TRV
Translation
King James Version
And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant,
Complete Jewish Bible
tell them that ADONAI the God of Isra'el says: 'A curse on anyone who does not pay attention to the words of this covenant,
Berean Standard Bible
You must tell them that this is what the LORD, the God of Israel, says: Cursed is the man who does not obey the words of this covenant,
American Standard Version
and say thou unto them, Thus saith Jehovah, the God of Israel: Cursed be the man that heareth not the words of this covenant,
World English Bible Messianic
and say to them, Thus says the LORD, the God of Israel: Cursed is the man who doesn’t hear the words of this covenant,
Geneva Bible (1599)
And say thou vnto them, Thus sayeth the Lord God of Israel, Cursed be the man that obeyeth not the wordes of this couenant,
Young's Literal Translation
and thou hast said unto them, Thus said Jehovah God of Israel: Cursed is the man who doth not obey the words of this covenant,
See also
In the KJVVerse 19,230 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.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 9:2.2
Who hears the words of the covenant that God commanded to the ancestors? Is it those who believe in him, or is it those who have proven that they do not believe Moses from their having not believed in the Lord? For the Savior said to them, “If you believe in Moses, you would have believed in me. For he wrote about me. But if you do not believe in what he wrote, how can you believe in my words?” And so they have not believed in Moses, but we who believe in Christ believe in the covenant through Moses, and it is said to us, lest we become accursed, “Cursed is the one who does not hear the words of the covenant, which I commanded to the ancestors.”
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.
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SUMMARY
Jeremiah 11:3 presents a solemn divine declaration from the LORD God of Israel, pronouncing a curse upon any individual who fails to obey the stipulations of the covenant He has established. This pronouncement underscores the profound seriousness of God's covenant relationship with His people, emphasizing that faithfulness to His revealed word is not merely optional but carries severe consequences, with disobedience leading to divine judgment and separation from blessing.
CONTEXT
Literary Context: This verse is situated within a significant section of Jeremiah (chapters 11-12) where the prophet is commanded by God to reiterate the terms of the Mosaic Covenant to the people of Judah, specifically highlighting their persistent failure to uphold its stipulations. The preceding verses, Jeremiah 11:1-2, establish the divine origin of the message, indicating that the LORD's word came directly to Jeremiah, instructing him to proclaim it throughout Jerusalem and the cities of Judah. Following Jeremiah 11:3, verses Jeremiah 11:4-5 elaborate on the historical context of the covenant, recalling God's deliverance of Israel from Egypt and the conditions for remaining in the promised land, thereby intensifying the charge of their current disobedience. The chapter then transitions into lamentations and further prophecies of judgment due to Judah's widespread idolatry and rebellion.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a turbulent era in Judah's history, spanning the reigns of Josiah, Jehoiakim, and Zedekiah, leading up to the devastating Babylonian exile (circa 627-586 BC). The "words of this covenant" primarily refer to the Mosaic Covenant, which was formally established at Mount Sinai. This covenant formed the foundational legal and theological framework for Israel's unique relationship with Yahweh, detailing specific laws, commandments, and a clear system of blessings for obedience and curses for disobedience, as extensively outlined in books like Exodus and Deuteronomy. Culturally, covenants in the ancient Near East were solemn, binding agreements, often ratified through elaborate rituals (such as cutting animals in two, as seen in Genesis 15:9-10) and enforced by severe penalties for breach. At this time, Judah was deeply immersed in idolatry, syncretism, and social injustice, having repeatedly and flagrantly violated the very covenant that defined their identity and secured their privileged status as God's chosen people.
Key Themes: Jeremiah 11:3 significantly contributes to several overarching themes prevalent in the book of Jeremiah and the broader Old Testament narrative. It powerfully underscores God's unwavering faithfulness to His covenant, even as He rigorously holds His people accountable for their breach. The theme of divine judgment for disobedience is profoundly prominent, emphasizing that God's perfect justice necessitates consequences for rebellion against His holy standards. Furthermore, the verse highlights the critical importance of obedience as the proper and expected response to God's gracious initiative in establishing the covenant. It implicitly contrasts the blessings of covenant faithfulness with the curses of covenant breaking, a theme deeply rooted in the Pentateuch, particularly in passages like Leviticus 26 and Deuteronomy 28. The pronouncement of a curse also serves as a stark warning, foreshadowing the coming exile and destruction that Jeremiah prophesies as the inevitable outcome of Judah's persistent apostasy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 11:3 employs several potent literary devices to convey its solemn message. Direct Address is immediately evident as God commands Jeremiah to "say thou unto them," making the message personal and immediate for the recipients. The phrase "Thus saith the LORD God of Israel" is a classic example of Divine Pronouncement, lending absolute authority, solemnity, and irrefutable weight to the declaration, emphasizing its origin directly from the sovereign Creator. The verse also functions as a Conditional Curse, explicitly stating the severe negative consequence ("Cursed be the man") that is contingent upon a specific action ("that obeyeth not the words of this covenant"). This structure powerfully highlights the cause-and-effect relationship inherent in covenant theology. Furthermore, the explicit use of Covenant Language ("words of this covenant") immediately situates the message within the established theological and historical framework of God's foundational relationship with Israel, evoking the legal precedents of Sinai and the responsibilities that relationship entailed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 11:3 powerfully articulates a foundational principle of biblical theology: God's relationship with His people is based on a solemn agreement with clear terms and consequences. This verse emphasizes that God, as the sovereign covenant-maker, demands obedience and holds His people accountable for their faithfulness. The curse pronounced here is not arbitrary but a just and righteous response to the deliberate breaking of a sacred bond, reflecting God's holiness and His unwavering commitment to His own word. It underscores that true relationship with God is characterized by humble submission to His revealed will, and that persistent rebellion inevitably leads to separation from His blessings and the imposition of His righteous judgment.
REFLECTION AND APPLICATION
Jeremiah 11:3 serves as a timeless and sobering reminder of the gravity of God's commands and the profound implications of our response to His revealed will. While spoken specifically to ancient Israel under the Mosaic Covenant, its underlying principle—that God's word is to be taken seriously and that disobedience carries spiritual consequences—remains eternally true for all who claim to follow Him. For believers today, this verse calls us to cultivate a deep reverence for Scripture, understanding that our relationship with God is not merely transactional but transformative, requiring a heart of active obedience. It challenges us to honestly examine areas where we might be neglecting, resisting, or actively rebelling against God's "words," whether in explicit commands, moral principles, or the promptings of the Holy Spirit. Ultimately, it drives us to a profound appreciation for the New Covenant, where our obedience flows not from a fear of a curse, but from a heart transformed by grace, empowered by the Spirit, and motivated by love for the One who perfectly fulfilled the Law on our behalf.
Questions for Reflection
FAQ
What is "this covenant" referred to in Jeremiah 11:3?
Answer: "This covenant" primarily refers to the Mosaic Covenant, which God established with the Israelites at Mount Sinai after their miraculous deliverance from Egyptian bondage. This foundational covenant, extensively detailed in books like Exodus 19-24 and the entire book of Deuteronomy, laid out the specific laws, commandments, statutes, and ordinances that governed Israel's relationship with Yahweh. It included clear stipulations for blessings upon obedience and curses upon disobedience, forming the foundational legal and theological framework for their national life and their identity as God's chosen people.
Why does God pronounce such a harsh "curse" for disobedience?
Answer: The pronouncement of a "curse" reflects God's absolute holiness, perfect justice, and the profoundly serious nature of covenant-breaking in the ancient world. God's actions are never arbitrary; the covenant was a solemn, gracious agreement initiated by Him for Israel's ultimate good, providing a framework for a blessed life in fellowship with Him. Disobedience was not merely a minor infraction but a profound act of rebellion and a breach of sacred trust, undermining the very foundation of their relationship with a holy God. The curse signifies the natural and divinely ordained consequences of turning away from the source of life and blessing, demonstrating that God holds His people accountable to the righteous standards He has set. It serves as a stark warning intended to encourage repentance and faithful adherence to His commands.
Does this verse apply to Christians today, given the New Covenant?
Answer: While Jeremiah 11:3 was spoken specifically to ancient Israel under the Mosaic Covenant, its underlying principles resonate with timeless spiritual truths. The concept that God's word is authoritative and that disobedience carries consequences is universal, as affirmed in the New Testament (e.g., Romans 6:23). However, under the New Covenant, inaugurated by Jesus Christ, believers are not under the curse of the Law for their sins. As Galatians 3:13 profoundly explains, Christ "became a curse for us" on the cross. Instead, through faith in Christ, we receive forgiveness and the indwelling Holy Spirit, who empowers us to obey God not out of fear of a curse, but out of love and a transformed heart (Jeremiah 31:33). Thus, while the specific curse of the Mosaic Covenant does not apply to New Covenant believers, the call to listen and obey God's word remains central to the Christian life, now motivated by grace and gratitude.
CHRIST-CENTERED FULFILLMENT
Jeremiah 11:3, with its stark declaration of a curse upon those who disobey the covenant, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The Mosaic Covenant, though holy and good, served to reveal humanity's inherent inability to perfectly obey God's "words," leading inevitably to the curse of the Law (Galatians 3:10). Humanity, represented by Israel, consistently failed to keep the terms of the old covenant, thereby falling under its condemnation. However, Jesus Christ, the perfect Son of God, perfectly fulfilled every "word of this covenant," living a life of complete and unwavering obedience to the Father's will (Hebrews 10:7). More remarkably, He willingly became the curse for us, taking upon Himself the divine judgment that our disobedience deserved (Galatians 3:13). Through His atoning sacrifice on the cross, He bore the full weight of the curse, thereby redeeming all who believe from its power. This redemptive act inaugurated the New Covenant, prophesied in Jeremiah 31:31-34, where God's "words" are no longer merely external commands but are written on our hearts by the Holy Spirit, enabling a new kind of obedience that flows from grace and love, rather than fear of condemnation (Romans 8:3-4). Thus, the curse of the old covenant highlights humanity's desperate need for a Savior, and Christ is revealed as the one who breaks that curse, offering true blessing, forgiveness, and the power to obey through faith in Him.