Jeremiah 11 Study Notes

11:1-2 The phrase listen (pl.) to the words of this covenant and tell (pl.) them is difficult in Hebrew because Jeremiah is addressed personally, yet the verbs are plural. Perhaps the problem is solved by emphasizing the “words” or terms of the covenant. The covenant is the main subject in vv. 2, 3, and 6 where Jeremiah addressed the people.

11:3 At the heart of the covenant given by the Lord at Sinai were two terms: a curse and the call to obey the words of the covenant. Obedience would bring blessing, disobedience a curse.

11:4 You will be my people, and I will be your God were two parts of the oft-repeated promise of God.

11:5 A land flowing with milk and honey was a figure of speech indicating the fruitfulness of Canaan (32:22; Ezk 20:6,15). Its plentiful grass was turned into milk by grazing livestock, and the nectar of flowering plants was changed into honey by bees.

11:6-7 Until today shows that this warning had been issued year after year, even up to “today” (the time of Jeremiah), all to no avail.

11:8 The stubbornness of his evil heart is also referred to in 3:17; 9:14; 13:10; 16:12; 18:12; and 23:17.

11:9-10 There appears to have been a general conspiracy and revolt against King Josiah’s call for reform and revival in Judah. But it did not escalate into political action (e.g., a coup). Instead, it was a revolt against God.

11:11-13 On the phrase I will not hear them, see 14:12.

11:14 Again as in 7:16-17 (see note there), God did not permit Jeremiah to pray for the people. It was now too late (14:11-12; 15:1).

11:15 My “beloved” (Hb yadid) is the same name the prophet Nathan gave to Solomon—Jedidiah, “The Lord’s beloved one.” Judah had been the Lord’s “beloved” (12:7; Ps 78:68-72; 82:2). God asked, What right does my beloved have to be in my house? This same point was made in Jeremiah’s temple gate sermon (7:3-11). Like a son or daughter expelled for bad behavior, Judah’s sin caused her to lose her privileges.

11:16-17 In another metaphor that depicted the nation as a thing created by God, Jeremiah declared the Lord had planted the flourishing olive tree (2:21; 5:10; 6:9; Ps 52:8; 92:12-15; Hs 14:7).

11:18-23 This is another of Jeremiah’s “confessions” (see note at 4:19-22).

11:18-19 Because Jeremiah had not suspected all the plots and schemes arrayed against him, he was like a docile lamb led to slaughter. His enemies planned to destroy the tree with its fruit (lit “its bread”), a proverbial expression indicating that they would destroy both him and whatever he produced (“food” or “bread”). Jeremiah was not married, so this refers to the destruction of his life’s work, not a wife or children.

11:20 Out of a desire for justice, Jeremiah prayed for God’s vengeance on his enemies.

11:21-23 Jeremiah’s hometown of Anathoth plotted against him, presumably because his own family thought he had brought disgrace on them. Or did they regard him as a traitor because his pronouncements seemed to favor Babylon over Judah?