Jeremiah 11:2

Translation
King James Version
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
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KJV (with Strong's)
Hear H8085 ye the words H1697 of this covenant H1285, and speak H1696 unto the men H376 of Judah H3063, and to the inhabitants H3427 of Jerusalem H3389;
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Complete Jewish Bible
"Listen to the words of this covenant; then speak to the people of Y'hudah and the inhabitants of Yerushalayim;
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Berean Standard Bible
“Listen to the words of this covenant and tell them to the men of Judah and the residents of Jerusalem.
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American Standard Version
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
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World English Bible Messianic
Hear the words of this covenant, and speak to the men of Judah, and to the inhabitants of Jerusalem;
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Geneva Bible (1599)
Heare ye the wordes of this couenant, and speake vnto the men of Iudah, and to the inhabitants of Ierusalem,
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Young's Literal Translation
`Hear ye the words of this covenant, and ye have spoken unto the men of Judah, and unto the inhabitants of Jerusalem,
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See also
Jeremiah 11:6Exodus 19:52 Kings 11:172 Kings 23:22 Kings 23:32 Chronicles 29:102 Chronicles 34:31
In the KJVVerse 19,229 of 31,102

Study This Verse

SUMMARY

Jeremiah 11:2 initiates a solemn divine directive delivered through the prophet Jeremiah to the people of Judah and the inhabitants of Jerusalem. This verse serves as a foundational command, urging the people to heed and internalize the terms of the covenant God had established with their ancestors. It underscores God's unwavering commitment to His promises and expectations, even as it sets the stage for a profound indictment of the nation's widespread disobedience and impending judgment for their failure to uphold their end of the sacred agreement.

CONTEXT

  • Literary Context: Jeremiah 11:2 marks the beginning of a significant section (Jeremiah 11:1-17) often titled "The Broken Covenant." This passage immediately follows a series of general prophetic warnings and laments, transitioning into a direct and specific confrontation regarding Israel's covenant infidelity. The divine command to "hear" and "speak" establishes the prophetic oracle's authority and urgency, setting the tone for the subsequent enumeration of covenant curses and the declaration of God's righteous judgment against a rebellious people who have forsaken the very foundation of their relationship with Him. The following verses detail the specific terms of the covenant and Judah's failure to adhere to them, leading to the pronouncement of severe consequences.
  • Historical & Cultural Context: The prophetic ministry of Jeremiah took place during a tumultuous period in Judah's history, primarily in the late 7th and early 6th centuries BC, leading up to the Babylonian exile. This era was characterized by political instability, shifting allegiances between regional powers (Egypt and Babylon), and profound spiritual apostasy despite the religious reforms initiated by King Josiah. While Josiah's rediscovery of the Book of the Law (likely a portion of Deuteronomy) in 2 Kings 22:8 had sparked a national revival, the heart of the people, particularly after Josiah's death, remained largely unchanged. The "covenant" referred to in this verse is primarily the Mosaic Covenant, established at Mount Sinai, which formed the bedrock of Israel's identity and relationship with Yahweh. Culturally, covenants were binding legal and social agreements, often ratified with solemn rituals, and their violation carried severe penalties, making God's reminder a stark warning.
  • Key Themes: This verse powerfully introduces several major theological and narrative themes prevalent throughout Jeremiah and the broader Old Testament. The most prominent is Covenant Obligation, emphasizing God's enduring covenant with Israel, particularly the Mosaic Covenant (see Exodus 19:5). This covenant, rooted in God's gracious initiative, demanded faithful obedience from His people, promising blessings for adherence and curses for transgression, as detailed in Deuteronomy 28. Another key theme is Divine Communication, highlighting God's active engagement with His people through His chosen prophet, Jeremiah. This demonstrates God's desire to warn and guide before judgment. The imperative "Hear ye" also underscores the Call to Hear and Obey, implying not just passive listening but an active, transformative response to God's revealed will. Finally, the verse establishes the theme of Accountability, setting the stage for God's indictment of Judah and Jerusalem for their widespread disobedience and their failure to uphold the terms of their sacred agreement.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hear (Hebrew, shâmaʻ', H8085): This primitive root means "to hear intelligently," often implying attention, understanding, and crucially, obedience. It's more than just auditory perception; it denotes an active listening that leads to internalizing and acting upon what is heard. In the context of a covenant, "hearing" is synonymous with heeding and obeying, signifying a profound spiritual and practical engagement with God's word.
  • words (Hebrew, dâbâr', H1697): This term refers to "a word," but by implication, it encompasses a matter, a thing, a decree, a message, or even a deed. Here, "words of this covenant" signifies the entire body of stipulations, laws, promises, and warnings contained within the Mosaic Law, representing the full expression of God's will and the terms of His relationship with Israel. It carries the weight of divine authority and comprehensive instruction.
  • covenant (Hebrew, bᵉrîyth', H1285): This term signifies "a compact" or "a league," often made by "cutting" (referencing the ancient practice of cutting animals in half and passing between them to solemnize an agreement). It denotes a solemn, binding agreement or treaty, typically initiated by a superior party (God) and involving mutual obligations, promises, and consequences for faithfulness or infidelity. It is foundational to understanding God's relationship with His people throughout biblical history, establishing a framework for blessing and judgment.

Verse Breakdown

  • "Hear ye the words of this covenant,": This is a direct, imperative command from God, delivered through Jeremiah. The plural "ye" indicates a universal address to the people of Judah and Jerusalem, emphasizing that this message is for everyone. "Hear" (Hebrew: shâmaʻ) implies not just passive listening with the ears, but active understanding, internalizing, and ultimately, obeying. The "words" refer to the comprehensive stipulations, laws, and promises of the Mosaic Covenant, which defined Israel's relationship with Yahweh. This opening clause immediately establishes the gravity of the message, calling the nation back to the foundational agreement they had with God.
  • "and speak unto the men of Judah,": This clause specifies Jeremiah's prophetic commission. He is not merely to hear, but to actively proclaim this message. "Men of Judah" refers to the male population of the southern kingdom, representing the entire community. This highlights the widespread nature of the covenant breaking and the need for a public, authoritative declaration of God's indictment, ensuring the message reaches every corner of the land.
  • "and to the inhabitants of Jerusalem;": This further specifies the target audience, emphasizing the capital city as the spiritual and political heart of Judah. Jerusalem, as the seat of the temple and the Davidic monarchy, bore a particular responsibility for upholding the covenant. By addressing both the broader "men of Judah" and the specific "inhabitants of Jerusalem," the message underscores that no one is exempt from accountability to God's covenant, and indeed, those in positions of greater influence bear greater responsibility.

Literary Devices

Jeremiah 11:2 employs several powerful literary devices to convey its urgent message. The use of the imperative mood ("Hear ye," "speak") immediately establishes the divine authority behind the command and the urgency of its reception, demanding an immediate and active response from the audience. There is also clear parallelism in the address: "the men of Judah" is paralleled with "the inhabitants of Jerusalem." This rhetorical device emphasizes the widespread nature of the message, ensuring that both the general populace of the kingdom and the specific residents of its capital city understand that the covenant applies to all. Furthermore, the phrase "words of this covenant" can be seen as a form of metonymy, where "words" stands in for the entire body of the Mosaic Law and its stipulations. This concise phrasing effectively encapsulates the vast and weighty content of God's foundational agreement with His people, highlighting that the core issue is their disregard for the divine revelation itself.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 11:2 serves as a stark reminder of the enduring biblical theme of covenant, particularly the tension between God's faithfulness and humanity's propensity for infidelity. The verse highlights that God's relationship with His people is not arbitrary but founded on a solemn, binding agreement, the terms of which are divinely revealed. The command to "hear" and "speak" underscores the critical importance of divine revelation and the human responsibility to both receive and transmit God's truth. The theological implication is profound: disobedience to the covenant is not merely a legal infraction but a betrayal of a sacred relationship, leading inevitably to divine judgment. This sets the stage for the prophetic lament over Israel's brokenness and foreshadows the ultimate necessity for a new and better covenant, one that would address the very heart of human rebellion.

REFLECTION AND APPLICATION

Jeremiah 11:2 resonates deeply with believers today, serving as a powerful call to active engagement with God's Word and a sober reflection on our covenant relationship with Him through Christ. Just as God commanded Jeremiah to remind Judah of their obligations, so too are we called to continually "hear" and live by the truths of the New Covenant. This is not a passive exercise but an active, Spirit-empowered commitment to understanding, internalizing, and obeying the Gospel. Our spiritual vitality and effectiveness in the world are intrinsically linked to our intentional adherence to God's revealed will. The verse challenges us to examine the depth of our listening, the authenticity of our faith, and the faithfulness of our witness, urging us to be both diligent hearers and bold communicators of God's unchanging truth in a world that desperately needs to hear it.

Questions for Reflection

  • How actively do I "hear" and internalize God's Word, moving beyond mere reading to genuine understanding and obedience?
  • In what specific ways does my daily life reflect my commitment to the New Covenant established through Jesus Christ?
  • Like Jeremiah, what opportunities do I have to "speak" God's truth and share the good news of the covenant of grace with those in my sphere of influence?

FAQ

What is "this covenant" referred to in Jeremiah 11:2?

Answer: "This covenant" primarily refers to the Mosaic Covenant, which God established with the nation of Israel at Mount Sinai, as recorded in books like Exodus 19-24 and Deuteronomy. This foundational covenant outlined the terms of God's unique relationship with His chosen people, including moral laws, ceremonial regulations, and civil statutes. It promised blessings for obedience (e.g., prosperity, protection) and curses for disobedience (e.g., famine, defeat, exile). While King Josiah had recently initiated reforms and rediscovered the Book of the Law, the people's hearts had largely returned to idolatry and social injustice, necessitating this prophetic reminder of their solemn obligations.

Why was it necessary for Jeremiah to "speak" these words to Judah and Jerusalem?

Answer: It was necessary for Jeremiah to "speak" these words because the people of Judah and Jerusalem had largely forgotten, neglected, or willfully ignored their covenant obligations to God. Despite earlier warnings from other prophets and even Josiah's reforms, widespread idolatry, injustice, and spiritual apathy persisted. Jeremiah was commissioned as God's prophet, acting as a divine messenger to call the nation back to repentance, remind them of the binding terms of their relationship with Yahweh, and warn them of the impending judgment that would result from their continued unfaithfulness. His speaking was an act of divine mercy, offering a final opportunity for the people to turn back before the full weight of the covenant curses, specifically the Babylonian exile, came upon them.

CHRIST-CENTERED FULFILLMENT

Jeremiah 11:2, with its emphasis on a broken covenant and the call to hear and obey, finds its ultimate and glorious fulfillment in Jesus Christ, the mediator of a superior, New Covenant. The Old Covenant, though righteous and good, revealed humanity's inability to perfectly keep God's law, leading to the very brokenness Jeremiah prophesied. Jesus did not come to abolish the law or the prophets but to fulfill them (Matthew 5:17), perfectly embodying the obedience that Israel failed to render. His life of perfect righteousness and His sacrificial death on the cross inaugurated the New Covenant, prophesied in Jeremiah 31:31-34, where God's law is written not on tablets of stone but on human hearts. Through His shed blood, Jesus established a covenant of grace, providing forgiveness for the very covenant-breaking sins that plagued Judah. Now, through faith in Christ, believers are empowered by the Holy Spirit to genuinely "hear" and obey God's Word, not out of fear of curses, but out of love and gratitude for the perfect and lasting redemption secured by the Lamb of God, who takes away the sin of the world! This New Covenant, ratified in Christ's blood (Luke 22:20), offers true reconciliation and an enduring relationship with God, fulfilling the deepest longings of the human heart that the Old Covenant could only foreshadow.

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Commentary on Jeremiah 11 verses 1–10

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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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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