78 lines
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78 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Isaiah';
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Title = 'The Book of the Prophet Jeremiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 11';
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<p id="Chapter11" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 11
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<p id="Jer11_1"><a onclick="return mV('Jer',11,'1-23');">Jer 11:1-23</a>. EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH.
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<p id="Jer11_2"><b>2. this covenant</b>—alluding to the book of the law (<a onclick="return mV('Deu',31,26);">Deu 31:26</a>) found in the temple by Hilkiah the high priest, five years after Jeremiah's call to the prophetic office (<a onclick="return mV('2Ki',22,'8-');">2Ki 22:8-23:25</a>).
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<br><br><b>Hear ye</b>—Others besides Jeremiah were to promulgate God's will to the people; it was the duty of the priests to read the law to them (<a onclick="return mV('Mal',2,7);">Mal 2:7</a>).
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<p id="Jer11_3"><b>3.</b> (<a onclick="return mV('Deu',27,26);">Deu 27:26</a>; <a onclick="return mV('Gal',3,10);">Gal 3:10</a>).
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<p id="Jer11_4"><b>4. in the day</b>—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.
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<br><br><b>iron furnace</b>— (<a onclick="return mV('Deu',4,20);">Deu 4:20</a>; <a onclick="return mV('1Ki',8,51);">1Ki 8:51</a>). "Furnace" expresses the searching ordeal; "iron," the long duration of it. The furnace was <i>of earth,</i> not <i>of iron</i> (<a onclick="return mV('Psa',12,6);">Psa 12:6</a>); a furnace, in heat and duration enough to melt even iron. God's deliverance of them from such an ordeal aggravates their present guilt.
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<br><br><b>do them</b>—namely, the words of the covenant (<a onclick="return mV('Jer',11,3);">Jer 11:3</a>).
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<br><br><b>so,</b> etc.— (<a onclick="return mV('Lev',26,3,12);">Lev 26:3, 12</a>).
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<p id="Jer11_5"><b>5. oath</b>— (<a onclick="return mV('Psa',105,9,10);">Psa 105:9-10</a>).
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<br><br><b>a land flowing with milk and honey</b>—(See on JFB for <a href="./Comm/jfb/Num/Num014.html#Nu14_8">Num 14:8</a>).
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<br><br><b>as it is this day</b>—These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey...that I may <i>at this time</i> make good the promise I made to your fathers, to give," etc. [MAURER]. <i>English Version</i> makes the words apply to <i>Jeremiah's time,</i> "As ye know at this time, that God's promise has been fulfilled," namely, in Israel's acquisition of Canaan.
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<br><br><b>So be it</b>—<i>Hebrew, Amen.</i> Taken from <a onclick="return mV('Deu',27,'15-26');">Deu 27:15-26</a>. Jeremiah hereby solemnly concurs in the justice of the curses pronounced there (see <a onclick="return mV('Jer',11,3);">Jer 11:3</a>).
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<p id="Jer11_6"><b>6.</b> Jeremiah was to take a prophetic tour throughout Judah, to proclaim everywhere the denunciations in the book of the law found in the temple.
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<br><br><b>Hear...do</b>— (<a onclick="return mV('Rom',2,13);">Rom 2:13</a>; <a onclick="return mV('Jam',1,22);">Jam 1:22</a>).
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<p id="Jer11_7"><b>7. rising early</b>— (<a onclick="return mV('Jer',7,13);">Jer 7:13</a>).
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<p id="Jer11_8"><b>8. imagination</b>—rather, "stubbornness."
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<br><br><b>will bring</b>—The words, "even unto this day" (<a onclick="return mV('Jer',11,7);">Jer 11:7</a>), confirm <i>English Version</i> rather than the rendering of ROSENMULLER: "I <i>brought</i> upon them."
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<br><br><b>words</b>—threats (<a onclick="return mV('Jer',11,3);">Jer 11:3</a>; <a onclick="return mV('Deu',27,'15-26');">Deu 27:15-26</a>).
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<p id="Jer11_9"><b>9. conspiracy</b>—a <i>deliberate combination</i> against God and against Josiah's reformation. Their idolatry is not the result of a hasty impulse (<a onclick="return mV('Psa',83,5);">Psa 83:5</a>; <a onclick="return mV('Eze',22,25);">Eze 22:25</a>).
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<p id="Jer11_10"></a>
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<p id="Jer11_11"><b>11. cry unto me</b>—contrasted with "cry unto the gods," (<a onclick="return mV('Jer',11,12);">Jer 11:12</a>).
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<br><br><b>not hearken</b>— (<a onclick="return mV('Psa',18,41);">Psa 18:41</a>; <a onclick="return mV('Pro',1,28);">Pro 1:28</a>; <a onclick="return mV('Isa',1,15);">Isa 1:15</a>; <a onclick="return mV('Mic',3,4);">Mic 3:4</a>).
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<p id="Jer11_12"><b>12. cry unto the gods...not save</b>— (<a onclick="return mV('Deu',32,37,38);">Deu 32:37-38</a>). Compare this verse and beginning of <a onclick="return mV('Jer',11,13);">Jer 11:13</a>; <a onclick="return mV('Jer',2,28);">Jer 2:28</a>.
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<br><br><b>in the time of their trouble</b>—that is, calamity (<a onclick="return mV('Jer',2,27);">Jer 2:27</a>).
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<p id="Jer11_13"><b>13. shameful thing</b>—<i>Hebrew,</i> "shame," namely, the idol, not merely shameful, but the <i>essence</i> of all that is shameful (<a onclick="return mV('Jer',3,24);">Jer 3:24</a>; <a onclick="return mV('Hsa',9,10);">Hsa 9:10</a>), which will bring shame and confusion on yourselves [CALVIN].
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<p id="Jer11_14"><b>14.</b> There is a climax of guilt which admits of no further intercessory prayer (<a onclick="return mV('Exd',32,10);">Exd 32:10</a>, in the <i>Chaldee version,</i> "leave off praying"; <a onclick="return mV('Jer',7,16);">Jer 7:16</a>; <a onclick="return mV('1Sa',16,1);">1Sa 16:1</a>; <a onclick="return mV('1Sa',15,35);">15:35</a>; <a onclick="return mV('1Jo',5,16);">1Jo 5:16</a>). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate.
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<br><br><b>for their trouble</b>—on account of their trouble. Other manuscripts read, "<i>in the time</i> of their trouble" a gloss from <a onclick="return mV('Jer',11,12);">Jer 11:12</a>.
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<p id="Jer11_15"><b>15. my beloved</b>—My elect people, Judea; this aggravates their ingratitude (<a onclick="return mV('Jer',12,7);">Jer 12:7</a>).
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<br><br><b>lewdness with many</b>— (<a onclick="return mV('Eze',16,25);">Eze 16:25</a>). Rather, "that great (or, manifold) enormity"; literally, "the enormity, the manifold"; namely, their idolatry, which made their worship of God in the temple a mockery (compare <a onclick="return mV('Jer',7,10);">Jer 7:10</a>; <a onclick="return mV('Eze',23,39);">Eze 23:39</a>) [HENDERSON].
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<br><br><b>holy flesh</b>— (<a onclick="return mV('Hag',2,'12-14');">Hag 2:12-14</a>; <a onclick="return mV('Tts',1,15);">Tts 1:15</a>), namely, the sacrifices, which, through the guilt of the Jews, were no longer <i>holy,</i> that is, acceptable to God. The sacrifices on which they relied will, therefore, no longer protect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the sacrifices, and yet boasts of her prerogative at the very same time [HORSLEY].
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<br><br><b>when thou doest evil</b>—literally, "when thy evil" (is at hand). PISCATOR translates, "When thy <i>calamity</i> is at hand (according to God's threats), thou gloriest" (against God, instead of humbling thyself). <i>English Version</i> is best (compare <a onclick="return mV('Pro',2,14);">Pro 2:14</a>).
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<p id="Jer11_16"><b>16. called thy name</b>—made thee.
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<br><br><b>olive</b>— (<a onclick="return mV('Psa',52,8);">Psa 52:8</a>; <a onclick="return mV('Rom',11,17);">Rom 11:17</a>). The "olive" is chosen to represent the adoption of Judah by the <i>free grace</i> of God, as its <i>oil</i> is the image of <i>richness</i> (compare <a onclick="return mV('Psa',23,5);">Psa 23:5</a>; <a onclick="return mV('Psa',104,15);">104:15</a>).
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<br><br><b>with...noise of...tumult</b>—or, "at the noise," etc., namely, at the tumult of the invading army (<a onclick="return mV('Isa',13,4);">Isa 13:4</a>) [MAURER]. Or, rather, "with the sound of a mighty voice," namely, that of God, that is, the thunder; thus there is no confusion of metaphors. The tree stricken with lightning has "<i>fire kindled</i> upon it, and the branches are <i>broken,</i>" at one and the same time [HOUBIGANT].
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<p id="Jer11_17"><b>17. that planted thee</b>— (<a onclick="return mV('Jer',2,21);">Jer 2:21</a>; <a onclick="return mV('Isa',5,2);">Isa 5:2</a>).
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<br><br><b>against themselves</b>—The sinner's sin is to his own hurt (see on JFB for <a href="./Comm/jfb/Jer/Jer007.html#Jer7_19">Jer 7:19</a>).
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<p id="Jer11_18"><b>18, 19.</b> Jeremiah here digresses to notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspicion of it, until Jehovah revealed it to him (<a onclick="return mV('Jer',12,6);">Jer 12:6</a>).
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<br><br><b>the Lord...thou</b>—The change of person from the third to the second accords with the excited feelings of the prophet.
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<br><br><b>then</b>—when I was in peril of my life.
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<br><br><b>their doings</b>—those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.
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<p id="Jer11_19"><b>19. lamb</b>—literally, a "pet lamb," such as the Jews often had in their houses, for their children to play with; and the Arabs still have (<a onclick="return mV('2Sa',12,3);">2Sa 12:3</a>). His own <i>familiar</i> friends had plotted against the prophet. The language is exactly the same as that applied to Messiah (<a onclick="return mV('Isa',53,7);">Isa 53:7</a>). Each prophet and patriarch exemplified in his own person some one feature or more in the manifold attributes and sufferings of the Messiah to come; just as the saints have done since His coming (<a onclick="return mV('Gal',2,20);">Gal 2:20</a>; <a onclick="return mV('Phl',3,10);">Phl 3:10</a>; <a onclick="return mV('Col',1,24);">Col 1:24</a>). This adapted both the more experimentally to testify of Christ.
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<br><br><b>devices</b>— (<a onclick="return mV('Jer',18,18);">Jer 18:18</a>).
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<br><br><b>tree with...fruit</b>—literally, "in its fruit" or "food," that is, when it is in fruit. Proverbial, to express the destruction of cause and effect together. The man is the tree; his teaching, the fruit. Let us destroy the prophet and his prophecies; namely, those threatening destruction to the nation, which offended them. Compare <a onclick="return mV('Mat',7,17);">Mat 7:17</a>, which also refers to <i>prophets</i> and their <i>doctrines.</i>
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<p id="Jer11_20"><b>20. triest...heart</b>— (<a onclick="return mV('Rev',2,23);">Rev 2:23</a>).
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<br><br><b>revealed</b>—committed <i>my cause.</i> Jeremiah's wish for vengeance was not personal but ministerial, and accorded with God's purpose revealed to him against the enemies alike of God and of His servant (<a onclick="return mV('Psa',37,34);">Psa 37:34</a>; <a onclick="return mV('Psa',54,7);">54:7</a>; <a onclick="return mV('Psa',112,8);">112:8</a>; <a onclick="return mV('Psa',118,7);">118:7</a>).
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<p id="Jer11_21"><b>21. Prophesy not</b>— (<a onclick="return mV('Isa',30,10);">Isa 30:10</a>; <a onclick="return mV('Amo',2,12);">Amo 2:12</a>; <a onclick="return mV('Mic',2,6);">Mic 2:6</a>). If Jeremiah had not uttered his denunciatory predictions, they would not have plotted against him. None were more bitter than his own fellow townsmen. Compare the conduct of the Nazarites towards Jesus of Nazareth (<a onclick="return mV('Luk',4,'24-29');">Luk 4:24-29</a>).
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<p id="Jer11_22"><b>22.</b> The retribution of their intended murder shall be in kind; just as in Messiah's case (<a onclick="return mV('Psa',69,'8-28');">Psa 69:8-28</a>).
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<p id="Jer11_23"><b>23.</b> (<a onclick="return mV('Jer',23,12);">Jer 23:12</a>).
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<br><br><b>the year of...visitation</b>—The <i>Septuagint</i> translates, "<i>in</i> the year of their," etc., that is, at the time when I shall visit them in wrath. JEROME supports <i>English Version.</i> "Year" often means <i>a determined time.</i>
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