TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 11:11–17. His two-level outline is real structure in the source text, so it is rendered as structure.
This paragraph, which contains so much of God's wrath, might very well be expected to follow upon that which goes next before, which contained so much of his people's sin. When God found so much evil among them we cannot think it strange if it follows, Therefore I will bring evil upon them (Jer 11:11), the evil of punishment for the evil of sin; and there is no remedy, no relief: the decree has gone forth and the sentence will be executed.
I.They cannot help themselves, but will be found too weak to contest with God's judgments:
it is evil which they shall not be able to escape, or to go forth out of, by any evasion whatsoever. Note, Those that will not submit to God's government shall not be able to escape his wrath. There is no fleeing from his justice, no avoiding his cognizance. Evil pursues sinners and entangles them in snares out of which they cannot extricate themselves.
II.Their God will not help them; his providence shall no way favour them:
Though they shall cry unto me, I will not hearken to them. In their affliction they will seek the God whom before they slighted, and cry to him whom before they would not vouchsafe to speak to. But how can they expect to speed? For he has plainly told us that he that turns away his ears from hearing the law, as they did, for they inclined not their ear (Jer 11:8), even his prayer shall be an abomination to him, as the word of the Lord was now to them a reproach.
III.Their idols shall not help them, Jer 11:12.
They shall go, and cry to the gods to whom they now offer incense, and put them in mind of the costly services wherewith they had honoured them, expecting they should now have relief from them, but in vain. They shall be sent to the gods whom they served (Jdg 10:14; Deu 32:37, Deu 32:38), and what the better? They shall not save them at all, shall do nothing towards their salvation, nor give them any prospect of it; they shall not afford them the least comfort, nor relief, nor mitigation of their trouble. It is God only that is a friend at need, a present powerful help in time of trouble. The idols cannot help themselves; how then should they help their worshippers? Those that make idols of the world and the flesh will in vain have recourse to them in a day of distress. If the idols could have done any real kindness to their worshippers, they would have done it for this people, who had renounced the true God to embrace them, had multiplied them according to the number of their cities (Jer 11:13), nay, in Jerusalem, according to the number of their streets. Suspecting both their sufficiency and their readiness to help them, they must have many, lest a few would not serve; they must have them dispersed in every corner, lest they should be out of the way when they had occasion for them. In Jerusalem, the city which God had chosen to put his name there, publicly in the streets of Jerusalem, in every street, they had altars to that shameful thing, that shame, even to Baal, which they ought to have been ashamed of, with which they did reproach the Lord and bring confusion upon themselves. But now in their distress their many gods, and many altars, should stand them in stead. Note, Those that will not be ashamed of their commission of sin as a wicked thing will be ashamed of their expectations from sin as a fruitless thing.
IV.Jeremiah's prayers shall not help them, Jer 11:14.
What God had said to him before (Jer 7:16) he here says again, Pray not thou for this people. This is not designed for a command to the prophet, so much as for a threatening to the people, that they should have no benefit by the prayers of their friends for them. God would give no encouragement to the prophets to pray for them, would not stir up the spirit of prayer, but cast a damp upon it, would put it into their hearts to pray, not for the body of the people, but for the remnant among them, to pray for their eternal salvation, not for their deliverance from the temporal judgments that were coming upon them; and what other prayers were put up for them should not be heard. Those are in a sad case indeed that are cut off from the benefit of prayer. "I will not hear them when they cry, and therefore to not thou pray for them." Note, Those that have so far thrown themselves out of God's favour that he will not hear their prayers cannot expect benefit by the prayers of others for them.
V.The profession they make of religion shall stand them in no stead, Jer 11:15.
They were originally God's beloved, his spouse, he was married to them by the covenant of peculiarity; even the unbelieving Jews are said to be beloved for the fathers' sake, Rom 11:28. As such they had a place in God's house; they were admitted to worship in the courts of his temple; they partook of God's altar; they ate of the flesh of their peace-offerings here called the holy flesh, which God had the honour of and they had the comfort of. This they gloried in, and trusted to. What harm could come to those who were God's beloved, who were under the protection of his house? Even when they did evil yet they rejoiced and gloried in this, made a mighty noise of this. And when their evil was (so the margin reads it), when trouble came upon them, they rejoiced in this, and made this their confidence; but their confidence would deceive them, for God has rejected it, they themselves having forfeited the privileges they so much boasted of. They have wrought lewdness with many, have been guilty of spiritual whoredom, have worshipped many idols; and therefore, 1. God's temple will yield them no protection; it is fit that the adulteress, especially when she has so often repeated her whoredoms and has grown so impudent in them and irreclaimable, should be put away, and turned out of doors: "What has my beloved to do in my house? She is a scandal to it, and therefore it shall no longer be a shelter to her." 2. God's altar will yield them no satisfaction, nor can they expect any comfort from that: "The holy flesh has passed from thee, that is, an end will soon be put to thy sacrifices, when the temple shall be laid in ruins; and where then will the holy flesh be, that thou art so proud of?" A holy heart will be a comfort to us when the holy flesh has passed from us; an inward principle of grace will make up the want of the outward means of grace. But woe unto us if the departure of the holy flesh be accompanied with the departure of the Holy Spirit.
VI.God's former favours to them shall stand them in no stead, Jer 11:16, Jer 11:17.
Their remembrance of them shall be no comfort to them under their troubles, and God's remembrance of them shall be no argument for their relief.
1.It is true God had done great things for them; that people had been favourites above any people under the sun; they had been the darlings of heaven. God had called Israel's name a green olive-tree, and had made them so, for he miscalls nothing; he had planted them (Jer 11:17), had formed them into a people, with all the advantages they could have to make them a fruitful and flourishing people, so good was their law and so good was their land. One would think no other than that a people so planted, so watered, so cultivated, should be, as the olive-tree is, ever green, in respect both of piety and prosperity, Psa 52:8. God called them fair and of goodly fruit, both good for food and pleasant to the eye, both amiable and serviceable to God and man, for which the greenness and fatness of the olive both are honoured, Jdg 9:9.
2.It is as true that they have done evil things against God. He had planted them a green olive, a good olive, but they had degenerated into a wild olive, Rom 11:17. Both the house of Israel. and the house of Judah had done evil, had provoked God to anger in burning incense unto Baal, setting up other mediators between them and the supreme God besides the promised Messiah; nay, setting up other gods in competition with the true and living God, for they had gods many, as well as lords many.
3.When they have conducted themselves so ill they can expect no other than that, notwithstanding what good he has done to them and designed for them, he should now bring upon them the evil he has pronounced against them. He that planted this green olive-tree, and expected fruit from it, finding it barren and grown wild, has kindled fire upon it, to burn it as it stands; for, being without fruit, it is twice dead, plucked up by the roots (Jde 1:12), it is cut down and cast into the fire, the fittest place for trees that cumber the ground, Mat 3:10. The branches of it, the high and lofty boughs (so the word signifies), are broken are broken down, both princes and priests cut off. And thus it proves that the evil done against God, to provoke him to anger, is really done against themselves; they wrong their own souls; God is out of their reach, but they ruin themselves. See Jer 7:19. Note, Every sin against God is a sin against ourselves, and so it will be found sooner or later.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 15, 16.) What is it that my beloved has done many wicked deeds in my house? Will the holy flesh take away your malice, in which you have boasted? The Lord called your name a fruitful, beautiful, and pleasant olive tree, but when the great fire of his voice blazed in it, its branches were consumed. He called the people of Judah his beloved and most beloved, who placed idols in his temple and worshiped them, thinking that by offering many sacrifices he could appease God's anger and boasting in the multitude of offerings, which cannot take away the wickedness of sins. But Jerusalem, or rather the whole people of the Jews, is compared to fair and fruitful olive trees, which, exalted by pride, did not act humbly, nor did they understand their Creator and Lord; but, elevated by pride and speaking arrogantly, they were consumed by the fire of the Lord; so that their branches, or rather their orchards, were burned and reduced to nothing, and the entire people of their adversaries were destroyed by the sword. This sense is also found in another place (Chapter II), where it is said to Jerusalem: I planted you as a productive vine, the true vine: how have you turned into a bitter foreign vine? When its walls are destroyed, and a wild boar from the forest devastates it, and all the animals devour its fruits (Psalm 78), let us say this chapter to the princes of the churches: What is it that my beloved has done many crimes in my house? Or surely to the rich, who plunder another's goods and do not take away the malice of their heart, they think they deserve God's mercy: Will holy meats take away your malice from you, in which you have boasted? But now the names of those offering are being publicly recited, and the redemption of sins is turned into praise: they did not remember the widow in the Gospel, who by putting in two small coins surpassed the offerings of all the rich people (Mark 12).
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Summary
Jeremiah 11:15 powerfully articulates the Lord's profound grief, indignation, and sense of betrayal over Judah's spiritual apostasy and deep-seated hypocrisy. Portraying Israel as His "beloved," God rhetorically questions her legitimacy to participate in Temple worship when her actions are thoroughly steeped in "lewdness"—a potent metaphor for widespread idolatry and covenant unfaithfulness. The verse laments the defilement and rejection of sacred offerings, signaling the forfeiture of Judah's holy status, and culminates in a chilling indictment: the people not only commit evil but perversely find joy and exultation in their wickedness, revealing a severely hardened heart and a complete disregard for their sacred covenant relationship with God.
Context
Literary Context
Jeremiah 11:15 is strategically placed within a significant prophetic section (chapters 11-12) that primarily addresses the broken covenant between Yahweh and His chosen people, Judah. This passage immediately follows God's solemn reminder of the covenant's stipulations and the dire curses for disobedience, echoing the foundational principles laid out in Deuteronomy 27-28. The Lord had previously commanded Jeremiah to proclaim these covenant terms throughout Jerusalem and the cities of Judah, highlighting their persistent failure to uphold their end of the divine agreement. The verses directly preceding 11:15 describe the people's stubborn refusal to listen and obey, frequently likening their rebellion to spiritual adultery (e.g., Jeremiah 3:8). Consequently, verse 15 serves as a deeply poignant expression of God's heartbroken response to this chronic unfaithfulness, sharply questioning the very legitimacy of their continued presence and ritualistic worship within His sacred sanctuary.
Historical & Cultural Context
The prophetic ministry of Jeremiah unfolded during an exceptionally tumultuous period in Judah's history, spanning the reigns of Kings Josiah, Jehoiakim, and Zedekiah, leading inexorably towards the devastating Babylonian exile in the late 7th and early 6th centuries BCE. Despite King Josiah's significant reforms, which earnestly sought to restore covenant faithfulness and eliminate idolatry, the people's hearts remained largely unchanged, often reverting to syncretistic practices. Idolatry, pervasive social injustice, and a superficial adherence to religious rituals continued to plague the nation. The "house" mentioned in the verse unequivocally refers to the Temple in Jerusalem, which served as the central place of worship and sacrifice. Tragically, the people had developed a false sense of security, mistakenly believing that the Temple offered them inviolable protection, irrespective of their moral conduct (Jeremiah 7:4). The "holy flesh" points to the animal sacrifices offered there, which were divinely ordained to atone for sin and maintain fellowship with God. However, in a culture where ritual could be tragically divorced from righteousness, God's rhetorical question profoundly underscores the deep and dangerous disconnect between outward religious practice and inward spiritual reality.
Key Themes
This verse profoundly contributes to several overarching themes prevalent in the book of Jeremiah and the broader prophetic literature. Firstly, it starkly highlights the theme of Covenant Unfaithfulness, powerfully demonstrating Judah's consistent breach of the Mosaic Covenant through rampant idolatry and moral corruption, despite God's enduring love and long-suffering patience. Secondly, it powerfully emphasizes Divine Grief and Impending Judgment, revealing God's deep sorrow and pain over His people's betrayal, a betrayal that ultimately necessitates severe divine judgment. The Lord's lament here expresses the profound anguish of a spurned lover, yet it also ominously foreshadows the impending consequences of their actions, including the catastrophic destruction of the Temple and the trauma of exile. Thirdly, the verse directly addresses the critical theme of Hypocrisy in Worship. It unequivocally exposes the utter futility and offensive nature of engaging in religious rituals (such as offering "holy flesh" in "mine house") while simultaneously pursuing "lewdness" and finding perverse joy in evil. This crucial theme is consistently echoed throughout the prophets, who tirelessly call for genuine repentance and righteous living over mere outward religious observance (e.g., Isaiah 1:11-17 and Amos 5:21-24). The final, damning clause, "when thou doest evil, then thou rejoicest," starkly portrays the profound spiritual depravity and the dangerously hardened heart that has taken root in Judah, representing a perilous state of moral inversion.
Exposition and Analysis
Key Word Analysis
Derived from the same root as "loved," this term signifies an intimate, cherished, and affectionate relationship. God's use of "my beloved" for Judah underscores the deep, covenantal love He had for His people, akin to that of a devoted spouse. It highlights the profound pain, grief, and sense of betrayal God feels, as His chosen nation, the very object of His enduring affection, has turned away to spiritual harlotry. This term emphasizes the personal, emotional, and deeply relational dimension of God's bond with Israel, making their unfaithfulness all the more grievous and heartbreaking.
This word denotes a "plan," "device," or "scheme," almost invariably carrying a negative connotation, implying wickedness, mischievous intent, or even malicious machination. In Jeremiah 11:15, "lewdness" refers not merely to casual or accidental sin but to deliberate, calculated, and intentional acts of spiritual unfaithfulness, particularly the pervasive idolatry and the formation of unholy alliances with foreign nations that compromised their exclusive devotion to Yahweh. It suggests a premeditated and purposeful rebellion against God's sacred covenant, rather than an unintentional transgression, thereby revealing a deep-seated corruption of heart and purpose within the nation.
This verb means "to jump for joy," "to exult," or "to triumph." Its chilling use in the context of "when thou doest evil, then thou rejoicest" is profoundly ironic and deeply condemnatory. It signifies not just the commission of evil acts, but a perverse delight, a triumphant satisfaction, and an unholy pleasure derived from them. This indicates a severe and dangerous spiritual hardening, where the conscience is seared, and the people find pleasure and exultation in actions that are an abomination to God, demonstrating a complete moral inversion and a shocking lack of remorse or desire for repentance.
Verse Breakdown
"What hath my beloved to do in mine house,"
This opening clause is a powerful rhetorical question, expressing God's profound dismay, indignation, and implicit rejection. "My beloved" refers to Judah, emphasizing the intimate, covenantal relationship God initiated and sustained with His people. "Mine house" is the Temple in Jerusalem, the sacred dwelling place of God's manifest presence. The question implies that Judah, in her state of profound spiritual defilement and moral corruption, has no legitimate right, place, or standing in the holy sanctuary. Her continued presence there, engaging in religious rituals, is an affront to God's holiness, as her heart and actions are fundamentally alienated from Him.
"[seeing] she hath wrought lewdness with many,"
This clause provides the devastating reason for God's indignation and rhetorical query. "Wrought lewdness" signifies deliberate, calculated, and pervasive acts of wickedness, specifically spiritual adultery – the egregious sin of turning away from Yahweh to worship other gods (idolatry) and forming unholy, compromising alliances with foreign nations. The phrase "with many" underscores the widespread, promiscuous nature of this apostasy, indicating that Judah has engaged in numerous spiritual relationships with false deities and worldly powers, thereby flagrantly betraying her covenant fidelity to the one true God.
"and the holy flesh is passed from thee?"
This refers to the sacrificial offerings made in the Temple. "Holy flesh" denotes the consecrated portions of animals sacrificed to God, which were meant to be pure, acceptable, and effective for atonement. The phrase "is passed from thee" suggests that the sanctity, efficacy, or divine acceptance of these sacrifices has been removed, forfeited, or rendered null and void. Because of Judah's pervasive sin, hypocrisy, and unfaithfulness, their offerings are no longer pleasing or acceptable to God; they have lost their sacred character and are effectively rejected, symbolizing a profound breach in fellowship and the impending withdrawal of divine favor.
"when thou doest evil, then thou rejoicest."
This final, damning statement reveals the extreme depth of Judah's spiritual depravity and moral corruption. It is not merely that they commit evil, but they find joy, exultation, and perverse delight in their wrongdoing. This indicates a severely hardened heart, a seared conscience, and a complete absence of remorse, contrition, or desire for repentance. Their delight in evil stands in stark and chilling contrast to God's righteous character and His desire for His people to delight in His ways, powerfully underscoring their profound rebellion and dangerous moral inversion.
Literary Devices
Jeremiah 11:15 employs several potent literary devices to convey God's profound message and emotional state. The opening phrase, "What hath my beloved to do in mine house," is a striking rhetorical question, designed not to elicit an answer but to express God's deep grief, indignation, and overwhelming sense of betrayal. It powerfully underscores the inherent incongruity and blasphemy of Judah's presence in the holy Temple given her defiled spiritual state. The description of Judah as "my beloved" is a powerful example of personification and an enduring metaphor, portraying the nation as a cherished spouse who has committed egregious spiritual adultery by "wrought lewdness with many." This pervasive marital imagery is a common and effective trope in prophetic literature to describe Israel's covenant relationship with God and her infidelity. The stark contrast between "mine house" (the holy Temple, representing divine presence and purity) and "lewdness" (representing wicked, idolatrous acts) creates a sharp juxtaposition, highlighting the profound hypocrisy of their outward religious observance. Finally, the concluding statement, "when thou doest evil, then thou rejoicest," is a chilling example of irony and hyperbole, emphasizing the extreme moral inversion and profound spiritual depravity of a people who find perverse pleasure and triumph in their sin, rather than sorrow, repentance, or shame.
Theological and Thematic Connections
Jeremiah 11:15 stands as a profound theological statement concerning the nature of true worship, the inviolable sanctity of covenant, and the devastating consequences of spiritual apostasy. It unveils a God who is deeply relational and emotionally invested, expressing profound heartbreak over the betrayal of His "beloved." The verse unequivocally underscores that outward religious rituals, such as offering "holy flesh" in the Temple, are rendered meaningless and even offensive when tragically divorced from genuine obedience, a transformed heart, and a life characterized by faithfulness. God demands absolute integrity: true worship must flow from a pure and surrendered heart, not merely from prescribed actions or superficial performances. The chilling declaration that Judah "rejoices" in evil highlights the dangerous and insidious progression of sin, where a severely hardened conscience leads to a perverse delight in rebellion, ultimately severing fellowship with God and inevitably inviting divine judgment. This passage serves as a timeless and urgent warning against spiritual hypocrisy and the grave dangers of presuming upon God's grace while living in deliberate and unrepentant disobedience.
Reflection and Application
Jeremiah 11:15 serves as a piercing and convicting mirror for contemporary believers, challenging each of us to critically examine the authenticity and depth of our faith and worship. It directly confronts the insidious danger of spiritual hypocrisy, where outward religious observance or participation in church activities tragically masks an inward heart that is alienated from God. Are we, like ancient Judah, subtly engaging in "lewdness"—perhaps not through overt idolatry of statues, but by prioritizing worldly desires, selfish ambitions, cultural trends, or even our own comfort over our exclusive devotion to Christ? Do we find ourselves rationalizing, excusing, or even, most disturbingly, delighting in activities, attitudes, or thought patterns that directly contradict God's righteous character and revealed will? This verse calls us to a radical and uncompromising integrity, profoundly reminding us that God desires truth in the inward parts and a heart fully surrendered to Him. Our worship, our service, our giving, and our participation in the Church must flow from a genuine, vibrant, and loving relationship with our "Beloved," Jesus Christ, rather than devolving into empty, ritualistic performances. We are called to cultivate a sensitive conscience that genuinely grieves over sin and finds its deepest joy and exultation in righteousness, actively guarding against the spiritual hardening that leads to perverse pleasure in disobedience.
Questions for Reflection
FAQ
What does "What hath my beloved to do in mine house" mean?
This rhetorical question expresses God's profound dismay, indignation, and implicit rejection of Judah. "My beloved" refers to Judah, highlighting the intimate, covenantal relationship God had initiated and sustained with His people. "Mine house" is the Temple in Jerusalem, the central place of worship and the symbolic dwelling place of God's presence. The question implies that Judah, in her state of profound spiritual defilement due to widespread idolatry and unfaithfulness, has no legitimate right, place, or standing in God's holy sanctuary. Her continued presence there, engaging in religious rituals, is an affront to God's holiness because her heart and actions are fundamentally alienated from Him. It is God questioning the very validity and integrity of their participation in His worship when their lives are in open and persistent rebellion against Him.
What is the significance of "holy flesh is passed from thee"?
"Holy flesh" refers to the consecrated portions of animal sacrifices offered in the Temple, which were meant to be pure, acceptable, and effective for atonement and communion with God. The phrase "is passed from thee" signifies that the sanctity, efficacy, or divine acceptance of these sacrifices has been removed, forfeited, or rendered null and void. Because of Judah's pervasive sin, hypocrisy, and unfaithfulness, their offerings are no longer pleasing or acceptable to God. This indicates a profound breach in fellowship and the impending withdrawal of divine favor, meaning their religious rituals have become empty, meaningless, and are no longer accepted by God as a means of atonement or communion. It underscores the timeless biblical principle that outward religious acts are void and offensive without inward righteousness and genuine repentance (Amos 5:21-24).
How does "when thou doest evil, then thou rejoicest" reveal Judah's spiritual condition?
This chilling statement reveals the extreme depth of Judah's spiritual depravity and moral corruption. It is not merely that they commit evil, but they find joy, exultation, and perverse delight in their wrongdoing. This indicates a severely hardened heart, a seared conscience, and a complete absence of remorse, contrition, or desire for repentance. Instead of grieving over their sin, they delight in it, demonstrating a profound moral inversion and a dangerous state of spiritual apathy. This perverse joy in evil is a stark and chilling contrast to God's righteous character and His desire for His people to delight in His ways, signifying a complete and devastating breakdown of their covenant relationship and a profound spiritual sickness.
Christ-Centered Fulfillment
Jeremiah 11:15, with its poignant depiction of a defiled Temple and a people perversely rejoicing in evil, finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. The Lord's lament, "What hath my beloved to do in mine house," profoundly foreshadows Jesus' own deep sorrow and righteous indignation over Jerusalem's spiritual blindness, hypocrisy, and ultimate rejection of Him, the true Temple and the very dwelling place of God (John 2:19-21). While Judah's "holy flesh" became unacceptable and defiled due to their "lewdness" and unfaithfulness, Christ, the sinless Lamb of God, offered Himself as the perfect, once-for-all sacrifice, whose flesh was truly holy, undefiled, and eternally efficacious. He entered the Father's "house" not with defiled offerings or a hypocritical heart, but as the Lamb of God who takes away the sin of the world, perfectly fulfilling and superseding the entire sacrificial system. Furthermore, the chilling reality of Judah "rejoicing" in evil stands in stark and glorious contrast to Christ, who consistently did the will of His Father and delighted in righteousness (Psalm 40:8). Through His atoning work on the cross, believers are thoroughly cleansed from their own "lewdness" and are graciously enabled to enter God's presence, not based on their own defiled offerings or merit, but solely on the infinite merit of His perfect and sufficient sacrifice. He radically transforms hearts that once delighted in sin, enabling them to rejoice in the Lord always and in His righteous ways, thereby making them true worshippers who worship in spirit and truth (John 4:24).