Exegetical and Hermeneutical Commentary of Jeremiah 11:14
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.
14. Therefore pray not thou ] Cp. ch. Jer 7:16.
Fuente: The Cambridge Bible for Schools and Colleges
A parenthesis. As in Jer 7:16, all intercession is forbidden, and for this reason. Prayer for others for the forgiveness of their sins avails only when they also pray. The cry of the people now was that of the guilty smarting under punishment, not of the penitent mourning over sin.
Jer 11:15
This passage, like Isa 1:12, rebukes the inconsistency of Judahs public worship of Yahweh with their private immorality and preference for idolatry. Translate it: What hath My beloved in My house to practice guile there? The great men and the holy flesh (i. e., the sacrifices) shall pass away from thee.
Jer 11:16
The goodly or shapely fruit, signifies the righteousness and faith which ought to have been the result of Israels possession of extraordinary privileges. The tree did not bear this fruit, and God now destroys it by a thunderstorm.
Fuente: Albert Barnes’ Notes on the Bible
Jer 11:14
Therefore pray not thou for this people.
Futile prayers
It is futile to pray for those who have deliberately cast off the covenant of Jehovah and made a covenant with His adversary. Prayer cannot save, nothing can save, the impenitent; and there is a state of mind, in which ones own prayer is turned into sin; the state of mind in which a man prays, merely to appease God, and escape the fire, but without a thought of forsaking sin, without the faintest aspiration after holiness. There is a degree of guilt upon which sentence is already passed, which is unto death, and for which prayer is interdicted alike by the prophet of the new and of the old covenant. (C. J. Ball, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Therefore pray not thou for this people] I am determined to give them up into the hands of their enemies; I will neither hear thy intercession, nor regard their prayers. Their measure is full.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Once before, and we shall find once after this, Jer 14:11, God forbiddeth the prophet to pray for this people; hence ariseth a question how the prophet is excused from sin, in praying for them after this prohibition, especially when God had assured him that he would not hear.
Solut.
1. God (say some) sometimes forbiddeth prayers for persons and people to stir them up to more fervent prayer.
2. We find the like done by Moses, Exo 32:10, and 1Sa 15:35; 16:1. Others say,
3. That we must not understand these words as an absolute prohibition to Jeremiah, but for the terrifying of the people.
4. God speaks only of a temporal evil, and willeth Jeremiah not to be too positive in his prayers for them, that they might be delivered from that; but he might pray for the pardon of their sins, and their deliverance from the eternal vengeance of God.
5. He might not pray for the obstinate part of this people, but for the elect of God amongst them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. There is a climax of guiltwhich admits of no further intercessory prayer (Ex32:10, in the Chaldee version, “leave off praying”;Jer 7:16; 1Sa 16:1;1Sa 15:35; 1Jn 5:16).Our mind should be at one with God in all that He is doing, even inthe rejection of the reprobate.
for their troubleonaccount of their trouble. Other manuscripts read, “in thetime of their trouble;” a gloss from Jer11:12.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore pray not thou for this people,…. If for a remnant among them, yet not for the body of the people; and if for their spiritual and eternal good, yet not for their temporal salvation; their temporal ruin was certain; the decree was gone forth, and there was no revoking it; and this is said, not so much by way of prohibition of the prophet, as by way of threatening to the people, to show that as their own prayers should not profit them, so they should not have the benefit of the prayers of good men, their sin was a sin unto death, at least temporal death, and must not be prayed for, 1Jo 5:16:
neither lift up a cry or prayer for them; more words are used, to show the divine resolution, how inexorable he was, and how desperate was their condition, and their ruin sure; these words are repeated from Jer 7:16:
for I will not hear them in the time that they cry unto me for their trouble; for, as he would not hear their prayers when they should cry to him to be delivered from their trouble, it cannot be thought that he should hear the prayers of others for them, The Targum understands this of the prayers of the prophet for them, paraphrasing the words thus,
“for there is no acceptance before me (or it is not pleasing to me) when thou shall pray for them before me, in the time of their evil;”
neither their prayers, nor the prophet’s for them, would be acceptable to God, or of any avail, he being determined to bring evil upon them.
Fuente: John Gill’s Exposition of the Entire Bible
Va. 14-17: PROPHETIC INTERCESSION FORBIDDEN
1. Jeremiah is forbidden to pray for the deliverance of this idolatrous people who insist on bowing to Baal, (vs. 14); the Lord will no more hear such a prayer than he will hear the cry of their calamity in the day of judgment!
2. Since His beloved has committed acts of wickedness, she has no right in His house; meaningless vows and carnal rituals will not so cleanse her filthiness as to enable her to rejoice when disaster strikes! (vs. 15).
3. Though the Lord once regarded her as “a green olive tree, fair, and of goodly fruit,” her ruin will come like that of a tree struck by lightning in the midst of an electrical storm, (vs. 16); her branches will be utterly consumed.
4. The Lord, who planted her, has been goaded to vengeance by her persistent chasing after other lovers – despising the love of Him Who is faithful and true! (vs. 17).
Fuente: Garner-Howes Baptist Commentary
That the Jews might understand that a sore calamity was nigh, and that God would not be appeasable, the Prophet himself is forbidden to intercede for them. There is no doubt but that even when he reproved the people in the severest strain, he made supplications to God for them; for he sustained a twofold character: when he went forth as the herald of celestial vengeance, he thundered against the ungodly and the despisers of God; but at the same time he humbly supplicated pardon in behalf of lost and miserable men; for had he not been solicitous for the salvation of the people, had he not diligently prayed, it would not have been necessary to prohibit him to pray. It hence appears that the Prophet was diligent in these two things, that he severely reproved the people according to God’s command, and that he also was a suppliant in seeking God’s favor to the unworthy. This is one thing.
Now then that God prohibits Jeremiah to pray, this was not done for his sake only, but he had a regard also to the whole people, that they might know that a sentence was pronounced on them, and that there was no hope left. We hence see that God positively declares that it was his purpose to destroy the people, and that therefore there was no room for prayer.
But it may be asked, Whether the Prophet, by going on in praying, offended God? for we shall see that he was still so anxious for the welfare of the people that he ceased not to pray: and what is said of Jeremiah is true also of all the other prophets; and the faithful have ever prayed for pardon, though the state of things had been brought to an extremity. But we must observe, that God, when he thus issues a simple prohibition, often stimulates the prayers of his people, according to what we read of Samuel; for though he knew from God’s own mouth that Saul was rejected, he yet from love ceased not to seek his good and to intercede God for him. (1Sa 15:35; 1Sa 16:1) But the prophets doubtless paid regard to God’s counsel in this case: yet as God did not speak for the sake of Jeremiah, but of the people, the Prophet is not to be charged with rashness or presumption, or foolish obstinacy or inconsiderate zeal, for having afterwards prayed; for he knew that this was not so much for his sake as on account of the people.
But there is another thing to be observed, — that Jeremiah was not forbidden to pray for the remnant, that is, for the elect, and for the seed from which the Church was afterwards to arise; but he was forbidden to pray for the whole body of the people: and no doubt he felt assured from that time that no remedy could be applied, and that the people would be driven into exile. This then is to be understood of the whole mass of the people; Jeremiah might still pray for the elect, and also for the new Church, that is, for the renewal of the Church: he was not indeed to pray that the Lord would not execute the vengeance which had been already decreed, for that could not be turned aside by any prayers.
We now then understand the meaning of this passage, — that Jeremiah prayed daily for all men, and also for the renewal of the Church; but that he was to look for the calamity of exile as a certain thing, for this had been fixed by God.
As to the words, Raise not for them a cry or a prayer, we have said elsewhere that there are two ways of speaking, which though different in some respects, are yet the same in meaning — to raise up and to cast a prayer. Hence the saints are said sometimes to cast their prayers: “Let my prayer be cast in thy presence.”’For no one is rightly prepared to call on God, except he is cast down in himself and laid prostrate. Hence the prayers of the saints are said to be cast on account of their humility; they are also said to be raised up on account of the fervor of their zeal, and also on account of their confidence. And that he repeats the same thing in different words is not without a meaning; for it is the same as though he had.said, “Thou wilt do nothing by beseeching, praying, interceding and supplicating.” God then confirms by these several words that he would not hereafter be reconciled to the people.
It follows, For I will not hear them at the time when they shall cry to me There seems not to be a suitable reason given here, for God might have conceded to the Prophet what had not been denied to the ungodly and the rebellious: but he simply means that he would be a severe Judge in executing punishment, so that there would be no room for mercy: I will not then hear them; that is, “If even they cry, I will not hear them, (it is an argument from the greater to the less) much less then will I hear thee for them.” But why was not God propitious to his servant? To this I answer, that God is more ready to shew mercy when any one himself calls on him, than when he is supplicated by others. The meaning is, that whether they themselves prayed or employed others to pray for them, God would not be reconciled to them.
What might be objected here has been elsewhere answered; for if they had from the heart and sincerely prayed, God would have no doubt heard them; for that promise never disappoints any,
“
Nigh is God to all who call upon him;” (Psa 145:18)
but it is added, “in truth.” As then hypocrites are here spoken of who poured forth rambling and false prayers, and blended the worship of the true God with that of their own idols, it is no wonder that. God rejected their prayers, for our prayers are sanctified by faith and repentance. When, therefore, unbelief prevails, and when the heart cleaves perversely to wickedness, our prayers are polluted and presumptuous; for then the name of God is profaned. It is therefore not strange that God rejects those who call on him hypocritically. (43) It follows —
(43) See a note in vol. 1. — Ed.
Fuente: Calvin’s Complete Commentary
(14) Therefore pray not.The words imply, as in Jer. 7:16, that the prophets human feelings had led him to pour his soul in passionate intercession that the penalty might be averted. He is told that it is at once too early and too late for that prayer. The people have not yet been moved to repentance, and their cry is simply the wail of suffering. The discipline must do its work, and the judgment they have brought down on themselves can be stayed no longer.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
CALAMITY CONSEQUENT ON BREAKING THE COVENANT, Jer 11:14-17.
14. Pray not for this people Because they had reached that climax of guilt in which intercessory prayer may no longer avail.
Fuente: Whedon’s Commentary on the Old and New Testaments
We have here a renewed command to restrain prayer. An awful precept, Jer 7:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 11:14 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.
Ver. 14. Therefore pray not thou for this people. ] See on Jer 7:16 .
When they cry unto me for their trouble.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 11:14-17
14Therefore do not pray for this people, nor lift up a cry or prayer for them; for I will not listen when they call to Me because of their disaster.
15What right has My beloved in My house
When she has done many vile deeds?
Can the sacrificial flesh take away from you your disaster,
So that you can rejoice?
16The LORD called your name,
A green olive tree, beautiful in fruit and form;
With the noise of a great tumult
He has kindled fire on it,
And its branches are worthless.
17The LORD of hosts, who planted you, has pronounced evil against you because of the evil of the house of Israel and of the house of Judah, which they have done to provoke Me by offering up sacrifices to Baal.
Jer 11:14 do not pray for this people The first two VERBS are IMPERFECTS used in a JUSSIVE sense. The time for intercession had passed (cf. Jer 11:11; Jer 7:16; Jer 14:11). God had set his mind on judgment (cf. Exo 32:10). It was an act of parental love (cf. Heb 12:5-11). His people were so sick with sin that only radical surgery could help!
A book that has helped me interpret prophecy in light of the original author’s intent is by D. Brent Sandy, Plowshares and Pruning Hooks. This is especially true of chapter 4, How does the Language of Destruction and Blessing Work? (pp. 73-102). Moderns do not understand ancient eastern ways of imagery. We tend to make everything literal, which is a disaster when interpreting prophetic poetry.
Jer 11:15-16 These two verses are poetry. God’s people are spoken of in the metaphor of an unfaithful wife, as in the book of Hosea (chapters 1-3). This shows the intimate interpersonal family relationship that was desired between God and His people (cf. Jer 2:2).
Jer 11:15 Can the sacrificial flesh take away from you your disaster The LXX’s understanding of this difficult Hebrew text is that Judah was depending on the ritual of her sacrificial cultus instead of a personal relationship with God. Most modern English translations follow the LXX and see it as relating to Jeremiah’s temple sermon in chapter 7.
The MT seems to imply that the people were (1) taking the sacrificial meat home to eat or (2) eating it at the temple but planning their evil deeds of Ba’al worship activities. In Moses’ writings this was the privilege of the priests only, except for the peace offering. This showed the people’s total disregard for YHWH and His word!
The Expositors Bible Commentary, vol. 6, p. 455, offers a list of the textual problems.
1. a MASCULINE PLURAL ADJECTIVE modifying a FEMININE NOUN
2. a SINGULAR NOUN CONSTRUCT followed by a PLURAL VERB
3. MT punctuation that does not make sense
4. an archaic ending to one of the NOUNS
5. an ADVERB before the last VERB with an unusual meaning
SPECIAL TOPIC: Sacrifices in Mesopotamia and Israel and Their Significance
Jer 11:16 A green olive tree There are two major agricultural symbols used for the nation from Abraham’s seed in the OT: (1) an olive tree (cf. Psa 52:8; Hos 14:6; Rom 11:17-24) and (2) a grapevine (i.e., Isaiah 5).
NASB, LXX its branches are worthless
NKJV, NRSV,
JPSOAit branches are broken
TEVbreak its branches
NJB, REBits branches will be consumed
There are three possible VERBS.
1. – BDB 949, KB 1270, meaning to break, cf. Jer 15:12 (alternate form , KB 1264)
2. – BDB 949, KB 1262, meaning that which is harmful or useless (LXX, see Benjamin Davidson, Analytical Hebrew and Chaldee Lexicon, p. DCLXXXVI, IV)
3. – BDB 128, KB 145, meaning to kindle
The judgment of YHWH (i.e., fire, BDB 77, or possibly lightning) has destroyed the fruitful olive tree (i.e., Judah).
Jer 11:17 The LORD of hosts, who planted you Here again the people are described in agricultural terms as an olive tree or vineyard (cf. Jer 2:21; Exo 15:17; Psa 44:2; Psa 80:8; Isa 5:2). YHWH is their source and life. See Special Topic: Lord of Hosts .
to provoke Me This VERBAL (BDB 494, KB 491, Hiphil INFINITIVE CONSTRUCT) is used often in connection with idolatry (cf. Jer 25:6-7; Jer 32:30; Jer 44:3; Jer 44:8; Deu 4:25; Deu 9:18; Deu 31:29; Deu 32:16; 1Ki 16:7; 2Ki 17:15-17; 2Ki 21:6).
by offering up sacrifices to Baal See Jer 7:9; Jer 11:13; and Jer 32:29; also see Special Topic: Fertility Worship of the Ancient Near East .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
pray not, &c. Reference to Pentateuch (Ex, Jer 32:10). Compare Jer 7:16; Jer 14:11. App-92.
for. Some codices, with one early printed edition, Aramaean, Septuagint, Syriac, and Vulgate, read “in the time of”, as in Jer 11:12.
Fuente: Companion Bible Notes, Appendices and Graphics
pray: Jer 7:16, Jer 14:11, Jer 15:1, Exo 32:10, Pro 26:24, Pro 26:25, 1Jo 5:16
for: Jer 11:11, Psa 66:18, Hos 5:6
trouble: Heb. evil, Jer 11:11
Reciprocal: 1Sa 16:1 – How long Jer 18:20 – Remember Eze 14:14 – Job Eze 20:4 – judge them Eze 23:36 – judge Jam 4:3 – and
Fuente: The Treasury of Scripture Knowledge
Jer 11:14. Pray not thou for this people seems t.o be a severe way for them to be treated, but it refers to the nation as a whole, not to every indi vidual in it. (See the note at 2 Ki. 2; 17 in Vol 2 of this Commentary.)
Fuente: Combined Bible Commentary
11:14 Therefore {i} pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time when they cry to me for their trouble.
(i) Read Jer 7:16; Jer 14:11 .
Fuente: Geneva Bible Notes
The Lord instructed Jeremiah again (cf. Jer 7:16) not to pray that He would withhold judgment from his people. Their sin was so great that the Lord would not defer judgment, even though the prophet or his people cried out to Him for mercy (cf. Jer 11:11). Genuine repentance was the only thing that would affect His punishment.