1The word which came to Jeremiah from the LORD, saying, 2“Hear the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem; 3and say to them, ‘Thus says the LORD, the God of Israel, “Cursed is the man who does not heed the words of this covenant 4which I commanded your forefathers in the day that I brought them out of the land of Egypt, from the iron furnace, saying, ‘Listen to My voice, and do according to all which I command you; so you shall be My people, and I will be your God,’ 5in order to confirm the oath which I swore to your forefathers, to give them a land flowing with milk and honey, as it is this day.”’” Then I said, “Amen, O LORD.”

      6And the LORD said to me, “Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying, ‘Hear the words of this covenant and do them. 7‘For I solemnly warned your fathers in the day that I brought them up from the land of Egypt, even to this day, warning persistently, saying, “Listen to My voice.” 8‘Yet they did not obey or incline their ear, but walked, each one, in the stubbornness of his evil heart; therefore I brought on them all the words of this covenant, which I commanded them to do, but they did not.’”

      9Then the LORD said to me, “A conspiracy has been found among the men of Judah and among the inhabitants of Jerusalem. 10“They have turned back to the iniquities of their ancestors who refused to hear My words, and they have gone after other gods to serve them; the house of Israel and the house of Judah have broken My covenant which I made with their fathers.” 11Therefore thus says the LORD, “Behold I am bringing disaster on them which they will not be able to escape; though they will cry to Me, yet I will not listen to them. 12“Then the cities of Judah and the inhabitants of Jerusalem will go and cry to the gods to whom they burn incense, but they surely will not save them in the time of their disaster. 13“For your gods are as many as your cities, O Judah; and as many as the streets of Jerusalem are the altars you have set up to the shameful thing, altars to burn incense to Baal.

      14“Therefore do not pray for this people, nor lift up a cry or prayer for them; for I will not listen when they call to Me because of their disaster.

15“What right has My beloved in My house
         When she has done many vile deeds?
         Can the sacrificial flesh take away from you your disaster,
         So that you can rejoice?”

16The LORD called your name,
         “A green olive tree, beautiful in fruit and form”;
         With the noise of a great tumult
         He has kindled fire on it,
         And its branches are worthless.

17The LORD of hosts, who planted you, has pronounced evil against you because of the evil of the house of Israel and of the house of Judah, which they have done to provoke Me by offering up sacrifices to Baal.

Plots against Jeremiah

18Moreover, the LORD made it known to me and I knew it;
         Then You showed me their deeds.

19But I was like a gentle lamb led to the slaughter;
         And I did not know that they had devised plots against me, saying,
         “Let us destroy the tree with its fruit,
         And let us cut him off from the land of the living,
         That his name be remembered no more.”

20But, O LORD of hosts, who judges righteously,
         Who tries the feelings and the heart,
         Let me see Your vengeance on them,
         For to You have I committed my cause.

      21Therefore thus says the LORD concerning the men of Anathoth, who seek your life, saying, “Do not prophesy in the name of the LORD, so that you will not die at our hand”; 22therefore, thus says the LORD of hosts, “Behold, I am about to punish them! The young men will die by the sword, their sons and daughters will die by famine; 23and a remnant will not be left to them, for I will bring disaster on the men of Anathoth—the year of their punishment.”

Parallel Verses

New American Standard Bible (©1995)
The word which came to Jeremiah from the LORD, saying,

GOD'S WORD® Translation (©1995)
This is the message that the LORD spoke to Jeremiah. He said,

King James Bible
The word that came to Jeremiah from the LORD, saying,

Douay-Rheims Bible
The word that came from the Lord to Jeremias, saying:

Darby Bible Translation
The word that came to Jeremiah from Jehovah, saying,

English Revised Version
The word that came to Jeremiah from the LORD, saying,

Webster's Bible Translation
The word that came to Jeremiah from the LORD, saying,

World English Bible
The word that came to Jeremiah from Yahweh, saying,

Young's Literal Translation
The word that hath been unto Jeremiah from Jehovah, saying:

Cross References

Jeremiah 10:25 Pour out Your wrath on the nations that do not know You And on the families that do not call Your name; For they have devoured Jacob; They have devoured him and consumed him And have laid waste his habitation.

Jeremiah 11:2 "Hear the words of this covenant, and speak to the men of Judah and to the inhabitants of Jerusalem;

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 11

In this chapter, I. God by the prophet puts the people in mind of the covenant he had made with their fathers, and how much he had insisted upon it, as the condition of the covenant, that they should be obedient to him (v. 1-7). II. He charges it upon them that they, in succession to their fathers, and in confederacy among themselves, had obstinately refused to obey him (v. 8-10). III. He threatens to punish them with utter ruin for their disobedience, especially for their idolatry (v. 11, 13), and tells them that their idols should not save them (v. 12), that their prophets should not pray for them (v. 14); he also justifies his proceedings herein, they having brought all this mischief upon themselves by their own folly and wilfulness (v. 15-17). IV. Here is an account of a conspiracy formed against Jeremiah by his fellow-citizens, the men of Anathoth; God's discovery of it to him (v. 18, 19), his prayer against them (v. 20), and a prediction of God's judgments upon them for it (v. 21-23).

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, v. 1, 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, v. 4 and again v. 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, v. 4 and v. 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, Lu. 1:74, 75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, v. 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, v. 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 (v. 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 (v. 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, v. 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 ch. 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, v. 9, 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.

Calvin's Commentary

1. The word that came to Jeremiah from the LORD, saying,

1. Sermo qui directus fuit ad Jeremiah a Jehova, dicendo,

2. Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;

2. Audite verba (sermones) foe-deris hujus, et dicite viro Jehudah (viris Jehudah, enallage est numeri) et habitatoribus Jerusalem;

3. And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant,

3. Et dices ad cos, Sic dicit Jehova, Deus Israel, Maledictus vir qui non audierit verba foederis hujus;

4. Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:

4. Quae (vel, quod foedus) mandavi patribus vestris die quo eduxi eos e terra Egypti, e fornace ferrea, dicendo, Audite vocem meam, et facite ea quae (hoc est, quaecunque) praecipio (relativum sine antecedente; seeundum omnia quae praecepi vobis) et eritis mihi in populum, et ego ero vobis in Deum; (cohoerent hoecomnia inter se, ideo non disjungo)

5. 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.

5. Ut statuam (vel, stabiliam; alii vertunt, suscitem, sed improprie) jusjurandum quodjuravipatribus vestris ad dandum illis terrain afltuentem lacte et roelie, secundum diem hanc: et respondi et dixi, Amen, Jehova.

Here the Prophet teaches us, that the Jews, though they continued to profess God's holy name, were yet wholly perfidious, and had departed altogether from the law. The import of this discourse is, that the Jews gloried in the name of God, and yet were violaters of his covenant, for they had broken their faith pledged to God, and wholly cast aside the doctrine of the law. The Jews, no doubt, were often greatly exasperated against Jeremiah, as though he was pleading his own cause: it was therefore necessary to set before them their departure from the law, so that they might feel assured that their contention was not with Jeremiah but with Moses, and with God himself, the author of the law. They were doubtless exasperated with his doctrine; but Jeremiah could not spare them when he saw that they were so perverse.

We may understand this better by an example: Though the Papists at this day openly repudiate everything adduced from the law, and the prophets, and the gospel, yet they dissemble on this point, and even affirm that they receive whatever proceeds from God. As they then shuffle and do so shamelessly, he who seeks to restore the pure worship of God and true religion, may deal with them in the same manner. As for instance, when any one of God's servants meets the Papists, he may thus address them: -- "Let not the dispute be now between us individually, but hear what God commanded formerly by Moses, and what he has more fully confirmed by his prophets, and at last by his only -- begotten Son and his apostles; so that it is not right to do anything any longer against his word: now then attend to the law and the prophets."

We now understand what was God's design in bidding his servant Jeremiah to speak these words. For, except we duly consider the unfaithfulness of that people, we shall feel surprised that the word covenant is so often mentioned, and it will appear unmeaning to us. But the Prophet, as I have said, when he saw that the Jews by their cavils made evasions, could not deal with them in any other way than by shewing that, they had violated God's covenant and had thus become apostates, having wholly departed from the law. And he says that this was commanded them by God: nor is there doubt but that God not only suggested this to his servant, but dictated also to him the way and manner of speaking.

Rightly then does Jeremiah begin by saying, that this word was given to him. By using the plural number in the second verse, he no doubt shews that he had a few assistants remaining, whom God addressed in connection with him, that they might unite together in delivering his message. For though there were very few good men, yet Jeremiah was not wholly deprived of colleagues, who assented to and confirmed his doctrine. Baruch was one of them, and there were a few like him. These, then, God addresses in the second verse, when he says, Hear ye the words of this coveant, and say ye [30] to the men of Judah and to the citizens of Jerusalem Jeremiah indeed knew, and also those who were with him, that they brought forward nothing but what was in the law: but however conscious they were of their own sincerity, and could testify before God and his angels that they drew nothing from puddles but from a pure fountain, yet God intended to strengthen them against the contumacy of the people; for they had this objection ready at hand, "Ye indeed boast that whatever it pleases you to bring forward, is the word of God; but this we deny." Since then the prophets had to undergo such a contest, it seemed good to God to strengthen their hands, that they might first be themselves assured, and then become fit and bold witnesses of his truth to others, having good authority, as it was derived from the law itself, and not from the devices of men.

And we see to whom God intended this to be proclaimed, even to the men of Judah and to the citizens of Jerusalem The ten tribes, as it has elsewhere appeared, were now driven into exile; and here was the flower, as it were, of the chosen people; and having survived so many calamities, they thought that they had been preserved by Divine power, because religion and God's worship prevailed among them. Thus they were inebriated with false notions and self -- flatteries. Hence the Prophet, and those who were with him, are expressly bidden to declare, what we shall hereafter notice, to the citizens of Jerusalem and to the inhabitants of the land who remained, and thought that they were the chosen of God and would continue safe, even if all others were to perish.

The Prophet afterwards shews more clearly that the command was especially given to him, for he uses the singular number, Thou shalt say to them Nor is it inconsistent that at first he joined others with himself; for God might have united the suffrages of the few who wished the restoration of pure religion among the people, while yet Jeremiah, who was superior to the rest, sustained the chief part. There is no doubt but that others were anxious by their consent to confirm his doctrine: but there was no emulation among them; and though he excelled them, he yet winingly admitted into a connection with himself all those whom he found to be united with him in so good and holy a cause. God then, in the last verse, spoke of them in common, for he wished all his servants to add their testimony to that of his Prophet; but now he addresses the Prophet alone, for his authority was greater.

It follows, Thus saith Jehovah, the God of Israel, cursed the man who does not hearken to the words of this covenant As often as the word covenant is mentioned, Jeremiah no doubt cuts off every pretext for all those evasions to which the Jews, according to what we have said, had recourse: for they never winingly allowed that they took away anytiling from the law, though they yet despised Jeremiah, who was its true and faithful interpreter, who had blended with it nothing of his own, but only applied what had been taught by Moses to the condition of the people at that time. There is then to be understood an implied contrast between the word covenant and the doctrine of Jeremiah; not that there was any difference or contrariety, or that Jeremiah had anything apart from the law, but that he formed his discourse so as to suit the condition of the people. And there is a kind of concession, as though he had said, "I do not now demand to be heard by you, but hear only the law itself: I have hitherto brought forward nothing but what God has commanded; and I have taught nothing at variance with Moses; there has been nothing additional in my doctrine: but as I cannot convince you of this, I now give over speaking to you; Moses himself speaks, hear him."

By adding the pronoun demonstrative, "Hear ye the words of this covenant," it is the same as though he had openly shewed them as by his finger, so that there was no room for any doubt. [31] He then upbraided them by pointing out the covenant, as though he had said, "What avails you to feign and to pretend that what we say is ambiguous, and to hold it as uncertain whether we are or not the servants of God? whether we speak by his Spirit? whether he himself has sent us? The thing is clear; this is the covenant." We now perceive the force of this pronoun.

But in referring to the curse, his purpose, no doubt, was to bend the stubbornness of the people. Had the Jews been teachable and submissive, God would have used a milder strain, and allured them by words of kindness and love: but as he had to do with perverse minds, he was under the necessity of addressing them in this manner, in order to strike them with terror, and to render them more attentive, and also to make them to hear with more reverence, as they usually treated with contempt what he had spoken before. We hence see why he began with mentioning a curse. God followed in the law another order; for he first introduced the rule of life, and added also promises to render the people wining to obey; and then he subjoined the curses. But Jeremiah here begins by saying, Cursed are all those who hear not the words of this covenant Why was this done? Even because he had already found out the hardness and the obstinate wickedness of the people. He then does not propound a simple doctrine, but before all things he sets before them the curse of God; as though he had said, "It is very strange that you have not hitherto been moved, since God's curse has been so often denounced on you: as then ye are so stupid, before I begin to speak of God's commands, his curse shall be mentioned to awaken your torpidity."

But we learn from the Prophet's words that he alluded to the form prescribed in the law: for after Moses rehearsed all the precepts, he added, "Cursed is every one who turns aside to foreign gods;" and he commanded the people to respond, Amen; and, "Cursed is every one who curses father and mother," and he bade them to respond, Amen; and after having narrated all the precepts, he added, "Cursed is every one who fulfils not all the words of this law," and the people responded, Amen. (Deuteronomy 27:15, 16, 26) The same form does Jeremiah now adopt when he says,

"Declare then to the people, that they are all accursed who obey not my precepts;"

and then the Prophet adds, I answered and said, Amen, O Jehovah But it must be observed, that the Prophet here personates as before the whole people; as though he had said, "I subscribe to God's judgment, even though ye should be all gainsayers, as ye really are. Though then ye think that ye can escape from God's hand, as though it were easy to elude the curse which is pronounced in his law, yet I subscribe with my own name, and answer before God, Amen, O Jehovah

But we must notice also the other words, Cursed, he says, is every one who hears not the words of this covenant To hear, in this place, and in many other places, is to be taken for obeying. He then speaks of the words or of the covenant itself; for the expression may be taken in either sense, as God had made a covenant with the Jews and at the same time expressed words. I am inclined to consider the covenant itself as intended. God then says that he had made a covenant with them. There is yet a fuller explanation, The words which I commanded your fathers, he says, in the day when I brought them up from the land of Egypt, God shews here by a circumstance as to the time how inexcusable the Jews were; for he says that he gave the law to their fathers at the very time when they were extricated from death; as they were drawn out of the grave, as it were, when God made them a passage through the Red Sea. That redemption ought to have made such a deep impression as to convince them wholly to devote themselves to God; yea,, the memory of such a benefit ought to have been deeply fixed in their hearts.

We hence see how aggravated here is the sin of ingratitude; for the law was given to the Israelites when they had before their eyes the many deaths to which they had been exposed, and from which the Lord had miraculously delivered them. For the same reason also he mentions their miserable state as an iron furnace, according to what we find in the third chapter of Exodus and in many other places, he then compares their Egyptian bondage to a furnace; for the Jews were then like wood and straw in a burning furnace; and he calls the furnace iron, as it could melt and reduce to nothing things harder than wood, evcn gold or silver or any other metal. In short, the deplorable state of the people is here set forth; and the Prophet, by the comparison, magnifies the favor shewn to them -- that God, beyond all hope, had delivered them from death. Since then the authority of the law was sanctioned by so great a benefit, it became evident how much was the impiety of the people, and how unbecoming and wicked their ingratitude; for they did not winingly suffer God's yoke to be laid on them.

He says that God commanded these things This expression, as I have said, is to be applied to the words of the law, and not to the covenant. But the Prophet speaks indiscriminately, now of the covenant, then of the things it embraces, that is, of all the precepts it includes. In other words, he expresses how inexcusable was the sin of the people; for God, in substance, required of them no other thing but to hear his voice: and what can be more just than that they who have been redeemed should obey the voice of their deliverer? and what could have been more detestable and monstrous than for the Israelites to refuse what God had a right to demand? We now then perceive the design of the Prophet in saying, that God commanded this only to his redeemed people, even to hear his voice, and to do what he commanded. [32]

He further adds a promise, which ought to have softened their stony hearts, Ye shall be, he says, to me a people, and I will be to you a God God might have positively required of the Jews what is implanted in all by nature; for they who have never been taught acknowledge that God ought to be worshipped; and the right way of worshipping him is when we obey his precepts. God then might have thus commanded them according to his supreme aufilority. The commands of kings, as it is said, are brief, for they are no soothing expressions, nor do they reason, nor employ any persuasive language. How much greater is the authority of God, who can intimate by a nod what he pleases and what he demands? But as though he descended from his high station, he seeks by promises to attach people to himself, so that they may winingly obey him. Thus God recommends his law by manifesting his favor, and does not merely assert his own authority. Since then God thus kindly addresses his people, and promises so great a reward to obedience, how base and abominable is the contumacy of men when they repudiate his law. Hence the Prophet shews here more clearly why he began by saying, Cursed is every one who obeys not, etc.: for kindness had profited nothing; friendly and tender words, the paternal invitation of God, produced no effect; as though he had said, "God could not, doubtless, have treated you more gently and kindly than by reminding you in a paternal manner of your duty, and by adding promises sufficient to soften even the hardest hearts; but as this has been done without effect, what now remains for God to do but to thunder and announce only his curses?"

We now understand what the Prophet had in view. But it may be here objected, -- that all this was useless and without any benefit, for the Jews could not have undertaken the yoke of the law, until it was inscribed on their hearts. To this I answer, that of this very thing they were here at the same time reminded: for though the teaching of the letter could do nothing but condemn the people, and hence it is said by Paul to be what brings death, (2 Corinthians 3:6) yet the faithful knew that the Spirit of regeneration would not be denied them, if they sought it of God. Then, in the first place, it was their fault that the law was not inscribed on their hearts; and, in the second place, a free promise of forgiveness was added; for why were those sacrifices and expiations under the law, and so many ceremonies, which had respect to their reconciliation to God, but in order that the people might feel assured that God would be propitious and appeasable to them, though they could not satisfy the law? This teaching then was not useless as to the faithful; for God, when he required from the Israelites what they ought to have done, was at the time ready to inscribe the law on their hearts, and also to forgive their sins. But when through obstinate wickedness they rejected the whole law, the Prophet justly declares here that the curse of God was on them; because they basely rejected God's promises, by which he testified his paternal kindness towards them.

He adds, That I may establish the oath which I have sworn to your fathers, to give them a land abounding in milk and honey, according to what it is at this day Here he does not refer to the chief part of their happiness; but only the land of Canaan is mentioned as the pledge or the earnest of God's favor; for his promise had regard to something much higher than to the land of Canaan. God had indeed promised this as an inheritance to the Israelites: but when he says, that he would be their God and they his people, the promise of eternal life and of celestial glory is included, according to what is said elsewhere, that he is not the God of the dead but of the living. (Matthew 22:31) And we must ever bear in mind what is said by the Prophet Habakkuk,

"Thou art our God, we shall not die." (Habakkuk 1:12)

God then promised to the Israelites something far greater than the possession of the land, when he said, that he would be their God But that land was a symbol, an earnest and a pledge of his paternal favor. All these things well agree together.

And to the same purpose is what the Prophet adds, that God had formerly sworn to their fathers, that he would give them that land by an hereditary right: and this promise had been fulfined to their posterity. Were any to lay hold on this only, -- that God's favor was seen in the land of Canaan, because they had obtained it through the expulsion of the heathens by God's kindness, the view would be frigid, and the Prophet would diminish much from that promise which far exceeds all that man can conceive. Hence, as I have said, in speaking of the land of Canaan, he accommodates himself no doubt to the comprehension of a rude and ignorant people, and mentions the earnest and the pledge, that they alight see by their eyes, exhibited to them even in this world and in this frail life some evidence of that favor, which far surpasses all that can be desired in the world.

Now, when he says, That I may establish [33] the oath which I have sworn to your fathers, God doubtless shews that though the Jews should obey him, they had not yet deserved by their obedience the inheritance promised before they were born. God then here proves that it was through his gratuitous kindness that; they became heirs of the land. How so? because they were not created when God sware to Abraham that he would give that land to him and to his posterity. As then the promise had been given long before, it follows that it could not be ascribed to the merits of the people, that they had at length in due time obtained the land. As to the oath, God by referring to it extols his favor; for he not only promised the land for an heritage to the children of Abraham, but he also added an oath, that the covenant might appear more sure. But the Prophet at the same time intimates, that they, if ungrateful to God, might justly be deprived of the promised inheritance; as though he had said, "There is no ground for you to expostulate with God, as though he defrauded you, were he to cast you out of the land; for God himself does not disinherit you, but your own wickedness; and ye are now unworthy, for God regards you not as his children." While then the Prophet takes away every ground for boasting, that the Jews might not think that they possessed the land as a reward for their merits, he also reminds them that they might be justly deprived of their land, and that on account of their own fault, as they rendered not to God the service they owed to him. Hence he says, that I might establish the oath which I have sworn to your fathers

A land, he says, flowing with milk and honey: this mode of speaking was often adopted by Moses, (Exodus 3:8, Exodus 3:17; Exodus 13:5; Exodus 33:3; Leviticus 20:24) The land was no doubt from the beginning very fertile; but it is probable that it became more fruitful after the people entered into it, for it was in a manner renewed; and it was God's design to shew in a visible manner how great; Was the efficacy of his covenant. It was not then to no purpose that Moses said so often that it was a land flowing with milk and honey.

He afterwards adds, According as it is at this day He produces witnesses; as though he had said, "God has dealt faithfully with you, for he has performed the faith pledged to your fathers, and has fulfined his oath: but now since ye have polluted this land, and the memory of God's favor is as it were buried among you, and ye even tread under your feet his law -- since then such great impiety averts his blessing from you, what remains for him to do, but to drive you away into exile?" We hence see that there is here to be understood an implied threatening, when he says that God had performed what he had promised to the fathers, and promised with this condition -- that they were to obey his commands.

We have already spoken of the Prophet's answer. When he answered, Amen, he did not wait for what the people would say; for the greater part no doubt made a clamor and sought to make shifts with God. So great was their effrontery, that they often rose up insolently against the Prophets. Then as he knew that they were so refractory, he subscribed to the curse in his own name. It follows --

Footnotes:

[30] So the Vulgate and the Targum, but the Septuagint, the Syriac, and Arabic, have the verb in the singular number, "and thou shalt say." The m at the end of the verb may be rendered "them;" so Blayney regards it. We may consider the end of this verse and the following as parenthetic; otherwise the particle "this" seems singular. It will thus appear to be "this covenant which I commanded your fathers." Still the whole passage seems not to run well. I am disposed to render hz't, "even these," and to put a part in a parenthesis, thus, -- 2. Hear ye the words of the covenant, even these, (and thou shalt speak them to every man of Judah and to the inhabitants of Jerusalem, 3. and thou shalt say to them, Thus saith Jehovah, the God of Israel,) 4. "Cursed is the man who hearkens not to the words of the covenant, even these, which I commanded your fathers in the day I brought them up from the land of Egypt, from the iron furnace, saying, "Hearken to my voice, and do ye according to all that I shall command thee; and ye shall be to me a people, 5. and I shall be to you a God; that I may confirm the oath which I have sworn to your fathers, to give them a land flowing with milk and honey, as it is this day." -- And I answered and said, Amen, O Jehovah. -- Ed.

[31] Gataker says, "It is not unlikely that the Prophet held out the book or volume of the law, wherein the covenant was engrossed and recorded, then in his hand." -- Ed.

[32] There is no need of any alteration in the text, as proposed by some: the literal rendering is, "Hearken to my voice, and do ye according to all that I shall command you." The 'tm "ye," after "do," seems to be placed there instead of with "hearken." Some MSS. have 'vtm, which is evidently wrong. It is only the Targum that countenances this reading: all the versions read according to the meaning given above. -- Ed.

[33] "Establish -- steso," is the Septuagint; "awaken -- suscitem," is the Vulgate; "perform," is the Syriac; "confirm," is the Targum. "To make to stand" is the literal meaning of the verb. Hence the most correct word is "confirm." The connection of this verse is not with the immediately preceding words, but with "Hearken" and "do," etc., at the middle of the former verse. Hearken and do, that I may confirm the oath, etc. -- Ed.

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"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

Light through Darkness
The dark years of destruction and death marking the end of the kingdom of Judah would have brought despair to the stoutest heart had it not been for the encouragements in the prophetic utterances of God's messengers. Through Jeremiah in Jerusalem, through Daniel in the court of Babylon, through Ezekiel on the banks of the Chebar, the Lord in mercy made clear His eternal purpose and gave assurance of His willingness to fulfill to His chosen people the promises recorded in the writings of Moses. That …
Ellen Gould White—The Story of Prophets and Kings

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

Jeremiah
Among those who had hoped for a permanent spiritual revival as the result of the reformation under Josiah was Jeremiah, called of God to the prophetic office while still a youth, in the thirteenth year of Josiah's reign. A member of the Levitical priesthood, Jeremiah had been trained from childhood for holy service. In those happy years of preparation he little realized that he had been ordained from birth to be "a prophet unto the nations;" and when the divine call came, he was overwhelmed with …
Ellen Gould White—The Story of Prophets and Kings

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