Jeremiah 11:17

Jer 11:17 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.

Ver. 17. For the evil of the house of Israel.] That "evil" by a specialty, that land desolating sin of idolatry.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

that planted thee-- (Jer 2:21; Isa 5:2).

against themselves--The sinner's sin is to his own hurt (see on Jer 7:19).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But the next verse must be joined, For Jehovah of hosts, who hath planted thee, etc.; as though he had said, “Your beauty and whatever that is valuable in you, is it from you? Surely, all your dignity and excellency have proceeded from the gratuitous kindness of God: know ye then that nothing comes from you, but from God and from his good pleasure. Then Jehovah, who has planted you, can, when he pleases, pull up by the roots a tree which he has himself planted.”

He says that it was a green olive, fair in fruit and form How so? Because God had favored them with much honor. This similitude is found in many other places, but yet it is various as to its meaning. It might indeed with regard to God’s dealings be applied to the whole people; but as hypocrites deserved to be spoiled and stripped of their privileges, so that which was offered to all in common, could only be really applied to the faithful, according to what David says,

“I am a fruitful olive in the house of God.” (Psalm 52:8)

He then no doubt separated himself from hypocrites, as though he had said, “Even hypocrites seek to have a place in God’s Temple, and are as it were tall trees, but they are unfruitful: I shall then be a green olive in the house of God; but they will wither.” But the Prophet, as I have said, compares the Jews to a green olive on account of their adoption and the free favor shewn to them; for God had raised them unto a high state of excellency and honor.

But after having thus spoken by way of concession, he then adds, At the sound of a great tumult, or of a great word, he will kindle his fire upon it, and broken shall be its branches Some, as I have said, render the last clause, “and they have broken its branches.” As to what is intended, there is nothing dubious; but if we take the verb in an active sense, something must be understood, that is, that enemies, who will be like fire, shall break its branches. Then follows what I have said to be a confirmation, — that Jehovah, who had planted it, had spoken of or pronounced an evil, or a calamity against it. He thus shews that there was no reason for them to trust in their present beauty; for they had it not from themselves, but possessed it only at the will of another; for God who had planted them, could also destroy them. But on this subject more shall be said.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) The Lord of hosts, that planted thee.—As in Jer_2:21, stress is laid on the fact that Jehovah had planted the tree and bestowed on it all the conditions of fruitfulness, and that it was He who now passed the sentence of condemnation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. Considered by Co., Du. and others, owing to its style, to be due to a later hand.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Lord hath given me knowledge of it,.... Either of what he had been declaring as the sins of these people; and of what he had been prophesying concerning punishment for their sins; what he had said was not of himself, did not arise from any pique or resentment in him against them; but it was of God, that knows all things, and had made known these things to him; and he had only faithfully related them as he had received them; or else of the malicious designs of the men of Anathoth to take away his life, after mentioned:

and I know it; and am sure of it; having it by divine revelation, and from that God that cannot lie, and will not deceive:

then thou shewedst me their doings. Some versions, as the Septuagint, Syriac; and Arabic, take the former words to be a prayer of the prophet's, "O Lord, make me know, or show me, or teach me, that I may know"; and these signify that his prayer was answered. The Lord showed him the sins of these people, and what punishments they deserved, and would be inflicted on them; or rather what they were doing in the dark, and what schemes they were contriving and attempting to put in execution against his life; but God was careful of it, and would not suffer them to do him any harm; and therefore made all known unto him; see Psa 105:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This verse expounds what was metaphorically expressed in the former verse, viz. that God had declared his will to his prophet; that he would destroy his people, the blame of which must lie upon themselves, for they had by idolatry most highly provoked him, and had therein done against themselves, as indeed all sinning is but an acting against ourselves. God is invulnerable, we cannot hurt him, though we may provoke his justice to take vengeance upon us for our iniquities. And the prophet tells them that the Lord that planted them would do this, thereby hinting to them both his power to do it, and also that they had no reason to be confident, that because God had made them, he would not destroy them; or because he had planted them in that good land, therefore he would not pluck them up and throw them out of it: see Isa 27:11.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Lord of hosts, that planted thee; He who "planted" Israel (comp. Jer_2:21) could also uproot it; and though, for the sake of his covenant with Abraham, he would not destroy it utterly, yet he could not but interpose as Judge to punish its manifold transgressions. Israel and Judah are mentioned together; for the prophets, so far as we know them from their works, did not recognize the separation of the two kingdoms. Against themselves ; rather, for themselves; i.e. to please themselves.

The limits of long-suffering love.

I GOD"S DEALINGS WITH HIS ANCIENT PEOPLE WERE THOSE OF LOVE. That he should have chosen them and brought them into covenant with himself; that he should have taken such precautions to preserve them in that covenant. See the time selected for its establishment (cf. Ver. 4) when their hearts were susceptible and softened by his great goodness to them, and therefore the more ready to receive and keep the impression of his will. And how forbearing he had been! For more than a thousand years they had been in possession of the land, though they had so often sinned. See, too, the mighty motives to which he appeals fear of the curse pronounced on the disobedient, hope of the precious recompenses promised to such as should obey. And he enlists conscience on his side. They all said "Amen" to the covenant of God (Ver. 5). And perpetually he had been reminding them of his covenant (Ver. 7). All this and it is paralleled by God"s dealings with men now proves the loving solicitude with which God regarded his people.

II AND THAT LOVE WAS LONG-SUFFERING. It was not alone that he had allowed them so long possession of the land promised to their fathers, though they had often forfeited it; but now, not till his forbearance had (Vers. 8-10) manifestly failed in its purpose and was being even perverted into an occasion for fresh sin, did he "change his way" toward them. And even then, many years" respite was given in which repentance and so forgiveness and restoration were possible. And to further this end Jeremiah was sent to them. And all this is like God"s dealings still. Take the history of ancient and of all nations that have fallen, and the several steps of Israel"s career will be found to have been trodden by them also: a time of great favor; disobedience; warning, repeated, earnest, continued; respite even at the last; sin persisted in notwithstanding all; then the long-threatened destruction. And it is true of families, Churches, individuals, today as of old.

III BUT THAT LOVE HAD ITS LIMITS. The ruin that came upon Israel, upon Judah, and has so often come upon those like them, proves this.

IV WHEN THESE LIMITS WERE REACHED, NOTHING COULD THEN AVERT THE THREATENED PUNISHMENT. (Cf. Vers. 11-17) Not:

1. The piteous cry" of distress (Ver. 11).

2. Still less (Ver. 12) any appeal to their idol-gods. "They shall not save them at all," no, although (ver. 13) throughout the whole land, "in every city," and in every street of every city these idol-gods had their altars, their incense and their worship.

3. Nor even the acceptable prayer of the righteous. (Ver. 14 and Jer_7:16) How dreadful this!

4. Multiplied sacrifices. (Ver. 15; cf. Exposition.) The prophet"s meaning, which is quite obscured in our translation, seems to be to protest against their flocking to the house of God, seeing how guilty they had been it could do them no good: and also against their thinking that "the holy flesh" of sacrifices would turn away wrath from a people who "rejoiced when they did evil.

5. Nor the fact of past privilege and favor. (Ver. 16.) No, although God had made them as a green olive tree (Ver. 16). Himself "planted thee," yet he will himself kindle the fire that shall rage and devour it.

V FROM ALL WHICH MEN EVERYWHERE ARE TO LEARN:

1. To dread eyeful sin. For we cannot tell when and where those limits of God"s long-suffering are reached. That sin to which a man is tempted may be the overstepping of them so far as he is concerned. If he do that, the word may go forth, "Let him alone". (cf. Rev_22:11) We are apt to think that any time will do to turn to God. It will not. It is not universally nor commonly true "That while the lamp holds out to burn, The vilest sinner may return." It is untrue; for the probability of a man then, at the very last, turning his heart to God, when up till then he has ever turned his heart away from God, is small indeed. The limit was passed when the Spirit of God left him, and that may be long before death comes. Probably death has nothing whatever to do with it either way. We should then say to ourselves, when drawn to any sin against which God"s Holy Spirit is protesting and pleading, "If I disobey him now he may leave me altogether.

2. To desire God. The clearing of the heart of sin is not sufficient, the heart must be occupied. The house to which the evil spirit came back bringing others worse than himself, was swept and garnished, but it was "empty." So if men"s hearts be "swept from ill deeds, yet if they be not occupied, evil will come back. It is when the love of God possesses our heart that there is no fear of our even approaching, still less of overstepping, the limits of his long-suffering love. This is our sure, our only safeguard. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

the one who planted you

This speaks of Yahweh placing the people of Israel and Judah in the places where they live as if they were a tree that Yahweh had planted. AT: "who planted you like a farmer plants a tree" or "the one who placed you to live in the land of Israel and Judah" (See: Metaphor)

has decreed disaster against you

"has decreed that disaster will come upon you"

the house of Israel

The word "house" is a metonym for the family that lives in the house. In this case it refers to the kingdom of Israel. See how you translated this in Jeremiah 3:18. AT: "Israel" or "the kingdom of Israel" (See: Metonymy)

the house of Judah

The word "house" is a metonym for the family that lives in the house. In this case it refers to the kingdom of Judah, which included the descendants of Judah and Benjamin. See how you translated this in Jeremiah 3:18. AT: "Judah" or "the kingdom of Judah" (See: Metonymy)

translationWords

Yahweh of hosts

decree

evil

Baal

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.