The words of this covenant – <\/B>The phrase used 2Ki 23:3<\/span> to describe the contents of the Book of the Law.<\/P> <\/p>\n Verse 2<\/span>. Hear ye the words of this covenant<\/B><\/I>] It is possible that the prophet caused the words of the covenant made with their fathers in the desert (Ex 24:4-8<\/span>) to be read to them on this occasion; or, at least, the blessings and the cursings<\/I> which Moses caused to be pronounced to the people as soon as they had set foot in Canaan, De 27:1-28:68<\/span>.<\/P> <\/p>\n Hear ye the words of this covenant: God speaking in the plural number, not hear thou, but hear ye, makes some conjecture that this was a charge given to some other prophets, either, Zephaniah (if it were in Josiahs time, Zep 1:1<\/span>) or Uriah (if it were in the time of Jehoiakim). The term <\/P> this also manifests that the book of the law was before Jeremiahs time, for all conclude that the covenant here spoken of was the covenant of the law of God, delivered by Moses, to which the people more than once promised obedience. <\/P> <\/p>\n 2. this covenant<\/B>alluding tothe book of the law (De 31:26<\/span>)found in the temple by Hilkiah the high priest, five years afterJeremiah’s call to the prophetic office (2Ki22:8-23:25<\/span>). <\/P> Hear ye<\/B>Others besidesJeremiah were to promulgate God’s will to the people; it was the dutyof the priests to read the law to them (Mal2:7<\/span>).<\/P><\/p>\n Hear ye the words of this covenant<\/strong>,…. Which. Dr. Lightfoot understands of the covenant lately made in the times of Josiah, upon finding and reading the law of Moses, 2Ki 23:3<\/span>, but it seems rather to design the law of Moses itself; or the covenant made with the people of Israel on Mount Horeb, Ex 24:7<\/span>, or rather which was made with them in the land of Moab, De 29:1<\/span>. 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:<\/p>\n and speak unto the men of Judah, and to the inhabitants of Jerusalem<\/strong>: the words of the covenant, and what follows.<\/p>\n 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. <\/p>\n 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. <\/p>\n (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.” <\/p>\n 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, — <\/p>\n 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, <\/p>\n 3. and thou shalt say to them, Thus saith Jehovah, the God of Israel,) <\/p>\n 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, <\/p>\n 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. <\/p>\n —<\/p>\n Ed. <\/p>\n (2) The words of this covenant.<\/strong>The phrase had obviously acquired a definite and special sense in consequence of the discovery of the lost book of the Law under Josiah, and the covenant into which the people had then entered (comp. 2Ki. 23:3<\/span>). The curse under which the people had fallen was practically identical with that in Deu. 27:26<\/span>, the word obeyeth being substituted for confirmeth.<\/p>\n 2<\/strong>. <\/strong> The words of this covenant <\/strong> In 2Ch 34:14<\/span>, we are told that “when they brought out the money that was brought into the house of the Lord, Hilkiah the priest found a book of the law of the Lord by the hand of Moses.” In 2Ki 23:3<\/span>, where this same newly-found book of the law is mentioned, the phrase, “the words of this covenant,” is used as in this verse. Numerous other references in 2 Kings 22, 23, and in the corresponding passages in Chronicles, place it beyond reasonable doubt that, the allusion here is specially to this book of the law. See Deu 29:8<\/span>; 2Ki 23:3 ; 2Ch 34:30<\/span>, and Jer 34:18<\/span>.<\/p>\n Jer 11:2 Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;<\/p>\n Ver. 2. Hear ye the words – and speak ye.] Ye priests, whose ordinary office it is to teach Jacob God’s judgments, and Israel his law. Deu 33:10 <\/p>\n the words. Plural, indicating the many utterances of “this covenant”. <\/p>\n this covenant. The old covenant of Exodus had been specially renewed by Judah in Jeremiah’s days, under Josiah, in his eighteenth year (2Ki 23:1-3). <\/p>\n Judah. Emphasized by repeated reference here. Compare verses: Jer 11:2, Jer 11:6, Jer 11:9, Jer 2:10, Jer 2:12, Jer 2:13, Jer 2:17. <\/p>\n am 3406, bc 598, Jer 11:6, Jer 34:13-16, Exo 19:5, 2Ki 11:17, 2Ki 23:2, 2Ki 23:3, 2Ch 23:16, 2Ch 29:10, 2Ch 34:31 <\/p>\n Reciprocal: Deu 29:1 – the words 1Ch 16:17 – an everlasting Jer 4:5 – Declare ye<\/p>\n Jer 11:2. Hear is addressed to Jeremiah and he is having his attention called to an Important document which the Lord calls a covenant. A few lines later in the chapter it may be seen that the document referred to is the so-called ceremonial law given by Moses. We therefore have the information that the commandments on the tables of stone did not constitute the covenant exclusively. Men of Judah and inhabitants of Jerusalem were the same except as to the extent of territory included. Jerusalem was the capital of the kingdom of Judah.<\/p>\n Jer 11:2-5. Hear ye the words of this covenant God speaks here chiefly to Jeremiah, but seems, at the same time, to address, together with him, all those pious persons who were like-minded with him, and who reproved the wicked manners of the people. The covenant here spoken of was the covenant of the law of God, delivered by Moses, to which the people had frequently promised obedience. And speak unto the men of Judah, &c. Lay the tenor of the covenant before them; and say, Cursed be the man that obeyeth not, &c. Deu 27:26, it is, Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen. The peoples saying Amen, testified their assent, and made the law a covenant; but they had, besides this, formally and explicitly covenanted with God, Exo 24:3-7, with religious rites and ceremonies, used in stipulations, and afterward consented that God should punish those that violated that covenant, Deu 27:26. Which I commanded, &c. Which law, (that you by your restipulation made a formal covenant,) I, who am the Lord, and so have a sovereign power to lay laws upon my creatures, commanded your fathers; in the day that I brought them from the iron furnace And thus obliged them to obedience before I laid my law upon them. The use of the iron furnace being to melt and purify metals, it was a proper representation of that state of sore affliction in which the people of God were for many ages in Egypt. Saying, Obey my voice, &c. For which kindness I required no more of them but a gentle service to me, in obeying my voice, as to the things of this law which I gave them in charge; so shall ye be my people, &c. Nor did I only lay my commands upon them, but also encouraged them to obedience, by my gracious promise, that if they would obey they should be a people whom I would peculiarly protect and bless. That I may, or, rather, might (for he refers to the time past) perform the oath, &c. As if he had said, I required their obedience for their own good: for I had sworn to their fathers, that I would give their posterity a land abounding with plenty of all good things, upon condition of their obedience. I have performed that oath; I have brought them into such a land, and showed myself faithful to them. Then answered I, So be it, O Lord God having ended his speech, the prophet says, Amen, as God had commanded, Deu 27:26; either asserting the truth of what God had said, or expressing his desire that the people would do according to their covenant, or even assenting to the curse as just and reasonable.<\/p>\n Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; The words of this covenant – The phrase used 2Ki 23:3 to describe the contents of the Book of the Law. Fuente: Albert Barnes’ Notes on the Bible Verse 2. Hear ye the words of … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 11:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-19239","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19239","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=19239"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19239\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19239"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19239"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19239"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"