Jeremiah 11:6

Translation
King James Version
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.
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KJV (with Strong's)
Then the LORD H3068 said H559 unto me, Proclaim H7121 all these words H1697 in the cities H5892 of Judah H3063, and in the streets H2351 of Jerusalem H3389, saying H559, Hear H8085 ye the words H1697 of this covenant H1285, and do H6213 them.
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Complete Jewish Bible
ADONAI said to me, "Proclaim all these words in the cities of Y'hudah and in the streets of Yerushalayim: 'Listen to the words of this covenant, and obey them.
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Berean Standard Bible
Then the LORD said to me, “Proclaim all these words in the cities of Judah and in the streets of Jerusalem, saying: Hear the words of this covenant and carry them out.
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American Standard Version
And Jehovah 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.
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World English Bible Messianic
The LORD said to me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear the words of this covenant, and do them.
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Geneva Bible (1599)
Then the Lord saide vnto me, Cry all these words in the cities of Iudah, and in the streetes of Ierusalem, saying, Heare yee the words of this couenant, and doe them.
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Young's Literal Translation
And Jehovah saith 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 ye have done them.
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See also
Romans 2:13James 1:22John 13:17Jeremiah 3:12Jeremiah 19:2Jeremiah 7:2Jeremiah 11:2
In the KJVVerse 19,233 of 31,102

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SUMMARY

Jeremiah 11:6 records the LORD's direct and urgent command to the prophet Jeremiah, instructing him to publicly proclaim a solemn message throughout the cities of Judah and the streets of Jerusalem. This divine mandate was an imperative call for the people to attentively listen to and actively obey the specific terms of the covenant God had graciously established with their ancestors. The verse underscores the nation's profound spiritual deviation and God's persistent desire for their return to faithfulness, emphasizing that their well-being and continued existence as His people were intrinsically linked to their adherence to His divine stipulations.

CONTEXT

  • Literary Context: Jeremiah 11:6 is strategically positioned within a significant section of Jeremiah's prophecy (Jeremiah 11:1-17), often characterized as a "Covenant Lawsuit" or "Covenant Indictment." The preceding verses (Jeremiah 11:1-5) meticulously lay the groundwork by recalling the historical establishment of the Mosaic Covenant, highlighting God's faithfulness in delivering Israel from Egyptian bondage and bringing them into the promised land, contingent upon their obedience to His voice and commandments. The LORD explicitly reminds Jeremiah of the covenant's terms, which the people of Judah have now flagrantly violated. Verse 6 then serves as the divine imperative to widely disseminate this crucial message, setting the stage for the subsequent and severe indictment of Judah's rebellion and the declaration of impending judgment due to their persistent disobedience, as clearly articulated in passages like Jeremiah 11:7-8. This passage powerfully articulates the brokenness of the covenant relationship and God's final, desperate plea for repentance before the inevitable consequences of their actions.

  • Historical & Cultural Context: This particular prophecy is most likely situated during the reign of King Josiah (640-609 BC), a period marked by an earnest, though ultimately superficial, attempt at religious reform in Judah. This reform was notably spurred by the rediscovery of the Book of the Law in the Temple, as recorded in 2 Kings 22-23. Despite these efforts, the reform largely failed to penetrate the hearts of the people, who continued to engage in widespread idolatry, syncretism (the blending of Yahweh worship with pagan deities), and pervasive social injustice, all profound departures from the covenant stipulations. The command to proclaim the message "in the cities of Judah, and in the streets of Jerusalem" vividly illustrates the public and pervasive nature of both their sin and God's urgent, public call to repentance. In the ancient Near Eastern world, covenants were solemn, legally binding agreements, often sealed with elaborate rituals and carrying severe consequences for breach. The Israelites, having inherited the Mosaic Covenant from their forefathers at Mount Sinai (Exodus 19-24), would have intimately understood the gravity of such a divine compact.

  • Key Themes: The overarching theme is Covenant Faithfulness and Breach. Jeremiah 11:6 explicitly summons the people back to "the words of this covenant," underscoring God's enduring commitment despite Israel's profound infidelity. This stands in stark contrast to the nation's pervasive Disobedience and Rebellion, a recurring motif throughout the book of Jeremiah, which inevitably leads to the theme of Divine Judgment. God's repeated warnings, powerfully conveyed through Jeremiah's proclamation, highlight His Patience and Justice, offering a final opportunity for repentance before the inevitable execution of judgment, as foreshadowed in Jeremiah 11:11. The verse also emphasizes the vital role of Prophetic Ministry as God's chosen means of communicating His divine will and warnings to His people, with Jeremiah serving as His faithful, albeit often unpopular, messenger. The dual imperative to "Hear... and do" encapsulates the profound biblical understanding that genuine faith is demonstrated through active obedience, not mere intellectual assent, a foundational principle echoed throughout the Old Testament, particularly in passages like Deuteronomy 6:4-5.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • covenant (Hebrew, bᵉrîyth', H1285): Derived from a root meaning "to cut" (referencing the ancient practice of cutting animals in half when making an agreement), this term denotes a solemn, binding agreement or compact. In the biblical context, it signifies a divinely initiated relationship characterized by specific stipulations, promises, and often, curses for disobedience. Here, it refers specifically to the Mosaic Covenant established at Mount Sinai, which formed the foundational relationship between God and Israel, governing their national, spiritual, and moral life.
  • words (Hebrew, dâbâr', H1697): This highly versatile Hebrew term encompasses more than just spoken utterances; it can refer to matters, affairs, things, commands, and even deeds. In Jeremiah 11:6, "words" refers to the comprehensive stipulations, laws, and declarations of the Mosaic Covenant, emphasizing their exhaustive nature as the divine instruction for Israel's existence. It implies the full body of God's revealed will, which was to guide every aspect of their lives.
  • Hear (Hebrew, shâmaʻ', H8085): This primitive root signifies hearing intelligently, often with the strong implication of attentive listening, deep understanding, and, crucially, active obedience. It is not merely the passive reception of sound but an active engagement that necessitates a responsive action. When paired with "do" (as it is in this verse), it forms a powerful biblical idiom emphasizing that a true hearing of God's word inherently demands practical application and adherence in one's life.

Verse Breakdown

  • "Then the LORD said unto me": This opening phrase unequivocally establishes the divine origin and supreme authority of the message Jeremiah is to deliver. Jeremiah is not speaking his own thoughts, opinions, or political agenda, but directly relaying the authoritative word of Yahweh (H3068, Yᵉhôvâh'), the self-existent, eternal God who is in covenant relationship with Israel. This divine commission underscores the profound gravity, urgency, and non-negotiable nature of the impending proclamation.
  • "Proclaim all these words in the cities of Judah, and in the streets of Jerusalem": Jeremiah receives a clear command to make the message public, widespread, and universally accessible. "All these words" refers comprehensively to the covenant stipulations and the preceding indictment of Israel's pervasive unfaithfulness. The specific mention of "cities" (H5892, ʻîyr') and "streets" (H2351, chûwts') signifies that the message is intended for every single inhabitant, from the bustling urban centers to the broader rural areas of Judah (H3063, Yᵉhûwdâh') and its capital, Jerusalem (H3389, Yᵉrûwshâlaim'). This public, pervasive declaration leaves absolutely no room for ignorance or excuse regarding their solemn covenant obligations.
  • "saying, Hear ye the words of this covenant, and do them": This is the precise, dual imperative at the very core of the message Jeremiah is divinely commissioned to deliver. It comprises two essential components: first, to "hear" (H8085, shâmaʻ'), which implies attentive listening, deep understanding, and internalizing the covenant's terms; and second, to "do" (H6213, ʻâsâh'), meaning to actively obey, perform, and diligently live out those terms in their daily lives. This concise phrase encapsulates the very essence of covenant faithfulness—a responsive obedience that seamlessly translates belief into tangible action, powerfully highlighting that their current spiritual and national crisis stemmed directly from a profound failure to both truly hear and genuinely obey God's established covenant.

Literary Devices

Jeremiah 11:6 masterfully employs several potent literary devices to convey its urgent and authoritative message. The most prominent is Direct Address, as the LORD speaks directly and personally to Jeremiah, imbuing the prophet's subsequent proclamation with immediate and undeniable divine authority. This is further reinforced by the pervasive use of the Imperative Mood in key verbs such as "Proclaim," "Hear," and "do," which powerfully conveys the absolute necessity, urgency, and non-negotiable nature of God's command and the people's expected response. The phrase "cities of Judah, and in the streets of Jerusalem" functions as a clear example of Merism, a rhetorical device where two contrasting or complementary parts ("cities" and "streets") are used to represent the whole, signifying that the message is intended for all people throughout the entire land, leaving no one exempt from its reach or responsibility. Furthermore, the deliberate Repetition of the term "words" ("all these words" and "the words of this covenant") serves to emphasize the centrality, comprehensive nature, and supreme importance of God's revealed will as the foundational basis for their relationship with Him and the ultimate standard by which they are judged.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 11:6 serves as a stark and enduring reminder of the unwavering nature of God's covenant with His people and the profound, often devastating, consequences of its neglect. The foundational call to "hear and do" is a principle intricately woven throughout the entire biblical narrative, emphasizing that true faith is not merely intellectual assent or passive reception of truth, but a dynamic, transformative obedience that impacts every facet of life. This verse powerfully highlights God's unwavering commitment to His covenant promises, even as His people repeatedly and willfully break their end of the agreement. It underscores His perfect justice in holding them accountable for their actions, yet simultaneously reveals His persistent mercy in offering a final, public call to repentance before judgment is fully executed. The broken covenant relationship depicted in Jeremiah powerfully foreshadows the ultimate need for a new and better covenant, one written not on external stone tablets but supernaturally inscribed upon the human heart, thereby enabling true and heartfelt obedience.

REFLECTION AND APPLICATION

Jeremiah 11:6 stands as a timeless and urgent call to active, heartfelt, and comprehensive obedience to God's Word. Just as ancient Judah was summoned to heed the terms of the covenant, believers today are likewise called to listen intently to the Scriptures and to translate that hearing into tangible, transformative action in their daily lives. This verse profoundly challenges us to move beyond passive consumption of spiritual truth to a dynamic, engaged discipleship that actively shapes our character, informs our choices, and defines our relationships. The public nature of Jeremiah's proclamation also serves as a poignant reminder of our own responsibility to bear faithful witness to God's truth in our communities, workplaces, and homes, never shrinking from sharing the good news of the gospel and the call to repentance. Furthermore, the historical context serves as a sober warning that persistent disobedience, even amidst outward religious activity, ultimately leads to spiritual decline and inevitable divine discipline. This verse compels us to deeply examine the sincerity and depth of our commitment: are we merely hearers of the Word, or are we diligent doers, allowing God's covenant and His revealed will to truly define and direct our entire existence?

Questions for Reflection

  • In what specific areas of my life am I primarily a "hearer only" of God's Word, rather than a consistent and obedient "doer"?
  • How does my profound understanding of God's new covenant with me through Christ motivate and empower my obedience to His commands?
  • What are the contemporary "cities and streets" (contexts or spheres of influence) where God is calling me to proclaim His "words" today, whether through direct speech, compassionate service, or lived example?
  • What are the potential consequences, both personal and communal, of ignoring God's clear call to obedience in my individual life or within the broader church community?

FAQ

What "covenant" is being referred to in Jeremiah 11:6?

Answer: The "covenant" in Jeremiah 11:6 refers primarily and emphatically to the Mosaic Covenant, also known as the Sinai Covenant. This foundational covenant was divinely established by God with the Israelites at Mount Sinai shortly after their miraculous exodus from Egyptian bondage. Its terms are extensively detailed in books such as Exodus 19-24 and throughout Deuteronomy. It constituted the bedrock agreement that defined Israel's unique relationship with Yahweh, meticulously outlining His laws, statutes, and commands, along with the promised blessings for obedience and the severe curses for disobedience. The prophet Jeremiah's message in this verse is a direct and urgent reminder of these sacred obligations, which the people of Judah had, to their peril, largely abandoned.

Why was it so important for Jeremiah to proclaim this message publicly "in the cities of Judah, and in the streets of Jerusalem"?

Answer: The public proclamation of this message was absolutely crucial for several profound reasons. Firstly, it undeniably underscored the universal nature of the covenant obligation; it applied equally and bindingly to all the people, not merely to a select few or the religious elite. Secondly, it powerfully emphasized the widespread and pervasive nature of their national sin; the entire nation, from the capital city of Jerusalem to the smallest towns and villages, was deeply implicated in the breach of the covenant. Thirdly, and perhaps most mercifully, it served as a final, urgent warning from God. In His enduring patience and mercy, God was providing every conceivable opportunity for national repentance before the full and devastating weight of the covenant curses (such as exile, as vividly described in Deuteronomy 28) would inevitably fall upon them. The public setting of the proclamation ensured that no one could legitimately claim ignorance of God's righteous demands or the dire, impending consequences of their persistent disobedience.

CHRIST-CENTERED FULFILLMENT

Jeremiah 11:6, with its urgent and foundational call to "Hear ye the words of this covenant, and do them," finds its ultimate fulfillment, redefinition, and transformation in the person and work of Jesus Christ and the inauguration of the New Covenant. While ancient Israel tragically and repeatedly failed to uphold the demands of the Mosaic Covenant, Jesus Christ perfectly embodied its every requirement, living a life of absolute and unwavering obedience to the Father's will, even to the point of His sacrificial death on the cross (Philippians 2:8). He is the very "Word made flesh" (John 1:14), the living and perfect embodiment of God's covenant faithfulness. Furthermore, Jesus inaugurated the New Covenant, a glorious reality prophesied centuries earlier in Jeremiah 31:31-34, where God's law is no longer merely written on external stone tablets but is supernaturally inscribed upon the hearts and minds of His people, enabling true and heartfelt obedience through the indwelling power of the Holy Spirit (Romans 8:4). Thus, the ancient call to "hear and do" is now profoundly fulfilled in believing in Christ and walking in the Spirit, empowered to live out the righteous requirements of God's new covenant, no longer by external compulsion or fear of punishment, but by an internal, Spirit-wrought transformation that produces genuine spiritual fruit (Galatians 5:22-23).

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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
(Version 6.) And the Lord said to me, proclaim (or read) all these words in the cities of Judah and in the streets of Jerusalem, saying: Listen to the words of this covenant and do them. The most merciful God often predicts the future, so that the hard heart may be softened to believe. He predicts both in the city of Jerusalem and in the field outside, so that the same repentance may apply to both, which is the common distinction of those places.
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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