Jeremiah 11:9-10 9. And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. 9. Et dixit Jehova ad me, inventa est conspiratio (ad verbum, colligatio; nam רשק significat proprie ligare vel connectere, sed metaphorica est significatio cum transfertur ad conspirationem) in viro (hoc est, in viris) Jehudah et in civibus 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. 10. Reversi sunt ad iniquitates patrum suorum superiorum (qui ante fuerunt) qui noluerunt audire verba mea; et ipsi ambularunt post deos alienos, ut servirent ipsis; dissoluerunt domus Israel et domus Jehudah foedus meum, quod pepigeram cum patribus ipsorum.
Here the Prophet joins closer battle with the men of his age, and says, that they were worse than their fathers; for this is the meaning of the word, banding or joining together. For when the Israelites concurred in a body in ungodly superstitions, it was more excusable at the beginning, for they had not yet struck deep roots in true religion; but when God by his prophets had endeavored many times, and in various ways, to restore them to the right way, and when his diligence and assiduous efforts had proved fruitless, it was an evidence of confirmed and hopeless obstinacy. He then says, that this had been discovered; for this is what he means by saying, that it had been found out This verb is often used in Scripture in another sense, but it means here the same, as though he had said, that the conspiracy of the people had been discovered or proved, as it is said of thieves when found out, that they are caught in the very act. So God says here, that it was no matter of dispute whether the people had designedly and from sheer wickedness perverted his true and lawful worship; the conspiracy, he says, is sufficiently notorious
We then understand the meaning of the Prophet to be, — that not a part of the people was implicated in impiety, but that all, from the least to the greatest, were together defiled, and that this was done, not by some foolish impulse of the moment, but designedly, for they banded together; and further, that this was sufficiently evident, so that they could no longer contend as to the fact, for their wickedness was sufficiently manifest.
And he says between Judah and Israel There is here implied a sharp reproof; for we know that these two kingdoms had not only entertained a hidden grudge, but fiercely contended with one another, Since then the discord had been such between the ten tribes and the tribe of Judah, that it was as it were an insane hatred, so that they wished wholly to destroy one another, for the Jews sent for the Egyptians when the Israelites had called to arms the Syrians and the Assyrians for the destruction of Judah. Since then they so inimically treated one another for so many ages, what did this now mean? What a monstrous thing it was, that they conspired together to subvert the worship of God, to overturn everything true in religion, and to set up their own idols! We now then perceive the meaning of the Prophet; he intimates, that they had in all other things been enemies, and that they only united in this one thing, that is, in carrying on war against God, in subverting his worship, and rendering void his law. We hence see what the Spirit of God had in view in saying, that a conspiracy was found out; which was, that the Prophet might not use many words, as though the matter was doubtful! God then bids him positively to declare this fact, like at scribe who records the sentence of a judge; and thus God shews that he dealt with the Jews, as men deal with those who are condemned.
He also adds, that they had returned, etc. He shews for what purpose they had conspired, even to return to the vices of their fathers, who had been before them Some render the word “ancestors;” but the meaning of the Prophet is not thus sufficiently expressed, for what he means is, that the Israelites had been refractory from the very beginning, so that God could never subdue their wayward dispositions. It must however be observed, that he speaks not of the most ancient, as הרשנים, erashnim are the ancient who were before them; but as there had been a continued succession or series of impiety, the Prophet calls them here, the former fathers, who had first begun to shake off the yoke of God even to that day. And he again mentions what we have before noticed, that they were unwining to hear Though ignorance does not wholly clear or absolve us, it yet extenuates a crime; but God shews that the Israelites had been disobedient from the beginning. Though he had by Moses sufficiently taught them, we yet find that they often rose up against Moses. If we inquire of their origin, it appears to have been marked with resolute impiety; they were unwining to obey God.
He then adds, that they walked after alien gods that they might serve them There is ever an implied contrast between God and idols. God had given them evidences enough of his power and glory, and we may justly say, that he had sufficiently proved himself to he the only true God. How then was it that the; Israelites had given the preference to fictitious gods? Doubtless no unwining error could have been pretended. We hence see that they had rejected the true God and wilfully followed their own devices. He then says, that they might serve them But God had already bound them to himself, as he had redeemed them; when, therefore, they devoted themselves to alien gods, was not their ingratitude thus most fully proved?
He at length subjoins, by way of explanation, Therefore the house of Israel and the house of Judah have dissolved my covenant He confirms what I have just said, — that they had not erred because the way was unknown, but because they were refractory and untameable in their disposition, and would not bear to hear God, thought he kindly shewed to them what they were to do. But the word covenant expresses more than this, — that God had not only delivered them his precepts by Moses, but had also adopted them as his own people, and at the same time pledged his faith to them,
“I shall be your God, be ye my people,” (Jeremiah 11:4)
Since then God had so kindly allured them to himself, how monstrous was their rebellion, When they refused to hear his voice! With reference to this the word ברית, berit, is used; for God had not only delivered to them a rule of life, but also adopted them as his people, that they might be obedient to him.
By saying that he made a covenant with their fathers, he refers to that time when he brought the people out of Egypt, for then was the race of Abraham united. They were indeed twelve distinct tribes; but there was one head over the people, there was one priesthood, and they formed afterwards one kingdom. God then shews, that though the ten tribes made for themselves in after time another king, and the tribe of Judah was then divided, and there were in this separation some special causes of enmity, they yet had always been of the same disposition, and proved how like their fathers they were, as though he i had said, “They were formerly one people, they are now two, yet they have conspired together; their iniquity is the same, in this they are united; and there is among them a binding together.” It follows —
Jeremiah 11:11
Jeremiah 11:11 11. 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. 11. Propterea sic dicit Jehova, Ecce ego inducam (inducens, vel, induco) super eos malum, a quo non poterunt exire (hoc est, se explicare; ad verbum, quod non poterunt exire ab ipso) et clamabunt ad me et non audiam eos.
The Prophet now denounces on them a calamity; for it is probable that for many years he had been as their teacher threatening them, but all in vain. Hence he now confirms what we have before observed, — that their impious conspiracy was fully known and proved, so flint they were not now to be called or drawn before the judge’s tribunal, as they had so openly procured for themselves their own ruin.
He then says, that God was, as it were, armed to take vengeance; I will bring, he says, upon them an evil from which they shall not be able to go away Then he adds, and they shall cry to me, but I will not hear them By this latter clause he shews that no hope remained, as they could get no pardon from God, for he would no longer be entreated by them. The import of the whole is, — that they were so given up to destruction, that it was in vain for them to expect God’s mercy. God had indeed often promised in his law that he would be reconciled to them; but the Prophet says now that every hope was cut off, because they had rejected God’s covenant. Hence, whatever God had promised respecting his kindness and mercy, belonged to them no longer.
Let us now learn also how to accommodate this doctrine to ourselves. And, first, we may remark, that there is a great difference between us, who have been plainly, and for a long time, taught what is the true and lawful worship of God, and those miserable people who were blind in darkness; hence much more atrocious is our sin and worthy of much heavier punishment. Then we may also add this, — that though God may for a time bear with us, the whole time of his forbearance will have to be accounted for. There is no day in which God does not accuse us; and thus he rises early, and thus he shews us what concern he has for our salvation; but if we remain asleep in our sloth, a threatening this day is suspended over our heads, and especially when we consider that God comes nearer, as it were, to us than to his ancient people. And hence we may also learn how much less tolerable is our ingratitude. It ought, therefore, to be carefully noticed, that God is armed against those before whom he has set his word, not only for one day but for many years, when he has found that he has labored in vain; and that when he is offended with their obstinate wickedness, there is no more any remedy.
But it may be asked here, How is it that God declares here that he would not be propitious to the Israelites, though they even cried to him, when yet this promise so often occurs,
“Call on me, and I will hear thee?” (Psalm 50:15)
Though God does not everywhere use such words, yet in many places he makes this promise. But still it may appear inconsistent that he closes up the door of mercy against those who flee to his mercy. But in the next verse he shews what this cry would be; for had they from the heart repented, doubtless his pardon would never have been denied: but we shall presently see that these cries would be rambling, vagrant, and confused; so that they would not direct their prayers to God, nor observe the way which is made known to us all; for they would cry Without repentance and faith, according to what follows; for the Prophet says —
Jeremiah 11:12
Jeremiah 11:12 12. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. 12. Et ibunt urbes Jehudah et cives Jerusalem et clamabunt ad deos quibus ipsi fecerunt suffitum; et servando non servabunt eos in tempore afflictionis.
The Prophet then shews in these words that they were not touched by a true and sincere feeling of repentance who cried thus indiscriminately to God and to idols.
But another question may be here raised, How could they flee to God and to foreign gods too? The ready answer is this, that the unbelieving, in a turbulent state of mind, turn here and there, so that they lay hold of nothing certain, or sure and fixed. This we see in the Papists — they cry to God and at the same time to a great number of gods. Let us therefore know, that there is in all the unbelieving a spirit, as it were, of giddiness, which turns them into different expedients, so that now they call on God, then they flee to their idols. Men naturally are led to God when any distress holds them bound; hence they call on God: but afterwards, being not satisfied with him alone, they betake themselves to their own devices, and heap together, as I have said, a vast multitude of gods. Since then we see this to be done under the Papacy in our day, we need not wonder that it was done formerly, and that the Jews were on this account condemned.
The Prophet now addresses the Jews only; he had before spoken of the Israelites, but he now speaks especially to his own people, Go shall the cities of Judah and the citizens of Jerusalem, etc. What shall they do? They shall cry to their gods We hence see that their prayers were rambling, as though they poured them unto the air: therefore God could not have heard them. For whenever God promises to be propitious and appeasable he requires faith and repentance: but there was in this people an impious wantonness, and no faith, for they were entangled in their own superstitions.
The meaning is, that the Jews, when oppressed by calamities, would make their prayers to the true God, but without understanding, without any discrimination, but on the contrary, in a confused state of mind: and that this would be sufficiently evident, for they would at the same time seek the aid of various idols, but that they would gain no help, either from God or from their idols; and why? because they would be unworthy to be heard by God, as they would not call on him in a right spirit, not with faith and repentance; and their idols would not be able to bring them any help. It hence follows that they would be altogether in a hopeless state.