Jeremiah 11:5

Translation
King James Version
That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD.
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KJV (with Strong's)
That I may perform H6965 the oath H7621 which I have sworn H7650 unto your fathers H1, to give H5414 them a land H776 flowing H2100 with milk H2461 and honey H1706, as it is this day H3117. Then answered H6030 I, and said H559, So be it H543, O LORD H3068.
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Complete Jewish Bible
so that I can fulfill the oath that I swore to your ancestors, to give them a land flowing with milk and honey, as it is today."'" Then I responded, "Amen, ADONAI."
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Berean Standard Bible
This was in order to establish the oath I swore to your forefathers, to give them a land flowing with milk and honey, as it is to this day.” “Amen, LORD,” I answered.
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American Standard Version
that I may establish the oath which I sware unto your fathers, to give them a land flowing with milk and honey, as at this day. Then answered I, and said, Amen, O Jehovah.
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World English Bible Messianic
that I may establish the oath which I swore to your fathers, to give them a land flowing with milk and honey, as at this day. Then answered I, and said, Amen, LORD.
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Geneva Bible (1599)
That I may confirme the othe, that I haue sworne vnto your fathers, to giue them a lande, which floweth with milke and hony, as appeareth this day. Then answered I and sayde, So be it, O Lord.
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Young's Literal Translation
In order to establish the oath that I have sworn to your fathers, To give to them a land flowing with milk and honey, as this day. And I answer and say, `Amen, O Jehovah.'
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See also
Deuteronomy 7:12Deuteronomy 7:13Psalms 105:9Psalms 105:11Jeremiah 28:61 Corinthians 14:16Exodus 13:5
In the KJVVerse 19,232 of 31,102

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SUMMARY

Jeremiah 11:5 encapsulates the Lord's unwavering commitment to the covenant established with Israel's ancestors, specifically His solemn oath to grant them a bountiful land. This divine declaration serves as a poignant reminder of God's steadfast faithfulness, even as He confronts Judah's current disobedience and covenant infidelity. Jeremiah's immediate and profound affirmation, "So be it, O LORD," underscores the prophet's alignment with God's righteous character and the truth of His enduring promises, despite the impending judgment that covenant infidelity necessitates.

CONTEXT

  • Literary Context: Jeremiah 11:5 is situated within a significant section of the book (Jeremiah 11:1-17) often referred to as a "covenant lawsuit" or "covenant curses." Here, the Lord, through Jeremiah, reiterates the terms of the Mosaic Covenant, reminding Judah of the blessings for obedience and the curses for disobedience, as outlined in foundational texts like Deuteronomy 28. The preceding verses (Jeremiah 11:1-4) explicitly state God's command to declare the words of this covenant throughout Judah and Jerusalem, emphasizing that the people must "obey my voice" and "do them, according to all which I command you." Verse 5 then presents God's motivation for this urgent reminder: to perform the ancient oath. The immediate context highlights a stark contrast between God's faithfulness to His promises and Israel's failure to uphold their end of the covenant, setting the stage for the pronouncements of judgment that follow in the subsequent verses of Jeremiah 11.
  • Historical & Cultural Context: The prophetic ministry of Jeremiah occurred during a tumultuous period in Judah's history, spanning the reigns of several kings from Josiah to Zedekiah, leading up to and including the Babylonian exile (c. 627-586 BCE). This era was marked by pervasive idolatry, social injustice, and a general abandonment of the Mosaic covenant, despite Josiah's earlier reforms. The "oath which I have sworn unto your fathers" refers primarily to the Abrahamic Covenant (Genesis 12:7) and its reaffirmation to Isaac and Jacob, promising their descendants the land of Canaan. This promise was foundational to Israel's identity and their relationship with Yahweh. The description of the land as "flowing with milk and honey" is a classic biblical idiom (first seen in Exodus 3:8) symbolizing extraordinary fertility, abundance, and divine blessing—a stark contrast to the barrenness often associated with the wilderness. The phrase "as it is this day" serves as a powerful rhetorical device, reminding the people that they are currently enjoying the benefits of God's past faithfulness, even as they rebel against Him, making their ingratitude all the more pronounced.
  • Key Themes: This verse powerfully articulates several core themes central to Jeremiah's message and the broader biblical narrative. Firstly, it underscores God's Unwavering Faithfulness (Hebrew: 'emunah), demonstrating His commitment to His covenant promises regardless of human performance. His oath is eternal and unchanging, providing a firm foundation for Israel's existence and future hope. Secondly, it highlights the Covenant Relationship between Yahweh and Israel, a relationship founded on divine initiative and promise, yet requiring human obedience. The land itself was a tangible sign and fulfillment of this covenant, embodying God's provision and presence. Thirdly, the verse implicitly introduces the theme of Divine Justice and Judgment, as God's faithfulness to His oath also implies His faithfulness to the covenant's curses for disobedience, which are soon to be enacted. Finally, Jeremiah's response, "So be it, O LORD," introduces the theme of Prophetic Affirmation and Submission, showcasing the prophet's complete alignment with God's will and truth, even when the message is one of impending doom for his own people. This divine-human interaction encapsulates the tension between God's enduring grace and humanity's persistent rebellion, a recurring motif throughout the book of Jeremiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • oath (Hebrew, shᵉbûwʻâh', H7621): Meaning "something sworn, i.e., an oath." This word emphasizes the solemnity and binding nature of God's promise. An oath in ancient Near Eastern culture was a grave commitment, often invoked with divine witnesses, making its performance non-negotiable. God's oath to the patriarchs was not a conditional promise but a foundational, unconditional commitment that He would unilaterally fulfill, providing the basis for Israel's existence and their possession of the land.
  • flowing (Hebrew, zûwb', H2100): A primitive root meaning "to flow freely (as water), i.e. (specifically) to have a (sexual) flux; figuratively, to waste away; also to overflow." In this context, it signifies an abundant, ceaseless outpouring. When combined with "milk and honey," it paints a vivid picture of a land so fertile and rich that these precious commodities flow as if from natural springs, symbolizing an inexhaustible supply of sustenance and blessing, indicative of divine favor and provision.
  • So be it (Hebrew, ʼâmên', H543): Meaning "sure; abstract, faithfulness; adverb, truly; Amen, so be it, truth." This is a profound word of affirmation, indicating complete agreement, endorsement, and a desire for the stated truth to be realized. Jeremiah's "Amen" is not a passive acknowledgment but an active declaration of his personal conviction in the truth and justice of God's words, aligning his will with the divine decree. It signifies his full submission and trust in the Lord's character and plan, even when that plan involves severe judgment.

Verse Breakdown

  • "That I may perform the oath which I have sworn unto your fathers,": This clause reveals God's divine motivation and steadfast character. He acts not arbitrarily, but in fulfillment of His ancient, solemn promises made to Abraham, Isaac, and Jacob. The "oath" signifies an unbreakable divine commitment, highlighting God's faithfulness as a core attribute that underpins His relationship with His people.
  • "to give them a land flowing with milk and honey,": This specifies the content of the oath – the promised land. The evocative imagery of "milk and honey" is a well-established biblical idiom for extraordinary abundance, fertility, and prosperity, signifying a land divinely blessed and capable of sustaining its inhabitants richly, a tangible sign of God's covenantal blessing.
  • "as [it is] this day.": This phrase serves as a powerful, immediate reminder to the people of Judah. It emphasizes that despite their current disobedience, they are still living in and benefiting from the direct fulfillment of God's ancient promise. It underscores God's enduring patience and the tangible reality of His faithfulness, making their rebellion all the more egregious and inexcusable.
  • "Then answered I, and said, So be it, O LORD.": This is Jeremiah's personal response. His "Amen" (translated "So be it") is a profound declaration of agreement, affirmation, and submission. It signifies his complete alignment with God's truth, justice, and sovereign will, even when that will involves delivering a message of judgment to his own people. It is a prophetic endorsement of divine righteousness and a model of faithful obedience.

Literary Devices

Jeremiah 11:5 employs several potent literary devices that amplify its message. The phrase "a land flowing with milk and honey" is a classic Idiom and Metaphor, vividly conveying divine blessing and abundant provision. It is not meant to be taken literally as rivers of milk and honey, but rather as a symbolic representation of extraordinary fertility and sustenance, a promise of prosperity. The entire passage is framed within Covenant Language, recalling the foundational agreements between God and Israel, emphasizing the reciprocal obligations, and highlighting God's role as the faithful covenant-keeper, even when Israel fails. The divine declaration itself represents Divine Speech, where the Lord directly addresses His people through the prophet, asserting His authority and purpose. Jeremiah's response, "So be it, O LORD," is an act of Prophetic Affirmation, demonstrating his personal conviction and alignment with the divine message, even when it is a message of impending judgment. Furthermore, there is an implicit Contrast between God's unwavering faithfulness ("I may perform the oath") and Judah's current unfaithfulness, highlighted by the phrase "as it is this day," which serves as a subtle indictment of their ingratitude and rebellion in the face of ongoing divine blessing.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 11:5 serves as a powerful theological anchor, reminding us of God's immutable character and the enduring nature of His promises. It reveals a God who is faithful to His word, even when His people are not. This faithfulness is not merely a historical fact but a foundational truth for all generations, demonstrating that God's covenant commitments are rooted in His unchanging nature, not in human merit or performance. While Israel's possession of the land was a physical manifestation of this faithfulness, the principle extends to all of God's promises, providing a firm basis for trust and hope. The prophet's "Amen" models a profound response of faith and submission to divine truth, even when that truth is challenging or painful.

REFLECTION AND APPLICATION

Jeremiah 11:5 invites contemporary believers to reflect deeply on the steadfastness of God's character and the reliability of His word. Just as God meticulously fulfilled His ancient oath to Israel, He remains utterly faithful to every promise He has made to us, particularly those secured in Christ. This truth provides an unshakable foundation for our faith, especially in times of uncertainty or when our own faithfulness falters. We are called not only to acknowledge God's promises but to respond with a Jeremiah-like "Amen"—a heartfelt, active agreement and submission to His truth, even when it demands difficult obedience or challenges our comfort. Our "So be it, O LORD" should reflect a trust that God's plans are perfect, His timing is sovereign, and His character is unimpeachable, leading us to live in grateful obedience to His revealed will, understanding that His faithfulness ensures both blessing for obedience and righteous discipline for disobedience.

Questions for Reflection

  • In what areas of your life do you need to trust more fully in God's unwavering faithfulness, even when circumstances seem to contradict His promises?
  • How does Jeremiah's "So be it, O LORD" challenge or inspire your own response to God's word, particularly when it calls for difficult obedience or sacrifice?
  • What "milk and honey" blessings (spiritual or physical) are you currently experiencing that serve as a testament to God's enduring faithfulness in your life, prompting gratitude and renewed obedience?

FAQ

What is the significance of the phrase "a land flowing with milk and honey"?

Answer: The phrase "a land flowing with milk and honey" (Hebrew: 'erets zavat chalav udevash) is a powerful biblical idiom first used in Exodus 3:8 to describe the land God promised to Israel. It symbolizes extraordinary fertility, abundance, and divine blessing. "Milk" represents the richness of livestock and dairy products, while "honey" (likely date syrup or wild honey) signifies the sweetness and bounty of agricultural produce. Together, they paint a picture of a land so productive and blessed that it effortlessly provides all necessary sustenance and delight, fulfilling God's promise of a prosperous inheritance and demonstrating His generous provision for His people.

Why does Jeremiah respond with "So be it, O LORD" (Amen)?

Answer: Jeremiah's response, "So be it, O LORD," is a direct translation of the Hebrew word Amen (H543). This is a profound act of affirmation and submission. It signifies Jeremiah's complete agreement with God's words, acknowledging their truth, justice, and authority. It's not merely a passive acceptance but an active endorsement, aligning his will and spirit with the divine declaration. In a context where God is reminding Judah of their covenant obligations and impending judgment, Jeremiah's "Amen" underscores his prophetic integrity and his unwavering loyalty to God's righteous character, even when the message is difficult for his own people to hear. This prophetic "Amen" foreshadows the ultimate "Amen" of God's promises in Christ, as referenced in 2 Corinthians 1:20.

CHRIST-CENTERED FULFILLMENT

Jeremiah 11:5, with its emphasis on God's unwavering oath and the promise of a land flowing with milk and honey, finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Covenant promised a physical land as an inheritance, the New Covenant, established through Christ's sacrifice, offers a spiritual inheritance that far surpasses earthly boundaries. Jesus is the ultimate "Amen" (as revealed in Revelation 3:14), the embodiment and guarantor of all God's promises. Just as God was faithful to His oath to the patriarchs, He has been supremely faithful in sending His Son to establish a new and better covenant (Hebrews 8:6). Through Christ, believers are given an inheritance that is imperishable, undefiled, and unfading, reserved in heaven (1 Peter 1:4). The "land flowing with milk and honey" foreshadows the spiritual abundance and eternal life found in union with Christ, who is Himself the source of all spiritual blessings (Ephesians 1:3). Our "So be it, O LORD" echoes Jeremiah's affirmation, but now it is a joyful "Amen" to God's ultimate faithfulness in providing salvation and eternal life through His Son, the true and final fulfillment of every divine oath.

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Commentary on Jeremiah 11 verses 1–10

The prophet here, as prosecutor in God's name, draws up an indictment against the Jews for wilful disobedience to the commands of their rightful Sovereign. For the more solemn management of this charge,

I. He produces the commission he had to draw up the charge against them. He did not take pleasure in accusing the children of his people, but God commanded him to speak it to the men of Judah, Jer 11:1, Jer 11:2. In the original it is plural: Speak you this. For what he said to Jeremiah was the same that he gave in charge to all his servants the prophets. They none of them said any other than what Moses, in the law, had said; to that therefore they must refer themselves, and direct the people: "Hear the words of this covenant; turn to your Bibles, be judged by them." Jeremiah must now proclaim this in the cities of Judah and the streets of Jerusalem, that all may hear, for all are concerned. All the words of reproof and conviction which the prophets spoke were grounded upon the words of the covenant, and agreed with that; and therefore "hear these words, and understand by them upon what terms you stood with God at first; and then, by comparing yourselves with the covenant, you will soon be aware upon what terms you now stand with him."

II. He opens the charter upon which their state was founded and by which they held their privileges. They had forgotten the tenour of it, and lived as if they thought that the grant was absolute and that they might do what they pleased and yet have what God had promised, or as if they thought that the keeping up of the ceremonial observances was all that God required of them. He therefore shows them, with all possible plainness, that the thing God insisted upon was obedience, which was better than sacrifice. He said, Obey my voice, Jer 11:4 and again Jer 11:7. "Own God for your Master; give up yourselves to him as his subjects and servants; attend to all the declarations of his mind and will, and make conscience of complying with them. Do my commandments, not only in some things, but according to all which I command you; make conscience of moral duties especially, and rest not in those that are merely ritual; hear the words of the covenant, and do them." 1. This was the original contract between God and them, when he first formed them into a people. It was what he commanded their fathers when he first brought them forth out of the land of Egypt, Jer 11:4 and Jer 11:7. He never intended to take them under his guidance and protection upon any other terms. This was what he required from them in gratitude for the great things he did for them when he brought them from the iron furnace. He redeemed them out of the service of the Egyptians, which was perfect slavery, that he might take them into his own service, which is perfect freedom, Luk 1:74, Luk 1:75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, Jer 11:7. God not only commanded it, but earnestly protested it to their fathers, when he brought them into covenant with himself. Moses inculcated it again and again, by precept upon precept and line upon line. 3. This was made the condition of the relation between and God, which was so much their honour and privilege: "So shall you be my people and I will be your God; I will own you for mine, and you may call upon me as yours;" this intimates that, if they refused to obey, they could no longer claim the benefit of the relation. 4. It was upon these terms that the land of Canaan was given them for a possession: Obey my voice, that I may perform the oath sworn to your fathers, to give them a land flowing with milk and honey, Jer 11:5. God was ready to fulfil the promise, but then they must fulfil the condition; if not, the promise is void, and it is just with God to turn them out of possession. Being brought in upon their good behaviour, they had no wrong done them if they were turned out upon their ill behaviour. Obedience was the rent reserved by the lease, with a power to re-enter for non-payment. 5. This obedience was not only made a condition of the blessing, but was required under the penalty of a curse. This is mentioned first here (Jer 11:3), that they might, if possible, be awakened by the terrors of the Lord: Cursed be the man, though it were but a single person, that obeys not the words of this covenant, much more when it is the body of the nation that rebels. There are curses of the covenant as well as blessings: and Moses set before them not only life and good, but death and evil (Deu 30:15), so that they had fair warning given them of the fatal consequences of disobedience. 6. Lest this covenant should be forgotten, and, because out of mind, should be thought out of date, God had from time to time called to them to remember it, and by his servants the prophets had made a continual claim of this rent, so that they could not plead, in excuse of their non-payment, that it had never been demanded; from the day when he brought them out of Egypt to this day (and that was nearly 1000 years) he had been, in one way or other, at sundry times and in divers manners, protesting to them the necessity of obedience. God keeps an account how long we have enjoyed the means of grace and how powerful those means have been, how often we have been not only spoken to, but protested to, concerning our duty. 7. This covenant was consented to (Jer 11:5): Then answered I, and said, So be it, O Lord! These are the words of the prophet, expressing either, (1.) His own consent to the covenant for himself, and his desire to have the benefit of it. God promised Canaan to the obedient: "Lord," says he, "I take thee at thy word, I will be obedient; let me have my inheritance in the land of promise, of which Canaan is a type." Or, (2.) His good will, and good wish, that his people might have the benefit of it. "Amen; Lord, let them still be kept in possession of this good land, and not turned out of it; make good the promise to them." Or, (3.) His people's consent to the covenant: "Then answered I, in the name of the people, So be it." Taking it in this sense, it refers to the declared consent which the people gave to the covenant, not only to the precepts of it when they said, All that the Lord shall say unto us we will do and will be obedient, but to the penalties when they said Amen to all the curses upon Mount Ebal. The more solemnly we have engaged ourselves to God the more reason we have to hope that the engagement will be perpetual; and yet here it did not prove so.

III. He charges them with breach of covenant, such a breach as amounted to a forfeiture of their charter, Jer 11:8. God had said again and again, by his law and by his prophets, "Obey my voice, do as you are bidden, and all shall be well;" yet they obeyed not; and, because they were resolved not to submit their souls to God's commandments, they would not so much as incline their ears to them, but got as far as they could out of call: They walked every one in the imagination of their evil heart, followed their own inventions; every man did as his fancy and humour led him, right or wrong, lawful or unlawful, both in their devotions and in their conversations; see Jer 7:24. What then could they expect, but to fall under the curse of the covenant, since they would not comply with the commands and conditions of it? Therefore I will bring upon them all the words of this covenant, that is, all the threatenings contained in it, because they did not what they were commanded. Note, The words of the covenant shall not fall to the ground. If we do not by our obedience qualify ourselves for the blessings of it, we shall by our disobedience bring ourselves under the curses of it. That which aggravated their defection from God, and rebellion against him, was that it was general, and as it were by consent, Jer 11:9, Jer 11:10. Jeremiah himself saw that many lived in open disobedience to God, but the Lord told him that the matter was worse than he thought of: A conspiracy is found among them, by him whose eye is upon the hidden works of darkness. There is a combination against God and religion, a dangerous design formed to overthrow God's government and bring in the pretenders, the counterfeit deities. This intimates that they were wilful and deliberate in wickedness (they rebelled against God, not through incogitancy, but presumptuously, and with a high hand), - that they were subtle and ingenious in wickedness, and carried on their plot against religion with a great deal of art and contrivance, - that they were linked together in the design, and, as is usual among conspirators, engaged to stand by one another in it and to live and die together; they were resolved to go through with it. A cursed conspiracy! O that there were not the like in our day! Observe, 1. What the conspiracy was. They designed to overthrow divine revelation, and set that aside, and persuade people not to hear, not to heed, the words of God. They did all they could to derogate from the authority of the scriptures and to lessen the value of them; they designed to draw people after other gods to serve them, to consult them as their oracles and make court to them as their benefactors. Human reason shall be their god, a light within their god, an infallible judge their god, saints and angels their gods, the god of this or the other nation shall be theirs; thus, under several disguises, they are in the same confederacy against the Lord and against his anointed. 2. Who were in conspiracy. One would have expected find some foreigners ring-leaders in it; but no, (1.) The inhabitants of Jerusalem are in conspiracy with the men of Judah; city and country agree in this, however they may differ in other things. (2.) Those of this generation seem to be in conspiracy with those of the foregoing generation, to carry on the war from age to age against religion: They are turned back to the iniquities of their forefathers, and have risen up in their stead, a seed of evil-doers, and increase of sinful men, Num 32:14. In Josiah's time there had been a reformation, but after this death the people returned to the idolatries which then they had renounced. (3.) Judah and Israel, the kingdom of the ten tribes and that of the two, that were often at daggers - drawing one with another, were yet in a conspiracy to break the covenant God had made with their fathers, even with the heads of all the twelve tribes. The house of Israel began the revolt, but the house of Judah soon came into the conspiracy. Now what else could be expected but that god should take severe methods, both for the chastising of the conspirators and the crushing of this conspiracy; for none ever hardened his heart thus against God and prospered? He that rolls this stone will find it return upon him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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John ChrysostomAD 407
HOMILIES ON ROMANS 14
Not only did God send Jeremiah into Egypt, but also Ezekiel into Babylon. They did not refuse to go. When they found their Master loved the people exceedingly, they continued themselves to do so as well. It is as if a right-minded servant were to take compassion on an intractable son when he saw the father grieving and lamenting about him. What was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, and they underwent numberless grievances. After all of this, they would run back to them.… For the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely and with perfect freedom, wherever he pleased, he preferred the affliction of the people and their hard endurance in a strange land above living at home.
JeromeAD 420
Commentary on Jeremiah
(Verse 5.) In order to fulfill the oath that I swore to your fathers, I will give them a land flowing with milk and honey, just as it is on this day. The fathers seem to receive, as the sons receive; and the promise to Abraham is fulfilled in his descendants. However, we must understand the land flowing with milk and honey metaphorically as representing the abundance of all things, as Virgil says in Eclogue III.

Let honey flow for them, let the rough bramble bear cinnamon. And again:

And everywhere he restrained the wines flowing in the rivers. Or certainly, tropologically, let us perceive the Church of Christ as the land flowing with milk and honey, in which we are nurtured as infants and sucklings through faith, so that we may be able to receive solid food.

And I answered and said, Amen, Lord. For which reason the Seventy translated 'Fiat, Domine' as 'Amen' (for this is what 'amen' signifies). The Lord had said, 'I have sworn to give to your fathers a land flowing with milk and honey,' as is confirmed today by the very things themselves (Exod. III). The diligent prophet takes up the voice of the Lord for his people and desires to be true and to endure forever what has been given. Therefore he says, 'Truly, Lord, you have fulfilled what you promised; whether it be done, Lord, or whether it endure forever, this is what you have given.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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