentance and to grant any plea for individual forgiveness as He had always been. The iniquity of Judah as a whole is indicated in vs. 9, 10.

Cry unto the gods. Compare the experience of King Saul. When, because of apostasy, the Lord refused to answer the king’s inquiry concerning the outcome of the impending battle, Saul turned to the witch of Endor (see on 1 Sam. 28:6, 7). That the nation as a whole was unrepentant is clearly indicated by the readiness with which the people turned to their false gods.

Number of thy cities. For comment see on ch. 2:28. Shameful thing. Literally, “the shame,” shown in the succeeding clause to refer to the image of Baal (see on ch. 2:26). On the revival of Baal worship by Manasseh, son and successor of Hezekiah, see 2 Chron. 33:1–3.

Pray not thou. This suggests that in his love for his people Jeremiah had earnestly interceded for them (see on ch. 7:16). Their continued iniquity made this intercession fruitless. They had shown no spirit of repentance, and their cry was nothing more than the expression of their desire to escape chastisement (see on v. 11).

Lewdness. Heb. mezimmah, literally, “an evil device.” Many. The Hebrew of this part of the verse is obscure and the grammatical connection of the word for “many” indecisive. Instead of “many” the LXX reads euchai, “prayers,” or “vows,” which may be the intended meaning here. The passage would then read, “Why has my beloved wrought abomination in my house? Will prayers and holy offerings take away thy wickedness from thee, or shalt thou escape by these things?” “Holy flesh” apparently designates “hallowed flesh,” that is, “sacrificial flesh.”

A green olive tree. Compare Ps. 52:8; Rom. 11:1–24. The word translated “green” denotes luxuriance and abundance of foliage.

Ellen G. White

Planted thee. The one who plants a tree has the right to remove it if it proves unproductive. God had a special plan for ancient Israel (see pp. 26, 27). When the people failed in their divine mission, God removed from them their special rights and privileges (see Matt. 21:33–43; cf. Isa. 5:1–7; Jer. 2:21).

Knowledge of it. That is, of their evil deeds. Turning from the sins of Judah and Israel in general, the prophet directs his attention in the rest of the chapter to the “doings” of his own townsmen of Anathoth and their plots to take his life.

An ox. Heb. ’alluph. When used as a noun it means “a friend,” “an intimate” (see on ch. 3:4), or sometimes “cattle” (see Ps. 144:14). As an adjective it means “tame.” Hence instead of rendering the Hebrew of this passage, “a lamb or an ox,” it may be translated, “a tame lamb,” or, “a gentle lamb” (RSV). The LXX renders the expression “an innocent lamb.”

Vengeance. Jeremiah appeals to God for justice. Some have felt that his language is somewhat vindictive, but this is not necessarily the case. Jeremiah was conscious of the fact that he was doing the work of the Lord. Any interference with his work was therefore an attack against God (see Vol. III, p. 624).

The men of Anathoth. Anathoth had been assigned to the priests (Joshua 21:18) and was the home of Jeremiah (Jer. 1:1). The “men of Anathoth” were therefore priests; even more, they were close relatives of Jeremiah (see ch. 12:6). It had been difficult for Jeremiah to realize the depth of Judah’s apostasy (ch. 11:9–11; see on ch. 10:19). Now, God warns Jeremiah of the secret plot on his life (ch. 11:18, 19, 21), and as the prophet learns of their conspiracy against him personally he begins to understand their attitude toward God (v. 20; see chs. 12:1; 17:18). Prophesy not. Compare the experience of Amos (Amos 7:10–13), of Jesus (Luke 4:16–30), and of Paul (Acts 9:23; 23:12).

Young men. That is, men of military age, as shown by the fact that they would die “by the sword.”

No remnant. If the “remnant” refers to those who would return from captivity, the prediction evidently applies only to the men who conspired against Jeremiah, inasmuch as some of the men of Anathoth did return (see Ezra 2:23; Neh. 7:27). On the other hand, the prophet may be referring to the carrying away into exile of all the city’s inhabitants. The fact that Anathoth was near Jerusalem would bring upon it the full force of the Babylonian invasion. Visitation. The purpose of the visitation is punishment (see on Ps. 8:4; 59:5). Jeremiah employs this expression characteristically to refer to the time divinely appointed

for chastisement of the apostates (see Jer. 8:12; 10:15; 23:12; 46:21; 48:44; 50:27; 51:18).