The doom of disobedience.
This new discourse, which begins with Jeremiah 11:1-23. is a continuation of the same sad monotone of denunciation and doom which goes on throughout well-nigh the whole of Jeremiah's prophecies. The curse pronounced here on the disobedient—
I. Is VERY TERRIBLE. The words, "Cursed," etc; are fearful words to come from the lips of the God of grace and mercy. And that which they threatened was terrible also. What a catalogue of woes, which were denounced against the guilty people, might be compiled from these chapters! And how exactly the event answered to the prediction! Read the history of the destruction of Jerusalem and of the sufferings of the people, which is given in the records of the times, for proof of this. It is a dismal story, heart-sickening, and one from which we should at once turn away were it possible for us to do so. But all this, which was written aforetime, was written for our learning, and therefore we cannot but give heed. For not only is the curse terrible—
II. IT IS ALTOGETHER JUST. What makes a sentence, such as is pronounced here, just? Is it not such considerations as these?—
1. That the Law which has been violated should have been altogether righteous. None can read over the moral Law given by God to his people without confessing its righteousness. "The Law was holy, just and good." Those who disobeyed it and were punished by it could not dispute its righteousness.
2. That it should have been fully known. If ignorance could have been pleaded the equity of the sentence might have been questioned. But amid all possible publicity and solemnity the Law was given at the first; and at a time (Verse 4) when their hearts, by reason of God's exceeding goodness to them, were peculiarly susceptible to impression. And ever since then, by repeated, prolonged, and earnest appeal (Verse 7) that obedience should be rendered.
3. When conscience consents to the Law that it is good. (Verse 5.) They said "Amen" to it. The prophet is not giving his personal account only, but referring to the fact that all the people said "Amen" when the curse upon disobedience was pronounced from Mount Ebal; cf. also a more recent "standing to the covenant" to which probably Jeremiah alludes (2 Kings 23:3).
4. When the transgression has been notorious. (Verse 8.) It was not simply that they would not obey, but they would not even listen, and they went on in their own way, utterly disregarding the covenant to which they had promised obedience (cf. also Verses 9, 10).
5. When ingratitude has been added to disobedience. (Verse 4.) What had not God done for them? How deep was the obligation to obey!
6. When forbearance has been exercised. For a thousand years and more they had been suffered to occupy the land of promise (Verse 5, "As it is this day"). Wherever, then, was there or could there be a righteous doom if this were not?
III. AND AS NECESSARY AS RIGHTEOUS. Remember the purpose for which God had chosen Israel—that they might be the channels of his truth and righteousness to all other people. God was merciful to them and blessed them, "that his way," etc. (Psalms 67:1-7.). "In thee and in thy seed," said God to Abraham, "shall all the nations," etc. But if the men of the nation had rendered themselves incapable of this service, it was essential for the well-being of the world that they should make room for more faithful men. And this they had to do.
IV. AND CERTAIN OF ACCOMPLISHMENT IF THE DISOBEDIENCE BE NOT FORSAKEN. The judgment that came upon Judah and Jerusalem was not at all a solitary isolated fact. The like of it had happened before, has since, happens now, and will again whenever like provocation is given, as it all too often is. God's way of dealing with Israel is God's way of dealing with man everywhere and in all ages; therefore his way of dealing with us. God's Law, his demand for obedience, man's disobedience, and the consequent doom, are all facts with which we are familiar. The history of Israel is but an example of what is ever taking place. Even the gospel of the Lord Jesus, however much it may avert the eternal results of our transgressions, will not save us from the present temporal consequences in this world. "These all died in faith," so we read in the Epistle to the Hebrews, of those "whose carcasses,' nevertheless, "fell in the wilderness." "The way of transgressors is," has been, must, and ever will be, "hard."—C.