Jeremiah 11:11
Therefore this is what the LORD says: 'I am about to bring upon them a disaster that they cannot escape. They will cry out to Me, but I will not listen to them.
Therefore this is what the LORD says
This phrase introduces a divine pronouncement, emphasizing the authority and sovereignty of God. The Hebrew word for "LORD" here is "YHWH," the sacred name of God, which underscores His eternal and unchanging nature. This introduction serves as a reminder that the message is not from Jeremiah himself but from God, who is the ultimate judge and ruler. In the context of the covenant, it highlights God's role as the covenant-keeper who is responding to the people's disobedience.

I will bring upon them a disaster
The word "disaster" in Hebrew is "רָעָה" (ra'ah), which can mean evil, calamity, or misfortune. This term is used to describe the consequences of the people's persistent idolatry and covenant-breaking. Historically, this refers to the impending Babylonian invasion, a real and devastating event that would serve as a divine judgment. Theologically, it reflects the principle of divine retribution, where God allows the natural consequences of sin to unfold as a means of correction and justice.

they cannot escape
The inevitability of the disaster is emphasized here. The Hebrew root "מָלַט" (malat) means to slip away or escape. This phrase underscores the totality and inescapability of God's judgment once it is decreed. It serves as a sobering reminder of the seriousness of sin and the futility of trying to avoid the consequences of turning away from God. In a broader spiritual sense, it calls believers to repentance and reliance on God's mercy before judgment comes.

They will cry out to Me
The act of crying out suggests desperation and a recognition of need. The Hebrew verb "זָעַק" (za'aq) implies a loud call for help, often used in contexts of distress. This phrase indicates that the people will eventually realize their helplessness and turn back to God, albeit too late. It serves as a warning to heed God's call while there is still time, emphasizing the importance of a genuine relationship with God rather than mere ritualistic observance.

but I will not listen to them
This is a stark declaration of divine silence in response to insincere repentance. The Hebrew word "שָׁמַע" (shama) means to hear or listen, but in this context, it implies responding favorably. God's refusal to listen is not due to a lack of compassion but rather a response to the people's persistent rebellion and insincerity. It highlights the importance of true repentance and the danger of hardening one's heart against God. This serves as a powerful reminder of the need for a sincere and obedient relationship with God, as opposed to superficial religiosity.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah. His ministry spanned the reigns of several kings and was marked by themes of covenant faithfulness and impending judgment.

2. Judah
The southern kingdom of Israel, which had turned away from God by worshiping other gods and breaking the covenant established with their ancestors.

3. The LORD (Yahweh)
The covenant-keeping God of Israel, who is both just and merciful. In this context, He is pronouncing judgment due to the people's persistent disobedience.

4. Covenant
The sacred agreement between God and the people of Israel, which included blessings for obedience and curses for disobedience. The breaking of this covenant is central to the message of Jeremiah.

5. Disaster
The consequence of Judah's unfaithfulness, which is described as unavoidable and a direct result of their actions.
Teaching Points
The Seriousness of Covenant Faithfulness
God's covenant with His people is not to be taken lightly. Disobedience has real consequences, as seen in the disaster pronounced upon Judah.

The Inevitability of Divine Judgment
When God's people persist in sin, judgment becomes inevitable. This serves as a warning to remain faithful and repentant.

The Importance of Genuine Repentance
Crying out to God without true repentance is ineffective. God desires a heart that turns back to Him, not just words of distress.

God's Justice and Mercy
While God is just and must punish sin, His ultimate desire is for His people to return to Him. Understanding both aspects of God's character is crucial for a balanced faith.

Learning from the Past
The history of Judah serves as a lesson for believers today. We must learn from their mistakes and strive to live in obedience to God's commands.
Bible Study Questions
1. How does the concept of covenant in Jeremiah 11:11 relate to the New Covenant established through Jesus Christ?

2. In what ways can we ensure that our cries to God are accompanied by genuine repentance and not just desperation?

3. How can the account of Judah's disobedience and subsequent judgment inform our understanding of God's justice and mercy today?

4. What are some modern "idols" or distractions that might lead us away from covenant faithfulness, and how can we guard against them?

5. How can we apply the lessons from Jeremiah 11:11 to our personal lives and our communities to avoid spiritual complacency?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, providing a backdrop for understanding the covenantal context of Jeremiah 11:11.

Isaiah 59:1-2
These verses discuss how sin creates a separation between God and His people, explaining why God might not listen to their cries.

2 Kings 22-23
The account of King Josiah's reforms, which attempted to bring Judah back to covenant faithfulness, yet ultimately did not prevent the judgment due to the people's persistent sin.
The Covenant with the Fathers Binding on the ChildrenD. Young Jeremiah 11:1-12
People
Anathoth, Jeremiah
Places
Anathoth, Egypt, Jerusalem, Zion
Topics
Able, Although, Behold, Bring, Bringing, Cried, Cry, Disaster, Ear, Escape, Evil, Hearken, Listen, Says, Though, Thus, Yet
Dictionary of Bible Themes
Jeremiah 11:11

     1310   God, as judge
     5159   hearing
     5360   justice, God
     8330   receptiveness

Jeremiah 11:9-11

     5376   law, purpose of

Jeremiah 11:10-13

     8799   polytheism

Library
First, for Thy Thoughts.
1. Be careful to suppress every sin in the first motion; dash Babylon's children, whilst they are young, against the stones; tread, betimes, the cockatrice's egg, lest it break out into a serpent; let sin be to thy heart a stranger, not a home-dweller: take heed of falling oft into the same sin, lest the custom of sinning take away the conscience of sin, and then shalt thou wax so impudently wicked, that thou wilt neither fear God nor reverence man. 2. Suffer not thy mind to feed itself upon any
Lewis Bayly—The Practice of Piety

"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference
Hugh Binning—The Works of the Rev. Hugh Binning

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of
Thomas Watson—A Divine Cordial

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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