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Jeremiah 11

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The word that came to Jeremiah from the Lord, saying,

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Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;

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And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant,

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Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:

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That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

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Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.

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For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.

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Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

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And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.

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They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

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Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.

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Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.

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For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

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Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.

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What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.

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The Lord called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.

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For the Lord of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.

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And the Lord hath given me knowledge of it, and I know it: then thou shewedst me their doings.

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But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.

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But, O Lord of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.

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Therefore thus saith the Lord of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the Lord, that thou die not by our hand:

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Therefore thus saith the Lord of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:

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And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.

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Jeremiah 11

YHWH reminds Judah of the covenant made with their ancestors—to obey divine words and become YHWH's people—yet announces that judgment is coming because they have not obeyed, establishing that covenant breach triggers covenantal curse as the legal consequence of infidelity. Jeremiah experiences prophetic opposition as conspiracy against him emerges even in his hometown Anathoth, leading him to cry out to YHWH for vindication against those who plot his death, introducing the first of the so-called Confessions (personal laments) that reveal the interior cost of prophetic witness and the loneliness of faithfulness. YHWH responds with assurance of deliverance while announcing that even the conspirators will fall under judgment, establishing the pattern whereby the prophet's vindication is inseparable from the nation's punishment—Jeremiah's suffering anticipates and mirrors the suffering his people must endure. This chapter marks the transition from general oracles of judgment to intensely personal narratives of the prophet's own struggle, as institutional opposition to Jeremiah becomes a microcosm of the nation's broader rejection of YHWH's word through the prophetic voice.

Jeremiah 11:1

The covenant proclamation: 'This is the word that came to Jeremiah from the LORD: "Listen to the terms of this covenant and tell this to the people of Judah and to those living in Jerusalem."' This verse introduces a message about 'the terms of this covenant,' calling Jeremiah to proclaim it to the people of Judah and inhabitants of Jerusalem. The emphasis on listening to covenant terms sets up an indictment based on covenant violation. Theologically, this verse indicates that the chapter will focus on the covenant structure and its violation.

Jeremiah 11:2

The covenant reminder: 'Tell them that this is what the LORD, the God of Israel, says: "Cursed is the one who does not obey the terms of this covenant—the covenant I commanded your ancestors when I brought them out of Egypt, out of the iron-smelting furnace."' This verse references the foundational covenant at Sinai: when God brought Israel 'out of Egypt' (the 'iron-smelting furnace'), He 'commanded' the covenant terms. The curse pronounced on those who disobey refers to the covenant curses outlined in Deuteronomy 27-28. Theologically, this verse establishes that covenant obligation is binding and non-negotiable.

Jeremiah 11:3

The call to obedience: 'I said, "Obey me and do everything I command you, and you will be my people, and I will be your God."' This verse presents the positive condition of covenant: obedience results in belonging ('you will be my people, and I will be your God'). Theologically, this verse articulates the covenant's reciprocal structure: blessing depends on faithfulness.

Jeremiah 11:4

The promise to ancestors: 'Then I said, "Obey me and do everything I command you, that it may go well with you."' This verse continues the covenant promise: obedience results in blessing ('that it may go well with you'). The use of 'Then I said' suggests historical narration of what God promised. Theologically, this verse emphasizes that the covenant's blessings are conditional on obedience.

Jeremiah 11:5

The covenant promise of the land: 'But they did not obey or pay attention; instead, they followed the stubbornness of their evil hearts. So I brought upon them all the curses of the covenant I had commanded them to follow but that they did not keep.' This verse indicates that the ancestors 'did not obey,' instead following 'the stubbornness of their evil hearts.' The consequence is that God 'brought upon them all the curses of the covenant.' Theologically, this verse establishes the pattern: covenant violation triggers covenant curses.

Jeremiah 11:6

The proclamation to all Israel: 'The LORD said to me, "Proclaim all these words in the towns of Judah and in the streets of Jerusalem: Listen to the terms of this covenant and follow them."' This verse commands Jeremiah to proclaim the covenant and its terms 'in the towns of Judah and in the streets of Jerusalem.' The command to 'listen to the terms...and follow them' indicates that obedience is expected. Theologically, this verse indicates that Jeremiah's role includes calling the people back to covenant fidelity.

Jeremiah 11:7

The historical precedent: 'I warned them persistently, saying, "Obey me." But they did not listen or pay attention; instead, they followed the stubbornness of their evil hearts. Therefore, I brought upon them all the curses of the covenant I had commanded them to follow but that they did not keep.' This verse (similar to verse 5) emphasizes the persistent nature of the warning ('I warned them persistently') and the people's consistent refusal ('they did not listen or pay attention'). The consequence is the fulfillment of covenant curses. Theologically, this verse emphasizes the pattern of warning and refusal that has characterized Israel's history.

Jeremiah 11:8

The repeated refusal: 'The LORD said to me, "There is a conspiracy among the people of Judah and those who live in Jerusalem."' This verse introduces a new theme: a 'conspiracy' exists among the people and inhabitants of Jerusalem. The nature of the conspiracy is not immediately clear but will be elaborated. Theologically, this verse suggests organized resistance to God's covenant.

Jeremiah 11:9

The extent of conspiracy: 'They have returned to the sins of their ancestors, who refused to listen to my words. They have followed other gods to serve them. Both Israel and Judah have broken the covenant I made with their ancestors.' This verse clarifies the conspiracy: the people have 'returned to the sins of their ancestors,' have 'followed other gods,' and have 'broken the covenant.' The reference to both Israel and Judah indicates that the entire people (north and south) are implicated. Theologically, this verse indicates that the conspiracy involves systematic abandonment of the covenant.

Jeremiah 11:10

The outcome of conspiracy: 'Therefore this is what the LORD says: "I am going to bring on them a disaster they cannot escape. Although they cry out to me, I will not listen to them."' This verse announces judgment: disaster is coming that cannot be escaped. The phrase 'Although they cry out to me, I will not listen to them' indicates that even prayer will not change God's mind. Theologically, this verse indicates that the moment for repentance has passed; judgment is irreversible.

Jeremiah 11:11

The futility of appeal: 'The towns of Judah and the people of Jerusalem will go and cry out to the gods to whom they burn incense, but they will not help them save them from their disaster.' This verse indicates that when disaster comes, the people will 'cry out to the gods to whom they burn incense,' but those false gods 'will not help...save them.' The futility of appealing to false gods underscores their powerlessness. Theologically, this verse indicates that the people's choice of false gods will prove disastrous when they most need help.

Jeremiah 11:12

The multiplication of gods and altars: 'You, Judah, have as many gods as you have towns; and the altars you have set up to burn incense to that shameful god Baal are as many as the streets of Jerusalem.' This verse emphasizes the systematic nature of idolatry: the people have gods in each town, altars throughout Jerusalem. The reference to 'that shameful god Baal' indicates Baal worship specifically. Theologically, this verse indicates the pervasiveness of apostasy: it is systemic throughout the land and throughout society.

Jeremiah 11:13

The futility of multiple gods: 'So do not pray for this people nor offer any plea or petition for them, because I will not listen when they call to me in the time of their disaster.' This verse (similar to 7:16) prohibits Jeremiah from praying for the people; God 'will not listen' to intercession. The phrase 'in the time of their disaster' indicates that the prohibition applies especially when judgment is executing. Theologically, this verse indicates that the moment for intercession has passed.

Jeremiah 11:14

The continuation of prohibition: 'What is my beloved doing in my house, acting out her evil schemes with many others? Can consecrated meat avert your doom? When you engage in your wickedness, then you rejoice.' This verse (somewhat unclear in translation) seems to address Jerusalem's false confidence: she acts out 'evil schemes,' yet apparently thinks she can escape judgment through ritual ('consecrated meat') or through her apparent celebration of wickedness. Theologically, this verse indicates that the people's false confidence in ritual or their apparent enjoyment of evil will not protect them.

Jeremiah 11:15

The rejection of the offering: 'The LORD called you a thriving olive tree with fruit beautiful in form. But with the roar of a mighty storm he will set it on fire, and its branches will be broken.' This verse uses the metaphor of an olive tree: once beautiful and fruitful, it will be destroyed by fire and storm. The metaphor suggests that Israel, once blessed, will be devastated. Theologically, this verse indicates that the destruction will be total, affecting even that which was once beautiful and productive.

Jeremiah 11:16

The judgment on the tree: 'The LORD Almighty, who planted you, has decreed disaster for you, because the people of Israel and Judah have done evil and aroused my anger by burning incense to Baal.' This verse indicates that God, having 'planted' Israel (established her in the land), now 'decreed disaster for you' because of idolatry. Theologically, this verse indicates that the destruction is proportionate: God will undo what He has done.

Jeremiah 11:17

The plot against Jeremiah: 'Because of the LORD has informed me of the plot against you. I know about it.' This brief verse introduces a new theme: a 'plot' against Jeremiah. The nature of the plot will be revealed. Theologically, this verse indicates that opposition to the prophet is organized and serious.

Jeremiah 11:18

Jeremiah's prayer for protection: 'The LORD revealed their plot to me, and I knew it; then you showed me what they were doing.' This verse presents Jeremiah's knowledge of the plot: God 'revealed' it to him, and he became aware of it. Theologically, this verse indicates that the prophet is under threat and that God has informed him of the danger.

Jeremiah 11:19

The death threat: 'I had been like a gentle lamb led to the slaughter; I did not realize that they had plotted against me, saying, "Let us destroy the tree with its fruit; let us cut him off from the land of the living, that his name be remembered no more."' This verse presents the plot explicitly: the conspirators plan to 'destroy the tree with its fruit,' 'cut him off from the land of the living,' and eliminate his memory. The metaphor of a 'gentle lamb led to the slaughter' indicates Jeremiah's innocence and vulnerability. Theologically, this verse indicates that Jeremiah faces a death plot from the very people to whom he is prophesying.

Jeremiah 11:20

The prayer for vindication: 'But you, LORD Almighty, who judge righteously and test the heart and mind, let me see your vengeance on them, for to you I have committed my cause.' This verse presents Jeremiah's prayer: he appeals to God as 'judge righteously,' asks to 'see your vengeance' on his enemies, and commits his 'cause' to God. The appeal for vengeance indicates the prophet's desire for vindication. Theologically, this verse indicates that Jeremiah, though the victim of persecution, looks to God for justice.

Jeremiah 11:21

The threat identified: 'Therefore this is what the LORD says about the people of Anathoth who are seeking your life and saying, "Do not prophesy in the name of the LORD or we will kill you."' This verse reveals that the plot originates from 'the people of Anathoth' (Jeremiah's hometown) who threaten death if he continues prophesying. The threat—'Do not prophesy...or we will kill you'—indicates that the opposition is rooted in rejection of his prophetic message. Theologically, this verse indicates that the prophet's own townspeople (his community of origin) oppose him with lethal force.

Jeremiah 11:22

The judgment on persecutors: 'Therefore this is what the LORD says: "I will surely punish them. Their young men will be killed by the sword, their sons and daughters by famine."' This verse announces God's judgment on the people of Anathoth who threaten Jeremiah: 'young men will be killed by the sword,' 'sons and daughters by famine.' The judgment described is the standard catastrophe of siege warfare. Theologically, this verse indicates that those who persecute the prophet will themselves face judgment.

Jeremiah 11:23

The complete judgment: 'Not even a remnant will be left to them, because I will bring disaster on the people of Anathoth in the year of their punishment,' declares the LORD.' This verse indicates that there will be 'not even a remnant' left to the people of Anathoth. The phrase 'in the year of their punishment' suggests that judgment is scheduled. Theologically, this verse indicates that complete destruction is God's response to those who persecute His prophet.