Jeremia 11:16 Kommentar

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.

For the Lord of hosts that planted thee,.... As a green olive tree, and gave thee all thy verdure, fruitfulness, happiness, and prosperity; when he first put thee into the possession of the good land, and distinguished thee by so many favours and blessings; as he is able to take them away, so he will: for he hath pronounced evil against thee; he hath determined it in his mind, and he hath declared it by his prophets: for the evil of the house of Israel; the ten tribes, who had committed sin, and for which the evil pronounced had been executed on them already, being some time ago carried captive: and of the house of Judah; who had taken no warning by them, but had followed them in their iniquities, and even exceeded them; and therefore must expect the like punishment for their sins: which they have done against themselves; for sin is not only against God, his nature, will, and law; but it is against the sinner himself, and is to his hurt and ruin, both temporal and eternal: to provoke me to anger in offering incense unto Baal; this particularly was the evil which was so provoking to God; and therefore he determined to bring the evil of punishment upon them; and shows the cause and reason of it; and which is a sufficient vindication of his justice.

(Vers. 15, 16.) What is it that my beloved has done many wicked deeds in my house? Will the holy flesh take away your malice, in which you have boasted? The Lord called your name a fruitful, beautiful, and pleasant olive tree, but when the great fire of his voice blazed in it, its branches were consumed. He called the people of Judah his beloved and most beloved, who placed idols in his temple and worshiped them, thinking that by offering many sacrifices he could appease God's anger and boasting in the multitude of offerings, which cannot take away the wickedness of sins. But Jerusalem, or rather the whole people of the Jews, is compared to fair and fruitful olive trees, which, exalted by pride, did not act humbly, nor did they understand their Creator and Lord; but, elevated by pride and speaking arrogantly, they were consumed by the fire of the Lord; so that their branches, or rather their orchards, were burned and reduced to nothing, and the entire people of their adversaries were destroyed by the sword. This sense is also found in another place (Chapter II), where it is said to Jerusalem: I planted you as a productive vine, the true vine: how have you turned into a bitter foreign vine? When its walls are destroyed, and a wild boar from the forest devastates it, and all the animals devour its fruits (Psalm 78), let us say this chapter to the princes of the churches: What is it that my beloved has done many crimes in my house? Or surely to the rich, who plunder another's goods and do not take away the malice of their heart, they think they deserve God's mercy: Will holy meats take away your malice from you, in which you have boasted? But now the names of those offering are being publicly recited, and the redemption of sins is turned into praise: they did not remember the widow in the Gospel, who by putting in two small coins surpassed the offerings of all the rich people (Mark 12).

It is probable, therefore, that Jesus compares the synagogue of the Jews with a fig tree, for the sacred Scripture also compares them with various plants: the vine, for instance, and the olive, and even a forest. … Jeremiah says, “The Lord called you a beautiful olive tree, well shaded in appearance. At its pruning time, a fire was kindled in it. Great tribulation came to it. Its branches were destroyed.” And another of the holy prophets, comparing it with Mount Lebanon, thus speaks: “Open your doors, O Lebanon, and the fire shall devour your cedars.” For the forest that was in Jerusalem, even the people there, many as they were and innumerable, were destroyed as by fire.

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).

called thy name--made thee. olive-- (Psa 52:8; Rom 11:17). The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness (compare Psa 23:5; Psa 104:15). with . . . noise of . . . tumult--or, "at the noise," &c., namely, at the tumult of the invading army (Isa 13:4) [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 "fire kindled upon it, and the branches are broken," at one and the same time [HOUBIGANT].