Jeremiah Bible Notes Chapters 11-13

Jer. 11:1-17 Breach of Covenant (HBH) The LORD reminded His people of the covenant that was to govern their relationship. After the LORD delivered their forefathers from Egypt, He made an agreement with them. If they obeyed His commandments, He promised to be their GOD and give them the Promised Land. However, throughout their history the people disobeyed GOD's law, bringing the punishment (the "curses") threatened in the covenant. Jeremiah's generation had followed in their forefathers' steps by worshiping Baal and other foreign gods. Consequently, they too had to experience the curses of the covenant.

Jer. 11:1-13:27 Warnings against Rebellion The failure of the people of Judah in maintaining the stipulations of the Covenant leads to their exile. The section is autobiographical in its style and basically consists of a conversation between GOD and Jeremiah.

Jer. 11:1-17 GOD directs Jeremiah to proclaim the words of the Covenant in the streets of Jerusalem and exhort the people to put them to work (v.6). Their fathers didn't listen to them, although GOD exhorted them time and again (v.7). As a result of their disobedience, GOD will make the penalty contemplated in the Covenant fall upon them (v.8).

Jer. 11:3 Cursed is the man: See Deuteronomy 27:15-26, where the phrase, "cursed is the man", appears at the beginning of each verse. In accordance with Deuteronomy 28, those who diligently obey the commandments receive blessings (verses 1-14), and the curse comes upon those who don't obey them (verses 15-68).

Jer. 11:9 Conspiracy: Probably refers to the opposition that arose against Josiah's reforms.

Jer. 11:14 Once again Jeremiah is asked, "don't pray for these people" (see 7:16; 14:11).

Jer. 11:17 This evil was brought to a head when the Babylonians destroyed Jerusalem in 586 B.C.

Jer. 11:18-12:6 Opposition to Jeremiah (HBH) As the LORD's messenger of judgment, Jeremiah faced opposition, even in his hometown of Anathoth, where some plotted to take his life. Though the prophet had not suspected their hostile intentions, the LORD revealed their schemes. Jeremiah trusted the LORD to vindicate and avenge him. The LORD declared that Jeremiah's enemies would be violently and thoroughly destroyed.

The dialogue between the LORD and His prophet continues in chapter 12. Knowing that GOD is just, Jeremiah was troubled by the prosperity of the wicked. Confident that GOD was aware of his loyal character, the prophet asked the LORD to judge the wicked so that the land might be released from the curse that the sin of the wicked had brought upon it. This time the LORD offered no messages of judgment (compare 11:21-23). He warned Jeremiah that the situation would become far worse and that even members of his own family would conspire against him.

Jer. 11:18-23 The first of Jeremiah's six laments of "confessions"; the others appear in 12:1-6; 15:10-21; 17:14-18; 18:18-23; 20:7-18.

Jer. 11:18 Jehovah made it known to me: The men of Anathoth (verses 21,23; 12:6) sought the lives of Jeremiah, his family and his friends.

Jer. 11:19 Innocent lamb that's led to the slaughter: A domestic animal trained as described in II Samuel 12:3. Inadvertently he is led to the slaughterhouse; Jeremiah didn't suspect that his own people planned his death (see 12:6; Is. 53:7).

Jer. 12:1-6 The second of Jeremiah's laments (see the note for 11:18-23). The prosperity of the unholy disgusts Jeremiah and he demands that they be punished. GOD reproaches him for his impatience and says that the present situation is a mere prelude to what will come later.

Jer. 12:1 The way of the unholy prospered: The question of the prosperity of the unholy (why GOD doesn't act against them) is a popular theme (see Job 21:7-15; Psa. 73:3-12; Hab. 1:2-4). A definitive response isn't offered, but it always remains clear that GOD has all things under His control. At the end, the unholy will perish (verses 7-13) and GOD's righteousness will be vindicated. The attitude of the believers should be to leave everything in GOD's hands, especially their own lives (see Job 42:2; Hab. 3:17-19).

Jer. 12:7-13 GOD laments that He has to deliver His house and inheritance (the land and its inhabitants) into the hands of His enemies (the Babylonians). GOD speaks of His people in various ways: those whom my soul loved, lion in the jungle, bird of prey, My vine.

Jer. 12:14-17 Judah's neighbors will also be carried into exile, but if they convert (16:19-21) GOD will place them in the midst of His people; otherwise, He will destroy them.

Jer. 13:1-27 An Object Lesson and a Parable (HBH) The LORD instructed Jeremiah to purchase, wear, and then bury a linen belt. Days later He told the prophet to dig up the now rotten and useless belt. Just as a fine belt brings its owner compliments, so GOD had intended to glorify Himself through His people. But their pride, stubbornness would ruin their pride through judgment, just as Jeremiah's belt was ruined by the elements.

The LORD also used a parable to illustrate the coming judgment. Jeremiah was to make the observation that wineskins should be filled with wine. When the people rebuked him for making such an obvious remark, he was to explain the symbolism behind his statement. Just as wineskins were to be used for their designed purpose, so GOD would deal with His sinful people appropriately. Like wineskins were to be used for their designed purpose, so GOD would deal with His sinful people appropriately. Like wineskins filled with wine, they would be filled with "drunkenness," which is a figurative reference to the staggering effects of GOD's thorough punishment.

Just as persons cannot change their skin color or a leopard its spots, so the people could not change their propensity for evil. The darkness of judgment would descend on the incorrigible nation, and the people would be swept away into exile like chaff before the wind.

Jer. 13:1-11 Linen belt (KJV-girdle): This is the first of the symbols Jeremiah utilizes to bring the Word of GOD to the people. Linen is the material used in the priestly vestments (Ezek. 44:17,18) and represented Israel as a holy people, a "kingdom of priests" (see Exod. 19:6). The belt, as an emblem of Israel indicates GOD's intimate relationship with His people (v.11).

Jer. 13:1 Belt: A belt indicated a person's social standing, just as a "black belt" signals the position reached in the martial arts. Do not put it in water: Symbol of Judah's sovereignty, the belt wasn't supposed to be washed (v.9).

Jer. 13:6-9 Euphrates: Based upon geographical considerations, there are some who suggest that Jeremiah's experience is only a symbolic vision or parable, because it wouldn't have been easy to make two consecutive journeys to the Euphrates River, located several hundred kilometers (100 km=60 miles) away. Perhaps the reference is to Arabah (Josh. 18:23), which is 5 km (3 mi) northeast of Anathoth. The geographical setting of the story is less important than the notice that the belt had rotted (v.7), and thus would Judah's pride, and Jerusalem's greater pride.

Jer. 13:12-14 Jeremiah employs a popular saying (v.12) and the metaphor of drunkenness (v.13) to describe the divine punishment that will fall upon Jerusalem. Drunkenness will strip them of the ability to react, and then GOD will break them.

Jer. 13:18 The king is probably Jehoiakim and the queen mother, Nehushta (II Kings 24:8,15).

LITERARY RICHES

Jer. 13:18 Humble yourselves, shaphel; Strong #8213: To reduce, sink down, suppress, lower, bring low or descend. Shaphel appears 29 times and is generally translated as "to humble", "reduce" or "make small". The usage of shaphel is illustrated in Isaiah 2:11; 5:15. Notice the irony of Proverbs 29:23: "The pride of man shall bring him low; but the humble of spirit sustains honor". In Psalm 113:6, GOD, who dwells on high, humbles himself to watch what occurs in heaven and the earth. The most important derivative of shaphel is shephelah, "lowland" or "plains", and refers to the topography of the western side of the mountains of Judah.

Jer. 13:20-27 Jeremiah describes the events concerning the invasion (verses 20-23), and GOD explains their causes (verses 24-27). Jerusalem is personified as a woman, and due to the enormity of her evil (v.22), she will be shamed (your skirts were uncovered...your ankles laid bare).

Jer. 13:23 A rhetorical question that demands a negative response.