TRV
Translation
In the KJVVerse 19,228 of 31,102
Study This Verse
Commentary on Jeremiah 11 verses 1–10
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, Jer 11:1, Jer 11:2. In the original it is plural: Speak you this. For what he said to Jeremiah was the same that he gave in charge to all his servants the prophets. They none of them said any other than what Moses, in the law, had said; to that therefore they must refer themselves, and direct the people: "Hear the words of this covenant; turn to your Bibles, be judged by them." Jeremiah must now proclaim this in the cities of Judah and the streets of Jerusalem, that all may hear, for all are concerned. All the words of reproof and conviction which the prophets spoke were grounded upon the words of the covenant, and agreed with that; and therefore "hear these words, and understand by them upon what terms you stood with God at first; and then, by comparing yourselves with the covenant, you will soon be aware upon what terms you now stand with him."
II. He opens the charter upon which their state was founded and by which they held their privileges. They had forgotten the tenour of it, and lived as if they thought that the grant was absolute and that they might do what they pleased and yet have what God had promised, or as if they thought that the keeping up of the ceremonial observances was all that God required of them. He therefore shows them, with all possible plainness, that the thing God insisted upon was obedience, which was better than sacrifice. He said, Obey my voice, Jer 11:4 and again Jer 11:7. "Own God for your Master; give up yourselves to him as his subjects and servants; attend to all the declarations of his mind and will, and make conscience of complying with them. Do my commandments, not only in some things, but according to all which I command you; make conscience of moral duties especially, and rest not in those that are merely ritual; hear the words of the covenant, and do them." 1. This was the original contract between God and them, when he first formed them into a people. It was what he commanded their fathers when he first brought them forth out of the land of Egypt, Jer 11:4 and Jer 11:7. He never intended to take them under his guidance and protection upon any other terms. This was what he required from them in gratitude for the great things he did for them when he brought them from the iron furnace. He redeemed them out of the service of the Egyptians, which was perfect slavery, that he might take them into his own service, which is perfect freedom, Luk 1:74, Luk 1:75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, Jer 11:7. God not only commanded it, but earnestly protested it to their fathers, when he brought them into covenant with himself. Moses inculcated it again and again, by precept upon precept and line upon line. 3. This was made the condition of the relation between and God, which was so much their honour and privilege: "So shall you be my people and I will be your God; I will own you for mine, and you may call upon me as yours;" this intimates that, if they refused to obey, they could no longer claim the benefit of the relation. 4. It was upon these terms that the land of Canaan was given them for a possession: Obey my voice, that I may perform the oath sworn to your fathers, to give them a land flowing with milk and honey, Jer 11:5. God was ready to fulfil the promise, but then they must fulfil the condition; if not, the promise is void, and it is just with God to turn them out of possession. Being brought in upon their good behaviour, they had no wrong done them if they were turned out upon their ill behaviour. Obedience was the rent reserved by the lease, with a power to re-enter for non-payment. 5. This obedience was not only made a condition of the blessing, but was required under the penalty of a curse. This is mentioned first here (Jer 11:3), that they might, if possible, be awakened by the terrors of the Lord: Cursed be the man, though it were but a single person, that obeys not the words of this covenant, much more when it is the body of the nation that rebels. There are curses of the covenant as well as blessings: and Moses set before them not only life and good, but death and evil (Deu 30:15), so that they had fair warning given them of the fatal consequences of disobedience. 6. Lest this covenant should be forgotten, and, because out of mind, should be thought out of date, God had from time to time called to them to remember it, and by his servants the prophets had made a continual claim of this rent, so that they could not plead, in excuse of their non-payment, that it had never been demanded; from the day when he brought them out of Egypt to this day (and that was nearly 1000 years) he had been, in one way or other, at sundry times and in divers manners, protesting to them the necessity of obedience. God keeps an account how long we have enjoyed the means of grace and how powerful those means have been, how often we have been not only spoken to, but protested to, concerning our duty. 7. This covenant was consented to (Jer 11:5): Then answered I, and said, So be it, O Lord! These are the words of the prophet, expressing either, (1.) His own consent to the covenant for himself, and his desire to have the benefit of it. God promised Canaan to the obedient: "Lord," says he, "I take thee at thy word, I will be obedient; let me have my inheritance in the land of promise, of which Canaan is a type." Or, (2.) His good will, and good wish, that his people might have the benefit of it. "Amen; Lord, let them still be kept in possession of this good land, and not turned out of it; make good the promise to them." Or, (3.) His people's consent to the covenant: "Then answered I, in the name of the people, So be it." Taking it in this sense, it refers to the declared consent which the people gave to the covenant, not only to the precepts of it when they said, All that the Lord shall say unto us we will do and will be obedient, but to the penalties when they said Amen to all the curses upon Mount Ebal. The more solemnly we have engaged ourselves to God the more reason we have to hope that the engagement will be perpetual; and yet here it did not prove so.
III. He charges them with breach of covenant, such a breach as amounted to a forfeiture of their charter, Jer 11:8. God had said again and again, by his law and by his prophets, "Obey my voice, do as you are bidden, and all shall be well;" yet they obeyed not; and, because they were resolved not to submit their souls to God's commandments, they would not so much as incline their ears to them, but got as far as they could out of call: They walked every one in the imagination of their evil heart, followed their own inventions; every man did as his fancy and humour led him, right or wrong, lawful or unlawful, both in their devotions and in their conversations; see Jer 7:24. What then could they expect, but to fall under the curse of the covenant, since they would not comply with the commands and conditions of it? Therefore I will bring upon them all the words of this covenant, that is, all the threatenings contained in it, because they did not what they were commanded. Note, The words of the covenant shall not fall to the ground. If we do not by our obedience qualify ourselves for the blessings of it, we shall by our disobedience bring ourselves under the curses of it. That which aggravated their defection from God, and rebellion against him, was that it was general, and as it were by consent, Jer 11:9, Jer 11:10. Jeremiah himself saw that many lived in open disobedience to God, but the Lord told him that the matter was worse than he thought of: A conspiracy is found among them, by him whose eye is upon the hidden works of darkness. There is a combination against God and religion, a dangerous design formed to overthrow God's government and bring in the pretenders, the counterfeit deities. This intimates that they were wilful and deliberate in wickedness (they rebelled against God, not through incogitancy, but presumptuously, and with a high hand), - that they were subtle and ingenious in wickedness, and carried on their plot against religion with a great deal of art and contrivance, - that they were linked together in the design, and, as is usual among conspirators, engaged to stand by one another in it and to live and die together; they were resolved to go through with it. A cursed conspiracy! O that there were not the like in our day! Observe, 1. What the conspiracy was. They designed to overthrow divine revelation, and set that aside, and persuade people not to hear, not to heed, the words of God. They did all they could to derogate from the authority of the scriptures and to lessen the value of them; they designed to draw people after other gods to serve them, to consult them as their oracles and make court to them as their benefactors. Human reason shall be their god, a light within their god, an infallible judge their god, saints and angels their gods, the god of this or the other nation shall be theirs; thus, under several disguises, they are in the same confederacy against the Lord and against his anointed. 2. Who were in conspiracy. One would have expected find some foreigners ring-leaders in it; but no, (1.) The inhabitants of Jerusalem are in conspiracy with the men of Judah; city and country agree in this, however they may differ in other things. (2.) Those of this generation seem to be in conspiracy with those of the foregoing generation, to carry on the war from age to age against religion: They are turned back to the iniquities of their forefathers, and have risen up in their stead, a seed of evil-doers, and increase of sinful men, Num 32:14. In Josiah's time there had been a reformation, but after this death the people returned to the idolatries which then they had renounced. (3.) Judah and Israel, the kingdom of the ten tribes and that of the two, that were often at daggers - drawing one with another, were yet in a conspiracy to break the covenant God had made with their fathers, even with the heads of all the twelve tribes. The house of Israel began the revolt, but the house of Judah soon came into the conspiracy. Now what else could be expected but that god should take severe methods, both for the chastising of the conspirators and the crushing of this conspiracy; for none ever hardened his heart thus against God and prospered? He that rolls this stone will find it return upon him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
Copy as
Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 9:1.1-2
Who is the word that came from the Lord to Jeremiah or to Isaiah or to Ezekiel or anyone except the one “in the beginning with God”? I do not know any word of the Lord other than the one about which the Evangelist spoke.… And I could say that Christ was with Moses, with Jeremiah, with Isaiah, with each of the righteous.… How can they have spoken the word of God if the Word of God did not dwell in them? But these things must be understood especially with respect to us of the church, who want the God of the law and the gospel to be the same, Christ to be the same both then and now and for all of the ages. For there will be those who will cut in two, in their opinion, the divinity previous to the dwelling of the Savior and the divinity proclaimed by Jesus Christ, but we know one God both then and now, one Christ both then and now.
JeromeAD 420
Commentary on Jeremiah
(Chapter 11, verses 1-3) The word that came to Jeremiah from the Lord saying: Hear the words of this covenant (or testament), and speak to the men of Judah, and the inhabitants of Jerusalem, and say to them: Thus says the Lord, the God of Israel. It is not indeed stated in the title under which time, or under which king, and in which year of his, this prophecy was made: but we understand that either this is to be connected with the previous prophecy and time, or certainly after some interval of time the word of the Lord was made to the Prophet in this message. However, it should be noted that the word Berith, in Aquila and Symmachus, is always translated as pact, while in the Septuagint and Theodotion it is translated as testament. Specifically, it now refers to Jerusalem and the men of the tribe of Judah.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Jeremiah 11:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 11:1 serves as a foundational declaration, introducing a pivotal divine message delivered to the prophet Jeremiah. This concise verse establishes the absolute authority and divine origin of the words that follow, underscoring that Jeremiah is not speaking his own thoughts or human wisdom but faithfully conveying a direct, authoritative revelation from the LORD. It formally sets the stage for a significant oracle, primarily concerning Judah's breaking of the covenant and the subsequent consequences, thereby emphasizing God's active engagement with His people through His chosen messenger and the binding nature of His divine decrees.
CONTEXT
Literary Context: Jeremiah 11:1 functions as a formal superscription, marking the commencement of a new prophetic oracle that extends through Jeremiah 11:2-17. This introductory formula, "The word that came to Jeremiah from the LORD, saying," is a common and highly significant literary device in prophetic literature. It signals a direct divine communication, lending immense authority and gravitas to the subsequent message. Following the biographical details of Jeremiah's call and early prophecies (chapters 1-10), this verse immediately shifts the reader's focus to the specific content of God's indictment against Judah. The verses that follow detail a renewed call to covenant obedience, a lament over Judah's persistent disobedience, and a declaration of impending judgment, all framed by the covenant curses found in Deuteronomy 28. This verse, therefore, is not merely a title but an integral part of the prophetic structure, setting the tone for the severe warnings and lamentations that characterize this crucial section of the book.
Historical & Cultural Context: Jeremiah ministered during the tumultuous final decades of the Kingdom of Judah (late 7th to early 6th century BCE), under kings like Josiah, Jehoiakim, and Zedekiah. This period was marked by profound political instability, characterized by the decline of Assyrian power, the ascendance of the Neo-Babylonian Empire, and a widespread spiritual apostasy within Judah. Despite King Josiah's earlier reforms (c. 622 BCE), which sought to restore covenant faithfulness based on the rediscovered Book of the Law (as recounted in 2 Kings 22:8-13), the nation had largely reverted to idolatry, syncretism, and social injustice. The "word" in Jeremiah 11:1 directly addresses this pervasive covenant infidelity. Culturally, the concept of a covenant (Hebrew: berit) was central to Israelite identity, defining their unique relationship with Yahweh as a binding agreement with mutual obligations. The breaking of this covenant, as detailed in the subsequent verses, was understood not merely as a moral failing but as a profound act of rebellion against their divine suzerain, incurring the stipulated curses and threatening their very existence as God's people.
Key Themes: The primary theme immediately introduced by Jeremiah 11:1 is Divine Revelation and Authority. The unambiguous phrase "the word that came... from the LORD" unequivocally asserts that the message originates from God Himself, establishing the absolute truth, reliability, and binding nature of Jeremiah's prophecy. This reinforces the Prophetic Authority of Jeremiah, positioning him not as a mere human commentator or political analyst, but as a divinely appointed mouthpiece for God's sovereign will. His words carry the immutable weight of the Creator. Furthermore, while not explicitly stated in this single verse, it implicitly introduces the overarching theme of Covenant Faithfulness and Violation. The "word" that follows in Jeremiah 11:2-17 is a direct indictment of Judah's systemic failure to uphold the Mosaic Covenant. This highlights God's unwavering commitment to His covenant promises and His justice in responding to His people's persistent rebellion, a theme echoed throughout the prophetic books, such as in Hosea 4:1-2 and Isaiah 1:2-4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 11:1 primarily employs the Prophetic Formula or Messenger Formula. This standardized introductory phrase ("The word that came to X from the LORD, saying") is a hallmark of Old Testament prophetic literature, serving as an authoritative declaration that authenticates the divine origin and authority of the message that follows. It functions as a Superscription, clearly delineating the beginning of a new oracle or section within the larger book of Jeremiah, signaling a shift in focus or a new divine pronouncement. The explicit use of "the LORD" (YHWH) is a significant instance of Divine Naming, emphasizing God's unique covenant relationship with Israel and the personal nature of the message, highlighting that it comes from the God who has bound Himself to His people. This formula also implies Divine Oracle, signifying that the words are not human invention or speculation but direct pronouncements from the divine realm, carrying the weight of ultimate truth, judgment, and the sovereign will of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 11:1 profoundly asserts the doctrine of divine revelation, affirming that God actively communicates with humanity, especially through His chosen prophets. This verse undergirds the authority of Scripture, as it posits that the words recorded are not merely human insights or historical records, but direct, divinely inspired messages from the Creator of the universe. It highlights God's ongoing engagement with His creation, His deep concern for the moral and spiritual state of His people, and His unwavering commitment to upholding His covenant. The very act of God speaking to Jeremiah demonstrates His sovereignty, His initiative in calling His people to account, and His persistent offer of a path to righteousness, even amidst their rebellion. This divine initiative underscores God's faithfulness, even when His people are unfaithful, setting the stage for both the inevitability of judgment and the enduring hope of future restoration.
REFLECTION AND APPLICATION
Jeremiah 11:1 serves as a powerful and enduring reminder of the divine origin and absolute authority of the Bible. In a world saturated with competing voices, subjective truths, and fleeting opinions, this verse anchors our faith in the objective reality of God's revealed Word. It calls us to approach Scripture not as a collection of ancient texts or human philosophies, but as a living, active, and transformative message directly from the LORD, intended to guide, correct, and transform our lives. Understanding that "the word came from the LORD" cultivates a posture of humility, reverence, and eager expectation, prompting us to listen attentively, obey faithfully, and trust implicitly in its promises and warnings. For believers today, it means recognizing that God still speaks through His written Word, calling us to covenant faithfulness, exposing our hidden idolatries, and guiding us toward His eternal purposes, just as He did for ancient Judah. This foundational truth empowers us to stand firm on God's unchanging truth in an ever-shifting world, knowing that His word will never return void.
Questions for Reflection
FAQ
What does "The word that came to Jeremiah from the LORD" mean for the authority of the Bible?
Answer: This phrase is a standard prophetic formula in the Old Testament, unequivocally asserting the divine origin and absolute authority of the message that follows. It means that the words Jeremiah spoke and wrote were not his own human ideas, opinions, or political analyses, but direct, divinely inspired communications from God Himself. For the Bible as a whole, it underscores the concept of divine inspiration, where God superintended the human authors so that what they wrote was precisely what He intended to communicate. This foundational truth means that the Bible is trustworthy, infallible, and authoritative for all matters of faith and life, as affirmed in 2 Timothy 3:16.
Why is Jeremiah specifically mentioned as the recipient of this word?
Answer: Jeremiah is mentioned because he was God's chosen prophet for this specific period in Judah's tumultuous history. God often chose particular individuals to be His spokespersons, endowing them with the spiritual sensitivity, courage, and resilience necessary to deliver His messages, which were often unpopular and challenging to the prevailing culture. Jeremiah's personal identity and experiences are deeply intertwined with the messages he delivered, making him the unique conduit for this particular "word" from the LORD. His call to prophecy is detailed in Jeremiah 1:4-10, where God explicitly states that He appointed Jeremiah before his birth and consecrated him for this very purpose.
How does this verse relate to the concept of God's covenant with Israel?
Answer: While Jeremiah 11:1 itself is a general introduction, the "word" that immediately follows in chapter 11 (beginning in Jeremiah 11:2) directly addresses God's covenant with Israel. The Lord reminds Judah of the covenant made at Mount Sinai and accuses them of breaking it through widespread idolatry, social injustice, and persistent disobedience. Thus, this introductory verse sets the stage for a profound message about covenant faithfulness, the severe consequences of breaking that covenant, and God's justice in holding His people accountable to the very agreement they willingly entered into with Him. It highlights that God's word is not just informative but also covenantal, demanding obedience and promising consequences for disobedience.
CHRIST-CENTERED FULFILLMENT
Jeremiah 11:1, by establishing the divine origin and authority of God's "word" delivered through a prophet, profoundly foreshadows the ultimate and perfect revelation of God in Jesus Christ. While Jeremiah received the "word" in spoken form, Jesus is the Word (Greek: Logos) made flesh, as majestically declared in John 1:1-3 and John 1:14. The Old Testament prophets, including Jeremiah, spoke "at various times and in various ways" (as noted in Hebrews 1:1), but God has now "spoken to us by his Son" (Hebrews 1:2). Jesus is not merely a messenger of God's word, but the very embodiment of God's truth, wisdom, and will. He is the living fulfillment of all prophecy and the definitive, complete revelation of God's character and redemptive plan. Thus, the authoritative "word that came to Jeremiah from the LORD" finds its supreme and complete expression in the person and work of Christ, who perfectly communicates God's heart and accomplishes His saving purposes, ushering in a new and better covenant through His sacrificial blood, as promised in Luke 22:20 and elaborated in Hebrews 8:6-13.