Verse-by-Verse Bible Commentary
Jeremiah 11:2

Clarke's Commentary

Verse Jeremiah 11:2. Hear ye the words of this covenant — It is possible that the prophet caused the words of the covenant made with their fathers in the desert (Exodus 24:4-8) to be read to them on this occasion; or, at least, the blessings and the cursings which Moses caused to be pronounced to the people as soon as they had set foot in Canaan, Deuteronomy 27:1-68.

Bridgeway Bible Commentary

The broken covenant (11:1-17)

God had made a covenant with Israel after the people came out of Egypt, assuring them of blessing if they obeyed his law and punishment if they disobeyed. God now tells Jeremiah to remind the people of these conditions of the covenant (11:1-5). Past lessons should be a warning to them that unless they change their ways, they are heading for disaster (6-8). However, the people prefer to ignore the warnings. Like their forefathers they rebel against God and follow false gods (9-10). The towns of Judah are full of false gods, but the people will now find that these gods are powerless to save them from God’s judgment (11-13).
It is too late to pray for Judah’s deliverance. All her rituals and ceremonies will not save her from the punishment due to her (14-15). God intended Judah to be like a beautiful green olive tree, but when the storm of his judgment breaks, that olive tree will, as it were, be struck by lightning and burnt up. By worshipping Baal, Judah has brought about its own destruction (16-17).

Coffman's Commentaries on the Bible

"The word that came to Jeremiah from Jehovah, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; and say thou unto them, Thus saith Jehovah, the God of Israel: Cursed be the man that heareth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of 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; 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."

This paragraph fully corroborates all that we stated above concerning what covenant is here under consideration. Jeremiah at the time indicated here possessed the whole Pentateuch at least, and he probably also had available to him a great many of the prophets, certainly including Isaiah. Nothing is any more unbelievable than the allegation of radical critics that there were no scriptures at that time except, maybe, some fragment of Deuteronomy. How could God have commanded Jeremiah to teach the people "the words of this covenant" if, indeed, he did not have them in his possession?

Besides that, it was not the whole people of Israel who had lost the Book of the Law; it was that gang of reprobate priests and scribes in the temple that had lost it! That there was, indeed, at this time, throughout Israel, a residual knowledge of the whole Law of Moses is evident. "The righteous remnant" would indeed have preserved countless portions of it. The proof of this is in 2 Chronicles 34, which reveals that, "The centralization of worship in Jerusalem preceded the discovery of the Book of the Covenant in the temple by Hilkiah."Ibid.

In the light of all these things, how can we understand a remark like that of Cheyne, who substituted for "the words of this covenant" the totally inadequate expression, "the words of this ordinance!?"T. K. Cheyne, Jeremiah in the Pulpit Commentary, p. 294. In the same breath, he admitted that "the words of this covenant" is a correct rendition of the text; but he declared it to be "unsuitable." Of course, it is "unsuitable" for all of the erroneous allegations the radical critics have thrown at the passages here.

The great significance of God's appeal through Jeremiah to the Israelites at this juncture in their affairs, calling upon them to hear and obey the commandments of the covenant, derived from the fact that, "Whether the promised land would remain in the possession of Israel or not depended upon their observance, or non-observance, of the covenant."Barnes' Notes, (Grand Rapids, Michigan: Baker Book House), p. 179.

"Amen" "This is the standard response to a covenant; and it is Jeremiah's pledge to recall Israel to the historic Sinai event when God promised to supply the material and spiritual needs of his people in their infancy as a nation, in return for their undivided worship and obedience."J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) p. 344.

Barnes' Notes on the Whole Bible

The words of this covenant - The phrase used 2 Kings 23:3 to describe the contents of the Book of the Law.

Calvin's Commentary on the Bible

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.

(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 ם 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 הזאת, “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.

Smith's Bible Commentary

Shall we turn to Jeremiah the eleventh chapter as we continue our study through the book of Jeremiah.

Chapter 11 begins a new section of the book, not a whole new division, but it's a new message, and Jeremiah is divided into many messages that the Lord gave to him. With chapter 10 we concluded the message of the Lord to Jeremiah that he was to give at the temple gate. Now he is to give a message to the people concerning their broken covenant with God.

Now you remember when God brought the children of Israel into the land, it was on a conditional basis. It was conditioned upon their obedience to God and to His commandments. So they were commanded when you come into the country, you take it over. There in the valley where Shechem is, there are two hills. One is Gerizim; one is Mount Ebal. And a part of the tribes were to... some of the men from the tribes were to stand on Mount Gerizim; others were to stand on Mount Ebal. And from Mount Ebal, they were to cry out the curses that would come upon the people if they disobeyed the covenant and the commandments of God. "Cursed be he." And all the people down the valley, as these guys would yell out these various curses that would come upon those that turn from God, they would answer and respond, "Amen, Amen." And then from the other side at Gerizim, they pronounced the blessings. And, of course, these are found in Deuteronomy as God laid forth for them the covenant and, really, the conditions by which you will inherit this land. "Blessed are they that obey the law of the Lord." "Amen, Amen." "Blessed are they that walk in His statutes. Blessed are they." And so it must have been quite a scene as more than a million people gathered in the valley and these guys were calling down these curses and blessings, which were the basis, the covenant, the basis by which they were to inherit this land that God had promised unto Abraham.

Now God is officially declaring to them that they have broken that covenant. So God is no longer bound by that covenant to give to them this land, for they have broken the covenant of God. And so this is,

The word that came to Jeremiah from the LORD, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant ( Jeremiah 11:1-3 ),

Now, this is one of the curses that was cried from mount Ebal. And so he is repeating the one cry from Ebal.

When 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 ( Jeremiah 11:4 ):

That's the condition. If you will obey these commandments and do them.

Now Paul speaks of one of the mistakes that the Jews had made in his epistle to the Romans, and that was, having the law, just because they have the law, they felt they were all right. But he said, "It isn't having the law, it's keeping the law that is important." Just because you have the law really doesn't mean anything. In fact, it could be greater condemnation if you're not keeping it. James said, "Be ye doers of the Word, and not hearers only" ( James 1:22 ), because that's deceptive. So many times because we do hear the law of God, because we know the law of God, because God has given us His commandments, we feel that's enough. No, with knowledge is responsibility, and the greater the knowledge, the greater the responsibility. The responsibility to obey and to do what we know is right. "He that knoweth to do good, and doeth it not, it's evil" ( James 4:17 ). So it isn't just having the law of God. It isn't just having the covenant. It is keeping, it is obeying, and the emphasis, doing that which God has commanded.

Now God said, "The commandment that I gave to your fathers when I said, 'Obey My voice, and do them, according to all which I command you: so shall ye be My people.' On this basis you will be My people, I will be your God. This is the basis upon which I will claim you as My people upon which you can claim Me as your God."

That I may perform the oath which I have sworn unto your fathers, to give them a land that is flowing with milk and honey, as it is this day ( Jeremiah 11:5 ).

"Now I promised to give them a land flowing with milk and honey. Look around, the land is flowing with milk and honey. I kept My part of the covenant," God is saying. "I've kept my promise. The oath that I made to Abraham when I said I would give to you and your seed this land." God said, "I've kept My part of the covenant, but the people have broken their part."

Then answered I, and said, Amen, O LORD ( Jeremiah 11:5 ).

So be it means... or Amen means, So be it. And in the Hebrew it is, "Amen, O Lord." So he responded with the cry that the people cried out there in the valley at Shechem when the guys were up on a mountain giving the curses and the blessings. He responded as the people did. As God said to him, "This is the basis upon which I'll be your God and you'll be My people." And he says, "Amen, so be it, O Lord."

Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them ( Jeremiah 11:6 ).

So it isn't enough to hear. We must be doers.

For I earnestly protested unto your fathers in the day that I brought them out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not ( Jeremiah 11:7-8 ).

So God is speaking to the nation in an official sense concerning their having broken that covenant and thus they can expect those curses that were pronounced upon them from Mount Ebal and the curses that would befall them for their breaking of that covenant of God.

Now if you go back into Deuteronomy the twenty-eighth chapter, here in, beginning with chapter 27 the verse Jeremiah 11:9 it tells you about this incident there at Mount Ebal and how that, "These shall stand on Mount Gerizim to bless the people." And then on verse Jeremiah 11:13 , the tribes that were to stand on Mount Ebal to pronounce the curses. And so in verse Jeremiah 11:15 , "Cursed be the man that makes any graven image, an abomination unto the Lord." God is telling in the broken covenant here that as many as are there cities, that's how many gods they have. That they've... in Jerusalem on every corner have built an altar to some pagan deity. And so the very first thing that God pronounces a curse upon, they're guilty of these false gods that they were worshipping. And so all of these curses. You notice each verse beginning with sixteen on to the end of the chapter begins with a curse upon them if they would break the covenant. And it tells the covenant and all.

Now in chapter 28, God enumerates what the curses will be and in verse Jeremiah 28:16 , "Cursed shalt thou be in the city, and in the field. Cursed shall be thy basket and thy store." Or their food supplies would run low. "Cursed shall be the fruit of thy body, and the fruit of the land, the increase of your cattle, and the flocks of your sheep. Cursed shalt thou be when you come in, and cursed shalt thou be when you go out. The Lord will send upon you the cursing, vexation," and so forth. He'll make the pestilence to cleave to you. "The Lord shall smite thee with a consumption," verse Jer 28:22 . And verse Jer 28:25 , "He'll cause you to be smitten before your enemies." "The Lord will smite you," verse Jer 28:27 , "with the botch of Egypt." Whatever that was. But it doesn't sound good, does it? And so He tells all of these things that are going to transpire if they break the covenant.

Now Jeremiah is pronouncing, "You've done it. You've broken the covenant of God. Therefore, the curses are going to be coming upon you because they obeyed not, nor inclined their ear, but they walked every one in the imagination of their evil heart. Therefore I will bring upon them the words of the covenant, which I commanded them to do, but they did them not."

And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went 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. Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them ( Jeremiah 11:9-11 ).

What a tragic position for a person to get into where he has gone so far that God says, "That's it. Even when they cry unto Me, I'm not going to listen. They've gone too far. They've taken that step over and it's gone too far and even though they cry unto Me I will not listen." Very, very tragic indeed. And we find God even telling Jeremiah, "Look, don't even pray for them anymore. That's it. They've had it. I've had it. And I'm not going to handle anymore."

Now you remember this morning we had explained to you the historic background. Josiah the king, a good king, who had reigned for thirty-one years, who had brought the spiritual reforms, had died in a battle against Pharaoh Necho there at Megiddo. And he was killed in that battle and so Jehoahaz seized the throne.

Now Jehoahaz was an extremely wicked man and immediately reintroduced the worship of Baal and all of these other gods that Josiah had sort of cleansed out of the land. Now Manasseh, the son of Hezekiah, was the most wicked king of all. He was the one that really started the whole downward trend into that never-never land of oblivion away from God. But Josiah had instituted reforms. But now Jehoahaz plunges them right back in to the sins of your forefathers or the sins that were brought upon them by Manasseh. And so God complains to them, "They have broken the covenant which I made with your fathers because you turned back to the iniquities of your forefathers." That would be during the time of Manasseh.

So God declares, verse Jeremiah 11:12 :

Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods ( Jeremiah 11:12 )

If they cry unto Me I'm not going to hear. Let them cry unto their gods.

unto whom they offer incense: but they shall not save them at all in the time of their trouble ( Jeremiah 11:12 ).

These little gods that they were worshipping had no power to help, to hear. Actually, you remember how that so often in the Psalms and in the prophecy of Isaiah God spoke out, or the psalmist spoke out against the worship of these false gods and showed the idiocy of it all. Because a man would take a stick and from this stick carve out a little idol. And with part of the stick he would kindle his fire to bake his bread. And yet to this part of the stick that he carved out as a little God he says, "That's my God." But with the same stick part of it is being burned in the fire, being consumed. And yet the idiocy to say, "Hey, this little wood thing is a god." And to pray to it and to worship and so forth, it's a work of his hands. He's created it himself. And he put eyes on it, the psalmist said, but they can't see. He put ears on it but it can't hear. He put feet on it but they can't walk. How foolish. You got a god that can't hear. You got a god that can't see. A god that can't talk.

So they'll cry unto their gods but they won't hear. Why? Because they can't hear. They are not really gods. But that's when, of course, when the chips are down, when trouble comes, that's when you really want to call upon God. But it's tragic if you've turned your back upon God so long that when you get to that place of desperation and you call upon God, you say, "O God, God, help me." And He just shakes His head and says, "I'm not your God. You haven't been worshipping Me. You've been living after your own pleasure. You've been walking after your own desires. You're not serving Me. Don't call unto Me; I'm not your God. Don't call Me God. I haven't been your God." That would be tragic indeed. And yet God said that's what's going to happen. "They'll call unto Me but I'll say, I'm not your God. You call unto your gods that you've been worshipping because I'm not going to hear you. I'm not going to answer you." For God said,

For according to the number of thy cities were also thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense to Baal ( Jeremiah 11:13 ).

Now isn't that horrible? Here is the city of God, glorious Jerusalem, on every corner an altar, an incense burning unto the god Baal.

Therefore [God said,] don't pray to me for this people ( Jeremiah 11:14 ),

Jeremiah, just don't pray to Me anymore about them.

neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me because of their trouble ( Jeremiah 11:14 ).

So Jeremiah is commanded not to pray for them anymore. I mean, a person is really out when God says, "Hey, don't pray for them anymore." In another place God said, "Don't pray for their good. If you do, I'm not going to hear you." How tragic when God says of a person, "That's it, that's enough, don't even pray for them anymore. They've gone too far." You say, "Is it possible for a man to go that far?" The scripture teaches it is. God said, "My Spirit will not always strive with man" ( Genesis 6:3 ). Man can go so far in his rejection of Jesus Christ that God says, "Okay, that's it. You want to live that way, you want to walk that way, have at it. But never call unto Me. For if you do, I won't even listen." "Therefore they could not believe," Joh 12:39 of his gospel. So Israel had gone over the line from which there is no return.

What hath my beloved to do in my house [God said], seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when you do evil, you rejoice in it. The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he has kindled fire upon it, and the branches of it are broken. For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal. And the LORD hath given me knowledge of it, and I know it: then thou showedst me their doings ( Jeremiah 11:15-18 ).

So this is the message that Jeremiah had to take to the people. No wonder the people didn't like it. No wonder they were going to kill him. Man, he was saying harsh things. So Jeremiah now in verse Jeremiah 11:19 speaks of himself and the problems that he was running into.

But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered ( Jeremiah 11:19 ).

So there were men that were conspiring to kill him.

But, O LORD of hosts, that judgest righteously, that triest the reins ( Jeremiah 11:20 )

Now the reins are that which guides and directs the animal. You use the reins for leading or guiding. And so that is the guiding area of your life. And a lot of people haven't given the reins over to the Lord. They're trying to guide their lives themselves. But God tries the reins.

and the heart, let me see thy vengeance ( Jeremiah 11:20 )

And now Jeremiah's praying, "Oh God, let me see Your vengeance. They're plotting to kill me, Lord. Now let me see Your vengeance."

on them: for unto thee have I revealed my cause ( Jeremiah 11:20 ).

There is within the Christian circles today sort of a, I feel it's a phony kind of a, "Oh, but we're to love everybody, brother, you know, and even the wicked and all." And you know, we're never to think any thoughts of vengeance or we're never to think any thoughts of, "God destroy the wicked" kind of a thing but... and there's almost a weakness in our position against wickedness and against sin because of this prevailing attitude. "Oh well, we ought to be forgiving and all." Yes, we ought to be forgiving. Yes, we ought to love and I don't deny that and I'm not denying that. But there is also a time when we need to be calling for God's righteous judgment. And I think that a part of our whole moral laxity in the nation today has come from a very tolerant, soft attitude towards evil, towards wickedness. And I think that that's a dangerous attitude. And so Jeremiah is saying, "God, let me see Your vengeance on them: for unto Thee have I revealed my cause. God, let me see You wipe them out."

Therefore thus saith the LORD ( Jeremiah 11:21 )

God answers Jeremiah.

of the men of Anathoth, that seek your life, saying, Prophesy not in the name of the LORD, that thou die not by our hands ( Jeremiah 11:21 ):

Quit prophesying in God's name, we're going to kill you.

Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by a famine: And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation ( Jeremiah 11:22-23 ).

So God promises He's going to bring judgment upon these who have conspired to kill the prophet of God.

"

Dr. Constable's Expository Notes

The Lord’s Word again came to Jeremiah. The prophet was to listen to the words of the Mosaic Covenant, and then address the people of Judah and Jerusalem.

Dr. Constable's Expository Notes

The broken covenant 11:1-17

This passage consists of five short parts (Jeremiah 11:1-17). Most scholars believe it dates from the reign of Josiah, perhaps after the discovery of the Law but before he initiated his reforms (about 621 B.C.; cf. 2 Chronicles 34:8-33).

Gill's Exposition of the Whole Bible

Hear ye the words of this covenant,.... Which. Dr. Lightfoot understands of the covenant lately made in the times of Josiah, upon finding and reading the law of Moses, 2 Kings 23:3, but it seems rather to design the law of Moses itself; or the covenant made with the people of Israel on Mount Horeb, Exodus 24:7, or rather which was made with them in the land of Moab, Deuteronomy 29:1. The words of it are the things contained in it, the blessings and curses; the order to hear them is in the plural number, and is directed, not to Jeremiah only, but to others with him, the rest of the prophets that were in his days; as Zephaniah, who prophesied, as Kimchi observes, in the reign of Josiah; and there was Baruch his companion; or the priests at Anathoth are here addressed with him; though it is usual, in the Hebrew language, to put one number for another; and Jeremiah, in the next verse, is singly addressed; and the Syriac version renders it in the singular number; perhaps the book of the law might lie before him, and be pointed at; and so he is bid to take it, or "receive" it, as the Targum is, and read and publish it to the Jews, as follows:

and speak unto the men of Judah, and to the inhabitants of Jerusalem: the words of the covenant, and what follows.

Henry's Complete Commentary on the Bible

      1 The word that came to Jeremiah from the LORD, saying,   2 Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of 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,   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:   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.   6 Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.   7 For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.   8 Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.   9 And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.   10 They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went 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.

      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,Jeremiah 11:1; Jeremiah 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,Jeremiah 11:4; Jeremiah 11:4 and again Jeremiah 11:7; Jeremiah 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,Jeremiah 11:4; Jeremiah 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, Luke 1:74; Luke 1:75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, Jeremiah 11:7; Jeremiah 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,Jeremiah 11:5; Jeremiah 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 (Jeremiah 11:3; Jeremiah 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 (Deuteronomy 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 (Jeremiah 11:5; Jeremiah 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, Jeremiah 11:8; Jeremiah 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 Jeremiah 7:24; Jeremiah 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,Jeremiah 11:9; Jeremiah 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,Numbers 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.