TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 11:18–23. His two-level outline is real structure in the source text, so it is rendered as structure.
The prophet Jeremiah has much in his writings concerning himself, much more than Isaiah had, the times he lived in being very troublesome. Here we have (as it should seem) the beginning of his sorrows, which arose from the people of his own city, Anathoth, a priest's city, and yet a malignant one. Observe here,
I.Their plot against him, Jer 11:19.
They devised devices against him, laid their heads together to contrive how they might be in the most plausible and effectual manner the death of him. Malice is ingenious in its devices, as well as industrious in its prosecutions. They said concerning Jeremiah, Let us destroy the tree with the fruit thereof - a proverbial expression, meaning, "Let us utterly destroy him root and branch. Let us destroy both the father and the family" (as, when Naboth was put to death for treason, his sons were put to death with him), or rather "both the prophet and the prophecy; let us kill the one and defeat the other. Let us cut him off from the land of the living, as a false prophet, and load him with ignominy and disgrace, that his name may be no more remembered with respect. Let us sink his reputation, and so spoil the credit of his predictions." This was their plot; and 1. It was a cruel one; but so cruel have the persecutors of God's prophets been. They hunt for no less than the precious life, and very precious the lives are that they hunt for. But, (2.) It was a baffled one. They thought to put an end to his days, but he survived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts.
II.The information which God gave him of this conspiracy against him.
He knew nothing of it himself, so artfully had they concealed it; he came to Anathoth, meaning no harm to them and therefore fearing no harm from them, like a lamb or an ox, that thinks he is driven as usual to the field, when he is brought to the slaughter; so little did poor Jeremiah dream of the design his citizens that hated him had upon him. None of his friends could, and none of his enemies would, give him any notice of his danger, that he might shift for his own safety, as Paul's sister's son gave him intelligence of the Jews that were lying in wait for him. There is but a step between Jeremiah and death; but then the Lord gave him knowledge of it, by dream or vision, or impression upon his spirit, that he might save himself, as the king of Israel did upon the notice Elisha gave him, Kg2 6:10. Thus he came to know it. God showed him their doings; and such were their devices that the discovering of them was the defeating of them. If God had not let him know his own danger, it would have been improved by unreasonable men against the reputation of his predictions, that he who foretold the ruin of his country could not foresee his own peril and avoid it. See what care God takes of his prophets: He suffers no man to do them wrong; all the rage of their enemies cannot prevail to take them off till they have finished their testimony. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them know. A bird of the air shall carry the voice.
III.His appeal to God hereupon, Jer 11:20.
His eye is to God as the Lord of hosts, that judges righteously. It is a matter of comfort to us, when men deal unjustly with us, that we have a God to go to who does and will plead the cause of injured innocency and appear against the injurious. God's justice, which is a terror to the wicked, is a comfort to the godly. His eye is towards him as the God that tries the reins and the heart, that perfectly sees what is in man, what are his thoughts and intents. He knew the integrity that was in Jeremiah's heart, and that he was not the man they represented him to be. He knew the wickedness that was in their hearts, though ever so cunningly concealed and disguised. Now,
1.Jeremiah prays judgment against them: "Let me see thy vengeance on them, that is, do justice between me and them in such a way as thou pleasest." Some think there was something of human frailty in this prayer; at least Christ has taught us another lesson, both by precept and by pattern, which is to pray for our persecutors. Others think it comes from a pure zeal for the glory of God and a pious and prophetic indignation against men that were by profession priests, the Lord's ministers, and yet were so desperately wicked as to fly out against one that did them no harm, merely for the service he did to God. This petition was a prediction that he should see God's vengeance on them.
2.He refers his cause entirely to the judgment of God: "Unto thee have I revealed my cause; to thee I have committed it, not desiring nor expecting to interest any other in it." Note, It is our comfort, when we are wronged, that we have a God to commit our cause to, and our duty to commit it to him, with a resolution to acquiesce in his definitive sentence, to subscribe, and not prescribe, to him.
IV.Judgment given against his persecutors, the men of Anathoth.
It was to no purpose for him to appeal to the courts at Jerusalem, he could not have justice done him there: the priests there would stand by the priests at Anathoth, and rather second them than discountenance them; but God will therefore take cognizance of the cause himself, and we are sure that his judgment is according to truth. Here is,
1.Their crime recited, on which the sentence is grounded, Jer 11:21. They sought the prophet's life, for they forbad him to prophesy upon pain of death; they were resolved either to silence him or to slay him. The provocation he gave them was his prophesying in the name of the Lord without license from those that were the governors of the city which he was a member of, and not prophesying such smooth things as they always bespoke. Their forbidding him to prophesy was in effect seeking his life, for it was seeking to defeat the end and business of his life and to rob him of the comfort of it. It is as bad to God's faithful ministers to have their mouth stopped as to have their breath stopped. But especially when it was resolved that if he did prophesy, as certainly he would notwithstanding their inhibition, he should die by their hand; they would be accusers, judges, executioners, and all. It used to be said that a prophet could not perish but at Jerusalem, for there the great council sat; but so bitter were the men of Anathoth against Jeremiah that they would undertake to be the death of him themselves. A prophet then shall find not only no honour, but no favour, in his own country.
2.The sentence passed upon them for this crime, Jer 11:22, Jer 11:23. God says, I will punish them; let me alone to deal with them. I will visit this upon them; so the word is. God will enquire into it and reckon for it. Two of God's four sore judgments shall serve to ruin their town: - The sword shall devour their young men, though they were young priests, not men of war (their character shall not be their protection), and famine shall destroy the children, sons and daughters, that tarry at home, which is a more grievous death than that by the sword, Lam 4:9. The destruction shall be final (Jer 11:23): There shall be no remnant of them left, none to be the seed of another generation. They sought Jeremiah's life, and therefore they shall die; they would destroy him root and branch, that his name might be no more remembered, and therefore there shall be no remnant of them; and herein the Lord is righteous. Thus evil is brought upon them, even the year of their visitation, and that is evil enough, a recompence according to their deserts. Then shall Jeremiah see his desire upon his enemies. Note, Their condition is sad who have the prayers of good ministers and good people against them.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
That the Jews would fasten Christ to the cross.… Also in Jeremiah: “Come, let us cast the tree into his bread, and let us blot out his life from the earth.”
Jeremiah, too, said, “Show me, O Lord, and I shall know. Then I saw their plots. And I was carried as a meek lamb to be the victim. They devised counsels against me, saying, ‘Let us put wood on his bread and cut him off from the land of the living, and his name shall be remembered no more.’ ” Now the wood signifies the cross and the bread his body, because he is himself the food and life of all who believe in the flesh that he put on and by which he hung on the cross.
Listen to Jeremiah and be convinced: “I was as a meek lamb that is carried to be a victim. Did I not know it?” (Read it thus as a question, as I have put it. For he who said, “You know that after two days the Passover shall be here, and the Son of man will be delivered up to be crucified,” did he not know?) “I was a meek lamb that is carried to be a victim. Did I not know it?” (What sort of lamb? Let John the Baptist interpret, when he says, “Behold the lamb of God, who takes away the sins of the world!”) “They devised a wicked counsel against me, saying (Was it that he who knew the counsels did not know their result? And what did they say?): “Come, and let us put wood on his bread.” (If the Lord shall count you worthy, hereafter you shall learn that his body, according to the Gospel, bore the figure of bread.) “Come, and let us put wood on his bread, and cut him off from the land of the living (Life is not cut off. Why do you toil to no purpose?) And let his name be remembered no more.”
He was led to the cross, and the life of the whole world hung suspended from its wood. Would you care to have this, too, confirmed by the testimony of prophets? Listen to what Jeremiah has to say about it: “Come, and let us put wood on his bread, and let us cut him off from the land of the living.” Moses again, lamenting over them, remarked, “And your life shall be hanging suspended before your eyes, and you shall fear by day and by night, neither shall you trust your life.”
It is the consensus of all the church that these words are spoken by Christ through the person of Jeremiah. For the Father made it known to him how he should speak and revealed to him the zealotry of the Jews—he who was led like a lamb to the slaughter, not opening his mouth and not knowing. But the word sin is implicitly added to this last phrase, in agreement with what was said by the apostle: “When he did not know sin, he was made to be sin on our account.” And they said, “Let us put wood on his bread,” clearly referring to the cross on the body of the Savior, for he is the one who said, “I am the bread that descended from heaven.”They also said “let us destroy (or eradicate) him from the land of the living.” And they conceived the evil in their soul that they would delete his name forever. In response to this, from the sacrament of the assumed body, the Son speaks to the Father and invokes his judgment while praising his justice and acknowledging him as the God who inspects the interior and the heart. He asks that the Father would return to the people what they deserve, saying, “Let me see your vengeance on them,” obviously referring only to those who continue in sin, not to those who repent. Concerning the latter, he said on the cross: “Father forgive them, for they do not realize what they are doing.” He also “disclosed his cause” to the Father, that he was crucified not because he deserved it but for the sins of the people, as he declared: “Behold, the prince of the world came and found nothing against me.” The Jews and our Judaizers believe that all of this was said only by Jeremiah, arguing from prophecy that the people have sustained these evils in their captivity. But I fail to see how they hope to prove that Jeremiah was the one crucified, since such an event is nowhere recorded in Scripture. Perhaps it is just a figment of their imagination.
(Verse 18 onwards) But you, Lord, have shown me and I have known: you have revealed to me their desires, and I, like a gentle lamb being led to the sacrifice, did not know that they were plotting against me. Let us cast wood into his bread, and let us wipe him from the land of the living, so that his name may be remembered no more. But you, Lord of hosts, who judge justly and test the heart and the mind, let me see your vengeance upon them, for I have revealed my cause to you. This is the consensus of all the churches, that under the person of Jeremiah, these things may be understood to be said by Christ, that the Father has shown him how he ought to speak, and has revealed to him the intentions of the Jews, and that he himself, like a lamb led to the slaughter, has not opened his mouth and has not known, sin being implied; according to what is said by the apostle: He who knew no sin, was made sin for us: and they have said: Let us place wood in his bread, namely the cross in the body of the Savior. For it is he who says: I am the bread that came down from heaven; and we will uproot or crush him from the land of the living (John 6:51). For they have conceived this wickedness in their hearts, that they may erase his name forever. But on the contrary, in accordance with the sacrament of the assumed body, the Son speaks to the Father, and he calls for his judgment, while praising his justice, and invokes God, the observer of the kidneys and the heart, that he may give to the people what they deserve. And he says: Let me see your vengeance upon them, namely, those who persist in wickedness, and not upon those who turn to repentance. He said about them on the cross: Father, forgive them, for they know not what they do (Luke 23:34). And he reveals to the Father and opens his cause: because he was crucified not by any merit of his own, but by the crime of the people, saying: Behold, the prince of this world is coming, and he finds nothing in me (John 14:30). The Jews and our Judaizers understand these things to be said in the person of Jeremiah: they confirm that he endured these things from the people on account of his prophecy of future events and the coming evils of captivity. But I do not know how they can approve that Jeremiah was crucified, since the Scripture does not mention it, unless perhaps they have thought about it and not acted upon it.
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Summary
Jeremiah 11:18 marks a pivotal moment in the prophet's ministry, revealing a profound shift from public pronouncements of covenant judgment to a deeply personal and unsettling divine revelation. In this verse, the LORD directly imparts to Jeremiah a secret understanding of a malicious plot being devised against him. This disclosure underscores God's omniscience and active involvement in the lives of His servants, while simultaneously foreshadowing the intense personal suffering and opposition that would characterize Jeremiah's prophetic calling. It highlights the intimate, yet often painful, relationship between God and His chosen messenger, as the prophet is made privy to the treacherous "doings" of those who oppose God's word.
Context
Literary Context
Jeremiah 11:18 serves as a dramatic turning point within the book of Jeremiah. Chapters 1-10 primarily establish Jeremiah's call, his initial prophecies against Judah for their idolatry and covenant unfaithfulness, and the impending judgment from the north. Chapter 11 specifically details the LORD's command to Jeremiah to proclaim the terms of the Mosaic covenant and Judah's blatant violation of it, leading to the pronouncement of a curse upon those who disobey, as seen in Jeremiah 11:3. The people's stubborn refusal to listen (Jeremiah 11:8) and their continued idolatry (Jeremiah 11:13) set the stage for God's righteous indignation. Suddenly, with verse 18, the focus narrows from a national indictment to a deeply personal threat against the prophet himself, shifting the narrative tone from broad theological declaration to intimate, foreboding revelation. This transition prepares the reader for the detailed account of the plot against Jeremiah in the subsequent verses, particularly from his own hometown of Anathoth (Jeremiah 11:21).
Historical & Cultural Context
Jeremiah prophesied during a tumultuous period in Judah's history, spanning the reigns of Josiah, Jehoiakim, and Zedekiah, leading up to the Babylonian exile. This era was marked by political instability, religious apostasy, and the looming threat of powerful empires like Assyria and Babylon. Despite Josiah's reforms, the people's hearts remained largely unrepentant, clinging to syncretistic worship and false security in the temple. Prophets like Jeremiah, who boldly declared God's judgment and called for genuine repentance, often faced severe opposition, ridicule, and persecution from the kings, priests, false prophets, and even the common people. The idea of a prophet being targeted for assassination was not unprecedented, as evidenced by the fate of Uriah (Jeremiah 26:20-23). The "doings" mentioned in the verse likely refer to a clandestine conspiracy, reflecting the dangerous environment in which God's true messengers operated, where their words were seen as treasonous or destabilizing.
Key Themes
This verse powerfully introduces and reinforces several key themes prevalent in the book of Jeremiah and prophetic literature. Firstly, Divine Revelation and Omniscience is paramount, as God, the LORD (Yᵉhôvâh), directly imparts hidden knowledge to His prophet, demonstrating His complete awareness of all human actions, even secret plots. Secondly, Prophetic Suffering and Opposition emerges as a major motif. Jeremiah's experience here foreshadows the profound personal anguish, imprisonment, and hostility he would endure throughout his ministry for faithfully delivering God's unpopular message (Jeremiah 20:7-10). This theme highlights the cost of faithfulness and the often-lonely path of God's chosen messengers. Thirdly, Treachery and Betrayal is implied, as the "doings" refer to a malicious scheme, likely from within Jeremiah's own community, underscoring the deep spiritual corruption and hostility towards God's truth that permeated Judah. This sets the stage for the specific betrayal by the men of Anathoth in Jeremiah 11:19.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, H3068, signifying "the self-Existent or Eternal." Its use here emphasizes that the revelation is not from a lesser deity or a human source, but from the sovereign, unchanging God who is intimately involved in the affairs of His people and His prophet. It highlights the divine authority and certainty behind the knowledge imparted to Jeremiah.
A primitive root meaning "to know," encompassing a wide variety of senses including observation, recognition, understanding, and even intimate acquaintance. The repetition of "given me knowledge... and I know" (using forms of yâdaʻ) emphasizes the certainty and directness of the divine impartation. It was not a deduction by Jeremiah, but a divinely revealed, certain understanding.
A primitive root meaning "to see," literally or figuratively. In this context, it signifies God causing Jeremiah to "see" or perceive the hidden plot. It's an active disclosure, where God makes visible what was concealed, confirming that the prophet's understanding of the "doings" was not a mere suspicion but a direct, divinely granted insight into reality.
Verse Breakdown
"And the LORD hath given me knowledge [of it],"
This opening clause immediately establishes the divine origin of the information Jeremiah possesses. The LORD (Yᵉhôvâh), the covenant God, is the active agent who initiates the revelation. The phrase "hath given me knowledge" indicates a direct, intentional impartation of understanding to Jeremiah, not something he discovered on his own. The bracketed "[of it]" in the KJV clarifies that this knowledge pertains to a specific, hidden matter.
"and I know [it]:"
This clause, following the first, emphasizes the prophet's reception and certainty of the knowledge. The repetition of the root "know" (yâdaʻ) underscores that Jeremiah has fully grasped and assimilated the divine revelation. It's not a vague premonition but a clear, undeniable understanding of the impending threat. This certainty will be crucial for Jeremiah as he navigates the dangerous path ahead.
"then thou shewedst me their doings."
This final clause specifies the content of the divine revelation: God revealed "their doings." The verb "shewedst" (râʼâh) implies that God caused Jeremiah to "see" or perceive these actions, which are described as "doings" (maʻălâl), referring to acts, whether good or bad. In this context, given the subsequent verses, these "doings" are clearly malicious and conspiratorial, a plot against Jeremiah's life. This clause confirms that God not only gave Jeremiah knowledge but actively unveiled the specific nature of the treachery.
Literary Devices
Jeremiah 11:18 employs several significant literary devices. The most prominent is Divine Disclosure, where God directly reveals hidden information to His prophet, highlighting His omniscience and active involvement in human affairs. This act functions as a form of Foreshadowing, preparing both Jeremiah and the reader for the intense personal suffering and opposition that will define much of the prophet's ministry. The abrupt shift from the general pronouncements of national judgment in the preceding verses to this deeply personal revelation marks a significant Narrative Turn, drawing the reader into Jeremiah's intimate and often perilous relationship with God. Furthermore, the repetition of the root "know" (yâdaʻ) in "given me knowledge... and I know" serves as a form of Emphasis, underscoring the certainty and divine origin of the prophet's understanding.
Theological and Thematic Connections
Jeremiah 11:18 profoundly illustrates God's intimate knowledge of all things, even secret plots, and His commitment to His chosen servants. It underscores the theme of divine sovereignty over human wickedness, demonstrating that no scheme, however clandestine, is hidden from His sight. The verse also introduces the pervasive biblical theme of prophetic suffering, where faithfulness to God's word often invites hostility from those who reject it. This divine forewarning, while unsettling, is a testament to God's protective care, equipping His prophet with the necessary insight to navigate treacherous circumstances. It reveals that God does not abandon His messengers to their fate but actively intervenes to make them aware of dangers, even if He does not always remove the trial itself.
Reflection and Application
Jeremiah 11:18 offers a powerful and enduring lesson for believers today: God is intimately aware of every circumstance, every hidden agenda, and every secret plot that may be arrayed against His people. Just as He unveiled the "doings" of Jeremiah's adversaries, He sees and knows the hidden struggles, injustices, and spiritual battles we face. This truth provides immense comfort and confidence, reminding us that we are never truly alone or without divine oversight, even when facing unseen opposition. It calls us to cultivate a deeper trust in God's omniscience and His active involvement in our lives, knowing that He can reveal, protect, and empower us to persevere through adversity. Jeremiah's experience encourages us to remain faithful to our calling, even when it leads to unpopularity or personal cost, trusting that God's knowledge precedes and encompasses all human actions.
Questions for Reflection
FAQ
What was the "it" that the LORD gave Jeremiah knowledge of?
The "it" refers to a secret, malicious plot against Jeremiah's life. While Jeremiah 11:18 states that the LORD gave him knowledge of "their doings," the subsequent verses, particularly Jeremiah 11:19, reveal that these "doings" were a conspiracy by his own people, even from his hometown of Anathoth, to silence or kill him because of his prophetic message. The KJV's bracketed "[of it]" clarifies the implied object of the knowledge.
Why would God reveal such a dangerous plot to Jeremiah?
God revealed the plot to Jeremiah for several reasons. Firstly, it underscores God's absolute omniscience; nothing is hidden from Him. Secondly, it demonstrates God's protective care for His prophet, forewarning him of danger. While God did not always remove Jeremiah from suffering, He equipped him with the knowledge needed to navigate treacherous circumstances and to understand the spiritual battle he was engaged in. This revelation also served to validate Jeremiah's prophetic calling, as he was made privy to divine secrets, confirming his status as a true messenger of the LORD. It also highlights the profound spiritual opposition to God's word that existed among the people, even leading to violence against His prophets, as seen in other accounts like Matthew 23:37.
Christ-Centered Fulfillment
Jeremiah 11:18, with its portrayal of a prophet forewarned of a hidden plot against his life, finds profound Christ-centered fulfillment in the person and ministry of Jesus. Like Jeremiah, Jesus was the ultimate divine messenger, sent to proclaim God's truth, yet He faced intense and often clandestine opposition from religious leaders and His own people. Just as the LORD "shewedst" Jeremiah the "doings" of his adversaries, Jesus, being God incarnate, possessed perfect knowledge of the hearts and intentions of those who sought to harm Him. He frequently demonstrated this omniscience, knowing the thoughts of His accusers (Mark 2:8), anticipating His betrayal by Judas (John 13:21-27), and foretelling His own suffering, death, and resurrection multiple times to His disciples (Matthew 16:21). The "doings" against Jeremiah foreshadow the ultimate conspiracy against the "Lamb of God," who was led "like a lamb to the slaughter" (Isaiah 53:7), yet willingly laid down His life. Thus, Jeremiah's experience points to Christ, who fully embraced the path of suffering and betrayal, not merely as a prophet, but as the very Son of God, enduring the ultimate plot for the salvation of humanity, triumphing over all evil schemes through His crucifixion and resurrection (Colossians 2:15).