Jeremiah 6:18
Therefore hear, O nations, and learn, O congregations, what will happen to them.
Therefore hear, O nations
The word "therefore" serves as a pivotal transition, indicating a conclusion or consequence based on prior statements. In the context of Jeremiah, it follows a series of warnings and judgments pronounced against Judah for their disobedience. The Hebrew root for "hear" is "שָׁמַע" (shama), which implies not just listening but understanding and obeying. The call to the "nations" signifies that the message is not only for Israel but for all peoples, emphasizing the universal scope of God's sovereignty and the accountability of all nations to His divine law. Historically, this reflects the period when Israel was surrounded by powerful empires, and God's message through Jeremiah was a declaration that His authority transcends national boundaries.

and learn, O congregations
The term "learn" in Hebrew is "יָדַע" (yada), which means to know or perceive. It suggests an invitation to gain insight and understanding from the impending judgment. "Congregations" refers to assemblies or groups of people, possibly indicating both the people of Israel and the surrounding nations. This dual address underscores the communal aspect of learning from God's actions, highlighting the importance of collective wisdom and repentance. In a broader scriptural context, it aligns with the biblical theme that God's dealings with His people serve as lessons for all humanity.

what will happen to them
This phrase is a forewarning of the consequences of disobedience and rebellion against God. The certainty of "what will happen" reflects the prophetic nature of Jeremiah's message, rooted in the Hebrew concept of prophecy as a declaration of God's will and future actions. The historical context here is crucial, as Jeremiah prophesied during a time of great turmoil and impending disaster for Judah, specifically the Babylonian exile. This serves as a sobering reminder of the reality of divine judgment, yet it also carries an implicit call to repentance and transformation. Theologically, it reinforces the principle that God's justice is inevitable, but His desire is for His people to turn back to Him and avoid the consequences of their sin.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and judgment to the people of Judah and Jerusalem. His ministry spanned over 40 years during a tumultuous period in Israel's history.

2. Nations
Refers to the surrounding nations that are called to witness the judgment that God is about to bring upon Judah. This highlights the universal scope of God's justice.

3. Congregations
This term can refer to the assemblies or gatherings of people, possibly indicating both the people of Judah and the surrounding nations who are to learn from the impending judgment.

4. Judah and Jerusalem
The primary audience of Jeremiah's prophecies, who were warned repeatedly about their disobedience and the coming judgment.

5. God's Judgment
The central event in this passage, where God declares the consequences of Judah's persistent rebellion and sin.
Teaching Points
The Universality of God's Justice
God's call to the nations and congregations to witness His judgment on Judah underscores that His justice is not limited to one people but is a universal principle. We must recognize that God's standards apply to all humanity.

The Importance of Heeding Warnings
Just as Judah was warned repeatedly, we too are given warnings through Scripture and the Holy Spirit. Ignoring these warnings can lead to severe consequences.

Learning from Others' Mistakes
The nations and congregations are called to learn from Judah's impending judgment. We should be attentive to the lessons from biblical history and the experiences of others to avoid similar pitfalls.

The Role of Prophets and Scripture
Jeremiah's role as a prophet highlights the importance of listening to God's messengers and the Scriptures today. They are given to guide, correct, and instruct us in righteousness.

Accountability Before God
The passage reminds us that we are accountable to God for our actions. We must live in a way that honors Him, knowing that He sees and judges all.
Bible Study Questions
1. How does the call to the nations and congregations in Jeremiah 6:18 reflect the universal nature of God's justice?

2. In what ways can we heed the warnings given in Scripture to avoid the mistakes of Judah?

3. How can we apply the lessons from Judah's judgment to our personal and communal lives today?

4. What role do prophets and Scripture play in guiding us toward righteousness, and how can we ensure we are attentive to their messages?

5. How does understanding our accountability before God influence our daily decisions and actions?
Connections to Other Scriptures
Isaiah 1:2
Similar to Jeremiah 6:18, Isaiah calls upon the heavens and earth to witness the rebellion of God's people, emphasizing the seriousness of their sin and the certainty of divine judgment.

Ezekiel 5:5-8
God addresses Jerusalem, highlighting their disobedience and the resulting judgment, which serves as a warning to other nations.

Deuteronomy 32:1
Moses calls upon the heavens and earth to listen to his words, establishing a pattern of using creation as witnesses to God's covenant and the people's response.
The Reasonableness of the Divine JudgmentsA.F. Muir Jeremiah 6:18-20
God's Appeal for Vindication of His VengeanceS. Conway Jeremiah 6:18-30
People
Benjamin, Jeremiah
Places
Beth-haccherem, Jerusalem, Sheba, Tekoa, Zion
Topics
Assembly, Company, Congregation, Ear, Nations, O, Observe, Witnesses
Dictionary of Bible Themes
Jeremiah 6:17

     5595   trumpet
     5611   watchman

Library
Stedfastness in the Old Paths.
"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."--Jer. vi. 16. Reverence for the old paths is a chief Christian duty. We look to the future indeed with hope; yet this need not stand in the way of our dwelling on the past days of the Church with affection and deference. This is the feeling of our own Church, as continually expressed in the Prayer Book;--not to slight what has gone before,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

A Blast of the Trumpet against False Peace
The motive with these false prophets is an abominable one. Jeremiah tells us it was an evil covetousness. They preached smooth things because the people would have it so, because they thus brought grist to their own mill, and glory to their own names. Their design was abominable, and without doubt, their end shall be desperate--cast away with the refuse of mankind. These who professed to be the precious sons of God, comparable to fine gold, shall be esteemed as earthen pitchers, the work of the hands
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Whitefield -- the Method of Grace
George Whitefield, evangelist and leader of Calvinistic Methodists, who has been called the Demosthenes of the pulpit, was born at Gloucester, England, in 1714. He was an impassioned pulpit orator of the popular type, and his power over immense congregations was largely due to his histrionic talent and his exquisitely modulated voice, which has been described as "an organ, a flute, a harp, all in one," and which at times became stentorian. He had a most expressive face, and altho he squinted, in
Grenville Kleiser—The world's great sermons, Volume 3

Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is
Charles Grandison Finney—Systematic Theology

Prefatory Scripture Passages.
To the Law and to the Testimony; if they speak not according to this Word, it is because there is no light in them.-- Isa. viii. 20. Thus saith the Lord; Stand ye in the ways, and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest for your souls.--Jer. vi. 16. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. But
G. H. Gerberding—The Way of Salvation in the Lutheran Church

Jesus Raises the Widow's Son.
(at Nain in Galilee.) ^C Luke VII. 11-17. ^c 11 And it came to pass soon afterwards [many ancient authorities read on the next day], that he went into a city called Nain; and his disciples went with him, and a great multitude. [We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about
J. W. McGarvey—The Four-Fold Gospel

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

An Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who
J. Wilbur Chapman—And Judas Iscariot

Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners
John Newton—Messiah Vol. 1

An Address to the Regenerate, Founded on the Preceding Discourses.
James I. 18. James I. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures. I INTEND the words which I have now been reading, only as an introduction to that address to the sons and daughters of the Lord Almighty, with which I am now to conclude these lectures; and therefore shall not enter into any critical discussion, either of them, or of the context. I hope God has made the series of these discourses, in some measure, useful to those
Philip Doddridge—Practical Discourses on Regeneration

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14).
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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