17<\/strong>. Considered by Co., Du. and others, owing to its style, to be due to a later hand.<\/p>\n 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<\/span>. <\/P> <\/p>\n 17. that planted thee<\/B>(Jer 2:21<\/span>; Isa 5:2<\/span>).<\/P> against themselves<\/B>Thesinner’s sin is to his own hurt (see on Jer7:19<\/span>).<\/P><\/p>\n For the Lord of hosts that planted thee<\/strong>,…. As a green olive tree, and gave thee all thy verdure, fruitfulness, happiness, and prosperity; when he first put thee into the possession of the good land, and distinguished thee by so many favours and blessings; as he is able to take them away, so he will:<\/p>\n for he hath pronounced evil against thee<\/strong>; he hath determined it in his mind, and he hath declared it by his prophets:<\/p>\n for the evil of the house of Israel<\/strong>; the ten tribes, who had committed sin, and for which the evil pronounced had been executed on them already, being some time ago carried captive:<\/p>\n and of the house of Judah<\/strong>; who had taken no warning by them, but had followed them in their iniquities, and even exceeded them; and therefore must expect the like punishment for their sins:<\/p>\n which they have done against themselves<\/strong>; for sin is not only against God, his nature, will, and law; but it is against the sinner himself, and is to his hurt and ruin, both temporal and eternal:<\/p>\n to provoke me to anger in offering incense unto Baal<\/strong>; this particularly was the evil which was so provoking to God; and therefore he determined to bring the evil of punishment upon them; and shows the cause and reason of it; and which is a sufficient vindication of his justice.<\/p>\n 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.” <\/p>\n 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, <\/p>\n “<\/p>\n I am a fruitful olive in the house of God.” (Psa 52:8<\/span>) <\/p>\n 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. <\/p>\n 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. (46) 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. <\/p>\n (46) This clause is difficult. The versions give no assistance. The word המולה, or rather המלה, is rendered “circumcision” by the Septuagint, “speech’ by the Vulgate, “decree” by the Syriac, “tumult” by our version, and clamor by Blayney. It occurs only in one other place, Eze 1:24<\/span>; where it stands in apposition with the “voice of the Almighty,” which means there, and often elsewhere, “thunder:” and its meaning there is evidently the breaking of thunder or the thunderclap. It comes from מל, to cut, to break, to shiver. Then the noun is literally breaking, or crashing; it is the bursting noise of thunder. The other difficulty is עליה, rendered “upon it” in our version as well as in the early versions: but “it” is feminine in Hebrew, and “of it” after branches is masculine, the same gender with “olive.” None have accounted for this anomaly. Blayney has indeed made the word a participle to agree with fire, — “a fire mounting upwards;” but this can hardly be admitted. I would render the verse thus, — <\/p>\n An olive, flourishing, beautiful in fruit, in form, Hath Jehovah called thy name: At the sound of a great thunderclap, — Kindled hath he a fire by it; And shivered have been its branches. <\/p>\n The verb for “kindled” is in Hiphil, and “by it” is the “thunderclap,” which is feminine, and “its” is the “olive,” which is masculine. Houbigant refers this passage to thunder. <\/p>\n The past tense is used for the future. He compares the nation to a flourishing tree, and then he speaks of its destruction by a fire kindled by the breaking of a thunder: the fire is the lightning. — Ed. <\/p>\n (17) The Lord of hosts, that planted thee.<\/strong>As in Jer. 2:21<\/span>, 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.<\/p>\n 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.<\/p>\n Ver. 17. For the evil of the house of Israel.<\/strong> ] That “evil” by a specialty, that land desolating sin of idolatry.<\/p>\n the LORD of hosts. See note on Jer 6:6. 1Sa 1:3. <\/p>\n done = wrought. <\/p>\n that: Jer 2:21, Jer 12:2, Jer 24:6, Jer 42:10, Jer 45:4, 2Sa 7:10, Psa 44:2, Psa 80:8, Psa 80:15, Isa 5:2, Isa 61:3, Eze 17:5 <\/p>\n pronounced: Jer 11:11, Jer 16:10, Jer 16:11, Jer 18:8, Jer 19:15, Jer 26:13, Jer 26:19, Jer 35:17, Jer 36:7, Jer 40:2 <\/p>\n Reciprocal: Jer 1:16 – and have Jer 7:9 – and burn Jer 18:9 – to build Jer 44:3 – of their<\/p>\n Jer 11:17. Although the house of Israel (the 10 tribes) had been in exile many years before Jeremiah’s time, it is frequently mentioned along with the house of Judah. The reason for it is that the Israelite race as a whole became corrupt by the same evil which was idolatry. The significant thought in this verse ia that in committing this evil it was against themselves. When man commits sin he injures himself more than anyone else. He cuts himself off from the Lord and all of the benefits that would come from Him upon faithful service as commanded. <\/p>\n Even though Almighty Yahweh had planted Israel, He would bring evil (Heb. ra’ah<\/span>) on her, because she had done evil (ra’ah<\/span>) in provoking Him by worshipping Baal.<\/p>\n "There is nothing in this oracle that does not appear in earlier oracles except that there is here a certain sense of the imminence of coming doom. Such language would certainly provoke the kind of reaction we find in Jer 11:18 to Jer 12:6, where we are told of a plot against Jeremiah’s life in his own village." [Note: Thompson, p. 347.] <\/span><\/p>\n 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. 17. Considered by Co., Du. and others, owing to its style, to … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 11:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-19254","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19254","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=19254"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19254\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19254"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19254"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19254"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"