Jeremiah 21:11

Translation
King James Version
And touching the house of the king of Judah, say, Hear ye the word of the LORD;
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KJV (with Strong's)
And touching the house H1004 of the king H4428 of Judah H3063, say, Hear H8085 ye the word H1697 of the LORD H3068;
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Complete Jewish Bible
"To the royal house of Y'hudah say: 'Hear the word of ADONAI;
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Berean Standard Bible
Moreover, tell the house of the king of Judah to hear the word of the LORD.
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American Standard Version
And touching the house of the king of Judah, hear ye the word of Jehovah:
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World English Bible Messianic
Touching the house of the king of Judah, hear the LORD’s word:
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Geneva Bible (1599)
And say vnto the house of the King of Iudah, Heare ye the worde of the Lord.
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Young's Literal Translation
And as to the house of the king of Judah, Hear ye a word of Jehovah;
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See also
Jeremiah 17:20Micah 3:1Jeremiah 13:18
In the KJVVerse 19,452 of 31,102

Study This Verse

SUMMARY

Jeremiah 21:11 delivers a profound and urgent divine pronouncement directly to the royal household of Judah, commanding them with an imperative: "Hear ye the word of the LORD." This verse serves as a pivotal introduction to a severe oracle of judgment, powerfully asserting God's absolute sovereignty over earthly rulers and holding the monarchy directly accountable for its spiritual and ethical failures amidst the impending Babylonian siege. It encapsulates a final, critical call for attentive obedience and submission to God's revealed will, foreshadowing the profound and inescapable consequences of their continued rebellion.

CONTEXT

  • Literary Context: Jeremiah 21:11 is strategically positioned within a distinct oracle (Jeremiah 21:1-14) that commences with King Zedekiah's desperate appeal to the prophet Jeremiah. Facing the relentless advance of the Babylonian army under Nebuchadnezzar, Zedekiah dispatches messengers to inquire of the Lord, clinging to a desperate hope for miraculous divine intervention, reminiscent of past deliverances (2 Kings 19). However, Jeremiah's response, divinely inspired, shatters this hope with a stark declaration of unyielding judgment. The Lord unequivocally states that He is fighting against Jerusalem, not for it, a direct consequence of the city's pervasive sin, idolatry, and injustice. Verse 11 specifically targets "the house of the king of Judah," indicating that the nation's leadership is not merely implicated but is the primary recipient of this critical warning, setting the stage for the subsequent pronouncements of doom and the urgent, albeit unheeded, call to repentance detailed in the remainder of the chapter.
  • Historical & Cultural Context: The historical setting for Jeremiah 21:11 is the agonizing twilight of the Kingdom of Judah, specifically during the tumultuous reign of King Zedekiah (597-586 BCE), who would be Judah's final monarch before the devastating Babylonian exile. Jerusalem was under a brutal siege, a dire existential crisis that profoundly tested the faith, resilience, and leadership of the nation. Culturally, the king in ancient Israel was understood not merely as a political head but as God's anointed representative on earth, tasked with upholding the covenant, administering justice, and leading the people in righteousness. However, Zedekiah, much like many of his predecessors, had largely abrogated this sacred duty, vacillating indecisively between seeking alliances with Egypt and attempting to appease Babylon, all while persistently neglecting the spiritual and ethical demands of the Mosaic covenant. The divine message directed to "the house of the king" thus directly addresses the very epicenter of Judah's political and spiritual authority, holding them singularly responsible for the nation's impending catastrophe. This period was characterized by profound national trauma, challenging the deeply ingrained traditional understanding of God's unwavering protection over Jerusalem and the Davidic line.
  • Key Themes: This pivotal verse powerfully contributes to several overarching themes that permeate the book of Jeremiah. Firstly, it emphatically underscores Divine Sovereignty and Judgment, demonstrating that God's authority transcends all human power, even that of the most exalted earthly rulers. The imperative command to "Hear ye the word of the LORD" asserts Yahweh's ultimate dominion over the Davidic monarchy, which had become deeply corrupt and unfaithful. Secondly, it highlights the critical theme of the Accountability of Leadership, making it unequivocally clear that those entrusted with positions of power bear immense responsibility for the spiritual and moral well-being of the nation. The king's systemic failure to uphold justice and lead in righteousness is presented as a direct catalyst for the nation's downfall, a theme powerfully echoed in passages such as Jeremiah 22:3. Thirdly, the verse emphasizes the Urgency of Obedience to God's Word. The imperative "Hear ye" is not a mere suggestion but a forceful command demanding immediate, active, and responsive compliance, particularly in a time of profound national crisis. This insistent call to listen and obey is a recurring motif throughout Jeremiah, starkly contrasting with Judah's pervasive spiritual deafness and stubborn rebellion (e.g., Jeremiah 7:23-24).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • house (Hebrew, bayith', H1004): This term (H1004) extends far beyond a simple physical dwelling. It encompasses a family, a household, a lineage, or even an entire dynasty. In the context of "the house of the king of Judah," it refers not merely to the royal palace but to the entire royal family, its administrative apparatus, and, by extension, the ruling authority and dynastic succession of the Judean monarchy. The divine message is therefore precisely directed at the very core of the nation's leadership and its foundational structure.
  • word (Hebrew, dâbâr', H1697): The Hebrew dâbâr (H1697) is significantly richer in meaning than a mere "word." It denotes a spoken utterance, a matter, a thing, an affair, a decree, or even a promise. Crucially, when it is "the word of the LORD," it carries the full weight of divine authority and efficacy. It is not just communication but a powerful, active force that demands attention and obedience, often bringing about the reality it declares. Here, it signifies God's authoritative decree concerning the imminent fate of the king's house and the nation.
  • Hear (Hebrew, shâmaʻ', H8085): The imperative shâmaʻ (H8085) means much more than simply perceiving sound. It implies intelligent listening, paying close attention, and, most critically, obeying. It is a call to active, responsive, and submissive hearing—a fundamental concept in the Old Testament covenant, famously encapsulated in the Shema (e.g., Deuteronomy 6:4). The plural "ye" indicates that the command is directed to the king and all members of his household and administration, emphasizing their collective responsibility to heed God's instruction.

Verse Breakdown

  • "And touching the house of the king of Judah": This opening phrase immediately establishes the precise and targeted audience of the divine message. It is a direct address to the royal family and its entire administrative body, signifying that God's judgment and directives are not generic but specifically aimed at the nation's leadership, who bear primary responsibility for the spiritual and moral state of Judah. This highlights the profound accountability of those in positions of power, particularly the Davidic monarchy, which was meant to embody covenant faithfulness.
  • "[say], Hear ye the word": The imperative "Hear ye" (Hebrew: Shim'u) is a forceful and urgent command, demanding not merely auditory reception but active, obedient listening. It implies a call to heed, to understand deeply, and, most importantly, to act decisively upon what is being communicated. The bracketed "say" clarifies that this is a prophetic instruction to Jeremiah, underscoring the prophet's crucial role as the authoritative divine messenger. The phrase "the word" refers to God's authoritative message, which is further elaborated in the subsequent verses of the chapter, detailing judgment and a final, desperate call to justice.
  • "of the LORD;": This concluding phrase unequivocally identifies the ultimate source of the "word" as Yahweh (H3068), the covenant God of Israel. It powerfully underscores the divine origin and absolute authority of the message, leaving no room for doubt about its weight, truth, or significance. The message is not Jeremiah's personal opinion or political counsel but a direct, non-negotiable revelation from the sovereign God, to whom the king, his household, and indeed all people are ultimately and eternally accountable.

Literary Devices

Jeremiah 21:11 masterfully employs several significant literary devices to amplify its urgent and authoritative message. The most prominent is Direct Address, as the prophet Jeremiah is explicitly commanded to speak "touching the house of the king of Judah." This immediate and personal targeting of the royal household underscores their direct culpability and the critical urgency of the divine pronouncement. The phrase "Hear ye the word of the LORD" utilizes the Imperative Mood, conveying a forceful, non-negotiable command rather than a mere suggestion or request. This imperative powerfully emphasizes the absolute authority of God's communication and the expectation of immediate, obedient response. Furthermore, the phrase "the house of the king" functions as a potent Metonymy, where "house" (referring to a physical structure or dwelling) stands in for the entire royal family, its administrative apparatus, and the dynastic lineage itself. This broadens the scope of the message from merely the king himself to encompass all those associated with the monarchy and its governance, thereby highlighting the collective responsibility of leadership in Judah's spiritual and political decline.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 21:11 profoundly asserts God's absolute sovereignty over all earthly powers, including the most exalted human institutions like the monarchy. It systematically dismantles any illusion that kings rule by their own inherent might or wisdom, unequivocally stating that even the "house of the king of Judah" must "Hear ye the word of the LORD." This establishes a foundational theological principle: all human authority is ultimately derived from and eternally accountable to God. The persistent disobedience of Judah's kings, their systemic failure to uphold justice and righteousness as explicitly mandated by the covenant, is revealed as a direct affront to God's holy word, leading inevitably to severe and devastating consequences. The imperative call to "hear" is fundamentally a call to covenant faithfulness, serving as a stark reminder to the leadership of their sacred responsibility to govern according to divine principles and to lead the nation in righteousness.

REFLECTION AND APPLICATION

Jeremiah 21:11 serves as a timeless and potent reminder that all authority, whether vested in governmental structures, corporate leadership, family dynamics, or ecclesiastical roles, is ultimately derived from and eternally accountable to God. For leaders in any sphere today, this verse issues a solemn and urgent warning: power is a sacred trust, and its exercise must unfailingly align with divine principles of justice, righteousness, compassion, and integrity. The "word of the LORD" is not merely an ancient text but a living, active, and discerning guide that perpetually demands our devoted attention and humble obedience. Our decisions, particularly those made from positions of influence, carry far-reaching consequences, mirroring the catastrophic impact of Judah's monarchy on its people. For every individual, regardless of their station, the command to "Hear ye the word of the LORD" remains a perpetual and vital call to cultivate a posture of active, discerning listening and humble, responsive obedience to God's truth. In a world saturated with competing voices, ideologies, and distractions, discerning and submitting to God's authoritative word is paramount for spiritual vitality, moral clarity, and navigating life's profound complexities. Our true security, flourishing, and ultimate destiny, much like Judah's, depend entirely on our unwavering willingness to genuinely hear, internalize, and obey God's voice, allowing it to profoundly shape our character, choices, and conduct.

Questions for Reflection

  • In what specific areas of my life, or within the leadership structures I am part of, might I be failing to truly "hear" and obediently apply the word of the Lord?
  • How does the stark accountability of Judah's king to God's word challenge and reshape my own understanding of authority, responsibility, and stewardship?
  • What concrete, practical steps can I commit to taking to cultivate a deeper, more attentive, and more obedient listening posture toward God's word in my daily life and decision-making?

FAQ

Why is the message directed specifically to the "house of the king of Judah" and not the entire nation?

Answer: The message is directed to the "house of the king of Judah" because the monarchy held primary and foundational responsibility for the nation's spiritual, moral, and political well-being. In ancient Israel, the king was divinely appointed to be a covenant keeper, leading the people in righteousness and justice, and serving as a living embodiment of God's law (see Deuteronomy 17). Their moral and spiritual failures, particularly their idolatry, injustice, and political vacillation, had a profound and corrupting impact on the entire nation, often leading the people astray from God's covenant. By addressing the king's house directly, God emphasizes that the leadership's disobedience was a significant and primary cause of Judah's impending judgment, and their repentance was crucial for any hope of deliverance or mitigation of punishment. It underscores the profound biblical principle that those in authority bear a greater weight of accountability before God.

What does "Hear ye the word of the LORD" imply beyond just listening?

Answer: The Hebrew word for "hear" (shâmaʻ) implies much more than merely perceiving sound with the ears. It encompasses attentive listening, deep understanding, internalizing the message, and, most importantly, obedient action. In the context of the covenant relationship between God and Israel, to "hear" the word of the LORD means to heed it, to take it to heart, to submit to its authority, and to live in active accordance with its commands. It's a profound call to active submission, faithfulness, and transformation. For the house of the king, it meant a radical and immediate change in their governance, their pursuit of justice, their abandonment of idolatry, and their cessation of corrupt practices. This profound, active sense of "hearing" is foundational to biblical faith, as famously seen in the Shema, "Hear, O Israel" (Deuteronomy 6:4), which calls for total devotion and obedience.

CHRIST-CENTERED FULFILLMENT

Jeremiah 21:11, with its stark command to the failing and disobedient monarchy of Judah, finds its ultimate fulfillment and profound contrast in the person and perfect reign of Jesus Christ. The earthly kings of Judah, including Zedekiah, consistently failed to truly "hear" and obey the word of the LORD, leading their nation into ruin, exile, and judgment. Their inherent inability to rule justly and righteously highlighted the desperate, universal need for a perfect, divine King. Jesus, as the true and eternal King, perfectly embodies the very "word of the LORD" (John 1:1 and Revelation 19:13). He not only hears God's word with perfect attentiveness but is God's Word made flesh, perfectly obedient to the Father in all things, even unto death on a cross (John 8:29). Unlike the kings of Judah who brought judgment upon their "house" and lineage through their disobedience, Christ, through His perfect obedience, atoning sacrifice, and glorious resurrection, establishes an eternal kingdom and builds a spiritual "house"—the Church—founded upon righteousness, grace, and an everlasting covenant (Hebrews 3:6). The ancient call to "Hear ye the word of the LORD" now culminates in hearing and obeying Jesus, the King of kings and Lord of lords, whose reign brings salvation, true justice, and eternal life, thereby fulfilling all the failed promises, hopes, and prophetic yearnings associated with the Old Testament monarchy (Matthew 17:5).

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Commentary on Jeremiah 21 verses 8–14

By the civil message which the king sent to Jeremiah it appeared that both he and the people began to have a respect for him, which it would have been Jeremiah's policy to make some advantage of for himself; but the reply which God obliges him to make is enough to crush the little respect they begin to have for him, and to exasperate them against him more than ever. Not only the predictions in the foregoing verses, but the prescriptions in these, were provoking; for here,

I. He advises the people to surrender and ??desert to the Chaldeans, as the only means left them to save their lives, Jer 21:8-10. This counsel was very displeasing to those who were flattered by their false prophets into a desperate resolution to hold out to the last extremity, trusting to the strength of their walls and the courage of their soldiery to keep out the enemy, or to their foreign aids to raise the siege. The prophet assures them, "The city shall be given into the hand of the king of Babylon, and he shall not only plunder it, but burn it with fire, for God himself hath set his face against this city for evil and not for good, to lay it waste and not to protect it, for evil which shall have no good mixed with it, no mitigation or merciful allay; and therefore, if you would make the best of bad, you must beg quarter of the Chaldeans, and surrender prisoners of war." In vain did Rabshakeh persuade the Jews to do this while they had God for them (Isa 36:16), but it was the best course they could take now that God was against them. Both the law and the prophets had often set before them life and death in another sense - life if they obey the voice of God, death if they persist in disobedience, Deu 30:19. But they had slighted that life which would have made them truly happy, to upbraid them with which the prophet here uses the same expression (Jer 21:8): Behold, I set before you the way of life and the way of death, which denotes not, as that, a fair proposal, but a melancholy dilemma, advising them of two evils to choose the less; and that less evil, a shameful and wretched captivity, is all the life now left for them to propose to themselves. He that abides in the city, and trusts to that to secure him, shall certainly die either by the sword without the walls or famine or pestilence within. But he that can so far bring down his spirit, and quit his vain hopes, as to go out, and fall to the Chaldeans, his life shall be given him for a prey; he shall save his life, but with much difficulty and hazard, as a prey is taken from the mighty. It is an expression like that, He shall be saved, yet so as by fire. He shall escape but very narrowly, or he shall have such surprising joy and satisfaction in escaping with his life from such a universal destruction as shall equal theirs that divide the spoil. They thought to make a prey of the camp of the Chaldeans, as their ancestors did that of the Assyrians (Isa 33:23), but they will be sadly disappointed; if by yielding at discretion they can but save their lives, that is all the prey they must promise themselves. Now one would think this advice from a prophet, in God's name, should have gained some credit with them and been universally followed; but, for aught that appears, there were few or none that took it; so wretchedly were their hearts hardened, to their destruction.

II. He advises the king and princes to reform, and make conscience of the duty of their place. Because it was the king that sent the message to him, in the reply there shall be a particular word for the house of the king, not to compliment or court them (that was no part of the prophet's business, no, not when they did him the honour to send to him), but to give them wholesome counsel (Jer 21:11, Jer 21:12): "Execute judgment in the morning; do it carefully and diligently. Those magistrates that would fill up their place with duty had need rise betimes. Do it quickly, and do not delay to do justice upon appeals made to you, and tire out poor petitioners as you have done. Do not lie in your beds in a morning to sleep away the debauch of the night before, nor spend the morning in pampering the body (as those princes, Ecc 10:16), but spend it in the despatch of business. You would be delivered out of the hand of those that distress you, and expect that therein God should do you justice; see then that you do justice to those that apply to you, and deliver them out of the hand of their oppressors, lest my fury go out like fire against you in a particular manner, and you fare worst who think to escape best, because of the evil of your doings." Now, 1. This intimates that it was their neglect to do their duty that brought all this desolation upon the people. It was the evil of their doings that kindled the fire of God's wrath. Thus plainly does he deal even with the house of the king; for those that would have the benefit of a prophet's prayers must thankfully take a prophet's reproofs. 2. This directs them to take the right method for a national reformation. The princes must begin, and set a good example, and then the people will be invited to reform. They must use their power for the punishment of wrong, and then the people will be obliged to reform. He reminds them that they are the house of David, and therefore should tread in his steps, who executed judgment and justice to his people. 3. This gives them some encouragement to hope that there may yet be a lengthening of their tranquillity, Dan 4:27. If any thing will recover their state from the brink of ruin, this will.

III. He shows them the vanity of all their hopes so long as they continued unreformed, Jer 21:13, Jer 21:14. Jerusalem is an inhabitant of the valley, guarded with mountains on all sides, which were their natural fortifications, making it difficult for an army to approach them. It is a rock of the plain, which made it difficult for an enemy to undermine them. These advantages of their situation they trusted to more than to the power and promise of God; and, thinking their city by these means to be impregnable, they set the judgments of God at defiance, saying, "Who shall come down against us? None of our neighbours dare make a descent upon us, or, if they do, who shall enter into our habitations?" They had some colour for this confidence; for it appears to have been the sense of all their neighbours that no enemy could force his way into Jerusalem, Lam 4:12. But those are least safe that are most secure. God soon shows the vanity of that challenge, Who shall come down against us? when he says (Jer 21:13), Behold, I am against thee. They had indeed by the wickedness driven God out of their city when he would have tarried with them as a friend; but they could not by their bulwarks keep them out of their city when he came against them as an enemy. If God be for us, who can be against us? But, if he be against us, who can be for us, to stand us in any stead? Nay, he comes against them not as an enemy that may lawfully and with some hope of success be resisted, but as a judge that cannot be resisted; for he says (Jer 21:14), I will punish you, by due course of law, according to the fruit of your doings, that is, according to the merit of them and the direct tendency of them. That shall be brought upon you which is the natural product of sin. Nay, he will not only come with the anger of an enemy and the justice of a judge, but with the force of a consuming fire, which has no compassion, as a judge sometimes has, nor spares any thing combustible that comes in its way. Jerusalem has become a forest, in which God will kindle a fire that shall consume all before it; for our God is himself a consuming fire; and who is able to stand in his sight when once he is angry?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 11, 12.) And to the house of the king of Judah, hear the word of the Lord, O house of David. Thus says the Lord, Judge in the morning, and deliver the oppressed from the hand of the oppressor, lest my indignation goes forth like fire and is kindled with none to quench it, because of the evil of your deeds. The phrase 'because of the evil of your deeds' is not found in the Septuagint. Because above (Al. already above) it had said, And to this people you shall say, Thus says the Lord, subsequently it now adds, and to the house of the king of Judah: so that it is understood, you shall say, thus says the Lord: for both the higher and the lower are connected; so that the meaning is: And to this people you shall say, Thus says the Lord. But a proper speech is made to the royal house, because of whose fault the city is besieged, so that it may correct the error through repentance, and obtain the mercy of the Lord. Judge, he says, justice in the morning, not in the darkness of iniquity, but in the light of justice. And deliver the one oppressed by force, from the hand of the slanderer, so that you do not show favoritism in judgment, but that the authority of God may prevail more among you than the power of the persecutor. And if, he says, you do this, the fire of my anger will not be kindled in you, nor will it find material to consume. In this place the incredible mercy of God is demonstrated, as concerning those of whom it was said before: For I have set my face against this city for evil, and not for good; it shall be given into the hand of the king of Babylon, and he shall burn it with fire, with the judgment of the Lord already approaching, so as to provoke them to seek salvation. Not that he is unaware that the city of Jerusalem is to be taken, but because the free will of man is preserved, so that they may seem to perish not by ignorance of the future, but by their own choice. How did the Savior know that the Apostle would deny him and that he himself would be crucified? Surely he had often foretold this to the Apostles and nevertheless reminded them, desiring to correct them for repentance, so that whatever they would subsequently endure, it would happen to them by their own fault, not because of the severity of the one threatening.
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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