TRV
Translation
KJV (with Strong's)
Berean Standard Bible
Therefore hear, O nations, and learn, O congregations, what will happen to them.
American Standard Version
Therefore hear, ye nations, and know, O congregation, what is among them.
World English Bible Messianic
Therefore hear, you nations, and know, congregation, what is among them.
Geneva Bible (1599)
Heare therefore, yee Gentiles, and thou Congregation knowe, what is among them.
Young's Literal Translation
Therefore hear, O nations, and know, O company, That which is upon them.
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In the KJVVerse 19,108 of 31,102
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Commentary on Jeremiah 6 verses 18–30
18 ¶ Therefore hear, ye nations, and know, O congregation, what is among them.
19 Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.
20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.
21 Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish.
22 Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.
23 They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.
24 We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail.
25 Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side.
26 O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
27 I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.
28 They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.
29 The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.
30 Reprobate silver shall men call them, because the LORD hath rejected them.
Here, I. God appeals to all the neighbours, nay, to the whole world, concerning the equity of his proceedings against Judah and Jerusalem (Jer 6:18, Jer 6:19): "Hear, you nations, and know particularly, O congregation of the mighty, the great men of the nations, that take cognizance of the affairs of states about you and make remarks upon them. Observe now what is doing among those of Judah and Jerusalem; you hear of the desolations brought upon them, the earth rings of it, trembles under it; you all wonder that I should bring evil upon this people, that are in covenant with me, that profess relation to me, that have worshipped me, and been highly favoured by me; you are ready to ask, Wherefore has the Lord done thus to this land? Deu 29:24. Know then," 1. "That it is the natural product of their devices. The evil brought upon them is the fruit of their thought. They thought to strengthen themselves by their alliance with foreigners, and by that very thing they weakened and diminished themselves, they betrayed and exposed themselves." 2. "That it is the just punishment of their disobedience and rebellion. God does but execute upon them the curse of the law for their violation of its commands. It is because they have not hearkened to my words nor to my law, nor regarded a word I have said to them, but rejected it all. They would never have been ruined thus by the judgments of God's hand if they had not refused to be ruled by the judgments of his mouth: therefore you cannot say that they have any wrong done them."
II. God rejects their plea, by which they insisted upon their external services as sufficient to atone for all their sins. Alas! it is a frivolous plea (Jer 6:20): "To what purpose come there to me incense and sweet cane, to be burnt for a perfume on the golden altar, though it was the best of the kind, and far-fetched? What care I for your burnt-offerings and your sacrifices?" They not only cannot profit God (no sacrifice does, Psa 50:9), but they do not please him, for none does this but the sacrifice of the upright; that of the wicked is an abomination to him. Sacrifice and incense were appointed to excite their repentance, and to direct them to a Mediator, and assist their faith in him. Where this good use was made of them they were acceptable, God had respect to them and to those that offered them. But when they were offered with an opinion that thereby they made God their debtor, and purchased a license to go on in sin, they were so far from being pleasing to God that they were a provocation to him.
III. He foretels the desolation that was now coming upon them. 1. God designs their ruin because they hate to be reformed (Jer 6:21): I will lay stumbling-blocks before this people, occasions of falling not into sin, but into trouble. Those whom God has marked for destruction he perplexes and embarrasses in their counsels, and obstructs and retards all the methods they take for their own safety. The parties of the enemy, which they met with wherever they went, were stumbling-blocks to them; in ever corner they stumbled upon them and were dashed to pieces by them: The fathers and the sons together shall fall upon them; neither the fathers with their wisdom, nor the sons with their strength and courage, shall escape them, or get over them. The sons that sinned with their fathers fall with them. Even the neighbour and his friend shall perish and not be able to help either themselves or one another. 2. He will make use of the Chaldeans as instruments of it; for whatever work God has to do he will find out proper instruments for the doing of it. This is a people fetched from the north, from the sides of the earth. Babylon itself lay a great way off northward; and some of the countries that were subject to the king of Babylon, out of which his army was levied, lay much further. These must be employed in this service, Jer 6:22, Jer 6:23. For, (1.) It is a people very numerous, a great nation, which will make their invasion the more formidable. (2.) It is a warlike people. They lay hold on bow and spear, and at this time know how to use them, for they are used to them. They ride upon horses, and therefore they march the more swiftly, and in battle press the harder. No nation had yet brought into the field a better cavalry that the Chaldeans. (3.) It is a barbarous people. They are cruel and have no mercy, being greedy of prey and flushed with victory. They take a pride in frightening all about them; their voice roars like the sea. And, (4.) They have a particular design upon Judah and Jerusalem, in hopes greatly to enrich themselves with the spoil of that famous country. They are set in array against thee, O daughter of Zion! The sins of God's professing people make them an easy prey to those that are God's enemies as well as theirs.
IV. He describes the very great consternation which Judah and Jerusalem should be in upon the approach of this formidable enemy, Jer 6:24-26. 1. They own themselves in a fright, upon the first intelligence brought them of the approach of the enemy: "When we have but heard the fame thereof our hands wax feeble, and we have no heart to make any resistance; anguish has taken hold of us, and we are immediately in an extremity of pain, like that of a woman in travail." Note, Sense of guilt quite dispirits men, upon the approach of any threatening trouble. What can those hope to do for themselves who have made God their enemy? 2. They confine themselves by consent to their houses, not daring to show their heads abroad; for, though they could not but expect that the sword of the enemy would at last find them out there, yet they would rather die tamely and meanly there than run any venture, either by fight or flight, to help themselves. Thus they say one to another, "Go not forth into the field, no not to fetch in your provision thence, nor walk by the way; dare not to go to church or market, it is at your peril if you do, for the sword of the enemy, and the fear of it, are on every side; the highways are unoccupied, as in Jael's time," Jdg 5:6. Let this remind us, when we travel the roads in safety and there is none to make us afraid, to bless God for our share in the public tranquillity. 3. The prophet calls upon them sadly to lament the desolations that were coming upon them. He was himself the lamenting prophet, and called upon his people to join with him in his lamentations: "O daughter of my people, hear they God calling thee to weeping and mourning, and answer his call: do not only put on sackcloth for a day, but gird it on for thy constant wear; do not only put ashes on thy head, but wallow thyself in ashes; put thyself into close mourning, and use all the tokens of bitter lamentation, not forced and for show only, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. Thus do thou lament for the spoiler that suddenly comes upon us. Though he has not come yet, he is coming, the decree has gone forth: let us therefore meet the execution of it with a suitable sadness." As saints may rejoice in hope of God's mercies, though they see them only in the promise, so sinners must mourn for fear of God's judgments, though they see them only in the threatenings.
V. He constitutes the prophet a judge over this people that now stand upon their trial: as Jer 1:10, I have set thee over the nations; so here, I have set thee for a tower, or as a sentinel, or a watchman, upon a tower, among my people, as an inspector of their actions, that thou mayest know, and try their way, Jer 6:27. Not that God needed any to inform him concerning them; on the contrary, the prophet knew little of them in comparison but by the spirit of prophecy. But thus God appeals to the prophet himself, and his own observation concerning their character, that he might be fully satisfied in the equity of God's proceedings against them and with the more assurance give them warning of the judgments coming. God set him for a tower, conspicuous to all and attacked by many, but made him a fortress, a strong tower, gave him courage to stem the tide and bear the shock of their displeasure. Those that will be faithful reprovers have need to be firm as fortresses. Now in trying their way he will find two things: - 1. That they are wretchedly debauched (Jer 6:28): They are all grievous revolters, revolters of revolters (so the word is), the worst of revolters, as a servant of servants is the meanest servant. They have a revolting heart, have deeply revolted, and revolt more and more. They seemed to start fair, but they revolt and start back. They walk with slanders; they make nothing of belying and backbiting one another, nay, they make a perfect trade of it; it is their constant course, and they govern themselves by the slanders they hear, hating those that they hear ill-spoken of, though ever so unjustly. They are brass and iron, base metals, and there is nothing in them that is valuable. They were as silver and gold, but they have degenerated. Nay, as they are all revolters, so they are all corrupters, not only debauched themselves, but industrious to debauch others, to corrupt them as they themselves are corrupt; nay, to make them seven times more the children of hell than themselves. It is often so; sinners soon become tempters. 2. That they would never be reclaimed and reformed; it was in vain to think of reforming them, for various methods had been tried with them, and all to no purpose, Jer 6:29, Jer 6:30. He compares them to ore that was supposed to have some good metal in it, and was therefore put into the furnace by the refiner, who used all his art, and took abundance of pains, about it, but it proved all dross, nothing of any value could be extracted out of it. God by his prophets and by his providences had used the most proper means to refine this people and to purify them from their wickedness; but it was all in vain. By the continual preaching of the word, and in a series of afflictions, they had been kept in a constant fire, but all to no purpose. The bellows have been still kept so near the fire, to blow it, that they are burnt with the heat of it, or they are quite worn out with long use and thrown into the fire as good for nothing. The prophets have preached their throats sore with crying aloud against the sins of Israel, and yet they are not convinced and humbled. The lead, which was then used in refining silver, as quicksilver is now, is consumed of the fire, and has not done its work. The founder melts in vain; his labour is lost, for the wicked are not plucked away, no care is taken to separate between the precious and the vile, to purge out the old leaven, to cast out of communion those who, being corrupt themselves, are in danger of infecting others. Or, Their wickednesses are not removed (so some read it); they are still as bad as ever, and nothing will prevail to part between them and their sins. They will not be brought off from their idolatries and immoralities by all they have heard, and all they have felt, of the wrath of God against them; and therefore that doom is passed upon them (Jer 6:30): Reprobate silver shall they be called, useless and worthless; they glitter as if they had some silver in them, but there is nothing of real virtue or goodness to be found among them; and for this reason the Lord has rejected them. He will no more own them as his people, nor look for any good from them; he will take them away like dross (Psa 119:119), and prepare a consuming fire for those that would not be purified by a refining fire. By this it appears, (1.) That God has no pleasure in the death and ruin of sinners, for he tries all ways and methods with them to prevent their destruction and qualify them for salvation. Both his ordinances and his providences have a tendency this way, to part between them and their sins; and yet with many it is all lost labour. We have piped unto you, and you have not danced; we have mourned unto you, and you have not wept. Therefore, (2.) God will be justified in the death of sinners and all the blame will lie upon themselves. He did not reject them till he had used all proper means to reform them; did not cast them off so long as there was any hope of them, nor abandon them as dross till it appeared that they were reprobate silver.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–30. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Versed 16 and following) Thus says the Lord: Stand on the roads and see, and inquire about the ancient paths, which is the good way, and walk in it, and you will find refreshment (or purification) for your souls. And they said: we will not walk (or we will not go). And I appointed watchmen over you, listen to the sound of the trumpet. And they said, we will not listen. Therefore hear (or they have heard) O nations: and know (or know) the congregation (or those who feed the flocks): or according to Symmachus, and know (the testimony that is in them) how much I will do to them. Listen, O earth. If the parable of the Gospel is understood, it will provide understanding of this place: in which a good merchant is said to sell all pearls, in order to buy the most precious pearl for its price (Matth. XIII); which, indeed, through the Patriarchs and Prophets, we come to him who says: I am the way (John XIV). Therefore, we must stand in the prophets, and contemplate and inquire diligently about the ancient or eternal paths, which have been trodden by many holy ones, which are more significantly called 'trails' in Greek, which is the good way in the Gospel (Matth. VII), and we must walk in it: and when this way is found, it provides refreshment or purification for the souls of believers. But they replied in opposition, we will not walk in the way of the Gospel: as the Prophet specifically says about the perfidy of the Jews. And immediately he brings forth: And I have set watchmen over you. No doubt that the chorus of the Apostles is indicated, according to Ezekiel: Son of man, I have made you a watchman for the house of Israel (Ezek. III, 17). And I have commanded you to listen to the sound of the trumpet, or the commandments of the Gospel, or the teachings of the Apostles, according to Isaiah: Go up to the high mountain, herald of good news to Zion; lift up your voice with strength, O Jerusalem, herald of good news (Isai. XL, 9). They said: We will not listen; and when invited to the dinner, they did not want to come: therefore it is said: Hear, O nations. This is what the Apostles followed, when they spoke in Lycaonia: It was necessary for you to speak the word of God first: but because you reject it, and judge yourselves unworthy of eternal life: behold, we turn to the nations (Acts 13:46). And know, congregation, not at all Jewish, but of all nations: whether you who shepherd the flocks, bishops and priests and all the ecclesiastical order: or you know the testimony that is in them. For the testimony of God is faithful, providing wisdom to the little ones (Psalm 18:8). To whom the Lord speaks: Do not be afraid, little flock (Luke 12:31). And: Behold, I and the children whom God has given me (Isaiah 8:18). Therefore, know the great things I will do for the unbelieving people. And it is added: Hear, O earth, the whole world is called to listen: just as we read in the beginning of Isaiah: Hear, O heavens, and give ear, O earth (ibid., 1); what the Lord will do for the people of Judah.
Theodoret of CyrusAD 458
ON JEREMIAH 2:6.18
Jeremiah refers to their guides by the term “shepherds,” not simply those accorded spiritual guidance but also kings and rulers who have accepted the divine message. This is the way the divine apostles Barnabas and Paul also behaved. When they entered a certain synagogue, they principally engaged the Jews in discussion. But when they perceived their unbelief, they said, “It was necessary to speak the word of God to you first, but since you resist it and pass judgment on yourselves as unworthy of eternal life, we turn to the nations, the Lord having given us this direction. I have placed you as a light for the nations to bring salvation to the ends of the earth.” This is where this prophecy finds its fulfillment.
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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SUMMARY
Jeremiah 6:18 delivers a profound divine summons, articulated through the prophet, compelling both the surrounding Gentile nations and the covenant community of Israel (Judah) to bear witness to and deeply comprehend the pervasive spiritual and moral corruption that has infiltrated God's chosen people. This verse underscores God's unwavering commitment to justice and accountability, revealing that His impending judgment, though severe, is a righteous and public response to persistent disobedience, intended to be observed and understood by all as a testament to His sovereign character.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 6:18 masterfully employs several powerful literary devices to convey its urgent and weighty message. Apostrophe is prominently featured as the prophet directly addresses both the distant "nations" and the immediate "congregation," creating a dramatic sense of a universal courtroom where God's judgment is publicly declared and witnessed by all. This direct address lends an urgent, authoritative, and deeply personal tone to the divine message. The verse also functions as a quintessential Prophetic Oracle, a divinely inspired utterance conveying God's will and future actions, characterized by its authoritative tone, direct address, and declarative nature. Furthermore, there is a strong Witness Motif at play; God calls both external and internal parties (nations and congregation) to observe, understand, and bear testimony to His dealings with Judah, thereby transforming the impending judgment into a public demonstration of His character, justice, and sovereignty. This motif profoundly underscores the didactic purpose of the judgment, intended to teach all who observe it about the immutable consequences of rebellion against the holy God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 6:18 profoundly articulates God's character as a righteous and holy judge who demands unwavering accountability, not only from the world but especially from His covenant people. It highlights the immutable theological principle that divine judgment is never arbitrary but is always a just and necessary response to persistent sin and unrepentant rebellion, even when it involves His chosen nation. The explicit call for both "nations" and "congregation" to "know" emphasizes the universal visibility and didactic purpose of God's justice. It underscores the profound truth that God's dealings with Israel serve as a powerful object lesson for all humanity, demonstrating His absolute sovereignty over history and His unwavering commitment to His moral law. This verse challenges any notion of automatic divine favor or unconditional protection apart from faithfulness, asserting that covenant privilege comes with profound responsibility and an even greater standard of accountability.
REFLECTION AND APPLICATION
Jeremiah 6:18 stands as a timeless and convicting mirror for individuals and communities of faith in every generation. It compels us to move beyond superficial religiosity, outward conformity, or a false sense of security based on past blessings, and to genuinely examine "what is among us"—the hidden sins, the subtle compromises with worldly values, the insidious complacency, and the spiritual lukewarmness that can subtly erode our faithfulness and undermine our witness. Just as Judah's internal corruption led to public judgment and national devastation, our unaddressed sins, both personal and corporate, can hinder our effectiveness, mar our testimony, and invite God's loving but firm corrective discipline. This verse calls us to a radical honesty about our true spiritual state, urging us to humble ourselves, confess our sins, repent wholeheartedly, and return with renewed commitment to the "old paths" of God's truth, righteousness, and wholehearted devotion. It serves as a stark reminder that our walk with God is not a private affair but has profound implications that are observed by a watching world, making our integrity and faithfulness paramount for the sake of God's holy name and the advancement of His kingdom.
Questions for Reflection
FAQ
Why did God call both "nations" and "congregation" to hear and know?
Answer: God called both "nations" (Gentiles) and "congregation" (Israel) to hear and know for several crucial and interconnected reasons. For the nations, it was a public, undeniable demonstration of His absolute sovereignty and unyielding justice, revealing that He is the God of all the earth and that even His chosen people are not exempt from righteous judgment when they persist in sin and rebellion. This served as a powerful object lesson for the surrounding peoples, warning them and affirming God's moral governance of the world. For the congregation of Israel, it was a direct, inescapable summons to acknowledge their own profound spiritual corruption and the righteous basis for the impending judgment. It underscored their unique covenant responsibility and their catastrophic failure to live up to it, urging them to truly "know" the depth of their rebellion and the devastating consequences of rejecting God's repeated warnings and gracious invitations to repentance (see God's lament over their refusal to obey His voice in Jeremiah 7:23-26).
What does "what is among them" specifically refer to in the context of Judah?
Answer: "What is among them" refers to the pervasive and deeply entrenched spiritual and moral decay that had infiltrated every aspect of Judahite society, from the highest leadership to the common people. This included widespread and blatant idolatry, where the worship of foreign gods alongside or even instead of Yahweh was rampant (e.g., the shocking practice of making cakes for the Queen of Heaven in Jeremiah 7:18). It also encompassed systemic social injustice, the oppression of the vulnerable, rampant dishonesty, and a general, contemptuous disregard for God's holy law. Furthermore, it included the dangerous influence of false prophets who proclaimed "peace, peace, when there is no peace" (as lamented in Jeremiah 6:14), which lulled the people into a perilous complacency, preventing true repentance and a return to God. It was this deep-seated internal corruption, rather than merely external threats, that sealed their fate and necessitated God's severe judgment.
CHRIST-CENTERED FULFILLMENT
Jeremiah 6:18, with its solemn declaration of judgment against Judah's internal corruption and its call for universal witness, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While the verse speaks of God's righteous judgment against sin, it powerfully foreshadows the greater, vicarious judgment that would fall upon the "Lamb of God" who takes away the sin of the world (John 1:29). Jesus, the perfect and sinless Son of God, bore the full weight of God's wrath against the very "what is among them"—the collective sin and corruption of all humanity—on the cross, thereby making a way for forgiveness, reconciliation, and eternal life. Furthermore, the call for "nations" to hear and "congregation" to know points prophetically to the universal scope of Christ's redemptive work and the global reach of the Gospel. Through His sacrificial death and glorious resurrection, the good news is now proclaimed to "all nations" (Matthew 28:19), inviting both Jew and Gentile to "know" Him not primarily as a judge, but as Savior and Lord. The historical judgment on Judah served as a shadow of the ultimate judgment that awaits all who reject Christ (John 3:18), while for believers, it profoundly underscores the immeasurable grace by which we are spared from the just consequences of our own "what is among us," through faith in Him who fulfilled all righteousness and bore our judgment, offering us new life and a transformed heart.