Jeremiah 11:14 Komentář

In this chapter, I. God by the prophet puts the people in mind of the covenant he had made with their fathers, and how much he had insisted upon it, as the condition of the covenant, that they should be obedient to him (Jer 11:1-7). II. He charges it upon them that they, in succession to their fathers, and in confederacy among themselves, had obstinately refused to obey him (Jer 11:8-10). III. He threatens to punish them with utter ruin for their disobedience, especially for their idolatry (Jer 11:11, Jer 11:13), and tells them that their idols should not save them (Jer 11:12), that their prophets should not pray for them (Jer 11:14); he also justifies his proceedings herein, they having brought all this mischief upon themselves by their own folly and wilfulness (Jer 11:15-17). IV. Here is an account of a conspiracy formed against Jeremiah by his fellow-citizens, the men of Anathoth; God's discovery of it to him (Jer 11:18, Jer 11:19), his prayer against them (Jer 11:20), and a prediction of God's judgments upon them for it (Jer 11:21-23).

INTRODUCTION TO JEREMIAH 11 This chapter gives an account of the covenant God had made with the people of the Jews; their breach of it; and the evils threatened them on that account; and particularly against the men of Anathoth, for their ill treatment of the prophet. It begins with the order to Jeremiah to rehearse the words of the covenant in the ears of the men of Judah and Jerusalem, Jer 11:1, which covenant is described by the sanction of it; a curse in case of disobedience; and a promise of being their God, and bringing them into the good land, in case of obedience; and by the time when it was made, when the Israelites were brought out of Egypt, Jer 10:3, which order, the prophet agreeing to, is repeated, Jer 10:5 declaring the earnest protestation and exhortation of God to obey it, which they not observing, were threatened with the curses of it, Jer 11:7, the present Jews doing as their forefathers had done, breaking the covenant, particularly by their idolatry, are threatened also with punishment they should not escape, Jer 11:9 which is aggravated by a resolution to show no regard to their cries, Jer 11:11, by the impotence of their idols to save them, though so numerous, Jer 11:12, by forbidding the prophet to pray for them, Jer 11:14, by their having no longer a place and protection in the house of God, because of their wickedness, Jer 11:15, by comparing their former and present state together, having been as a beautiful and fruitful olive tree, but now burnt, and its branches broken, Jer 11:16, next follows an account of a design of the men of Anathoth against the prophet, to take away his life, which he was ignorant of, till the Lord gave him knowledge of it, Jer 11:17, when he imprecates vengeance on them, Jer 11:20, and, under a spirit of prophecy from the Lord, foretells their utter ruin and destruction, Jer 11:21.

What hath my beloved to do in mine house,.... These are either the words of the prophet, as Kimchi and Ben Melech think, speaking after this manner; what has God, who is my beloved, he whom my soul loves, and who loves me, to do in the sanctuary, which is my house, and not this people's, that have defiled it, to cause his Shechinah to dwell there, after so much wickedness has been committed in it? and so Cocceius interprets it of Christ the beloved Son of God, and the beloved of his church and people, withdrawing from the temple, because of the wickedness of the Jews; or they are the words of God concerning the people of the Jews, who were beloved for the Father's sake; signifying that now, because of their abominations, it was not fitting they should continue in the house of God, or have any shelter and protection there. The Jews interpret (k) this of Abraham: seeing she hath wrought lewdness with many; that is, the congregation of Israel, or the church of the Jews, had committed idolatry with many idols; or it was not only a few of them that were guilty of this sin, but a multitude, even their great men, the princes and nobles: and the holy flesh is passed from thee? which Kimchi and Ben Melech understand of holy and good men, who ceased from among them, were perished and gone; and Jarchi, of the circumcision of the flesh, which was neglected: but it seems best to interpret it of the flesh of sacrifices; which were either laid aside by them, or, if offered and eaten of, were of no service to them, being offered up with a wicked mind; or rather the meaning is, the time was come that these were at an end, the temple being destroyed: when thou doest evil; the evil of sin; or "when thine evil is" (l); the evil of punishment is coming upon thee: then thou rejoicest; instead of repenting of sin, and mourning for it, or being humbled at approaching judgments, gave themselves up to sensual lusts and pleasures; neither concerned at the one nor at the other; neither grieved for sin, nor trembled at punishment; but amidst all were brisk and jovial; though some say (m) the word has the signification of trembling; and render it, "then thou shalt tremble". The Targum of the whole is, "What (have I to do) with this people, that was beloved before me? they have left the worship of the house of my sanctuary; they have took counsel to sin much; they mingle the flesh of abominations with the holy flesh; they shall go into captivity from thee; because of thy wickedness thou art strong.'' (k) T. Bab. Menachot, fol. 53. 2. (l) "quum adest malum tuum", Junius & Tremellius; "praesto est", Piscator; extabit, Cocceius. (m) R. Sol. Urbin. Ohel Moed, fol. 32. 1.

They ask for a mercy it is impossible for them to receive since they have sins for which they have not repented. They cannot receive this mercy—not if they ask for it themselves, or even if the request is made by others who are stronger in their relationship with God. When Jeremiah was praying for the Jews, the Lord in fact said, “Do not pray for this people, because I will not hear you.”

“Why do not Christians obtain all things in prayer?” Because they fail for many causes. They often ask things inexpedient. Why are you surprised, if this is the case with some, when even Paul heard: “My grace is sufficient for you, because my strength is perfected in weakness” … What if they pray against people who have hurt them, seeking for compensation and vengeance? This kind of thing is forbidden, for, “pray,” he said, “for your enemies.” … To Jeremiah he also said, “Do not pray for this people, for I will not hear you,” not wishing to stop Jeremiah from praying (for he earnestly longs for our salvation) but to terrify them. Thus the prophet, seeing this, did not cease praying.

(Verse 14.) So you, do not pray for this people, and do not take on praise and prayer for them: for I will not listen to their cry to me, in the time of their affliction. It is commanded to Jeremiah, not to intercede for them to the Lord, for their sentence is already accomplished: lest his prayer appear weak, and not be heard because of their own wickedness. Do not, he says, pray for them, nor take on praise, so that by recalling the kindness of the old story, by which I have always had mercy on them, and by praising, you try to change my judgment. For if you do this, I will not hear those who are forced to ask me in their time of need. From them we learn that it is in vain to ask for someone else when he does not deserve to receive, for whom God is asked.

EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23) this covenant--alluding to the book of the law (Deu 31:26) found in the temple by Hilkiah the high priest, five years after Jeremiah's call to the prophetic office (2Ki. 22:8-23:25). Hear ye--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 (Mal 2:7).

There is a climax of guilt which admits of no further intercessory prayer (Exo 32:10, in the Chaldee version, "leave off praying"; Jer 7:16; Sa1 16:1; Sa1 15:35; Jo1 5:16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate. for their trouble--on account of their trouble. Other manuscripts read, "in the time of their trouble" a gloss from Jer 11:12.