JEREMIAH – CHAPTER 25

THE WRATH OF GOD UPON ALL

NATIONS’

Vs. 1-7: JUDAH’S PERSISTENT REBELLION

1. This prophecy, spoken to Judah and the inhabitants of Jerusalem, is specifically dated (605 B.C.) as being given during the fourth year of Jehoiakim’s reign in Jerusalem, (vs. 1-2; 2Ki 24:1; 2Ch 36:4-6).

a. This was the same year that Nebuchadnezzar succeeded his father, Nabapolassar, on the throne in Babylon, (comp. Jer 32:1).

b. It was also in this year that Jeremiah dictated his messages to Baruch, (Jer 36:4; Jer 36:32).

c. The apparent conflict between the year involved (comp. Dan 1:1) is resolved if one realizes that Daniel follows the Babylonian method of reckoning – where the year of accession was followed by the FIRST year of the king’ actual reign.

2. For 23 years Jeremiah has proclaimed the word of the Lord to the people of Judah – calling upon them to return to the covenant purpose to which their fathers had pledged their loyalty; but, they have persistently refused to receive the Message of Jehovah through the mouth of His chosen instrument, (vs. 1, 3; comp. Jer 18:11; Jer 36:2; Jer 7:25; Jer 11:7).

a. Jeremiah had begun to prophecy during the thirteenth year of Josiah’s reign, (2Ch 34:1-3; 2Ch 34:8).

b. Four years have passed since Josiah was slain in the battle of Carchemish.

3. Numerous other prophets have been sent – urging Judah to abandon the worship of other gods, and to return to Jehovah – and with similar results, (vs. 4-5; Jer 26:4-6; Jer 4:1-2; Jer 35:15; Isa 55:6-7; Eze 18:30; comp. Jon 3:8-10).

4. Though they should have, long ago, learned the exorbitant cost of rebellion, the people of Judah seemed determined to provoke the anger of Jehovah, (vs. 6-7; Jer 7:19; Jer 32:30-33; comp. 2Ki 17:17; 2Ki 21:12-15).

a. From ancient times they have been forbidden to bow before foreign gods, (Deu 6:14; Deu 8:19; 2Ki 17:34-36).

b. By “the works of your hands” He obviously includes the making of idols as objects of adoration and worship!

c. But, Judah has refused to heed the word of Jehovah. 5. Jeremiah is teaching that uncomplaining submission to the judgments of God is Man’s surest hope for the future.

Fuente: Garner-Howes Baptist Commentary

his prophecy no doubt preceded the vision which we have just explained, and which had just been presented to Jeremiah when Jehoiakim died, and when Zedekiah reigned in the place of Jeconiah; who, being the last king, was substituted for his nephew Jeconiah. But related now is the prophecy which Jeremiah was bidden to proclaim in the fourth year of Jehoiakim; and he reigned, as we shall hereafter see, eleven years. We hence conclude that his book is composed of various addresses, but that the order of time has not always been preserved. Now the sum of the whole is, that when God found that the people could not be amended and restored to a right mind by any warnings, he denounced final ruin both on the Jews and on all the neighboring nations: but why he included the heathens we shall hereafter see.

He then says, that this prophecy was committed to him in the fourth year of Jehoiakim; and he adds, that the same year was the first of King Nebuchadnezar This seems inconsistent with other places, where the third of Jehoiakim is mentioned for the fourth year; and hence a long time is allotted for the first year of Nebuchadnezar. But a solution of this is not difficult, if we consider that Nebuchadnezar suddenly returned into Chaldea to settle his affairs at home, when the report of his father’s death was brought to him; for he feared, lest in his absence a tumult should arise, as it often happened. He was therefore anxious to secure his own affairs; and having settled things at home, he brought Jehoiakim into subjection, and in the fourth year of his reign he compelled him to open his treasures, and also led away captive those whom he wished. And it was at this time that Daniel and his companions were led away into exile, and the precious vessels of the Temple were removed. As to the first year of Nebuchadnezar’s reign, he reigned first with his father; and then when he reigned alone, the beginning of a new reign is justly mentioned as the first year. Though then he was made king, yet as he did not exercise the chief power until his father’s death, it was not until that event that he was really king; this is the reason why mention is made of his first year. But we ought especially to notice what the Prophet says, — that the word came to him, not for his own sake, but that he might be the public herald of God. It now follows, —

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES.1. Chronology of the Chapter: Fourth year of Jehoiakim (Jer. 25:1). It is stated the third year in Dan. 1:1; but Hales (Sacred Chron.) shows that Jehoiakim was made king by Pharaoh Necho of Egypt in July B.C. 607; whereas Nebuchadnezzar mounted the throne January 21, B.C. 604: and thus Nebuchadnezzars first year included parts of both the third and fourth of Jehoiakim. In the Chaldean cylinders [placing all chronology back by twenty-two years] these dates are B.C. 590 for Jehoiakims accession, and B.C. 586 for Nebuchadnezzars. Cf. notes in loc. to chapters 7 and 10. This chapter formed part of Jehoiakims roll (cf. chap, Jer. 36:29).

2. Contemporary Scriptures.Daniel 1; Jeremiah 36; 2Ki. 24:1-2; 2Ch. 36:5-7.

3. National Affairs.Cf. notes in loc. to chapters 7 and 10. This date formed a momentous crisis in the history of the kingdom of Judah. Nebuchadnezzar, having defeated Pharaoh Necho at Charchemish, came, in pursuit of the Egyptian fugitives, to Judah; took Jerusalem, made Jehoiakim vassal-king, and carried the best life of the nation away into Babylonthus beginning the seventy years Babylonian captivity, which Jeremiah in Jer. 25:11 foretells. For twenty-three years Jeremiah had now been Gods prophet in Judah, calling his nation to repentance and reformation. Jeremiah was, during this fourth year of Jehoiakim, amid his most energetic labours, persuading Jehoiakim from reliance upon Egypt, and counselling, both as a matter of policy and of religious duty, allegiance with Babylon. This incensed the king against Jeremiah, and led him angrily to burn the roll.

4. Contemporaneous History.Nabopolassar, king of Babylon, being old and decrepit, entrusted to his son, Nebuchadnezzar, the war against Pharaoh Necho, who had penetrated to the very Euphrates in lust of empire. He won supremacy over his Egyptian rival by a victorious and decisive war at Charchemish. Cf. notes in loc., chapters 7 and 10. The mingled people: Ionian and Carian settlers in Egypt, to whom Psammetichus had given territory.

5. Geographical References.Jer. 25:20. Uz: lying between Egypt and the states of the Mediterranean, north of Arabia-Petrea, between the sea and Idumea. (Not the Uz of Job. 1:1.) In this geographical survey, after reference to Pharaoh of Egypt, first we have mentioned the races of Arabia and Philistia that bordered on Egypt to the east and west (Jer. 25:20); then the Edomites, Moabites, and Ammonites to the east (Jer. 25:21); the Phoeniciana, with their colonies, to the west (Jer. 25:22); next the Arabian tribes of the desert, extending eastward from Palestine to the Euphrates (Jer. 25:23-24); then the Elamites and Medes in the distant east (Jer. 25:25); the near and distant kings of the North; and last of all the king of Babylon (Jer. 25:26).Kiel. Jer. 25:20. Azzah: i.e., Gaza. The remnant of Ashdod: this is one of those pregnant sentences which none but a contemporary writer could have used. Psammetichus, after a siege of twenty-nine years, had captured and destroyed Ashdod, excepting only a feeble remnant (Herod, 2:157).Payne Smith. [Gath is not mentioned, for it was destroyed in the same war.] Jer. 25:22. The isles: properly the coastland (sing.), or the maritime regions of the Mediterranean, where the Phnicians had planted colonies. Jer. 25:23. Dedan: North Arabia (Gen. 25:3-4). Tema and Buz: tribes north of Arabia (Job. 32:2). All that are in the utmost corners: see note on Jer. 9:26. The tribe of Kedar. Jer. 25:24. Mingled people that dwell in the desert: tribes of Cusbite origin, such as Kenites. By intermarriage these tribes had become of mixed blood. Jer. 25:25. Zimri: unmentioned elsewhere. Zimran was the eldest son of Abraham by Keturah (Gen. 25:2). This was probably a district east of the Arabian desert towards Persia. Ptolemy mentions a Zabra between Mecca and Medina. Elam: west of Persia, but used in Scripture for Persia generally. Jer. 25:26. Sheshach (cf. chap. Jer. 51:41), Babylon. See Lit. Crit. on word below.

6. Personal Allusions.Jer. 25:1. Jehoiakim and Josiah: see notes on chapter 1. Nebuchadrezzar: notes on Jer. 21:2. Jer. 25:3. Amon king of Judah: son of Manasseh, fifteenth king of Judah, and father of Josiah. For his character see Zep. 1:4; Zep. 3:3-4; Zep. 3:11.

7. Natural History.Jer. 25:34. Principal of the flock (also in Jer. 25:35): means the best and fattest of the sheep. Jer. 25:38. Forsaken his covert as the lion: i.e., ventures forth in quest of prey.

8. Manners and Customs.Jer. 25:10. Voice of mirth, and of the bride: cf. notes in loc. on Jer. 7:34, Jer. 16:9. Sound of the millstones, and the light of the candle: i.e., the days industries, and the evening social fellowships after the days toils are over. See Addenda on Jer. 25:10. Jer. 25:15. Take the wine-cup: the metaphor of an intoxicating cup is commonly used in Scripture to denote affliction or misery. Cf. Isa. 51:17-22; Jer. 49:12; Jer. 51:7; Lam. 4:21, &c. Jer. 25:30. Give a shout, as they that tread the grapes: as the vintagers trampled the grapes they raised a loud song or cry.

9. Literary Criticisms.General remark: the text of this chapter is disfigured by numerous interpolations, some of which are absent from the Septuagint. Thus, from Jer. 25:9 disappear the words, saith the Lord, and Nebuchadrezzar the king of Babylon, My servant. In Jer. 25:11, instead of shall serve the king of Babylon, the Septuagint reads. serve among the nations. From Jer. 25:12 are omitted the words, the king of Babylon and and the land of the Chaldeans. From Jer. 25:13 are omitted the gloss which Jeremiah hath prophesied against all the nations. In Jer. 25:26, and the king of Sheshach shall drink after them are left out in the Septuagint. All these interpolations were doubtless inserted by a copyist from the later prophecies of Jeremiah, chapters 50 and 51.

Jer. 25:26. Sheshach: this is a cypher form of the word Babylon, and is done thus:The alphabet letters are reversed in order, and instead of the proper letter of the word being used, its number from the beginning of the alphabet is counted, and then the same number-letter reckoned from the end of the alphabet is inserted in its place. Thus, is the second letter from the beginning; so is the second letter from the end of the alphabet; and is the twelfth from the beginning, while is the twelfth from the end. Babylon is in Hebrew, BABEL; but, instead, the letters are altered into SHESHACH. This is the Cabalistic system. Michaelis, however, explains the term as meaning brazen-gated (cf. Isa. 45:2); others suggest house of a prince; Glassius argues that it comes from the Babylonian goddess Sach, by reduplication of the first letter. From this goddess Misaels name was altered to Me-shach. Further, the term Shace was applied to a Babylonish festival alluded to in chap. Jer. 51:39; Jer. 51:57; Isa. 21:5. It was during this feast that Cyrus took Babylon (Herod. i). Thus Jeremiah mystically denoted the time of its capture by this term.

Jer. 25:30. Mightily roar upon his habitation. means both habitation and pasture; and the text better reads, roar mightily over his pasturage. Jer. 25:37. Peaceable habitations. Here, as in Jer. 25:30, habitation should be pastures.

HOMILETIC SURVEY OF CHAPTER 25

THE MANIFOLD JUDGMENTS OF GOD

The chapter distributes itself into sections thus:Judahs captivity (Jer. 25:3-11); Babylons fall (vers,. 1214); The wine-cup of fury for the nations (Jer. 25:15-29); Tribulations throughout the world (Jer. 25:30-38).

Glancing over the whole chapter, we are impressed with the theme of the Divine dispensations of judgment in relation to individuals, nations, and the whole world. Lange suggests the following: We can speak of

I. The judicial acts of God according to the conditions of their manifestations. They are

1. Required by the sins of men (Jer. 25:5-6).

2. Deferred by the love of God (Jer. 25:5-6).

3. Driven to accomplishment by the impenitence of mankind (Jer. 25:7, seq.).

II. The judicial acts of God according to the stages of their manifestation.

1. This applies to current preliminary judgments. (1.) In the life of individuals. (2.) In the life of nations. God judges continually here below, both single individuals and entire nations (Jer. 25:9-29).

2. It applies to the final judgment. (1.) In so far as it has already begun (Jer. 25:9-11; Jer. 25:29; 1Pe. 4:17; Matthew 24). The theocracy in its outer relations is already judged; in this sense the universal judgment has begun at the house of God. (2.) In so far as it is still future. Single empires have already been destroyed, as well as single men; but the judgment of the world as a whole is still impending (Jer. 25:30, seq.).

III. The judicial acts of God differently represented in the Old and New Testaments.

1. In the Old Testament they are(1.) Represented in figures (Jer. 25:30-31, seq. 38). (2.) Limited to the earth (Jer. 25:30; Jer. 25:33).

In the New Testament they are represented(1.) In their full super-terrestrial reality. (2.) As extended over heaven and earth. (Comp., in contrast to this passage, Matthew 25; 1 Corinthians 15; 1 Thessalonians 4; 2 Peter 3).

IV. The judicial acts of God differently felt according to the inward conditions of men.

1. As destruction on the part of the godless (Jer. 25:7, seq.).

2. As deliverance on the part of the pious (Jer. 25:11-12).

TOPICAL SURVEY OF CHAPTER 25 HOMILETICALLY ARRANGED
Topic: PROPHETS AND THEIR MISSION. (Jer. 25:1-7; Jer. 25:13; Jer. 25:15; Jer. 25:30.)

The word of the Lord hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened. And the Lord hath sent unto you all His servants the prophets, rising early and sending them (Jer. 25:3-4).

This is the first place in the book where Jeremiah speaks of himself as the prophet (Jer. 25:2). He here records the term of his labours (Jer. 25:3), and alludes to the changes which had come upon his nation during his mission among them.

I. A survey of prophetic work.

1. His vast and manifold audience (Jer. 25:2). 2. The lengthened period of his ministry (Jer. 25:3). Nineteen years under Josiah, three months under Jehoahaz, four years under Jehoiakim.

II. A testimony to prophetic fervour.

1. His own persevering activity (Jer. 25:2 : For three and twenty years, rising early and speaking). 2. A succession of Divine messengers (Jer. 25:3), so that the messages and expostulations of prophets were never silenced.

III. A statement of prophetic authority.

1. He prophesied only because commissioned by God. The word of the Lord came, &c. (Jer. 25:3). Comp. also Jer. 25:15; Jer. 30:2. The prophets were divinely constrained to their work and witness (Jer. 25:4).

IV. A summary of prophetic teaching.

1. A call to reformation (Jer. 25:5). 2. A promise of a goodly heritage (Jer. 25:5). 3. A warning against impiety (Jer. 25:6). 4. An exhibition of the consequences of sin: do you hurt (Jer. 25:6); provoke Me to anger (Jer. 25:7). 5. Predictions of judgment (Jer. 25:15; Jer. 25:30).

V. An indication of the variety characterising prophetic labours.

1. Preaching (Jer. 25:1-7). 2. Writing (Jer. 25:13). 3. Visiting (Jer. 25:15). 4. Denouncing (Jer. 25:30).

VI. A protest against prophetic rejection.

1. The people had persistently refused to hear prophetic messages (Jer. 25:3-4; Jer. 25:8). 2. They had shown no inclination towards the messages God sent (Jer. 25:4). Comp. Addenda on Jer. 25:4 : Jehovah hath sent to you all the prophets.

His had not been an easy ministry; comp. Jer. 15:15-21; Jer. 20:14-18. But he was now firmly established as a prophet, and had become unto the people a fenced brazen wall (comp. Jer. 1:18; Jer. 6:27; Jer. 15:20). But, alas! how little had his nation benefited! Repudiating such a messenger of God, and for so long, their sin was the greater, and their doom righteously severe.

Topic: NEBUCHADREZZAR, GODS SERVANT. (Jer. 25:9.)

The bestowment of this title by Jehovah is both rare and significant. It is given in the Old Testament Scriptures emphatically to three persons: first to Moses (Deu. 34:5; Jos. 1:2), as the Leader and Lawgiver of his people; to Nebuchadrezzar (Jer. 25:9; Jer. 27:6; Jer. 43:10), as the Punisher, yet Preserver, of Judah; and to MESSIAH (Isa. 52:13; Isa. 53:11), as the Redeemer and King of Israel. Note: Cyrus is called by a similar name (Isa. 44:28; Isa. 45:1), as the Liberator and Restorer of the exiled people. See Addenda, Jer. 25:9. Nebuchadrezzar, My servant.

I. A discredited and astonishing appointment. Facts seemed to refute the idea that Nebuchadnezzar was to be commissioned and empowered to conquer the nations and possess the heritage of Israel. Egypt had been the Great Power. Pharaoh Necho it was who had slain Josiah, and had established his authority between Egypt and the Euphrates (2Ki. 24:7). And now Nineveh was captured by him, the Assyrian empire had fallen, and Nabopolassar, king of Babylon, was infirm and old. Jehoiakim, their own king, was a vassal of Pharaoh. All these facts seemed to declare that Egypt under Pharaoh, and not Babylon under Nebuchadnezzar, was destined to be the supreme arbiter and ruler of nations.

But1. God purposed otherwise; and none can stay His hand, or say unto Him, What doest thou?

2. God was preparing another, who was merely a young military leader, and was hitherto unknownNebuchadnezzar. Things despised God hath chosen; and things which are not, to bring to nought things which are, that no flesh should glory in His presence. That very year in which Nabopolassar died, Nebuchadnezzar, his son, succeeded to the throne, and began a series of brilliant victories which raised him to the highest position among the potentates of the earth.

II. An unchallengeable temporary supremacy. To this person, whom God would send for and take, should be given victory over Egyptian arms (at Char-chemish), dominion over the mighty realm of Egypt, over the destinies of Gods own people, and over all neighbouring nations. Jer. 25:9 declares that (1) God will gather together all the northern nations; (2) place them under Nebuchadnezzar as sovereign and general; (3) bring them against Judah.

The period of this ascendancy is definitely limited; but it is equally definitely determined; nothing can prolong, nor can shorten it.

1. Gods omnipotence decides national and individual ascendancy. He raiseth up one, and putteth down another. Powerful nations are weak indeed in His all-powerful hands; while weakest forces can be made mighty through God.

2. Gods omnipotence is thus to be honoured in human affairs. Because Nebuchadnezzar failed to revere Gods power as higher than his own, and indeed the source of his own, therefore he was degraded. (See Dan. 4:22; Dan. 4:25; Dan. 4:29-37; also Dan. 5:18-23.)

III. A minister of Gods righteous judgments (Jer. 25:9; Jer. 25:11).

1. Specially employed by Jehovah for punishing wrong. Guilt in Judah and the nations had to be scourged, and God used him for this.

2. Unconsciously employed by Jehovah for ends he did not appreciate. Himself no worshipper of Jehovah, no willing servant of the Divine Master, he yet did Gods behest effectually. He maketh the wrath of man to praise Him; Men are Thy hand.

IV. A guardian of the covenant nation.

1. Judah was to be chastised for its idolatry, yet preserved from destruction. Captivity effected both ends.

2. Judah was to fulfil Divine prophecies and vindicate Gods faithfulness to His covenants before the world. Prophecy had for ages threatened captivity as the penalty of idolatry; therefore it came. Yet prophecy had as emphatically guaranteed that Gods people should be restored to and repossess their land; therefore their exile was made safe to them, and really preserved them intact as a nation, while it also disciplined their heart and prepared them for return to Canaan.

God has His own methods of effecting His plans; yet His plans cannot fail. By ways and agencies we should not select He works our good (chap. Jer. 24:6). Over all the powers and projects of man He sways, and does according to His will among the inhabitants of the earth.

(a.) It is well to be reconciled to so great a God. (b.) We are safe in the covenant care of so faithful a God. (c.) It is hopeless to resist the purposes of so omnipotent a God.

Topic: SEVENTY YEARS CAPTIVITY. (Jer. 25:11-12.)

Rationalistic criticism is, of course, offended by this specification beforehand of the term of Babylons ascendancy and of the Jewish captivity. The period seventy years must have been interpolated after the captivity was over and the time known! says Hitzig. Such coincidence of history with prophecy would be a surprising accident, says Hitzig again. Graf thinks that the prediction of Babylons destruction, at the very time when it is described as a power divinely commissioned to execute judgment, is somewhat unsuitable and improbable.

To this the reply may be: 1. As the Babylonish ascendancy began with the year of this prophecy, the fourth of Jehoiakims reign, this was a suitable time for predicting the term of its continuance. 2. As Gods judgments on the nations were now being passed before the prophets vision, beginning with Jerusalem and comprehending all the earth, Babylon could not reasonably be omitted. 3. Since the future of Judah in captivity was so bound up with the future of Babylon, the prediction of the term of exile was naturally accompanied with this prediction of Babylons fall. 4. Inasmuch also as the Jewish captivity now began, it was needfulin order to save the exiles from despair, to encourage their submission to expatriation, to sustain their faith in God, and thus to keep alive a religious life in their soulsto show beforehand the limit of the term of discipline.

I. The historic reckoning of this period. These seventy years began with the fourth year of Jehoiakim and the first of Nebuchadrezzar (Jer. 25:1), when he first captured Jerusalem, i.e., B.C. 606. They end with the capture of Babylon in the first year of Cyrus, and the restoration of the Jews, B.C. 536 (Ezr. 1:1). About the filling up of those years in Babylonish history there seems some slight difficulty. Nebuchadnezzar reigned forty-four years; his son Evil-Merodach, two years; Neriglissar, who murdered Evil-Merodach (the Nergal-Sharezer mentioned in Jer. 39:3-13), Nebuchadnezzars son-in-law, four years; his infant son, Laborosoarchad, nine months, he being then murdered; Nabonedus, seventeen years. To these sixty-seven years and nine months may, however, be added the necessary interval until the Jews were really in repossession of their country, which may fully account for the literal seventy years.

II. The theocratic purpose of this captivity.

1. The assignment of His people to captivity was intended by God(a) to punish their apostasy from Him; (b) to restore their fidelity to Him; (c) to enlighten them concerning the true and only God, in distinction from the revolting forms of idolatry and the consequent degradations they would witness in Babylon (chap. Jer. 24:5-7).

2. The limitation of the term of His peoples captivity was intended by God(a) to declare that the committal of Judah to Nebuchadnezzar was not an abdication of His claim to them and control over their destiny; (b) to vindicate His power over the mighty monarchy of Nebuchadnezzar, His servant, whom He had exalted to carry out the Divine plans; (c) to foster the hope of restoration in the hearts of His people, and thus dispose them to accept the chastisement and renew their faith in Jehovah. They would only hang their harps on the willows, not cast them away in despair.

III. The supernatural termination of Babylons power.

1. The empire rose and ended within the predetermined period of seventy years. A short-lived wonder; and apparently called into existence only for the temporary expatriation, and therefore preservation, of Judah. Within the term of Judahs exile, Babylon rose and fell. Babylonia and the captivity were synchronous: commenced simultaneously, closed simultaneously. This suggests the vast importance Judah assumed in Gods esteem. For her He created Babylon! Nebuchadnezzar was His servant to punish and preserve her.

2. The precision with which God limited Babylons ascendancy sublimely vindicates Gods supremacy as the Governor of nations. The mighty monarchy of Chaldea was under the control of the God of Israel, and He who made it flow like a stormy ocean, and overwhelm the nations with its flood, could say to its proud waves, Hitherto shalt thou go, and no farther.Wordsworth.

3. The predicted overthrow of Babylon was a judgment by God upon the lust of empire. Although the Chaldeans were a Divine instrument for punishing the Jews, they knew it not, but merely gratified their cruel passions and impious greed of power, thereby contracting guilt which in its turn called for punishment (Jer. 25:12). Under Cyrus command the allied Medes and Persians, after a long and difficult siege, captured Babylon, B.C. 538; and Darius the Mede assumed the throne. The empire of Babylon, says Dr. Payne Smith, was practically the work of one man. After Nebuchadnezzars death it continued for a few years, during which its history is a series of murders and usurpations, and then it fell for ever, and its ruins form its only lasting memorial. Contrast with this the promise to Judah in chap. Jer. 4:27.

Topic: PROPHECY VINDICATED IN BABYLONS FALL. And I will bring upon that land all My words which I have pronounced against it (Jer. 25:13)

The fall of Babylon proves the truth of prophecy, and prophecy proved attests the Divine inspiration of prophets. Isaiah and Jeremiah predicted events which befell mighty empires; they must, therefore, have been moved by the Omniscient Spirit. Man himself knoweth not what a day may bring forth; how shall he foresee the fate of cities and destiny of nations, and at a time when nothing could indicate such events? Consider

I. God minutely declared His prophetic purpose against Babylon. My words which I have pronounced against it.

1. He pronounced the destruction of Babylon by the Medes and Persians (Isa. 21:2; Jer. 51:11). History fulfilled this; for under the command of Cyrus, who was announced a hundred years before he was born, Babylon was besieged by the united forces of the Medes and Persians.

2. God declared that the river of Babylon should be dried up (Isa. 44:27; Jer. 50:38). This river was two furlongs broad, and more than twelve feet deep; and was thought to be a surer fortification than the citys massive walls. Prophecy was strikingly fulfilled; for Cyrus turned the course of the Euphrates and drained the channel, so that his soldiers crossed and entered the city.

3. Further, Jehovah proclaimed that Babylon should become a desolation. So complete should this desolation be that the Arabian would not be able even to pitch his tent on the site (Isa. 13:20). All this came to pass. One part of the country was overflowed by the river which Cyrus diverted, making the land a boggy marsh, which became so overrun with serpents and venomous creatures that not even the wild Arab could dwell near it.

Comparing history with prophecy, in every minute particular Gods words which He pronounced against Babylon are seen to be startlingly verified.

II. When God denounces a city or nation, His decision is not arbitrary, but is justified by some foreseen fact. He foresees Babylons idolatry, iniquity, and impious pride, and therefore determined its destruction. Hence this overthrow was not the result of caprice or arbitrariness on Gods part; but sin was the cause of Babylons fall. Sin saps the foundation of cities and empires.

III. When, because of iniquity, God determines the destruction of a city or empire, nothing can save it. If ever a city appeared impregnable, it was Babylon. Its walls, says one writer, were above 300 feet high, 87 feet broad, and 48 miles in compass. In addition, the river Euphrates appeared an insuperable barrier to an enemy entering the city. Yet, notwithstanding its mighty wall with its hundred gates of solid brass, notwithstanding its wide and deep river, Babylon was taken, according to the word of the Lord.

Men talk of impregnabilitythe impregnability of walls, forts, and bulwarks. But only what God defends is impregnable, and nothing can stand when God determines its fall. Babylon, Nineveh, Tyre and Sidon, all illustrate thisthe power of God to fulfil His counsel. Hath He said, and shall He not do it?

IV. The fidelity of God, in the execution of His threatened judgments, is presumptive proof that He will fulfil all His gracious promises. Hath He more delight in punishing the wicked than in blessing the righteous? Nay; He is slow to anger, but He is also not slack concerning His promises. Sure in the fulfilment of His threatenings, certainly all His promises are Yea and Amen.

V. Divine threatenings have in some cases been recalled, but there are no instances where Divine promises have not been fulfilled. The sins which incurred the threatenings have been repented of, as with Nineveh, and so the stroke has been turned aside. But all Gods promises spring from His grace and love. And, while mans sin may cease, and so the judgment be escaped, Gods love never faileth, therefore the promises can never be recalled. Promises may be delayed, but Divine love and faithfulness are guarantees that what He has promised He will assuredly perform.Arranged from Rev. D. Pledges Walks with Jeremiah.

Topic: THE WINE-CUP OF WRATH. (Jer. 25:15-29.)

A bold image, and not infrequently used by the sacred writers (comp. Psa. 75:8, Isa. 51:22, Lam. 4:21, Rev. 16:19, &c.). Dr. Adam Clarke points out that Plato has a similar idea: Suppose, says Plato, God had given to men a medicating potion inducing fear, so that the more any one should drink of it, so much the more miserable he should find himself at every draught, and become fearful of everything both present and future; and, at last, though the most courageous of men, should become totally possessed by fear (De Leg. 1, near the end). Homer also (Iliad 24:527533) places two vessels at the disposal of Jupiter, one of good, the other of evil, in which potions are ready for men to drink:

Two urns by Joves high throne have ever stood:
The source of evil one, and one of good;
From thence the cup of mortal man he fills,
Blessings to these, to those distributes ills;
To most he mingles both: the wretch decreed

To taste the bad unmixed, is cursed indeed;

Pursued by wrongs, by meagre famine driven,
He wanders outcast both of earth and heaven.Pope.

Henry, in general, suggests the following:The cup in the vision is to be a sword in the accomplishment of it (Jer. 25:16). (1.) The just anger of God sends His judgment (Jer. 25:15; comp. Job. 21:20, Rev. 14:10). The wrath of God in this world is but a cup, contrasted with the full streams of it hereafter. (2.) By human hands the judgment was to be executed. Jeremiah enforces the cup (Jer. 25:17); Nebuchadnezzar wields the sword. (3.) On whom the judgment should fall: all the nations within the verge of Israels acquaintance. (4.) The certainly and irresistibleness of the coming judgment (Jer. 25:28-29). They will not only be loath to take the cup, but will refuse to believe the judgment will ever come; but God will see to it that they drink it. Suggestions:

(i.) There is a God who judges in the earth, to whom all nations are accountable, and by whose judgments they must abide.

(ii.) God can easily bring to ruin the greatest nationsthe most numerous, powerful, and secure.

(iii.) Those who have maltreated Gods people will be certainly reckoned with for their deeds. The year of recompense will come on all who have vexed and afflicted Israel.

(iv.) The predictions of Gods prophets will in due time assuredly be accomplished. Isaiah had long before this prophesied of these nations (chap. 13, &c.), and now at length these predictions will have complete fulfilling.

(v.) Those who are ambitious of power and dominion commonly become the plagues of their generation. Nebuchadnezzar was so proud of his might that he became lost to the sense of right.

(vi.) The greatest pomp and power of this world are of very uncertain continuance. Before Nebuchadnezzars greater force kings themselves must yield and become captives. (See Addenda on Jer. 25:15 : THE WINE-CUP OF FURY.)

Topic: SHESHACH: BABYLON REVERSED; BABYLONS FATE. (Jer. 25:26.)

I. The term Sheshach was a disguised name for magnificent Babylon.

1. There was a prudential reason at this crisis for concealment of the reference of this prediction. This prophecy of Babylons overthrow was one sure to become known to the Chaldeans, and then might have incensed them against the captives. The mention of the king of Babylon and the land of the Chaldeans in Jer. 25:12, was doubtless a later insertion into the text, and has no place in the Septuagint (See Lit. Crit., supra.) But this hidden reference would not be understood by the captors, though well known in its reference by the captives. Consequently there was no severity shown in Chaldea, either to Jeremiah (chap. Jer. 39:11), nor those of his nation who favoured surrender to Chaldea rather than to Egypt.

2. There was much ingenuity shown in the literary method of concealment. (See Lit. Crit., supra, on the inverted letters which are here used for Babel.) Also (and we may accept the further idea), since Shace was the name of the festival which would be held at the very hour of Babylons overthrow, the name would indicate to the exiles not only the citys fall, but the actual season of the year when the event should transpire. Yet the Chaldeans themselves would decipher no meaning in this mysterious term. Nevertheless this dexterous use of the peculiarly Chaldean syllable Shach (as in Me-shach), would suffice to connect the name with the city in the hour of its fall, when the prediction was pointed out by the Hebrews to their Babylonish captors.

II. The term Sheshach became a significant watchword among the Jewish exiles.

1. Its meaning was to them a gracious prophecy. Among the exiles it became a pledge of deliverance. It counselled patience, animated hope, and sustained faith. It led them to refuse to sing the Lords songs in a strange land, yet to preserve their silenced and suspended harps for future use. It disarmed all inducements to fall into Chaldean idolatry, for it reminded them that as their Jerusalem had fallen because of her apostasy to idols, so would Babylon: for Jehovah was a jealous. God and His glory He would not give to others.

2. Its suggestiveness informed them of the issues of the final siege. When the Medes and Persians arrived at the walls of Babylon and laid siege, the Chaldeans were proudly scornful of their demands to surrender, and trusted to the strength of their walls, the splendour of their fortifications, the resources of their city, and contemned the daring foe! But Judah knew the time of her visitation, and Sheshach became the watchword which sufficed to interpret the meaning of the siege and forecast the issues thereof. When Cyrus was at the gates of Babylon, the festival Shace was being held, and both king and people had abandoned themselves to idolatrous carousals. While they besotted themselves, the exiles, on the other hand, would eagerly scan the signs of the times, praying to the God of Israel for the fulfilment of their ardent hopes, that the set time to favour Zion might come, and Sheshach would be whispered among them as indicating their confidence as to the nearness of the end. (See Addenda on Jer. 25:26 : THE KING OF SHESHACH SHALL DRINK.)

III. The term Sheshach, then, held a definite prediction of the citys fall. 1. In the inversion of the letters (Sheshach for Babel) there was signified the inverted fortunes of the city. It would come to pass that the pride of Babel would be reversed; all its glory should be changed, and its lofty name be covered with discredit.

2. This final overthrow of the conqueror and captor was required in order to vindicate Gods righteousness. If Judah was to be punished, and Chaldea be invested with universal empire, was it, asks Dr. Payne Smith, because the Chaldeans were more approved by God in religion and morals than the Jews? No. They were simply Gods scourge, made fit to be so by the vigour of one man; and at his death punishment will befall them also for their own sins; and in little more than twenty years after Nebuchadnezzars death, their empire will cease for ever. They existed only to do the base office of an executioner, and, that done, they will be laid aside.

Topic: GODS CONTROVERSY WITH HUMANITY. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, He will plead with all flesh; He will give them that are wicked to the sword, saith the Lord (Jer. 25:31).

Universal disturbance is predicted. It would come in this instance through the military aggressions and devastations of Nebuchadnezzar, who would march over the nations in irresistible conquests. But behind Nebuchadnezzars armies Jehovah would stand, vindicating the laws which those nations had violated, and punishing the wicked with the sword. (See Addenda on Jer. 25:28-29.)

(i.) In world-wide commotions we must recognise the direct action of the Lord God. When judgments are abroad there is evidence that God has arisen to shake terribly the earth (Isa. 2:19).

(a.) These universal commotions occur not by haphazard. (b.) Natural agencies [as now Nebuchadnezzars armies] are supernatural instrumentalities. (c.) There is a purpose and a providence in such vast and solemn commotions. (d.) Reverently yield to these pleadings of God whenever they occur.

(ii.) Great crises occur when God places humanity in arraignment. He may send out war over the earth, or pestilence, or fruitless seasons, or paralysis of industries; but in human history there do periodically occur such grave epochs when God manifestly enters into controversy with His creatures.

(a.) Wrong, which is in the world, seems at definite periods to culminate. Iniquity gets into the ascendant everywhere, and requires a mighty shaking and shattering to be cast down again into shame and defeat. (b.) God calls humanity to answer for its wrongdoing. He has His own manifold ways of doing thiswar, disaster, &c. (c.) Judgments sweep over the earth in stern protestations. Calamities are Gods proclamations of displeasure.

A controversy implies that wrong exists which God will have set right.

I. There is just cause why God should come into controversy with humanity.

1. He has given us natural revelation, yet we have misused it (Rom. 1:17-20).

2. He has made Himself and His will known in human history, yet we have ignored Him (Pro. 1:24-25).

3. He has sent His messengers to the world, yet we have repudiated them (comp. Jer. 25:4 with Mat. 21:35, &c.; Jer. 23:34, to the end).

4. He sought to reconcile humanity to Himself, yet we have refused His grace (comp. 2Co. 5:19 with Heb. 2:3; Heb. 10:28).

II. Human history has been interrupted by epochs in which God has pleaded with all flesh.

1. Recall to thought the black dates which have become marked on all national records. Not a nation has been without them; times of awful solemnity and sorrow.

2. Grave crises have also come upon many nations simultaneously. International calamities and wars and plagues, by which countries and peoples have been plunged into common distress and amaze.

3. Over the whole habitable world great controversies have gone forth from God. What was the ancient Flood, what the first preaching of the Cross, what the Reformation, what those modern evangelistic and revival movements, but occasions when God pleaded with all flesh?

III. A delinquent world will assuredly be brought to judgment by Jehovah.

1. It is an eternal law and necessity that wickedness shall be rebuked and punished (comp. 2Pe. 2:4-6).

2. It is predetermined that the lives of men shall be brought before the throne of God for judgment (Act. 17:31).

Application.(a.) God now pleads with us for our reconciliation and salvation. (b.) His controversy will be the more dreadful with us if, by rejecting His grace, we compel Him to plead with us in judgment. (See Addenda on Jer. 25:30.)

ADDENDA TO CHAPTER 25: NOTES AND ILLUSTRATIONS

Jer. 25:1. THE FOURTH YEAR OF JEHOIAKIM. This date was the turning-point in Oriental history. The armies of Egypt and Babylon met in deadly and decisive battle at Charchemish, and God gave the ascendancy to Nebuchadnezzar. Immediately after this battle, and probably before Nebuchadnezzar and his victorious army appeared in Palestine, Jeremiah delivered this prophecy, which foretells the greatness of the Babylonish empire, mentions the countries over which it is to extend, and the exact term of its duration. During this year Jeremiah had, in vain, been seeking, with the wisdom of a statesman and the fervour of a patriot, to detach Jehoiakim from Egypt and induce him to accept Nebuchadnezzars supremacy. This led Jehoiakima year laterboth to burn the prophets roll (comp. chap. Jer. 36:32), to endeavour to slay the prophet (ibid. 26), and thereby to silence all further Divine messages to him, till, at the close of his reign, the Chaldeans were marching upon Jerusalem.Comp. Speakers Commentary.

Jer. 25:4. JEHOVAH HATH SENT TO YOU ALL HIS PROPHETS. God is a long-suffering God, who desireth not the death of a sinner; therefore He gives the first world one hundred and twenty years time for repentance (Gen. 6:3). Lot preaches to Sodom and Gomorrah more than twenty-five years (Gen. 13:13; Gen. 29:14). Christ preaches repentance three and a half years, and the Apostles forty years, before the destruction of Jerusalem. But dost thou not know that the goodness of God leadeth thee to repentance?Cramer.

Jer. 25:5. TURN YE EVERY ONE FROM HIS EVIL WAY. Each must separately repent and turn from his own sin. None is excepted, lest they should think their own guilt extenuated because the evil is general.Jamieson.

Jer. 25:9. NEBUCHADNEZZAR, MY SERVANT. This title, so remarkable in the Old Testament as the especial epithet, first of Moses, and then of the Messiah, is thrice given to Nebuchadnezzar, and marks the greatness of the commission intrusted to him.Payne Smith.

The Jews boasted that they were the servants of Jehovah. Yet a heathen king is here called Gods servant, as being more His servant than they were, and as serving God in destroying them!

Jer. 25:10. SOUND OF THE MILLSTONES. As a household morning employment, all the mills of a town would be heard together, since the custom was for only enough corn for the days need to be ground at a time. The labour was severe.

LIGHT OF THE CANDLE, i.e., night-light. These are so common in use in the East that the poorest burn candles all through the night.

Payne Smith suggest beautifully that the sound of the millstones was the sign of the preparation of the daily meal, and that the light of the candle was the sign of the assembling of the family after the labours of the day were over.

Jer. 25:15. THE WINE-CUP OF FURY. A cup is often in Scripture put for affliction, and wine for extreme confusion and wrath. Here the figure indicates stupifying judgments (comp. chaps. Jer. 49:12; Jer. 51:7.) We need not suppose, with Michaelis, that Jeremiah actually offered a winecup to the ambassadors of the nations assembled at Jerusalem. Make them drink, i.e., by denunciations of their sins and prediction of their doom.

Jer. 25:26. THE KING OF SHESHACH SHALL DRINK. Belshazzar, the bezzling king of Babylon, whilst he is quaffing in the vessels of Gods house to the honour of Shat (Shesac, id est poculum ltiti aut vanitatis, vel sericum tuum), the Babylonian goddess, whence those feast days were called , being like the Roman Saturnalia. Antichrist also, who hath troubled all the kingdoms of the earth, shall himself perish, together with his Babylon the great, which hath made the nations drunk with the wine of her fornications.Trapp.

Jer. 25:28. YE SHALL CERTAINLY DRINK. No effort of theirs to escape the destruction will avail.

If they either do not believe thy threatenings, or else disregard them, as thinking themselves sufficiently provided against hostile invasion, you shall let them know that the judgments denounced against them are Gods irreversible decree.Lowth.

The destruction of the heathen nations was fixed and certain. Of this they might be assured by the fact that the Jews, who were Jehovahs peculiar people, were not spared.Henderson.

Jer. 25:29. I BEGIN TO BRING EVIL ON THE CITY WHICH IS CALLED BY MY NAME. If God spares not the city in which He has chosen a temple for Himself, and designed His name to be invoked, how can He spare aliens to whom He has never made any promise, as He regarded them as strangers? If, then, the green tree is consumed, how can the dry remain safe? This is the import of the passage. The Apostle uses the same argument in other words; for after having said that judgment would begin at Gods house, he immediately shows how dreadful the vengeance of God would be upon His open enemies (1Pe. 4:17). It is better for us that God should begin with us, as at length the wicked shall in their turn be destroyed; and that we should endure temporal evils, that God may at length raise us up to the enjoyment of His paternal favour. And for this reason Paul also says that it is a demonstration of the just judgment of God when the faithful are exposed to many evils (2Th. 1:4-5).Calvin.

Jer. 25:30. THE LORD SHALL ROAR. In highly poetic language the judgment of the Gentiles is described. Jehovah has risen like a lion from his covert, and at His roaring the whole world is filled with terror and confusion. Sheep and shepherds roll on the ground in consternation, but cannot escape; for, like a storm wind, judgment stalks abroad, and the slain of the land cover the ground from one end of the earth unto the other, and lie unwept and without burial.Payne Smith.

The roar was first to go forth over Judea, wherein were the sheep of His pasture (Psa. 100:3), and thence into heathen lands.

HE WILL MIGHTILY ROAR. Pliny reporteth of the lioness, that she bringeth forth her whelps dead, and so they remain for the space of three days, until the lion, coming near to the den where they lay, lifteth up his voice and roareth so fiercely that they presently revive and rise. The Lion of the tribe of Judah will roar to like purpose at the last day; and doth afore, when He pleaseth, roar terribly upon His enemies, to their utter amazement (Joe. 3:16; Amo. 1:2; Amo. 3:8).Trapp.

The strict judgment of God sounds much stronger and clearer than we can bear. Hence the six hundred thousand men were so terrified when they heard the voice of God, that they said, Let not God speak with us lest we die (Exo. 20:19). It is well that we do not refuse to hear, or stop our ears against the sweet sound of Gods voice in the sacred office of the preacher, because we can have it (Psa. 95:8); or the time will come when we shall be obliged to hear its awful roaring, which God forbid. For when the lion roars, who shall not be afraid? (Amo. 3:8.)Cramer.

Jer. 25:37. Theme: PEACEABLE HABITATIONS OVERTHROWN. The peaceable habitations are cut down, because of the fierce anger of the Lord.

I. Wrath destroys the peacefulness of any habitation into which it enters, be it (a) a home; (b) the heart; (c) a church.

II. Divine displeasure, if provoked, will drive us into homeless desolation.

(a.) All refuges will fail to shelter us. (b.) Pleasant scenes are wrecked if God be angry. (c.) Peaceable habitations require, for their very existence, that we be at peace with God.

III. Peace and safety are possible to those who live in Gods love. All others will be homeless in the evil day. But sudden destruction shall not come upon them. Their souls shall dwell in peace, always secure and at rest.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

II. GOD AND THE WORLD RULER Jer. 25:1-38

Chapter 25 is one of the most important chapters in the entire book. A great deal can be learned about the message of Jeremiah from this single chapter. After a brief introduction (Jer. 25:1-3) Jeremiah speaks of Gods judgment on Judah (Jer. 25:4-11), Babylon (Jer. 25:12-14), surrounding nations (Jer. 25:15-29) and finally the whole world (Jer. 25:30-38).

COMMENTS

Chronologically chapter 25 precedes the last four chapters. The precision in dating the events of this chapter indicates that Jeremiah was aware of the tremendous importance of the year 605 B.C., the fourth year of Jehoiakim and first year of Nebuchadnezzar (Jer. 25:1). The battle of Carchemish was certainly one of the most important battles in ancient history and perhaps in all history. Control of the world was at stake. Jeremiah had been speaking in somewhat vague terms about the approach of an enemy from the north. He now sees his prophecies fulfilled. This was to be the year in which the first of four recorded deportations to Babylonia took place. Just before the armies of Nebuchadnezzar arrived, Jeremiah is bidden to make one last appeal to his countrymen for repentance (Jer. 25:2). Even though God knew that His call for repentance would be unheeded yet His love for Judah constrained Him to issue the appeal through the mouth of His prophet.

A. Judgment on Judah Jer. 25:1-11

TRANSLATION

(1) The word which came unto Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim son of Josiah, the king of Judah, (that was the first year of Nebuchadnezzar king of Babylon), (2) which Jeremiah the prophet spoke unto- all the people of Judah and unto all the inhabitants of Jerusalem. (3) From the thirteenth year of the reign of Josiah son of Amon, king of Judah, unto this day, these twenty-three years the word of the LORD has come unto me, and I have spoken unto you in earnest but you have not listened. (4) And the LORD sent unto you all of His servants the prophets in earnest, but you did not hearken nor did you incline your ear to listen. They said, Turn now each man from his evil way and from the evil of your deeds, and you shall live in this land which the LORD has given to you and to your fathers forever and ever; (6) and do not go after other gods to serve them and to worship them, and do not provoke Me with the work of your hands, and I will not harm you. But you did not hearken unto Me (oracle of the LORD) in order to provoke Me with the work of your hands to your own hurt. (8) Therefore thus says the LORD of hosts: Because you have not listened to My words, (9) behold, I am about to send and take all the families of the north (oracle of the LORD), and also Nebuchadnezzar king of Babylon My servant, and I will bring them against this land, and against its inhabitants, and against all these nations round about; and I will utterly destroy them, and I will make them an astonishment an object of hissing and perpetual desolations. (10) And I will destroy from them the sound of joy and the sound of rejoicing, the voice of bridegroom and the voice of bride, the sound of millstones and the light of the lamp. (11) And all this land shall become a desolation and astonishment, and these nations shall serve the king of Babylon seventy years.

COMMENTS

For some twenty-three years Jeremiah had been preaching the word of God to the people of Judah but they had not hearkened. His ministry had begun in the thirteenth year of Josiah. Since Josiah reigned a total of thirty-one years (2Ki. 22:1) Jeremiah prophesied for eighteen or nineteen years in the reign of that good king. Then followed three months of the reign of Jehoahaz (2Ki. 23:31) and three years of the reign of Jehoiakim. Throughout this period Jeremiah had been receiving divine revelations and had been communicating them to the people. He emphasizes the earnestness of his proclamation by using a Hebrew idiom which if translated literally would be rising early and speaking. But in spite of the earnestness of Jeremiah throughout his ministry the people had not been receptive.

God had sent other prophets besides Jeremiah to plead with the people of Judah. It is not certain whether Jeremiah is referring to prophets who preceded him or prophets who were contemporary with him. Since most of the prophets who were contemporary with Jeremiah were unfaithful, he probably is referring to his prophetic predecessors. In either case Jer. 25:4 indicates that the people of Judah had more than one opportunity to hear the message of the Lord. It was not merely a dislike for the personality of Jeremiah which had caused the people to reject his message, for they had rejected others before him (Jer. 25:4). one by one those prophets had come before the nation to urge the people to abandon then- evil practices in order that they might continue to dwell in the land which God had given to their fathers (Jer. 25:5). Gods gift of the promised land to the descendants of Abraham was conditional and the prophets of God repeatedly set forth the conditions upon which the promised land could be retained. One of the foremost conditions was that the people cease to worship and serve other gods, idols, the work of their hands. If they would but cease this deliberate provocation of God, He would not harm them (Jer. 25:6). But the people would not hearken to the earnest appeals of Gods messengers. They continued to provoke God with their idolatry to their own hurt (Jer. 25:7). When one disobeys God he courts disaster! All of Gods commandments are for the benefit and well-being of man.

In view of the fact that the people of Judah had not listened to and obeyed the word of the Lord (Jer. 25:8), God was about to execute judgment upon them. As he had done so many times before, Jeremiah makes mention of the powerful enemy from the north which was about to descend upon Judah. But here for the first time in his ministry Jeremiah positively identifies that ominous foe. The enemy from the north is Nebuchadnezzar the king of Babylon whose forces even at that very moment were poised for the strike against Carchemish. Nebuchadnezzar is about to sweep down upon Judah and her neighbors and utterly destroy them all. The tiny nations of Syria-Palestine would be so completely destroyed that travelers would hiss or whistle in astonishment at the desolate condition of the lands. These desolations are not of brief duration but are perpetual i.e., they would last for a very long time (Jer. 25:9). Silence will reign supreme in these lands. All joyous sounds as, for example, the voice of bridegroom and bride will cease. Even the sound of the millstones will cease because no one will be left to grind the grain. The routine business of everyday life will cease. No light from oil lamps will illuminate the darkness of the night. There is absolutely no sign of life throughout the lands (Jer. 25:10). The land of Judah will become such a desolation that men will be astonished at what has taken place there. For seventy years Judah and the neighboring nations of Syria-Palestine will serve the king of Babylon. Commentators are divided as to whether the seventy years are to be interpreted literally or figuratively. Cheyne, for example, believes the figure is to be taken as an indefinite or round number as in Isa. 23:17. In this case seventy years would simply mean a very long time. Other commentators insist that the figures are to be taken literally but they disagree as to when the seventy years commenced. For a detailed discussion of the seventy years prophecy see the special study at the end of this chapter.

Nebuchadnezzar is called by God in Jer. 25:9 My servant. Cyrus the Persian is called in prophecy My shepherd and My anointed (Isa. 44:28; Isa. 45:1). But no foreigner is ever accorded the title My servant except Nebuchadnezzar. Generally to be a servant of a deity is to be a worshiper of that deity (cf. Dan. 6:20). The chosen people are called My servant (Jer. 30:10; Jer. 46:27-28; Eze. 37:25) and Isaiah describes the Suffering Messiah as Gods servant. But certainly Nebuchadnezzar was no worshiper of the Lord. He was a polytheist and an idolater. The Chaldean king is called the servant of God because he was the unconscious agent of the Lord. It is interesting to note that in each case where the title My servant is applied to Nebuchadnezzar the Septuagint translation omits the title.

Fuente: College Press Bible Study Textbook Series

XXV.

(1) In the fourth year of Jehoiakim the son of Josiah.We are carried back in the present arrangement of Jeremiahs prophecies to a much earlier period than that of the preceding chapter. It is the fourth (in Dan. 1:1, the third) year of the reign of Jehoiakim, who had been made king by Pharaoh-nechoh after his defeat of Josiah and capture of Jerusalem. Since the prophet had been called to his work, B.C. 629, a great revolution had been brought about in the relations of the colossal monarchies of the East. Nineveh had fallen (B.C. 606) under the attacks of Cyaxares the Mede, and Nabopolassar the Chaldaean. Nebuchadnezzar, the son of the latter, though his father did not die till the following year, was practically clothed with supreme authority, and had defeated Pharaoh-nechoh at Carchemish, on the banks of the Euphrates, in B.C. 605. The form of the name used here, Nebuchadrezzar, corresponds with the Assyrian, Nabu-kudu-ur-uzur. (Jer. 46:1; 2Ki. 23:29; 2Ch. 35:20.) He was now the master of the East, and it was given to Jeremiah to discern the bearings of the new situation on the future destinies of Judah, and to see that the wisdom of its rulers would be to accept the position of tributary rulers under the great conqueror instead of rashly seeking either to assert their independence or to trust to the support of Egypt, crushed as she was by the defeat at Carchemish. The clear vision of the prophet saw in the Chaldaean king the servant of Jehovahin modern phrase, the instrument of the designs of the Providence which orders the events of historyand he became, from that moment, the unwelcome preacher of the truththat the independence of Judah had passed away, and that nothing but evil could follow from fanatical attempts, or secret intrigues and alliances, aiming at resistance.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

INTRODUCTORY, Jer 25:1-3.

1. This chapter is dated with unusual exactness, not only the year of Jehoiakim king of Judah, but also that of Nebuchadrezzar king of Babylon, being specified. Other examples of dates similarly complete are Jer 26:1; Jer 28:1; Jer 32:1; Jer 39:1, etc. The mention of Nebuchadrezzar king of Babylon marks the overshadowing influence of this great eastern power. Fourth year of Jehoiakim, etc. In Dan 1:1, the third year of Jehoiakim is identified with the first year of Nebuchadnezzar. The explanation of this discrepancy which is so slight as to be really a confirmation is, that the fourth year of Jehoiakim was but partly coincident with the first year of Nebuchadrezzar. Hales, in his Chronology, makes Jehoiakim’s reign commence July, 607 B.C., and Nebuchadrezzar’s in January, 604 B.C. It hence appears that the prophecy dates in that memorable year which was the turning point in the history of the East. The decisive battle of Carchemish established the ascendency of Babylonian Syria and Palestine, and sealed the fate of the Jewish nation. Immediately thereafter Jerusalem was taken, and her principal inhabitants carried away captive. Shortly after this capture of Jerusalem, by the death of Nabopolassar, Nebuchadnezzar succeeded to the throne, January, 604 B.C. Thus is the general date of this prophecy most memorable; marking the battle of Carchemish, the capture of Jerusalem, the beginning of the seventy years’ captivity, the accession of Nebuchadnezzar to the Babylonian throne, and the permanent ascendency of the power of the Euphrates over that of the Nile: for never again does Egypt resume her old place among the great nations of the earth.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘The word which came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (the same was the first year of Nebuchadrezzar king of Babylon,)’

This is the first oracle to be so accurately dated, and it indicates that the oracle came to Jeremiah in the fourth year of Jehoiakim which was the first year of Nebuchadrezzar. Thus it was around 604 BC. Egypt were now licking their wounds after Carchemish and Hamath, and Jehoakim would have had to submit to Nebuchadrezzar and would be paying tribute. It was no doubt in the light of this that Jeremiah came to the feast and spoke these words.

Daniel dates it in the third year of Jehoiakim but that was because he was excluding the accession year according to Babylonian practise (the ‘first year’ always being the second year because the accession year was only a partial year.). Jeremiah was including the accession year.

Fuente: Commentary Series on the Bible by Peter Pett

Subsection 8). Jeremiah Summarises His Ministry Before The People And After Declaring What Is To Come On Judah Proclaims The Judgment Of YHWH That Is Coming On All Nations ( Jer 25:1-38 ).

This final subsection of Section 1 commences with ‘The word that came to Jeremiah concerning all the people of Judah –’ (Jer 25:1), and contains Jeremiah’s own brief summary, given to the people in a sermon, describing what has gone before during the previous twenty three years of his ministry. It [provides a suitable conclusion to the whole Section but is also in preparation for what is to follow. He warns them that because they have not listened to YHWH’s voice the land must suffer for ‘seventy years’ in subjection to Babylon, but he then goes on to bring out that YHWH’s wrath will subsequently be visited on Babylon, and not only on them, but on ‘the whole world’. For YHWH will be dealing with all the nations in judgment, something which will be expanded on in chapters 46-51. There is at this stage no mention of restoration, (except as hinted at in the seventy year limit to Babylon’s supremacy), and the chapter closes with a picture of the final desolation which is to come on Judah as a consequence of YHWH’s anger.

Fuente: Commentary Series on the Bible by Peter Pett

SECTION 1. An Overall Description Of Jeremiah’s Teaching Given In A Series Of Accumulated, Mainly Undated, Prophecies, Concluding With Jeremiah’s Own Summary Of His Ministry ( Jer 2:4 to Jer 25:38 ).

From this point onwards up to chapter 25 we have a new major section (a section in which MT and LXX are mainly similar) which records the overall teaching of Jeremiah, probably given mainly during the reigns of Josiah (Jer 3:6) and Jehoiakim, although leading up to the days of Zedekiah (Jer 21:1). While there are good reasons for not seeing these chapters as containing a series of specific discourses as some have suggested, nevertheless they can safely be seen as giving a general overall view of Jeremiah’s teaching over that period, and as having on the whole been put together earlier rather than later. The whole commences with the statement, ‘Hear you the word of YHWH O house of Jacob, and all the families of the house of Israel, thus says YHWH —.’ It is therefore directed to Israel as a whole, mainly as now contained in the land of Judah to which many northerners had fled for refuge. We may divide up the main subsections as follows, based partly on content, and partly on the opening introductory phrases:

1. ‘Hear you the word of YHWH, O house of Jacob and all the families of the house of Israel —’ (Jer 2:4). YHWH commences by presenting His complaint against Israel/Judah because they have failed to continue to respond to the love and faithfulness that He had demonstrated to them in the wilderness and in the years that followed, resulting by their fervent addiction to idolatry in their losing the water of life in exchange for empty cisterns. It ends with a plea for them to turn back to Him like an unfaithful wife returning to her husband. This would appear to be mainly his initial teaching in his earliest days, indicating even at that stage how far, in spite of Josiah’s reformation, the people as a whole were from truly obeying the covenant, but it also appears to contain teaching given in the days of Jehoiakim, for which see commentary (Jer 2:4 to Jer 3:5).

2. ‘Moreover YHWH said to me in the days of King Josiah –’ (Jer 3:6). This section follows up on section 1 with later teaching given in the days of Josiah, and some apparently in the days of Jehoiakim. He gives a solemn warning to Judah based on what had happened to the northern tribes (‘the ten tribes’) as a result of their behaviour towards YHWH, facing Judah up to the certainty of similar coming judgment if they do not amend their ways, a judgment that would come in the form of a ravaged land and exile for its people. This is, however, intermingled with a promise of final blessing and further pleas for them to return to YHWH, for that in the end is YHWH’s overall purpose. But the subsection at this time ends under a threat of soon coming judgment (Jer 3:6 to Jer 6:30).

3. ‘The word that came to Jeremiah from YHWH –’ (Jer 7:1). In this subsection Jeremiah admonishes the people about the false confidence that they have in the inviolability of the Temple, and in their sacrificial ritual, and warned that like Shiloh they could be destroyed. He accompanies his words with warnings that if they continued in their present disobedience, Judah would be dispersed and the country would be despoiled (Jer 7:1 to Jer 8:3). He therefore chides the people for their obstinacy in the face of all attempts at reformation (Jer 8:4 to Jer 9:21), and seeks to demonstrate to them what the path of true wisdom is, that they understand and know YHWH in His covenant love, justice and righteousness. In a fourfold comparison he then vividly brings out the folly of idolatry when contrasted with the greatness of YHWH. The section ends with the people knowing that they must be chastised, but hoping that YHWH’s full wrath will rather be poured out on their oppressors (Jer 9:22 to Jer 10:25).

4. ‘The word that came to Jeremiah from YHWH –’ (Jer 11:1). He now deprecates their disloyalty to the covenant, and demonstrates from examples the total corruption of the people, revealing that as a consequence their doom is irrevocably determined (Jer 11:1 to Jer 12:17). The section closes with a symbolic action which reveals the certainty of their expulsion from the land (13).

5. ‘The word that came from YHWH to Jeremiah –’ (Jer 14:1). “The word concerning the drought,” gives illustrative evidence confirming that the impending judgment of Judah cannot be turned aside by any prayers or entreaties, and that because of their sins Judah will be driven into exile. A promise of hope for the future when they will be restored to the land is, however, once more incorporated (Jer 16:14-15) although only with a view to stressing the general judgment (Jer 14:1 to Jer 17:4). The passage then closes with general explanations of what is at the root of the problem, and lays out cursings and blessings and demonstrates the way by which punishment might be avoided by a full response to the covenant as evidenced by observing the Sabbath (Jer 17:5-27).

6. ‘The word that came to Jeremiah from YHWH –’ (Jer 18:1). Chapters 18-19 then contain two oracles from God illustrated in terms of the Potter and his handiwork, which bring out on the one hand God’s willingness to offer mercy, and on the other the judgment that is about to come on Judah because of their continuance in sin and their refusal to respond to that offer. The consequence of this for Jeremiah, in chapter 20, is severe persecution, including physical blows and harsh imprisonment. This results in him complaining to YHWH in his distress, and cursing the day of his birth.

7. ‘The word that came to Jeremiah from YHWH –’ (Jer 21:1). This subsection, which is a kind of appendix to what has gone before, finally confirming the hopelessness of Jerusalem’s situation under Zedekiah. In response to an appeal from King Zedekiah concerning Judah’s hopes for the future Jeremiah warns that it is YHWH’s purpose that Judah be subject to Babylon (Jer 21:1-10). Meanwhile, having sent out a general call to the house of David to rule righteously and deal with oppression, he has stressed that no hope was to be nurtured of the restoration of either Shallum, the son of Josiah who had been carried off to Egypt, nor of Jehoiachin (Coniah), the son of Jehoiakim who had been carried off to Babylon. In fact no direct heir of Jehoiachin would sit upon the throne. And the reason that this was so was because all the current sons of David had refused to respond to his call to rule with justice and to stamp down on oppression. What had been required was to put right what was wrong in Judah, and reign in accordance with the requirements of the covenant. In this had lain any hope for the continuation of the Davidic monarchy. But because they had refused to do so only judgment could await them. Note in all this the emphasis on the monarchy as ‘sons of David’ (Jer 21:12; Jer 22:2-3). This is preparatory to the mention of the coming glorious son of David Who would one day come and reign in righteousness (Jer 23:3-8).

Jeremiah then heartily castigates the false shepherds of Judah who have brought Judah to the position that they are in and explains that for the present Judah’s sinful condition is such that all that they can expect is everlasting reproach and shame (Jer 23:9 ff). The subsection then closes (chapter 24) with the parable of the good and bad figs, the good representing the righteous remnant in exile who will one day return, the bad the people who have been left in Judah to await sword, pestilence, famine and exile.

8. ‘The word that came to Jeremiah concerning all the people of Judah –’ (Jer 25:1). This subsection contains Jeremiah’s own summary, given to the people in a sermon, describing what has gone before during the previous twenty three years of his ministry. It is also in preparation for what is to follow. He warns them that because they have not listened to YHWH’s voice the land must suffer for ‘seventy years’ in subjection to Babylon, and goes on to bring out that YHWH’s wrath will subsequently be visited on Babylon, and not only on them, but on ‘the whole world’. For YHWH will be dealing with the nations in judgment, something which will be expanded on in chapters 46-51. There is at this stage no mention of restoration, (except as hinted at in the seventy year limit to Babylon’s supremacy), and the chapter closes with a picture of the final desolation which is to come on Judah as a consequence of YHWH’s anger.

While the opening phrase ‘the word that came from YHWH to Jeremiah’ will appear again in Jer 30:1; Jer 32:1; Jer 34:8; Jer 35:1; Jer 40:1 it will only be after the sequence has been broken by other introductory phrases which link the word of YHWH with the activities of a particular king (e.g. Jer 25:1; Jer 26:1; Jer 27:1; Jer 28:1) where in each case the message that follows is limited in length. See also Jer 29:1 which introduces a letter from Jeremiah to the early exiles in Babylon. Looking at chapter 25 as the concluding chapter to the first part, this confirms a new approach from Jer 26:1 onwards, (apparent also in its content), while at the same time demonstrating that the prophecy must be seen as an overall unity.

Fuente: Commentary Series on the Bible by Peter Pett

Jer 25:20 And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,

Jer 25:20 Comments – Amos, Jeremiah, Zephaniah and Zechariah list only four of the five renowned Philistine cities in their prophecies: Gaza, Ashdod, Ashkelon, and Ekron. Stuart suggests the fifth leading city of Gath, the city farthest inland and renown as the home of Goliath, may not have been mentioned because of being weakened by the conquests of Hazael, king of Syria. He supports this statement by noting how Gath is omitted from later prophecies against Philistia, perhaps because it lost its independence (Amo 1:8, Jer 25:20, Zep 2:4, Zec 9:5-7). [22] However, it may be possible that King David contributed to the demise of Gath during his conquests mentioned in 2Sa 21:18-22 when the brothers of Goliath were killed. Uzziah later warred against Gath and other Philistine cities (2Ch 26:6). It appears Gath had been overthrown by the time of Amos, the earliest of these prophets (Amo 6:2).

[22] Douglas Stuart, Hosea-Jonah, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 31, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Amos 1:6-8.

Amo 1:8, “And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.”

Jer 25:20, “And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,”

Zep 2:4, “For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.”

Zec 9:5-7, “Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, shall be for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.”

2Ch 26:6, “And he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines.”

Amo 6:2, “Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border?”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Judgment on Judah

v. 1. The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim, the son of Josiah, king of Judah, that was the first year of Nebuchadnezzar, king of Babylon, the year 606 B. C. the date being determined so exactly because it marked the final turning-point in the history of Judah as well as for the nations of the entire Orient, since Nebuchadnezzar at that time took charge of the Babylonian armies as king in fact, if not in name, although his aged father, Nabopolassar, was still living, defeated Pharaoh-Nechoh at Carchemish on the Euphrates, overran Canaan, took Jerusalem, and made Jehoiakim his vassal;

v. 2. the which, namely, the word of prophecy transmitted to him from the Lord, Jeremiah, the prophet, spake unto all the people of Judah and to all the inhabitants of Jerusalem, saying,

v. 3. From the thirteenth year of Josiah, the son of Amon, king of Judah, who reigned from approximately 641 to 610 B. C. even unto this day, that is, the three and twentieth year, in other words, for twenty-three years, the word of the Lord hath come unto me, his public ministry having begun approximately in the year 629 B. C. and I have spoken unto you, rising early and speaking, devoting himself with all zeal and earnestness to his work; but ye have not hearkened, the same accusation being made here which he had been obliged to bring against them time and again.

v. 4. And the Lord hath sent unto you all His servants, the prophets, for Zephaniah and Habakkuk and the prophetess Huldah had also been active during this period, rising early and sending them, eagerly concerned about their welfare; but ye have not hearkened nor inclined your ear to hear, they had paid not the slightest attention, they had completely ignored His message.

v. 5. They said, literally, “saying,” the word referring either to Jeremiah alone or to all the prophets, Turn ye again now every one from his evil way, from his wicked manner of living, and from the evil of your doings, their wickedness finding its expression in all the acts of their life, and dwell in the land that the Lord hath given unto you and to your fathers forever and ever, with the intention that they should always possess it;

v. 6. and go not after other gods to serve them and to worship them, in the idolatry which they had practiced so flagrantly and shamelessly, and provoke Me not to anger with the works of your hands, chiefly their idolatrous sacrifices, and I will do you no hurt, for all the prophets had told them time and again that their conduct would bring God’s punishment upon them.

v. 7. Yet ye have not hearkened unto Me, saith the Lord; that ye might provoke Me to anger with the works of your hands, as the natural consequence of their obstinate disobedience, to your own hurt.

v. 8. Therefore, thus saith the Lord of hosts, whose sublime authority is unquestioned, Because ye have not heard My words,

v. 9. behold, I will send and take all the families of the North, saith the Lord, all the nations which were allies to the Chaldeans, and Nebuchadnezzar, the king of Babylon, My servant, who is so designated in this case because in this campaign he carried out the plans of the Lord, and will bring them against this land and against the inhabitants thereof and against all these nations round about, whom Judah had so often chosen as allies, and will utterly destroy them and make them an astonishment and an hissing and perpetual desolations, so that onlookers would be filled with horror, which, however, would quickly be changed to a sneer of satisfaction and malice as the former fruitful fields were gradually converted into a wilderness.

v. 10. Moreover, I will take from them the voice of mirth, of loud rejoicing, and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, whose incessant grinding noise indicated a happy household in the Orient, and the light of the candle, even the poorest house in the East having an open oil-lamp with a linen or cotton wick burning all night. Cf Isa 24:7.

v. 11. And this whole land shall be a desolation, the territory not only of Judah, but of the surrounding nations as well, and an astonishment, a source of amazement to all beholders; and these nations, Judah and its neighbors, shall serve the king of Babylon seventy years, which, beginning with 606 B. C. was the length of the period during which the supremacy of Babylon was unquestioned. The exactness with which every detail of the prophecy is set forth is no more remarkable than the literal fulfillment of the Lord’s prediction.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

This chapter may be illustrated by a comparison of it with Jer 46:1-28. There Jeremiah exults ever the destruction of a nation (Egypt) which was one of the chief enemies of God’s people, and on hearing or reading the inspired eloquence of the prophet the heart of a Jew could not but be moved with the liveliest sympathy. But it is another strain which meets us in this chapter, and one which to a Jew would certainly neutralize the favorable feelings which prophecies like that referred to must have awakened. Here Jeremiah announces that the last moment of grace for Judah is past, and the time for judgment come. The long-suffering of Jehovah has been exhausted; the fall of the commonwealth cannot any longer be delayed. Such was the strange destiny of the prophet; he was sent to “pull down” and “to build,” but the destructive element (as Jer 1:10 suggests) was largely predominant. Specially predominant is it in this important chapter, in which the prophet begins to fulfill the mission to the heathen with which twenty-three years ago he had been entrusted. One by one, “all the nations” directly or indirectly connected with Israel are called up to hear their punishment. There is no indulgence, no respite; only a gleam of hope in the promised final destruction of the tyrant-city Babylon (verses 12-14). The prophecy falls naturally into three parts, verses 15-29 forming the center. The date assigned to this chapter in the first verso is remarkable; it is the fatal year of the battle of Carchemish, which brought Syria and Palestine within the grasp of Babylon.

Jer 25:1

The first year of Nebuchadnezzar.

Jer 25:3

From the thirteenth year; etc.; alluding to the chronological statement in Jer 1:2. The three and twentieth year; counting nineteen years under Josiah and four under Jehoiachin, and including the three months of Jehoahaz.

Jer 25:4-5

(Comp. Jer 7:25; Jer 11:7; Jer 35:15.) They said; literally, saying. The prophet mentally resumes the statement of Jer 25:4. He hath sent his servants the prophets.” Turn ye; rather, return ye, conversion being the return of the sinner to his natural home.

Jer 25:9

The families of the north (comp. Jer 1:15, note). And Nebuchadnezzar the king of Babylon, my servant. This is the rendering of the Targum, the Syriac, and the Vulgate, and corresponds with the reading of a few extant manuscripts. The received text, however, reads, “and unto Nebuchadnezzar,” etc. Neither reading is satisfactory. The latter one is intolerably harsh; the former makes Nebuchadnezzar a mere adjunct of the tribes of the north. In the other passages, moreover, where this king is solemnly entitled “my servant,” the clause is the most prominent one in the sentence (see Jer 27:6; Jer 43:10). The words in question have a sort of family resemblance to the glosses which meet us occasionally both in the form of the Hebrew text represented by the Massoretic recension, and those by the principal ancient versions. The words are omitted by the Septuagint. My servant. Generally to be a “servant” of Jehovah or of any supposed deity is to be a worshipper. Thus Daniel is called by Darius, “servant of the living God” (Dan 6:20), and thus Abdallah, “servant of Allah,” has become a favorite surname of the followers of Mohammed. In the Book of Jeremiah itself (Jer 30:10; Jer 46:27, Jer 46:28), and in Ezekiel (Eze 37:25), “my servant” is the form in which Jehovah addresses his chosen people; and in the second part of Isaiah the suffering Messiah is so styled. Here, however, a foreign king is thus entitled. How is this to be explained? Cyrus, no doubt, in Isa 44:28, Isa 45:1, is called “my shepherd” and “my anointed one;” but then Cyrus, in the view of the prophet, was a genuine though unconscious worshipper of the true God (Isa 41:25), whereas Nebuchadnezzar was known to be a polytheist and an idolater. We must, therefore, take “servant” to be applied to Nebuchadnezzar in a lower sense than to the other bearers of the title. The Hebrew ‘ebbed, in fact, may be either “slave” in something approaching to the terrible modern sense, or in the sense in which Eliezer was one (i.e. little less than a son, and a possible heir, Gen 24:2; Gal 4:1), and which is still in full force in Arabia. An astonishment (see on Jer 2:11). An hissing (comp. Jer 18:16; Jer 19:8).

Jer 25:10

The sound of the millstones. Modem travel enables us (so conservative is the East) to realize the full force of this image. The hand-mill is composed of two stones. As a rule, “two women” (comp. Mat 24:41) sit at it facing each other; both have hold of the handle by which the upper is turned round on the ‘nether’ millstone. The one whose right hand is disengaged throws in the grain as occasion requires, through the hole in the upper stone” (Dr. Thomson). “The labor,” remarks Dr. Robinson, “is evidently hard; and the grating sound of the mill is heard at a distance, indicating (like our coffee-mills) the presence of a family and of household life” (‘Biblical Researches,’ 2.181). Add to this the light of the candle (or rather, lamp), and we have two of the most universally characteristic signs of domestic life. No family could dispense with the hand-mill, and, as the sermon on the mount implies, the poorest household had its “lamp” (Mat 5:15the poverty of the family is indicated by the various uses to which the lamp-stand was applied). Comp. this verse with the imitation in Rev 18:22, Rev 18:23.

Jer 25:11

Shall serve the king of Babylon seventy years. Widely different opinions are held as to the meaning of this prophecy. The most probable view is that “seventy” is an indefinite or round number (as in Isa 23:17), equivalent to “a very long time.” This is supported by the analogy of Jer 27:7, where the captivity is announced as lasting through the reigns of Nebuchadnezzar, his son, and his grandsona statement evidently vague and indefinite (see ad loc.), and in any case not answering to a period of seventy years. Besides, we find the “seventy years” again in Jer 29:10, a passage written probably eleven years later. Others think the number is to be taken literally, and it is certainly true that from B.C. 606, the fourth year of Jehoiakim, to the fall of Babylon, B.C. 539, sixty-seven years elapsed. But is it desirable to press this against the internal evidence that Jeremiah himself took the number indefinitely?

Jer 25:12-29

The judgment upon Judah and the nations.

Jer 25:12

Perpetual desolations. Thus, too, we read in Isa 13:20, that Babylon “shall never be inhabited.” There is a dispute between Dr. Keith and Dr. Kay on the one side, and rationalistic commentators (e.g. Kuenen) on the other, whether these prophecies have received a circumstantial fulfillment. The truth is that authorities are not entirely agreed on the area covered by the site of Babylon. General Chesney remarks that, so far from being uninhabited, “A town of considerable population, villages, date groves, and gardens, are found still on the very site of ancient Babylon”. Similarly M. Menant, a veteran French Assyriologist, remarks that “Hillah, according to M. Oppert, was a quarter of Babylon, probably that which was inhabited by the working population, without the precincts of the royal palaces. Numberless traces of ancient habitations indicate this origin of the modern town”. Mr. George Smith, however, in his ‘Assyrian Discoveries,’ simply states that, “A little to the south rose the town of Hillah,” apparently assuming (what is impossible to prove, as the walls of Babylon have not yet been discovered) that Hillah lay just outside the city enclosure. But even he adds that it was “built with the bricks found in the old capital,” which is, strictly speaking, inconsistent with the absolute abandonment of the site of Babylon implied in Isa 13:20-22. The dispute is an unfortunate one, as it tacitly implies that circumstantial fulfillments are necessary to the veracity of prophecy. The truth seems to lie in the mean between two opposing views. As a rule, the details of a prophetic description cannot be pressed; they are mainly imaginative elaborations of a great central truth or fact. Occasionally, however, regarding the prophecies in the light of gospel times, it is almost impossible not to observe that “the Spirit of Christ which was in” the prophets (1Pe 1:11) has overruled their expressions, so that they correspond more closely to facts than could have been reasonably anticipated. Such superabundant favors to believers in inspiration occur repeatedly in the prophecies respecting Christ. They may, of course, occur elsewhere for a sufficient reason, but we have no right to be surprised if we do not meet with them. The general truth of the prophecy is that the empire of Babylon shall fall forever. As Dr. Payne Smith remarks, it was practically the work of one man (Nebuchadnezzar), and after his death it only lasted for a few years, during which its history is a series of murders and usurpations.

Jer 25:13

And I will bring, etc. Clearly this verse cannot have formed part of the original prophecy, but must have been added whenever the collection of prophecies against foreign nations finally assumed its present form (see introduction on Jer 50:1-46; Jer 51:1-64). It should be mentioned that the Septuagint separates the last clause of the verse, “that which Jeremiah prophesied,” etc; and makes it the heading of the group of prophecies against the nations, which in the Hebrew Bible stand at the end of Jeremiah’s prophecies, but which, beginning with “Elam,” the Alexandrian Version inserts at this point.

Jer 25:14

For many nations shall serve themselves of them else; i.e. put forced labor upon them also. The same phrase is used of the conduct of the Egyptians to the Israelites (Exo 1:14). Of them also; and “also” suggests that the calamity of the Chaldeans is a retribution (comp. Isa 66:4), as the next clause, in harmony with Jer 50:29, Jer 51:24, emphatically declares.

Jer 25:15

For thus saith, etc. Out of this verse and the following, to the end of the chapter, the Septuagint makes the thirty-second chapter, Jer 25:1-38 being completed by the prophecy against Elam (Jer 49:34-39). The symbolic act which the prophet is directed to perform is mentioned in order to explain the word of threatening just uttered. So, at least, we must understand it, if we accept the arrangement of the Hebrew text. But the connection is certainly improved if we follow Graf, and omit Jer 25:11-14; Jer 25:15 thus becomes an explanation of the threat against Judah and the other nations in Jer 25:9-11. The wine, up of this fury; or, this wine-cup of fury. The wine with which the cup is filled is the wrath of God. The figure is not an infrequent one with the prophets and the psalmists (comp. Jer 49:12; Jer 51:7; Isa 51:17, Isa 51:22; Eze 23:31-34; Hab 1:16; Psa 60:3; Psa 75:8).

Jer 25:16

And be moved, and be mad; rather, and reel to and fro, and behave themselves madly. The inspired writers do not scruple to ascribe all phenomena, the “bad” as well as the “good,” to a Divine operation. “Shall there be evil in a city, and Jehovah hath not done it?” (Amo 3:6). “An evil spirit from Elohim came upon Saul, and he became frenzied” (1Sa 18:10; see also Isa 19:14; Isa 29:10; 1Ki 22:19-23, and especially the very remarkable prologue of the Book of Job). To understand this form of expression, we must remember the strength of the reaction experienced by the prophets against the polytheism of the surrounding nations. It was not open to them to account for the existence of evil by ascribing it to the activity of various divinities; they knew Jehovah to be the sole cause in the universe. To us, “sicklied o’er with the pale cast of thought,” such a doctrine occasions “great searchings of heart,” and is sometimes a sore trial of our faith. But the prophets were not logicians, and their faith, compared to ours, was as an oak tree to a sapling; hence they can generally (see, however, Isa 63:17) express the truth of the universal causation of Jehovah with perfect tranquility. Because of the sword. Here Jeremiah deserts the figure of the Cup, and, as most commentators think, uses the language of fact. It is not, however, certain that “the sword” means that of God’s human instruments; Jehovah himself has a sword (Jer 46:10; Jer 47:6; Jer 50:35-38; Isa 27:1; Isa 34:5; and elsewhere), just as he has a hand (Isa 8:11; Isa 59:1) and an arm (Isa 40:10; Isa 53:1). All these belong to a group of childlike symbolic expressions for the manifestation of the Deity. Jehovah’s “sword” is described more fully in Gen 3:24; it “turns hither and thither,” like the lightninga striking figure of the completeness with which God performs his work of vengeance (see also on verse 27).

Jer 25:17

Then took I the cup and made all the nations to drink. It is too pro-sale to suppose either that Jeremiah made a journey to “all the nations,” or that he actually went through the form of presenting the cup to the ambassadors who (it is conjectured, comp. Jer 27:3) had come to Jerusalem to take measures against the common foe (so J. D. Michaelis). But the supposition arises (as Keil has well observed) out of an imperfect comprehension of the figure. It is not a cup with wine which the prophet receives from Jehovah, but a wine-cup filled with the wine of God’s fury, which wine is no more a literal wine than the “sword of Jehovah” is a literal sword. The “making all the nations to drink” is simply a way of expressing the prophet’s firm faith that the word of Jehovah will not “return unto him void “that a prophecy once uttered must fulfill itself; and “sent me,” in the last clause, merely means “entrusted me with a message” (comp. Pro 26:6). For the fulfillment of this detailed prediction, see on Jeremiah 46-51.

Jer 25:18

The kings thereof (see on Jer 19:3). As it is this day. As to the meaning of this phrase, see on Jer 11:5. The words evidently presuppose that the prediction has already been fulfilled (comp. Jer 44:6, Jer 44:23); consequently, they cannot have stood here in the original draft of the prophecy. An early editor, or even Jeremiah himself, must have inserted them. They are omitted in the Septuagint.

Jer 25:19

Pharaoh king of Egypt. After leaving Judah and Jerusalem, the prophet turns to the far southto Egypt; then he ascends to the south-east (Uz), and the south-west (the Philistines); thence he passes to the east (Edom, Moab, Ammon); and thence to the west of the Holy Land (Phoenicia). This suggests the maritime lands “beyond the sea” (including especially Cyprus); a sudden transition brings the prophet to the Arabian tribes (Dedan, etc.), from whence he passes by the road of the northeast (Elam, Media) to the indefinitely distant north. Last of all, in solitary grandeur or infamy, Babylon is mentioned.

Jer 25:20

The mingled people; Septuagint, : Vulgate, et universes generaliter. The Hebrew erebh probably means, not “mingled [i.e. ‘motley’] people,” as the Authorized Version, but “foreign people,” i.e. a body of men belonging to some particular nation intermixed or interspersed among those belonging to another. This explanation will account for the use of the word in all the passages in which it occurs (here and in Jer 25:24; also Exo 12:38; Neh 13:3; je-1 1Ki 10:15; Jer 1:1-19 :37; Eze 30:5; and perhaps 2Ch 9:14). The context here and in 1Ki 10:15 seems to imply that the name was given especially to the tribes (probably Bedawin tribes) on the frontier of Judah towards the desert, though in Eze 30:5 it is evidently applied to a people which in some sense belonged to Egypt. In Exo 12:38 it may be doubted whether the phrase is used from the point of view of Egypt or of the Israelites; in Jer 50:37 it is used of the foreigners in Babylon in 2Ch 9:14 the Massoretic critics have pointed the consonants of the text wrongly (arabh, Arabia, instead of erebh), but without injury to the sense; the Vulgate and Syriac have done the same in 1Ki 10:15. The notion that the word means ‘ auxiliary troops” arises (as Thenius on 1Ki 10:15 remarks) from the free rendering of the Targum at 1Ki 10:15 and Jer 1:1-19 :37. Uz. The land associated with the name of Job, and probably east or south-east of Palestine, and adjacent to the Edomites of Mount Seir (Lam 4:21). Of the Philistines. Observe, Gath is alone omitted of the five Philistine towns (Jos 13:3; 1Sa 6:17). It had been reduced to complete insignificance (Amo 6:2), through Uzziah’s having “broken down” its walls (2Ch 26:6), and is equally passed over in Amos (Amo 1:6-8), Zephaniah (Zep 2:4), and Zechariah (Zec 9:5, Zec 9:6). Azzah; i.e. Gaza, the Septuagint form (the G representing the initial ayin), which is everywhere else adopted by the Authorized Version. The remnant of Ashdod. A significant phrase, which can be explained from Herodotus (2.157): For twenty-nine years Psamnutichus “pressed the siege of Azotus without intermission.” We can imagine that he would not be disposed to lenient dealings with the town upon its capture. (An earlier and shorter siege of Ashdod is mentioned in Isa 20:1-6.)

Jer 25:22

Kings of Tyrus, kings of Zidon. Under the names of the two leading cities, the prophet includes the various dependent Phoenician commonwealths. Hence the plural “kings.” The isles. The Hebrew has the singular, “the isle,” or rather, “the coast-land” (more strictly, the region), i.e. perhaps either Tartessus in Spain, or Cyprus (which Esarhaddon describes as “lying in the midst of the sea,” and as having two kings, ‘Records of the Past,’ 3:108).

Jer 25:23

Dedan, and Tema, and Buz. Three tribes of North Arabia, bordering on Edom. The two former are mentioned as commercial peoples in Isa 21:13, Isa 21:14; Eze 27:15, Eze 27:20; Eze 38:13; Job 6:19. Elihu, Job’s youngest friend, was of Bus (Job 32:2). All that are in the utmost corners; rather, all the corner-clipped (see on Jer 9:26).

Jer 25:24

All the kings of Arabia. Not “Arabia” in our sense (which is never found in the Old Testament), but the desert region to the east and south-east of Palestine, occupied by nomad or “Ishmaelitish” tribes. The mingled people; rather, the intermingled people (see on Jer 25:20); i.e. probably in this passage populations of a different race interspersed among the Aramaic tribes to which most of the inhabitants of the desert belonged.

Jer 25:25

Zimri. The Zimri were a people to the northeast of Assyria, against whom various Assyrian kings waged war. Whether they axe to be connected with the Zimran of Gen 25:2 seems doubtful; their locality hardly suits. Elam. Elam, one of the most ancient monarchies in the world (comp. Gen 14:1-24.), is again coupled with Media in Isa 21:2. It was a region on the east of the lower Tigris, bounded westward by Babylonia, northward by Assyria and Media, southward by the Persian Gulf. To say that it is put either here or anywhere else in the Old Testament for the whole of Persia seems a mistake, as the Persians were hardly known before the time of Cyrus.

Jer 25:26

The kings of the north. The distant, mysterious north. Far and near, one with another. The Hebrew has, “the near and the far, the one to the other;” i.e. whether near or far in relation to each other, for of course with regard to Judah they were all “the far north.” All the kingdoms of the world, etc. This is far from being the only instance in which a special judgment upon a nation or nations is apparently identified with a great final judgment upon the world (see Isa 2:12; Isa 3:13; Isa 13:9; Isa 24:1-12). The truth is that every great serf-manifestation of the Divine Governor of the world is a fresh act in that great drama of which the universal judgment will be the close. Hence the prophets, whose perspective was necessarily limited, seeing the cud but not all that was to precede it, speak as if the end were nearer at hand than it really was. The king of Sheshach, etc. This clause, however, is omitted in the Septuagint, and is too manifestly the insertion of an unwise copyist or editor. For, though perfectly true that Babylon was to suffer punishment afterwards, it is most inappropriate to mention it here at the end of a list of the nations which Babylon itself was to punish. “Sheshach,” it should be explained, is the form assumed by the word “Babylon” in the cypher called Athbash (A=T, B=SH, etc.). It happens to convey a very appropriate meaning, viz. “humiliation” (comp. Isa 47:1). A similar instance of cypher allegory occurs in Jer 51:1. “Sheshach” occurs again in Jer 51:41, where, however, it is omitted by the Septuagint. [Dr. Lauth, of Munich, thinks that Sheshach is equivalent to Sisku, the name of a district in Babylonia; but the reading Sisku is uncertain.]

Jer 25:27

Therefore thou shalt say, etc.; rather, And thou shalt say, etc. This verse is probably a continuation of Jer 25:16, Jer 25:17, Jer 25:18-26 being apparently inserted by an afterthought. The message given to Jeremiah to deliver is that the judgment is both overpoweringly complete and irreversible. If God’s own people has not been spared, how should any other escape (comp. Jer 49:12)?

Jer 25:29

I will call for a sword. It is probably that awful sword referred to in Jer 25:16 (see note).

Jer 25:30-38

The judgment upon the world.

Jer 25:30

Therefore prophesy thou, etc. Babylon, like the smaller kingdoms which it absorbed, has fallen, and nothing remains (for nothing had been revealed to the prophet concerning an interval to elapse previously) but to picture the great assize from which no flesh should be exempt. As the lion suddenly bursts, roaring, from his lair, so Jehovah, no longer the “good Shepherd,” shall roar from on high (comp. Amo 1:2; Joe 3:16) even upon his habitation, or rather, against his pasture, where his flock (Jer 23:1) has been feeding so securely. He shall give a shout. It is the technical term used at once for the vintage-shout and for the battle-cry. In Isa 16:9, Isa 16:10, there is a beautiful allusion to this double meaning, and so perhaps there is here (comp. Jer 51:14).

Jer 25:31

A noise. The word is used elsewhere for the tumultuous sound of a marching army (see Isa 13:4; Isa 17:12). He will plead; rather, he will hold judgment. Jehovah’s “contending” sometimes involves the notion of punishing, e.g. Eze 38:22; Isa 66:16. In 2 Chronicles, 2Ch 22:8, the same verb in the same conjugation is forcibly rendered in the Authorized Version, “to execute judgment.”

Jer 25:32

A great whirlwind; rather, a great storm (as Jer 23:19). The coasts of the earth; rather, the furthest parts of the earth. The storm, as it appears on the horizon, comes as it were from the ends of the earth; perhaps, too, there is an allusion to the distant abode of the foe (comp. Jer 6:22).

Jer 25:33

The slain of the Lord; i.e. those slain by the Lord, as Isa 66:16, where his sword is further spoken of as the agent (see on Isa 66:16). They shall not be lamented, etc.; parallel to Jer 8:2; Jer 16:4.

Jer 25:34

Wallow yourselves in the ashes. Supply rather, in the dust (comp. Mic 1:10), as more suitable to the figure (see on Jer 6:26). The shepherds, and the principal (or, noble ones) of the flock, are, of course, merely different forms of expression for the rulers. The days of your slaughter and of your dispersions are accomplished; rather, your days for being slaughtered are fulfilled; and I will scatter you (or, dash you in pieces). This is the reading of an old and valuable manuscript at St. Petersburg, and is partly favored by the pointing; it is adopted by most modern critics, the form in the text being ungrammatical. Pleasant; or, precious (comp. Dan 11:8, Authorized Version). Compare the figure in Jer 22:28.

Jer 25:36, Jer 25:37

The prophet seems in his spirit to hear the lamentation to which in Jer 25:34 he summoned the “shepherds.” A voice of the cry should be, Hark I the cry (omitting “shall be heard”); the clause is an exclamation. Hath spoiled; rather, is spoiling (or, laying waste). The peaceable habitations; rather, the peaceful fields (or, pastures). Are cut down; rather, are destroyed; literally, are brought to silence (comp. Jer 9:10).

Jer 25:38

Close of the prophecy with a fuller enunciation of the thought with which the paragraph was introduced. He hath forsaken; comp. Jer 25:30, and notice the impressive non-mention of the subject (as Jer 4:13, etc.). Their land; i.e. that of tile shepherds. The fierceness of the oppressor. A various reading, supported by some manuscripts, the Septuagint and the Targum, and accepted by Ewald, Hitzig, and Graf, and is the oppressing sword (so Jer 46:16; Jer 50:16). The text reading is very difficult to defend, and the punctuation itself is really more in favor of the variant than of the received text.

HOMILETICS

Jer 25:1-7

A melancholy review of twenty-three years of work.

I. THE CHARACTER OF THE WORKER. A three and twenty years’ experience furnishes a good test of character. So long a time is quite sufficient to eliminate the accidents of passion and temporary enthusiasm, and to bring to light the general principles of a man’s conduct. These constitute his character; they reveal the true features of him. We should not judge a man by his latest action, perhaps a hasty and quite uncharacteristic one; to be fair, not to say charitable, we should consider the whole course of his life. To know ourselves we must look back on the years of our lives, and not pass a superficial judgment on our present mood. The character of Jeremiah, revealed by the test of twenty-three years of work under the most harassing circumstances, is worth our reverent study. Consider the salient points in it:

1. Fidelity. All this time he was working as God’s servant, in opposition to the spirit of the age, provoking enmity, calumny, haired. The bearer of a message which it must have been a pain for him to deliver, a message of denunciation and menace, Jeremiah boldly declared it and adhered to it, in spite of every inducement to follow the fashion of the prophets of flattery. We meet with men who are proud of representing the spirit of their age. Nothing is easier. Nothing is more simple than to be an echo, a reflection, a mouthpiece to the general voice. The difficulty is to utter a contrary voice, not out of stubbornness, or a spirit of willful antagonism, but out of calm fidelity to duty. This is the task of the great.

2. Perseverance. For three and twenty years Jeremiah had persisted in his unpopular course. We know that he continued equally staunch for many more years. Here is the great test. It is possible to be an Elijah, and stand alone facing the howling multitude of priests and slaves of Baal in one supreme moment of conflict and speedy triumph, and yet after this to flee to the wilderness, and to feel unequal to the task of constant fidelity, in season and out of season, through long dreary years, without the excitement of a dramatic scene of heroism, worn and fretted by incessant, petty, spiteful enmity. Yet this was the experience of Jeremiah.

3. Earnestness. “I have spoken,” he says, “rising early and speaking.” The prophet is not a passive martyr, nor a mere confessor who dares to speak out his conviction when it is directly challenged. He goes forth on a mission urging his message upon men. He is a model preacher. He is no perfunctory official droning through a dreary task, no mere professional preacher, honestly discharging his work, but with little interest in it, like a hired pleader. His heart is with his work. He has an end in view, and he sets himself with all his might to accomplish it. In all this the prophet reveals to us the long-suffering and earnest desire of God to deliver his children. All this while God was inspiring Jeremiah, as he had inspired a succession of prophets, to rouse and urge the people to repentance.

II. THE RESULTS OF THE WORK. Apparent failure. “Ye have not hearkened, nor inclined your ear to hear.” It would seem that all this labor, earnestness, persistence, and fidelity had been so much wasted work.

1. The preacher must not be blamed for apparent fruitlessness. No greater mistake can be made than that of judging a man by the manifest effect of his work. The most popular preacher is not necessarily the most faithful servant of God. The unpopularity and seeming failure of a preacher is not in itself a reason for condemning him. No fault can be found with the preaching of Jeremiah, yet it was not successful. Christ spake as never man spake, and “the Pharisees derided him.” He was popular for a season, but ultimately “all men forsook him.” The most important truths may be the least popular.

2. The preacher must not be too confident in expecting time to reveal the fruits of his work. Twenty-three years made no such revelation to Jeremiah. A faithful man may toil on through the long night of a whole lifetime of difficulty, and die without seeing the results of his labor. It is well to be prepared for this possibility.

3. The responsibility of rightly receiving a Divine message rests with the hearers. We are always lecturing the preachers. “Take heed how ye speak.” These words are not in the Bible. Christ was more anxious about the hearers. “Take heed how ye hear.” Of course the preacher has his high responsibilities, but so have the hearers. The poorest sermon of a good man who is trying to expound Divine truth may contain something of profit to a devout listener, who is more anxious to receive the good in it than to pass a barren criticism on its defects; for if the messenger is sadly wanting, and his language and thought as poor as possible, the message which he handles so badly is not the less God’s truth. But if the preaching of a Jeremiah, of a Christ even, is unheeded, what qualities in the preacher can command success with an unsympathizing audience?

4. Still no good work ultimately fails. Jeremiah did not speak for nothing. His message bore good fruit with many of the captivesperhaps with Daniel. Preserved to our time, it has been a blessing to generations.

Jer 25:5, Jer 25:6

The chief purpose of prophecy.

Jeremiah here sums up the general purpose not only of his own missionextending now over twenty-three yearsbut of that of the whole series of Hebrew prophets. We may thus see the one great aim towards which all their labors were directed.

I. PROPHECY IS PRACTICAL. Jeremiah’s summary takes the form of an exhortation. The prophets were preachers, not philosophers. Their aim was not to satisfy curiosity but to affect conduct. In this they are an example to all preachers. The preacher’s duty is to lead men, not merely to teach doctrines. Still the exposition of truth is necessary to effect this end. The prophets did not content themselves with simple exhortations to good conduct. These exhortations needed the enforcement of clear conviction. Their authority was not magisterial (a mere command of superior power) nor priestly (an influence of spiritual rank erected on unquestioning faith), but reasonable (the authority of truth seen and felt). Hence their revelations of God and of the future. Yet these were all given for a practical end. The preacher should make his most abstract expositions of truth point towards some course of conduct.

II. PROPHECY IS A CALL TO REPENTANCE. This urgent call rings through the messages of all the prophets. It was revived by John the Baptist (Mat 3:2), adopted by our Lord (Mat 4:17) and his apostles (e.g. St. Peter, Act 2:38; and St. Paul, Act 17:30), and by all great reformers, such as Savonarola, John Knox, John Wesley, etc.

1. Men must be preached to about their own condition as well as about God’s will. We want a Divine revelation that we may know ourselves just as much as that we may know God. A large part of the Bible is occupied with revelations of human nature.

2. Together with these revelations there comes the call to turn and change. The result of the exposure of mankind to itself is not satisfactory. This exposure alone is a call to turn from our evil ways. The mere exposure, however, is of little use. A Juvenal is not a Jeremiah. A satirist is not a prophet. There must be the call to a better life, and a declaration of the way to find it.

3. The prophets imply that men not only need to change but can change. The most fundamental change of heart must be through the influence of God. Yet this is only possible when men freely and willingly turn to him in repentance.

4. The special sin denounced was apostasy from God; the special repentance called for was a return to God. These are always the fundamental elements of sin and repentance.

III. PROPHECY IS A VOICE OF WARNING AND OF PROMISE. Evil is denounced to the impenitent; good is promised to the penitent. This is the simplest form in which the motives to repentance can be put. But the tracing out of it is not simple. It required an inspired prophet to detect the seeds of ruin in riotous prosperity and the dawning of a day of redemption in the stormy night of adversity. The prophets not only detect these facts, they discern the principles that govern them. Thus they speak for all ages. They show us how sin is ruinous; how God has a sure blessedness in store for his faithful childrena blessedness which is eternal.

Jer 25:9

Nebuchadnezzar my servant.

A strange expression! It is not found in many manuscripts and versions. But it is more likely that dull officious scribes should erase such an “improper” phrase than that any should insert it in the manuscripts and Targum where it is preserved. We cannot suppose that Nebuchadnezzar is called God’s servant in consideration of any characteristics of his later career, such as the repentant state following his insanity recorded in the Book of Daniel (Dan 4:33-37). The prophecy of Jeremiah belongs to a much earlier period. Nebuchadnezzar, a heathen, an idolater, entirely ignorant of the religion of the Jews, just appearing as the great conqueror and oppressor, and striking Syria dumb with terror by his victory at Carchemishthis man is called God’s servant. The expression is significant.

I. GOD‘S AUTHORITY EXTENDS TO ALL MANKIND. He is not the God of the Jews only, nor of the Christians only, nor of the religious only. He is the God of heaven and earth, the Sovereign and supreme Master of all creatures. We talk of the godless heathen. They may be living without the knowledge of God, but not without his knowledge of them, his care, his influence.

II. GOD CAN USE FOR HIS PURPOSES MEN WHO DO NOT KNOW HIM. Nebuchadnezzar did not know the true God. Yet he was an instrument in God’s hands for the chastisement of the Jews. Many a man is unconsciously working out God’s will even when he thinks he is fighting against it. God’s purposes are deeper than our thoughts.

III. GOD CAN MAKE BAD MEN DO HIS WILL. Such men do not do God’s will in themselves, but by doing their own evil will they produce results which fall in with God’s larger designs. Of course this is no justification for their conduct, since our responsibility turns on our motives, not on the unexpected results of our conduct. It must not be supposed that God sanctions the wicked passions that drive a man to an action which God overrules for good. Nebuchadnezzar is to be punished for the very act in which God uses him as his servant (verse 12). Yet the relation between God and his wicked servants is wholly mysterious.

IV. GOD EXERCISES AUTHORITY OVER THE MOST IRRESPONSIBLE TYRANTS. Nebuchadnezzar is the greatest monarch of the world. He is just inflated with one of the grandest victories in all history. Naturally he is an autocratic tyrant who makes an idol of his own will. This man is really God’s slave. God overrules all kings, shapes and molds all history, and manifests his providence in the great onward march of humanity. This fact should give us confidence in the midst of the darkest events. It should humble the great to feel that they are as nothing before God.

V. THE UNCONSCIOUS SERVANTS OF GOD DO NOT KNOW THE BLESSEDNESS OF HIS HIGHER SERVICE. AS they do not willingly serve, so they do not reap the spiritual joys of service. The service is nothing to them, though much to the world. The true servant of God knows his master’s will and delights to do it, sacrifices his own will and submits obediently to the higher will. To fulfill such service is the highest privilege of mankind. In the accomplishment of it is peace and blessedness (Psa 40:6-8).

Jer 25:15

The wine-cup of fury.

I. THE WRATH OF GOD IS LIKE INTOXICATING WINE.

1. It is powerful. The wine is strong drink. We are too ready to close our eyes to this aspect of the Divine nature. The love of God is so treated by some that it leaves no room for anger. But God is not weakly indulgent; if he were so, even his love would be found wanting, for there is no wrath more terrible than that of outraged love.

2. The anger of God produces terrible effects. The wine intoxicates. It cannot be a matter of no concern to us to know how God feels towards us. All affections tend to actions. The anger of a man is not likely to waste itself in aimless fury; it will flow out in deeds. God is a King whose wrath will find expression in acts of sovereignty, a Father whose anger must necessarily affect his treatment, of his children. If there are men at whose anger we may smile, there are others who cannot be safely despised. But who dare disregard the wrath of God? Once it is outpoured it must be overwhelming, must take possession of men.

3. It will not only produce outward distress, but inward confusion and helplessness, so” that they shall reel to and fro, and behave themselves madly.” Therefore the man who is smitten by Divine wrath has not those internal sources of comfort and strength with which we try to hear up under outward calamity.

II. THERE ARE TIMES WHEN THE WINE–CUP OF FURY IS POURED OUT. It is not always flowing. Though “God is angry with the wicked every day,” he is forbearing, and restrains his wrath till it cannot longer be justly withheld. Then we may suppose that the longer it has been accumulating the worse will be its outflow. Men have been treasuring up wrath against the day of wrath. Such seasons of the outpouring of the cup of fury may be noted in history; e.g. in the invasions of Nebuchadnezzar, the destruction of Jerusalem by Titus, the sacking of Rome by Alaric. It is important to note that this happens in seasons. It is not always harvest. But the spring sowing prepares for the autumn reaping. We may be now preparing for an outburst of wrath. How foolish not to guard against it because it has not yet come! Delay of judgment is no excuse for doubt about it, for this is part of the Divine method of action.

III. ALL THE GUILTY MUST DRINK OF THE WINE–CUP OF FURY. Jeremiah summons the various nations to partake of it. The Jews are not spared though they are the “elect people.” The heathen are not excluded though they do not recognize God truly. God is still the impartial Father of all, and must execute judgment upon all classes, while, of course, he has due regard to the light and opportunities of each. “Religious” people will have to drink of the dreadful cup, if they are morally corrupt. Worldly people will also have to receive it, though they may profess to have nothing to do with God and his laws. There is no escape in the day of judgment. Men may refuse to taste of God’s love; they cannot refuse to partake of his wrath (verse 28).

IV. THE BITTER CUP WHICH CHRIST DRANK IS AN ANTIDOTE TO THE WINS–CUP OF FURY. God could never have been angry with his beloved Son. He must have regarded it as he was in his pure goodness; could not have imputed to him sins of which he was not guilty, nor have looked wrathfully upon him when he was regarding him with nothing but love and approval. But Christ was so one with us, so took our place as our High Priest, that he must have felt, as the most guilty man never felt, the horror of the wrath of God against the sinful world of which he stood forth as the Representative. He drank to the dregs the bitter cup of spiritual woe as well as that of his bodily passion. The gospel of his grace proclaims to us that they who are liable to the outpourings of a Divine judgment on their sins may find through Christ’s sacrifice peace with God. By faith in Christ we are reconciled to God, and find that his anger is put away forever in the free pardon of our sins.

Jer 25:29

The ineffectual palladium of a great name.

Jerusalem was called by God’s name; yet Jerusalem was not to be spared in the general outpouring of the wine-cup of fury. The Jews were vainly trusting in their name. We are all inclined to think too much of mere names. Certainly there is something in a name; it may command respect, influence, etc. Yet this applies only in regard to human considerations; it can have no weight with God. Even with men it is less potent than its possessors would fain believe. The influence of it is slowly won, easily lost, and only recovered with the utmost difficulty, if at all.

I. A NAME MAY BE GREAT BECAUSE IT REPRESENTS CONNECTION WITH THE GREAT. It may indicate relationship to a family, a clan, a nation. We are proud of the name of Englishmen. St. Paul, professing himself a Roman, was able to claim the rights of Roman citizenship (Act 22:25). But the name is here useful only in so far as the privilege it implies extends. St. Paul had a right not to be scourged, but none to save him from being beheaded by the order of the emperor. We may claim undue privileges because we bear the name of Christian, because we were born in Christendom, are citizens of a Christian state, are members of a Christian Church. These associations count for nothing before God. We shall “all appear before the judgment-seat of Christ, that every one may receive the things done in his body” (2Co 5:10). It will be vain then to say, “Lord, Lord, have we not prophesied in thy Name,” etc.? If Christ must answer, “I never knew you: depart from me, ye that work iniquity” (Mat 7:23, Mat 7:24).

II. A NAME MAY BE GREAT BECAUSE IT REPRESENTS HIGH RANK, Social distinctions cannot be ignored while they exist, and in them the favored necessarily enjoy many amenities that are denied to the commonalty. But they are snares when they tempt their owners to expect peculiar privileges with Heaven. In spiritual matters we approach God, not as rich or poor, not as prince or beggar, but as man. Rank goes for nothing there; character is everything. This applies to ecclesiastical rank. They who hold high office in the Church are tempted to expect exceptional judgment. They will be judged, not as officials, not as popes, bishops, priests, but as men, and will find that their holy office will be no sanctuary when the awful sword of Divine judgment is unsheathed.

III. A NAME MAY BE GREAT BECAUSE IT REPRESENTS A GOOD REPUTATION. If the reputation is justly earned, the name is a real honor. “A good name,” says the wise man, “is rather to be chosen than great riches” (Pro 22:1). Shakespeare’s Cassio exclaims, “Reputation, reputation, reputation!” Oh, I have lost my reputation! I have lost the immortal part of myself, and what remains is bestial.” Yet, if reputation is “got without merit,” it is a poor refuge to flee to from before the all-seeing God. Even when it is solid and honest it stands only as a record of the past, and a presumption in our favor when our conduct is equivocal. But it does not mitigate the guilt of subsequent offences. We are judged by our conduct, not by our fame. It is vain to have a name to live if we are dead; the name will not galvanize us back into life.

IV. A NAME MAY BE GREAT BECAUSE IT REPRESENTS A GREAT PROFESSION. Men assume big names and flourish them before the world in pretended evidence of their own excellence, and the world, being too blind and too indolent to make very searching inquiries, commonly takes men much at their own reckoning. The advantage of such a deception can only be superficial and transitory. The foolish boast will soon be exploded. Before God it matters little what a man calls himself. The one question is as to what he is.

Jer 25:34-38

Howling shepherds.

In the general calamity of the nation the shepherds are especially called upon to howl and cry and wallow in the dust. The shepherds are the leaders of the people. These leaders, therefore, are not to be exempt from the distresses of the common people; on the contrary, trouble is to fall upon them in an aggravated degree.

I. HIGH RANK IS NO SECURITY AGAINST TROUBLE. It may free a man from many annoyances, it cannot defend him from all kinds of calamity. It is chiefly a safeguard against the smaller vexations of life; the more serious troubles sweep over it unchecked. It is like a small breakwater that will keep back the little waves of a fresh sea, but is overwhelmed in the storm. When it is most needed it is of least use. Rank is no protection against disease and death, against general human calamities, such as the desolation of an earthquake, the ravages of a plague, the devastation of a war. Nevertheless men do trust to rank unreasonably, and find it a snare when their false confidence is exposed.

II. LEADERS OF MEN SUFFER FROM THE TROUBLES THAT FALL UPON THEIR FOLLOWERS. The shepherd suffers with his flock. The patron is dependent on his clients. The king is great with the greatness of his people, and brought into trouble by his nation’s distress. This is more than sharing a general calamity. It is experiencing a trouble that is directly caused by the distress of dependants. History has proved the mistake of those tyrants who have thought to secure their own grandeur by the brutal degradation, the bondage and misery of their subjects. The truly prosperous sovereign is net the Pharaoh reigning in lonely magnificence over a nation of slaves, but the beloved ruler of a free and enlightened people.

III. PERSONS IN EXALTED POSITIONS ARE LIABLE TO PECULIAR TROUBLES FROM WHICH ORDINARY MEN ARE EXEMPT. Not only are they not free from the common distresses of mankind, not only are they directly affected by the distresses of those beneath them; they are also subject to special dangers arising from their high and prominent position.

1. They are burdened with a responsibility that is proportionate to their elevation. If much has been given to them, much is expected of them. Every eye is upon them. Any mistake of theirs which might pass unnoticed in obscure men, is dragged into the full blaze of jealous criticism. If such men abuse a great trust they may expect to be visited with a great judgment.

2. They are liable to special attacks of animosity. Like officers in the field, they are picked out by opponents. Kings have dangers of assassination which obscure men need never fear. The highest tree catches the fiercest blast of the gale, while humble shrubs grow at peace in sheltered nooks.

3. They feel the blow of trouble most acutely. They who stand highest can fall lowest. Poverty is not the calamity to a born pauper that it proves itself to a bankrupt prince.

HOMILIES BY A.F. MUIR

Jer 25:1-7

Messages recapitulated.

I. CAREFUL REMINDER OF THE EXTENT OF HIS MINISTRY. (Jer 25:1-3.)

1. The moral value of this is great. It is no vague indictment, but one made out with all accuracy and conscientiousness. We ought to take note of the extent of our privileges and opportunities, for we shall have to give an exact account of them all.

2. Its evidential value is equally great. The date of the prediction is thus fixed, and history becomes a long verification of his prophetic truth.

II. ASSERTION OF HIS OWN AND OF GOD‘S DILIGENCE AND FAITHFULNESS. (Jer 25:3-6.)

1. God has been diligent. He has “risen up early.” The welfare of his people is of intense interest to him. The delays of his dispensations are only seeming. No earnestness on the part of the creature can ever anticipate or outrun his love or readiness to provide.

2. His servant the prophet was so also. It was God’s Spirit in him that they heard. He was obedient to the heavenly Spirit, and announced its messages as they were received.

III. THE PERSISTENT UNBELIEF AND DISOBEDIENCE OF THE NATION DENOUNCED. (Jer 25:3-7.) There is something very impressive in the repeated “Ye have not hearkened.” It defines and characterizes the guilt of the apostate. There was not even the beginning of serious attention (Jer 25:5, Jer 25:6); and their indifference had become systematic and habitual. What wonder that God should have been provoked to wrath? And this is the sinner’s position today. It would be impossible to fathom the depths of our depravity by nature, or to trace it to its ultimate issues.

IV. THE SPIRIT AND SUBSTANCE OF THE MESSAGE IS REPEATED. How great is the long-suffering of God! The unbelief of the people had been marvelous, considering the signs which had been given. Another opportunity, however, was afforded ere the catastrophe should take place. No details of the teaching are entered into, but great plainness of speech is used. The emphasis is upon essentials and permanent principles. The “spirit of prophecy” is intensely moral; and this is why the “testimony of Jesus” represents it. It is the grand resultant of all the forces working through ancient prophecy, and casts its revealing light backward upon the prophetic page. These repentances so often urged but never forthcoming, these “returns” and obediences which were to crown with blessing and surround with Divine favor, are only possible through his Spirit. The future of the world, as of every individual and nation, is inextricably associated with the cause of righteousness, and therefore with. the gospel.M.

Jer 25:7-11

Judgment plainly declared.

The agents of the visitation are more precisely defined than hitherto, and the leader of the invasion is actually named. The extent also of the region to be devastated, and the time the captivity is to last, viz. seventy years, are set forth.

I. THIS TENDED TO HEIGHTEN THE MORAL CONSCIOUSNESS OF THE PEOPLE. A vague indefinite calamity or series of calamities would have failed to strike deeply enough into the conscience of the transgressors; whereas a precisely marked off and defined set of occurrences could not be misunderstood.

1. The nearness and inevitable character of the judgment are thereby realized.

2. It is seen to be imposed by the moral government of God. “My servant.” God permits, nay, appoints, Nebuchadnezzar.

II. IT PRESENTED THE PERIOD OF CALAMITY AS PART OF AN ORDERED WHOLE, WITH A DEFINITE OVERCOME AND OBJECT. Great as the trial would be, it was nevertheless a measured and therefore a bearable one. There need be no wild abandonment to despair. The believer could possess his soul in patience. The allurements of heathenism would lose much of their power. A quiet, reverent, and repentant study of the meaning of the dispensation would be encouraged; and in this way it would act as discipline for the future. We can never be certain as to the limits of our trials; but we have the assurance that our Savior, who has a fellow-feeling with his people, will not impose anything above what we are able to bear. And through the revelation of spirituality in the gospel, and the greater spiritualization of our hopes and aims through its teaching, we are able with greater calmness to contemplate our “light affliction, which is but for a moment.”

III. THE PROPHECY WAS THEREBY PROVED TO BE GENUINE, AND THE PROVIDENCE OF GOD REVEALED BEYOND DISPUTE. As if conscious of this, Jeremiah for the first time calls himself “the prophet,” when he has fairly committed himself to exact dates and personages. It would be open to the survivors of that predicted dispensation to denounce him an impostor, and to discredit the practice of prophesying. But the seer was certain; and the verdict of history confirms his forecast, and demonstrates that it was no ex post facto fabrication, but real Divine foreknowledge of events yet future.M.

Jer 25:29

Judgment beginning at the house of God.

I. THE ORDER OF GOD‘S JUDGMENT.

1. It begins with his own people.

2. Reasons for this are:

(1) The harmony of the Divine rule in the earth. The Church is his own house. It ought, therefore, to be in perfect order first. His authority ought to be recognized among those whom he calls his own. He will therefore deal with them first, and then with better grace address the impenitent and unbelieving world.

(2) The purity of God‘s character. He cannot endure wrongcannot look upon sin. Yet he is to dwell in the Church, in individual believers. It is necessary, therefore, that they be made pure as he is pure. Their discipline must be immediate if they are to become vessels prepared unto honor.

(3) The justice of God. Immediately the sin of the child is worse than that of the stranger, because it is done in the midst of light and privilege. Sharp and immediate chastisement is the only way in which he can show his sense of the wrong done (Amo 3:2).

(4) The mercy of God. If it begins with the children of God, it is that they may the sooner be saved. He embitters the breast of the world to wean them (Leighton). It is because he loves he rebukes and chastens. But the grief of sin begins first in the breast of God and in the person of his Son. It is of the nature of Divine love to suffer for the sinful, even to die, that he may be made a child of grace.

II. THE EXTENT OF IT. “All the inhabitants of the earth.” Thus earlynay, from the first sin onwardsdoes he begin the judgment of the whole earth. The sin of one is but a symptom of the universal depravity of all. The oneness of the world in its fall and the evolution of its sin, is constantly declared in Scripture.

1. This is demanded by the justice of God. “Should ye be utterly unpunished?” It would be manifestly unfair that the child of God alone should suffer for that which is primarily a sin of all mankind.

2. It is founded upon the solidarity of the race. There is a universal kinship in sins. “In Adam (they) all die” (1Co 15:22).

III. THE MEASURE OF IT. “A sword” (cf. Jer 25:33). This signifies destruction, death. That which opposes itself to him will be utterly destroyed. He begins his judgment upon his own, but it passes from them and rests forever upon his enemies. The picture painted by Jeremiah (verses 30-38) is but one of many similar ones in the Bible. The utter holiness of God cannot endure the sinfulness of men; it must consume it and all that identify themselves with it. In the New Testament the horizon widens, and the spiritual world participates with the living upon earth in the sentence of the Judge. The first duty, therefore, of every awakened sinner is to flee from the “wrath to come.” Whilst he remains unconverted he is a “child of wrath.” Punishment has a different significance to him from what it would have if he were “in Christ.” It is the same principle of solidarity which condemned us that now avails for our salvation. “For as in Adam all die, even so in Christ shall all be made alive” (1Co 15:22).M.

Jer 25:30-38

The vision of final judgment.

A sublime and terrible description; corresponding with many others throughout the Old and New Testaments.

I. IT SERVES A GREAT ETHICAL PURPOSE. The sense of wrong-doing is thereby intensified, and some idea is given of the awful consequences of sin and its hatefulness to the mind of God.

II. AN EVIDENCE OF THE HISTORIC SIGNIFICANCE OF SIN AND SALVATION. By such visions as these the ages of the world are linked together and shown to be convergent in one point. There are not to be so many judgments of isolated offences, but one judgment, towards which all the world has looked forward. Sin increases with the lapse of time, and develops into a more pronounced opposition to truth and goodness only in final judgment can all its significance be comprehended and its issues be stayed.

III. AS EVIDENCE OF THE REALITY OF THE PROPHETIC GIFT AND ITS SPIRITUAL END. This vision is corroborated by the universal instincts of man, on the one hand, and by the endorsement of Christ on the other. The various minor judgments which have intervened between that time and this are so many proofs of the correctness of the prophet’s intuition. And the manner in which he and other seers have laid chief emphasis upon this event exhibits the fundamental moral purpose of all prophecy. Its intention is to reveal the righteousness of God, and to lead men into its practice and love.M.

HOMILIES BY D. YOUNG

Jer 25:1-7

A twenty-three years’ ministry.

Here we get a statement, brief but not at all uncertain, of what had been done in the prophetic way during twenty-three years. Three parties are concerned in this statement:

(1) God;

(2) the prophet;

(3) the people.

I. GOD. Nebuchadnezzar, who is to act as the servant of God (Jer 25:9) in the great overthrowing work, has just come to his throne, and is unconsciously preparing for that to which God had appointed him. Hence it was fitting that, just at this crisis, God should point back over the past and show how very much he had done to bring about a different result. Not that this comprehensive view was likely at the eleventh hour to make any change in Israel itself; but it is well that it should stand recorded in the history. It is well that we who come after should be made to see clearly how continuously God protested against the wickedness of his people. Jeremiah himself, out of his own experience, speaks as a witness of what had been going on for twenty-three years; and he knew further that he was only one out of many agents by whom God had been doing the same kind of work.

II. THE PROPHET. Not Jeremiah peculiarly, but Jeremiah as representative of all the faithful prophets; those to whom he here refers as having been engaged in the same kind of service. He brings against the people a serious charge of persistent neglect; but it also involves a serious confession with respect to himself. A serious confession, but not a shameful one. Though his long ministry has not had the desired end, it is by no means a failure. For twenty-three years the work has been laid upon him of denouncing national apostasy and individual transgression, in all the varieties of it. The substance of this long ministry is written down and the spirit of the ministry made evident. We know the things he spoke of, and how he spoke of them; the enemies he made, the sufferings he endured, the pangs with which his heart was torn. In his ministry he gave himself, without stint. Nor does his work stand alone. He was not the first to exhort to repentance. He succeeded men who had been as faithful as himself, and engaged as long a time in the service of God. And yet, after so many remonstrances, the nation remains stubborn in its apostasy, infatuated as ever in its rapid descent to ruin. Hence we learn how chary we should be in talking of unsuccessful ministries. No ministry, whatever its other results may be, can be unsuccessful in the sight of God, if only there is unshaken fidelity to him. It is fidelity that he rewards, not obvious results. In spite of all the husbandman’s care, digging about the tree and dunging it, it may yield no fruit; but the fidelity of the husbandman deserves a reward all the same. Industry cannot overcome the bad elements in what is given him to cultivate. All who have to engage in preaching and prophesying duties must learn the lesson, that more is needed for success than mere perseverance. Perseverance is like the dropping water which wears away the stone; but what is here required, is that the stone should be changed as to its nature, not worn away. If Jeremiah had been able to prophesy twenty-three centuries, instead of twenty-three years, the result would have been the same. All he could do was to reiterate, in the ears of the people, the necessity of repentance. It is in the light of a passage like this that we learn more of what Jesus meant when he said he came to fulfill the prophets. It was his not only to accomplish their predictions, but do what they could not possibly do by all their appealsturn the hearts of the disobedient to God. Compare the barren ministry of Jeremiah, prophet of Jehovah, with the fruitful ministry of Paul, apostle of Jesus Christ. Yet Paul did not speak one whit more earnestly concerning righteousness and repentance and submission to God. The difference lay in this, that Paul was not only a preacher, but when he preached there was a subduing and renewing Spirit.

III. THE PEOPLE. This is a serious charge brought against them, that one man had been in their midst for all these years, with one message, never varying and never slackening, and yet that they had paid, as a nation, not the slightest heed to it. When Nebuchadnezzar did come, there was no chance for them to say that they had not received proper warning. They could not blame Jeremiah. Their very persecution of him was a witness against themselves. Thus there is a warning to those who are hearers of the gospel with all the voices with which it is addressed to them. It is not outside of themselves they must look for explanations of why the truths of the gospel have found no lodgment in their hearts. The cause is within. How many have been listening to the news of Jesus Christ for many more years even than twenty-three, and every year seems to bring a lessening probability that they will treat the message as having a practical concern for themselves!Y.

Jer 25:9

Nebuchadnezzar, the servant of God.

I. THE CONTRAST WITH OTHER SERVANTS. Observe the mention, in Jer 25:4, of those very different servants of God, the prophets (so mentioned elsewhere). God had sent many of them and many times, and hardly any attention had been paid to them. Higher motives had been appealed to in vain. Considerations of duty and prudence were thrown to the winds. And now the mighty king Nebuchadnezzar comes, with a very different sort of forcenot looking at all like a servant of God; and yet he is just as much the servant of God as is any of the prophets. Indeed, king of a great people though he was, his rank in the service of God was not so high as that of the prophets. He appears in this place as nothing more than the final executioner of justice.

II. NONETHELESS EFFICIENT A SERVANT BECAUSE THE SERVICE WAS RENDERED UNCONSCIOUSLY. Nebuchadnezzar, despot as he was, would have been very wrathful if he had known exactly how he appeared in the sight of God. He had certain purposes of his own, and he succeeded in effecting them; but the very energy with which he worked for himself only made him to render his service to God more complete. And may it not be happening in the world, a great deal more frequently than we think, that the very success of selfish and domineering men is being so handled by God as all the more to serve his purposes?

III. THE LIMITATIONS OF NEBUCHADNEZZAR‘S SERVICE. The service, with all its completeness, was only within certain limits. It does not require much intelligence to destroy what is destructible. But if there is to be a building-up work for God, then there must be a conscious, voluntary, and devoted service. Israel was meant to be a servant of God in the fullest and noblest sense of the word. It had been instructed in the will of God and borne with patiently in many failures to obey that will. Hence the description of Nebuchadnezzar as a servant is an implied rebuke of those who had refused to be servants. Note the great contrast found in the New Testament, where Christ’s apostles, at the beginning of their Epistles, hasten to proclaim themselves as the servants of God.Y.

Jer 25:31

Jehovah’s controversy with the nations.

This necessary controversy explains all the proceedings described from Jer 25:15 to the end of the chapter. Jeremiah is not a prophet to Israel only, but to all who are guilty of similar transgressions. The cup of God’s holy wrath goes on filling wherever he beholds wrongdoing. It is easy to see, if we only ponder a little, that some such outburst as this must come in all true prophecy. As the Apostle Paul puts it, the nations that sinned without law perished without law. The peculiar light vouchsafed to Israel was not the only light for which men were responsible to God. Accordingly we find that it seems to have been one main ground of appeal taken by the apostle to the Gentiles that God had not left himself without witness amongst them. If, on the one hand, he could denounce Israel for being so indifferent to the Law he had formally given, so, on the other hand, he could denounce the Gentiles for their negligence of the light of nature. Idolatry, as we perceive, had produced the most fearful results in Israel; but everywhere else it must, of course, have produced results quite as had, only they do not happen to occupy such a prominent position in history, And thus we have indicated to us here, as indeed in so many places elsewhere, the way in which to consider the decline and fall of great nations. It is not enough for the Christian to rest in the consideration of secondary causes. And if a nation’s decadence be so gradual and imperceptible as to show no obvious sign of what secondary causes may be operating, then there is all the more need to rise to the height of a true faith in God and believe that his judgments are assuredly at work. Wherever there is unbridled self-indulgence, still spreading wider and wider, there we may be sure God is carrying on those judgments which cannot fail. But is there not also a brighter side suggested by one passage in this chapter? As we read of all these lands to which, in a kind of apocalyptic vision, Jeremiah presented the cup of Jehovah’s fury, we cannot but think of that other list so graciously represented on the day of Pentecost. Nations, in the manifold wisdom of God, may rise, decline, and fall; but such a fate will trouble none save those who exaggerate patriotism into a cardinal virtue. The serious matter is when the individual will not show a timely wisdom, and in humble repentance put away his mistaken past, and in humble faith accept the redemption and guidance which God alone can provide.Y.

Fuente: The Complete Pulpit Commentary

Jer 25:1. The word that came to Jeremiah This chapter contains a new discourse, different from that which precedes and follows it. The prophesy that it contains is prior in time to that in the former chapter, and posterior to that in the 26th. At the commencement of the reign of Nebuchadnezzar, Jeremiah denounced the evils which this prince was to bring upon Judah and the neighbouring states. The prophet reproves the Jews for their disregard of the divine calls to repentance; Jer 25:1-7. He foretells their subjugation, together with that of the neighbouring nations, to the king of Babylon for seventy years, and the fall of the Babylonish empire at that period; Jer 25:8-14. The same is foreshewn under the symbol of the cup of God’s wrath, with which Jeremiah is sent to all the nations, which are enumerated at large, to make them drink of it to their utter subversion; Jer 25:15-29. And the like prophesy is the third time repeated in a strain of sublime and poetic imagery; Jer 25:30to the end.

Fuente: Commentary on the Holy Bible by Thomas Coke

9. NINTH DISCOURSE

(Chap. 25)
With Three Historical Appendices ( chaps. 2629)

The superscription, Jer 25:1, to which a similar one follows first in Jer 30:1, shows that the compiler of the book regarded chh. 2529 as a connected group. The motive of this arrangement may be recognized. First, the connection of Jeremiah 27 with Jeremiah 25. is perfectly clear, the figurative discourse of the cup of wrath, which Jeremiah is to offer the heathen nations (Jer 25:15 sqq.), having a practical commentary in the yokes, which, according to Jer 27:2-12, the prophet is to send to those nations. Ch. 28 is however based directly on. Jeremiah 27, since here the false prophet Hananiah breaks the yoke, which Jeremiah, according to Jeremiah 27, had hung upon his neck, and Jeremiah replaces this wooden yoke by an iron one. In subject then these three chapters are closely connected. Ch. 29, moreover, stands in intimate topical connection with Jeremiah 27, 28, since it is directed against the false prophets, who contradicted the prophecy of Jeremiah with respect to their position in Babylon. Though Jeremiah 25 and Jeremiah 27-29 belong to very different periods (on which point see the particular chapters), yet their connection in fact is beyond a doubt. Ch. 26 is not indeed related to Jeremiah 25 topically, but it is chronologically, for it belongs to the beginning of the reign of Jehoiakim. This chapter is, however, intimately connected with the following, in that it likewise has for its subject the conflict of the true prophet with the false prophets, and with the people as favoring the latter (comp. Jer 26:7-8; Jer 26:11; Jer 26:16 with Jer 27:9; Jer 27:14; Jer 27:16). As Jeremiah 26 is thus related in subject to chh. 27-29, and in date to Jeremiah 25, it stands between them. Comp. my art on Jeremiah in Herzog, Real-Enc., VI., S. 486, 7.The position of the group, chh. 2529, here seems to be due primarily to chronological reasons. Ch. 25, the basis of the section, belongs to the 4th year of Jehoiakim. The main trunk of the preceding section, chh. 2124., belongs to the beginning of the reign of this king, prior to his fourth year (comp. Introd. to the Eighth Discourse). All the portions following Jeremiah 29, belong mainly to the times of Zedekiah, or to the later period of Jehoiakims reign (comp. Jeremiah 36). Accordingly, Jeremiah 25. with its appendix is in the right place. It concurs with this, though without design, that with respect to its subject also this chapter is rightly placed; for its position in the middle of the book corresponds exactly to the central significance, which pertains to it in the collection of Jeremiahs prophecies.

We first then consider Jeremiah 25, the central prophecy, by itself. It may be divided into three sections:

1. Jer 25:1-11.The Judgment on Judah.

2. Jer 25:12-29.The Judgment on Judah and the kingdoms of the world.

3. Jer 25:30-38.The Judgment of the world.

a. the central prophecy and programme (chap.25)

1. THE JUDGMENT ON JUDAH

Jer 25:1-11

1The word which came to 1Jeremiah concerning all the people of Judah in the first year of Jehoiakim, the son of Josiah, king of Judah, that [the same] was the first 2year of Nebuchadnezzar, king of Babylon; the which Jeremiah the prophet spake 3unto all the people of Judah and to all the inhabitants of Jerusalem, saying, From the thirteenth year of Josiah, the son of Amon, king of Judah, even unto this day, this2is the three and twentieth year [these 23 years], the word of the Lord [Jehovah] hath come unto me, and I have spoken unto you, rising early3and speaking, 4but ye have not hearkened. And the Lord [Jehovah] hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, 5nor inclined your ear to hear. They said [saying], Turn ye again now every one from his evil way, and from the evil of your doings, and [ye shall] dwell4in the land that the Lord [Jehovah] hath given unto you and to your fathers for ever 6and ever: And go not after other gods to serve them and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt. 7Yet ye have not hearkened unto me, saith the Lord [Jehovah]; that ye might 8provoke me to anger5with the works of your hands to your own hurt. Therefore thus saith the Lord of hosts [Jehovah Zebaoth]: Because ye have not heard my 9words, Behold, I will send and take all the families of the north, saith the Lord [Jehovah] and [even to]6Nebuchadrezzar, the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these7nations round about, and will utterly destroy them,8and make them an 10astonishment and an hissing and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. 11And this whole land shall become a desolation, and an astonishment;9and these nations shall serve the king of Babylon seventy years.

EXEGETICAL AND CRITICAL

In the fourth year of Jehoiakim, which was the first of king Nebuchadnezzar of Babylon (Jer 25:1), Jeremiah addresses to the whole of Judah and Jerusalem a prophecy of the following import (Jer 25:2): After Jeremiah had spoken to the people for 23 years, from the 13th year of king Josiah (Jer 25:3), after other prophets also had unceasingly held forth to the people (Jer 25:4), that in case of their conversion they would remain quietly in the land (Jer 25:5), but in case of their apostasy to idols they would experience the Lords anger (Jer 25:6); and finally the people not having regarded these exhortations and threatenings, it is solemnly declared (Jer 25:7-8), that the tribes of the North under the leadership of Nebuchadnezzar, king of Babylon, would invade the land of Judea and the neighboring nations, lay everything desolate, and render these countries tributary to the king of Babylon for seventy years (Jer 25:9-11).The pre-eminent significance of this prophecy is clear from the following data: 1. From the special detail of the introduction, which apart from the date, is distinguished from all other introductory formulas in Jeremiah, in that in Jer 25:1-2 it lays special emphasis on the object and address of the discourse. 2. From the date in Jer 25:1. It is the first time in which a date is prefixed to a prophecy of this seer. Only general indications of time are found in the earlier prophecies, and these only rarely (Jer 3:6; Jer 14:1). We find exact chronological statements only on the entrance of the great catastrophe and the principal stages of its course; (Jer 28:1; Jer 32:1; Jer 36:1; Jer 39:1, and the following chh.). 3. Here in Jer 25:2 Jeremiah calls himself for the first time (comp. the Introd. to the Seventh Discourse, chh. Jer 18:20). It is as though he had renounced this title, till he could announce the beginning of the fulfilment of his minatory prophecy (comp. Deu 18:21-22). 4. The prophet casts a comprehensive glance at his whole previous ministry of 23 years, admits the fact that the people had paid no attention to his prophetic exhortations and threatenings, and announces the immediate infliction of the punitive judgment promised in such a case. Hence it is evident that he regards the present moment as forming a decisive crisis. The reason for this it is hot difficult to perceive. While Jeremiah in all his previous prophecies speaks indefinitely of the judgment as one menacing from the north, he here for the first time names Nebuchadnezzar, the king of the Chaldeans, as he who would inflict it, at the head of all the nationalities of the North (Jer 25:9). The victory of Nebuchadnezzar at Carchemish (comp. Jer 46:2) and his ascension of the throne were the historic facts, in which the divinely inspired glance of the seer perceived the most important crisis in the history of the world. It was at once clear to him that the victor of Carchemish was the great divinely chosen instrument to inflict judgment on the theocracy and the other nations, and so in a certain sense to found the first universal empire. As his predictions of calamity at once attained concrete definiteness by this fact, so did his predictions of deliverance. He perceived and predicted with the same definiteness that the empire of the Chaldeans would last only 70 years, and that at the close of it would begin the redemption of the holy nation. It was hidden from him into how many stages and of what duration the fulfilment of these prophecies would be resolved. 5. In the same year Jeremiah, in obedience to the divine command, began to write out his prophecies (Jer 37:1-2). He did this, according to Jer 36:3; Jer 36:7, in the hope even at the eleventh hour of moving the hearts of the people by the total impression of his prophetic discourses, which at the same time intimates that a moment of conclusive and irrevocable decision had come.

Jer 25:1-2. The word saying. Why the fourth year of Jehoiakim is the right moment for this important prophecy is clear from the additional clause: the same was the first year of Nebuchadnezzar, king of Babylon. Nebuchadnezzar had this year become king by the death of his father. As this circumstance is emphasized, it is highly probable that Jeremiah received the impulse to this prophetic discourse on the news of Nebuchadnezzars accession. There is no contradiction in this to our previous designation of the battle of Carchemish as the occasion. The news of his fathers death must have come to Nebuchadnezzar soon after that victory. The prophet mentions here merely the ascent of the throne, because he might presuppose that it was enough to mention the later fact to remind also of the earlier and not less important one. With respect to the chronological date, the statement of our passage that Jehoiakims fourth year was the first of Nebuchadnezzar agrees with the statements in 2Ki 24:12; 2Ki 25:8; Jer 52:12; Jer 32:1. It is generally admitted that this year was B.C., 605 or 604. Comp. Hofmann, gypt. u. israelit, Zeitrechnung, S. 54; Bunsen, Bible-work, I. S., 211, 310; Niebuhr, Ass. u. Babel, S. 371; Duncker, Gesch. d. Altesth 1, S. 825, 3 te Aufl [The precise dates of the events of this period cannot be determined. Dr. Pusey (p. 309) supposes that Josiah died in the spring of B. C, 609 Jehoahaz or Shallum, reigned three months. Then Jehoiakims reign would have begun in the summer of 609, and his fourth year would have begun in the summer of B. C., 606. Wordsworth.S. R. A.]The native form of the name appears on the Babylonian monuments to have been Nabu-kudu-ur-uzur, or Nabu-kudurr-usur [or Nabu-kudari-utsur] (Oppert, Exp. en. Mesop., T. II., p. 259 sqq.). From this the various transformations are derived. Comp. Niebuhr, Ass. u. Bab., S. 41.On the meaning of name comp. Scheuchzer in the Zeitschrift d. morgenl. Gesselsch. Bd., XVI., S. 487, and Rsch. in the same Journal, Bd. XV., S. 505. [Rawlinson, Herodotus I., p. 51116. Ancient Monarchies, III., pp. 489, 528. Smiths Bible Dict., s. v.S. R. A.]

Jer 25:3-4. From the thirteenth year to hear. Josiah, according to 2Ki 22:1, reigned 31 years. According to Jer 1:2 also Jeremiahs prophetic ministry began in his 13th year. He had therefore labored 18 years [or 19 years, according to Pusey and Wordsworth] under Josiah and four under Jehoiakim, and was then, especially if we reckon in the three months of Jehoahaz, in the 23d year of his ministry.The words from but ye have not to to hear (Jer 25:4) are, on account of the following saying, which belongs to sending, to be regarded as a parenthesis.

Jer 25:5-7. Saying, Turn ye to your own hurt.Turn ye now. Comp. Jer 18:11; Jer 35:15.In the land. Comp. Exo 20:12; Deu 5:16.For ever and ever is to be regarded as depending on turn, for the consolation consists, not in Gods having appointed the land for an everlasting habitation, but in that it will be really such.And provoke me not, etc., and I will do you no hurt, are sentences which express a purpose paratactically: comp. Naegelsb. Gr., 109, 2.On the subject-matter comp. Jer 7:6-7.

Jer 25:8-11. Therefore thus saith seventy years. These verses contain the consequence necessarily resulting from the premises.All the families of the north. A reference to the announcement often repealed since the commencement of his prophetic ministry, and now again appearing in the form which it had in Jer 1:15, viz., that the enemy coming from the north is designated as all the families of the north, an expression which is evidently not to be taken literally, but as the designation of an extended empireAnd [even to] Nebuchadnezzar. [Comp. Textual Notes]. Previously northern nations only were spoken of, here we learn that they are first to be brought to the king of the Chaldeans and then (of course under his command) into the land. Since this explanation is grammatically possible, I give the reading in the text the preference, as the more difficult. Hitzig and Graf indeed maintain that the name of Nebuchadnezzar was inserted afterwards. Hitzig finds the mention of this name so altogether frank that he sees in it a glossation of the gloss in Jer 25:12, and an impertinence, after the indefinite phrase a horde from midnight purposely left that name to be guessed. Graf, however, finds the mention of the name in no way compatible with the construction, for neither (which he makes dependent on ) nor nor gives a satisfactory sense, the last because then Nebuchadnezzar would appear only as supplementary. The latter objection disappears of itself in our explanation. Hitzigs arguments, however, emanate too evidently from the objection which he has to any special and exactly fulfilled prophecy, to need serious refutation. We say: after the victory at Carchemish, Nebuchadnezzars mission and its result were so fully made out to the prophet that there could be neither indistinctness nor hesitation with respect to the mention of his name.The Lord calls Nebuchadnezzar his servant (, Jer 25:9) as in Jer 27:6; Jer 43:10, the performer of His commands. He is to come with his hosts over all these nations round about.The voice of the bridegroom, etc. Comp. Jer 7:34; Jer 16:9.[The millstones and the light of the candle. The one the sound of those who prepare daily food by grinding the hand-mill, see Exo 11:5 and Mat 24:41; the other the evidence of domestic habitation. Both emblems are combined in the Apocalypse (Jer 18:22-23.Wordsworth. Comp. also Thomson, The Land and the Book, II., 275.S. R. A.].

Jer 25:11. This whole land. Since the prophet, from Jer 25:9 onward, has in view not only Judah but all the neighboring nations, this land is to be referred not only to Palestine but to the whole of the territory inhabited by those nations.And these nations shall serve. Hitzig was the first to cast doubt on the genuineness of these words. De Wette (Einl. S. 330) and Graf (S. 322, 326) concur with him. On the other hand compare especially Haevernick, (Einl. II., 2, S. 225 sqq.).What appears especially to offend Hitzig is the circumstance that the seventy years here would prove to be right within two years, nay, that if Darius the Mede is an historical personage, they would prove so exactly. Such coincidence of history with prophecy would be a surprising accident; or else Jeremiah knew beforehand the number of years, which the dependence on Babylon would last. To this may be added the point, which Graf renders prominent, that a prediction of destruction addressed to Babylon at the same moment when it is described as a power divinely commissioned to execute judgment, is somewhat unsuitable and improbable. So the seventy years here and in Jer 25:12 are regarded as an interpolation and vaticinium ex eventu, which does not very well agree with the statement, that it is transposed hither from Jer 29:10, which passage is acknowledged to be genuine. For even if the sending of the letter in Jeremiah 29 occurred a decennium later, the promise of a liberation after seventy years, contained in Jer 25:10, is not by a hair less than Jer 25:11-12, either a genuine prophecy or a statement which happened to prove true. For the difference of ten years, in view of the many possibilities of longer or shorter periods is not so important that a general agreement may not be spoken of. We can of course enter into no controversy here with those who deny altogether any core knowledge of future things on the basis of divine revelation, but if any is offended that the prophet here mentions a definite number, let him consider that without this definiteness the prediction would cease to be a prophecy in the true sense. That the dominion of the Chaldeans would not stretch in infinitum does not need to be prophesied. The chief source of consolation for Israel also is contained in this definite number. (Comp. Dan 9:2). [Thus a safeguard was provided against the dangers to which Gods captive people, Israel, were exposed in Babylonia, from the seductions of Chaldean idolatry; and a hope of restoration to their own land was cherished in their heart till the time of their chastisement was past.Wordsworth.S. R. A.] Prophetic analogy also is not wanting for him, who in Gen 15:13-16 and Dan 9:24-26 sees anything but vaticinium ex eventu. Whoever finally maintains that this was not the right moment to pronounce a prophecy of the overthrow of Babylon mistakes both the nature of that historical event and the meaning and object of prophecy. We have already seen that the Babylonian empire was determined by the victory at Carchemish, and was not this a suitable moment to present a prophetic programme of the divine world-policy? Or should merely the subjection of Judah and other nations be spoken of and not the judgment upon Babylon? Let it be observed that in Jeremiah 25 the prophet presents three stages of the divine judgment; the judgment on Judah, on the nations forming the Babylonian empire, and finally on all the nations of the earth. In this general view of the divine judgments that on Babylon could not of course be omitted, if the prophet was not to give a false representation. Observe, moreover, that the prophet speaks of the overthrow of Babylon only in brief hints. He says of it only so much as is necessary on the one hand for the completeness of the picture, and on the other hand in order not to encourage Israel to obstinate resistance, while not altogether dispiriting them. For this reason almost all the minatory predictions conclude with a consolatory outlook. (Comp. Jer 3:12 sqq.; Jer 10:23 sqq.; Jer 12:14 sqq.; Jer 23:3 sqq.; yea, even the prophecies against the heathen nations, Jer 46:26; Jer 48:47; Jer 49:6; Jer 49:39). There is then no reason, why the second half of Jer 25:11 should be declared spurious. On the contrary, the words, like the related ones in Jer 27:7, are entirely in place.As concerns the numbering of the seventy years thus much is certain, that Jeremiah would say: In seventy years from this time Babylon will be visited. For, as shown above, he has placed the date, contrary to his former custom, at the head of the chapter, simply because this fourth year of Jehoiakim is at the same time the year of the battle of Carchemish and the first of Nebuchadnezzar, and because Nebuchadnezzars victory and accession to the throne were the symptoms of a crisis in universal history, which germinally included all the other successes of the Chaldean king. From the moment when Jeremiah received the news of the victory at Carchemish, it was for him decided that Nebuchadnezzar would exercise universal dominion and that Judah, as well as the rest of the nations, would be subject to him; in Jer 27:6 indeed he represents this, by his categorical , as accomplished, though in reality it was still waiting fulfilment. Hence also in Jer 29:10 he does not alter the number, though this prophecy is of a later date. The seventy years have become to him a fixed measure of time, which at any rate has its point of commencement in that fourth year of Jehoiakim. Its final point is less clear. (Comp. on the different modes of reckoning, Rosenmueller on Jer 25:11 and the literature there quoted). If we take the year of the battle of Carchemish as the beginning of the Chaldean empire, this corresponds best to the conquest of Babylon by Cyrus. As that first fact germinally involved the captivity, so did the second the deliverance therefrom. The dates are, as is well known, not yet determined with certainty. According to the reckoning approved by most, the battle of Carchemish took place in the year B. C. 6054, the conquest of Babylon in the year 538. Between these two dates lies a period of sixty-seven years. [The Canon of Ptolemy, confirmed by Rawlinson, makes the reigns of Babylonian kings from Nebuchadnezzar to the end of Belshazzar cover sixty-six years. Comp. Cowlesad loc.S. R. A.]. Aside from the possibility that a more exact agreement might result on more accurate knowledge, this number may suffice as a round sum. Comp. Niebuhr. Assur u. Babel, S. 7. [These seventy years begin with B. C. 606, the fourth year of Jehoiakim, and the first year of Nebuchadnezzar, when he made his first attack on Jerusalem, and end with the capture of Babylon in the first year of Cyrus, and the restoration of the Jews, B. C. 536. Comp. Davison, on Prophecy, p. 225; Pusey, on Daniel, p. 267, who justly condemns the theory of some, who allege that seventy years is here either a mere approximative number or a symbolical one, signifying a long time. Wordsworth.S. R. A.]

Footnotes:

[1]Jer 25:1.On , which is twice used here as synonymous with Comp. rems. on Jer 10:1.

[2]Jer 25:3.On the adverbial use of . Comp. Naegelsb. Gr., 79, 2 [Gesen. Gr., 100, 2 e.].

[3]Jer 25:3. is possibly an Aramaism (comp. Olsh. 191, g; 255, b), and is possibly on account of the rarer in the final syllable ( found only in Jer 44:4, and Pro 27:14), as an addition to , written purposely as 1 Pers. Imperf.; yet more probably it is a mere oversight and, therefore, according to the Keri, and related passages (Jer 7:13; Jeremiah 25; Jer 11:7; Jer 25:4; Jer 26:5; Jer 29:19; Jer 32:33; Jer 35:14-15; Jer 44:4), to be read .

[4]Jer 25:5.. On the construction, comp. Naegelsb. Gr., 90, 2.

[5]Jer 25:7.. The Chethibh must be pronounced , as in Jer 8:19, but does not suit the connection. The Keri is according to the analogy of Jer 7:18; Jer 32:29; 2Ch 34:25 coll. Jer 11:17; Jer 32:32; Jer 44:3; Jer 44:8; 1Ki 14:9; 1Ki 16:2. It seems to me more probable that is the true reading, since this form might pass more easily into , and is moreover recommended by the shortly preceding (Jer 25:6), but was not preferred by the Masoretes, because the Inf. after , or is alone used in this sense and connection. The prophet seems, moreover, to have Deu 31:29 in view. Comp. Jer 32:30; Jer 7:6.

[6]Jer 25:9.. It is certainly easy, with the Vulgate and Chald. (the Syr. is doubtful), and some MSS. to read , or at least, as is also done by some MSS. to omit before . But there is no necessity for this. For is by no means without sense, and may be justified grammatically. It must not then be rendered as depending on . For then the intermediate sentence, , etc. is intolerably harsh. But depends on . Then before =and indeed, as not seldom in Jeremiah (Jer 6:2; Jer 17:10; Jer 19:12. Comp. besides Gen 4:4; 2Sa 13:20; Isa 57:11; Amo 3:11; Amo 4:10; Psa 68:10). is used here as ex. gr., in Lev 18:18 in the sentence thou shalt not take a wife to her sister. Comp. Eze 44:7; Lam 3:41. Even in the verse of the present 26th chapter we find in this sense: all the kings of the north, the near and far, , that is, one to the other = one with another. The prophet therefore says: behold, I send and take (or fetch) all the families of the North, and indeed to Nebuchadnezzar.

[7]Jer 25:9.The pronoun stands ; we must suppose a corresponding gesture of the hand.

[8]Jer 25:9.. The word is found frequently in the books of Deut. and Joshua (ex. gr., Deu 2:34; Deu 3:6; Deu 7:2; Deu 20:17, etc.; Jos 8:26; Jos 10:28; Jos 10:35; Jos 10:40, etc.), in Jeremiah, elsewhere only in Jer 50:21; Jer 50:26; Jer 51:3.

[9]Jer 25:11. . Comp. Jer 25:11-12; Jer 25:18; Jer 18:16; Jer 19:8; Jer 29:18; Jer 49:13, etc.

2. THE JUDGMENT ON JUDAH AND THE KINGDOMS OF THE WORLD

Jer 25:12-29

12And it shall come to pass, when seventy years are accomplished,10 that I will punish the king of Babylon and that nation,11 saith the Lord [Jehovah], for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. 13And I will bring upon that land all my words, which I have pronounced against it, all that is written in this book, which Jeremiah hath prophesied against all 14the nations. For [of them, even these] many nations and great kings shall serve themselves of them also [exact service]: and I will recompense them according to 15their deeds and according to the works of their own hands. For thus saith [hath said] the Lord [Jehovah the] God of Israel unto me, Take the wine-cup [the cup of the wine] of this fury at my hand, and cause [give] all the nations, to whom I 16send thee, to drink [of] it. And they shall drink and be moved [stagger] and be mad [stunned], because of the sword that I will send among them.

17Then took I the cup at the Lords [Jehovahs] hand, and made all the nations 18to drink, unto whom the Lord [Jehovah] had sent me: Jerusalem and the cities of Judah and the kings thereof, and the princes thereof, to make them 12a desolation,19an astonishment, an hissing and a curse; as it is this day; Pharaoh, king of 20Egypt, and his servants and his princes, and all his people; and all the mingled [allied]13people and all the kings of the land of Uz and all the kings of the land of the Philistines and Ashkelon [Askalon] and Azzah [Gaza] and Ekron and the 21[whole] remnant of Ashdod, Edom, and Moab and the children of Ammon,22and all the kings of Tyrus and all the kings of Zidon, and the kings of the isles 23[coast land] which are beyond the sea, Dedan and Tema and Buz and all that are 24in the utmost corners [cut short the hair], and all the kings of Arabia, and all the 25kings of the mingled people, that dwell in the desert, and all the kings of Zimri 26and all the kings of Elam and all the kings of the Medes [Media], and all the kings of the north, far and near, one with another, and all the kingdoms of the world,14 which are upon the face of the earth:and the king of Sheshach shall drink after them.

27Therefore [And] thou shalt say unto them, Thus saith the Lord of hosts [Jehovah Zsbaoth], the God of Israel, Drink ye and be drunken and spue 15 and fall 28and rise no more, because of the word which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them. Thus saith the Lord of hosts [Jehovah Zebaoth]: Ye shall certainly [and 29must] drink. For, lo, I begin to bring [do] evil on the city which is called by [bears] my name, and should ye be utterly unpunished? Ye shall not be unpunished, for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts [Jehovah Zebaoth].

EXEGETICAL AND CRITICAL

Leaving aside Jer 25:12-14 for the present, let us first take into view (he relation of Jer 25:15-29 to the foregoing context. The prophet has been prophesying the judgment on Judah and the neighboring nations, to be executed by Nebuchadnezzar (all these nations round about, Jer 25:9). In Jer 25:11 b he had intimated that the supremacy of Babylon over these will come to an end after 70 years. He had thus erected the bridge by which to pass to the prediction of a second and more comprehensive stage of divine judgment, viz., that it will also involve Babylon itself. How is this conceivable? Jer 25:15-29 explain this. The Lord purposes to hold judgment over all the nations of the then known world, which also represent the aggregate of the subsequent Babylonian empire. He will begin with Judah. On this and the nations, only hinted at before in Jer 25:9 sqq., but enumerated in Jer 25:19 sqq., and several others, which cannot be numbered among those meant in Jer 25:9 (comp. Jer 25:25-26), Babylon will itself be an instrument of execution. Was it however to be itself spared? Was it better than the nations subjugated by it? No, it will only drink the cup of wrath last. For if the chosen people is not spared, no other nation can expect that its offence (, Jer 25:12) will remain unrecompensed. We see that this passage presupposes the previous one, being its necessary supplement. For while in the first part, neighboring nations beside Judah are mentioned without being particularly designated, the second part gives a complete and orderly catalogue of nations, beginning with Judah and ending with Babylon, thus presenting a considerably extended circle before our eyes. While, however, in the second part, objects of punitive judgment only (and Babylon indeed as such) are mentioned, we learn from the first that Babylon will be the executor of the Divine will on the whole series of nations mentioned before it (Jer 25:18-26 a).

Jer 25:12-14. And it shall come to pass their own hands. The following reasons favor the unauthenticity, not only of Jer 25:12, but of the two following verses. 1. The whole passage, Jer 25:12-14, is directed against Babylon. Now it has been already intimated in Jer 25:11, and will likewise be below in Jer 25:20, that Babylon herself will not be spared from the judgment of the Lord. But how briefly and obscurely are these intimations given! If Sheshach is really to be explained by the Atbash, and in this form to be regarded as a genuine word of Jeremiahs, this mysterious name would certainly be suitable for the purpose of speaking obscurely of the destruction of Babylon at this moment. And there was reason for this. For the Jews were so little disposed in accordance with the will of Jehovah, to subject themselves to the Babylonian king, that all needed to be avoided, which would confirm them in this obstinacy. Is it then, in view of this, credible that the prophet, in the fourth year of Jehoiakim, after the battle of Carchemish, spoke in so detailed and emphatic a manner of the destruction of Babylon, as is done in Jer 25:12-14? I think not. 2. Jer 25:12-13 presuppose the existence of the prophecy against Babylon (chh. 50, 51) For (a) the expression , perpetual desolations, is an evident quotation from this prophecy. It not only occurs exclusively in this prophecy (Jer 51:26; Jer 51:62, and besides only as , Eze 35:9), but in Jer 51:62 it is significantly treated in a certain measure as its pith and token, so that the employment of this expression in the text is to be regarded as an intentional reference to chh. 50, 51. (b). The words and I will bring upon that land all My words which I have pronounced against it, all that is written in this book, in Jer 25:13, point likewise with all possible definiteness to the prophecy against Babylon as one in existence. Now since this, according to Jer 51:59 was first, composed in the fourth year of Zedekiah, it is thus already shown that Jer 25:12-13, so far as they presuppose the prophecy against Babylon, cannot possibly have been written in the fourth year of Jehoiakim. 3. The second half of Jer 25:13 presupposes also the existence of the other prophecies against the nations, and this too as one Sepher. Now though most of these prophecies are certainly older than the battle of Carchemish (comp. on Jer 46:2 and the Introd. to chh. 4651.), it is yet evident from the opposition in which the second half of Jer 25:13 stands to the first, that here that Sepher against the nations is meant, which contains the prophecy against Babylon. This Sepher however cannot, as we have said, have been in existence before the fourth year of Zedekiah. We might assume that Jeremiah himself, after the completion of the Sepher against the nations, subjoined here the words of Jer 25:13. The striking addition which Jeremiah hath prophesied, etc., is however opposed to this. For is it credible that Jeremiah himself put these words in the mouth of the Lord? Every one will feel that these words offend not only against rhetorical concinnity, but against religious feeling. 4. The demonstrative , this, afterthe book, evidently presupposes that he who wrote it regarded the present passage, i.e., Jeremiah 25, as belonging to the Sepher against the nations. For in any other case the demonstrative would be incorrect. Now it may certainly be proved that the prophecies against the nations must once have stood in immediate connection with Jeremiah 25. The LXX. still has it in this place, so that, omitting Jer 25:14, the prophecy against Elam (Jer 49:34; Jer 49:39, Heb.) follows directly on Jer 25:13. Then the others come in the following order: against Egypt (Jeremiah 46), against Babylon (chh. 50. and 51.), against Philistia, Tyrus and Sidon (Jer 47:1-7), against Edom (Jer 49:7-22), against Ammon (Jer 49:1-5), against Kedar (Jer 49:28-33), against Damascus (Jer 49:23-27), against Moab (Jeremiah 48). Then follows Jer 25:15-38 as a comprehensive conclusion. This arrangement is certainly, as regards the order of sequence, not the original one, but it still bears, as a whole, unmistakable traces of the original connection. In and of itself indeed the circumstance that the LXX. brings the Sepher against the nations into connection with Jeremiah 25, inserting it between Jer 25:13; Jer 25:15 of this chapter, is not of any great weight, for it might be due to pure arbitrariness on the part of the translator. But there is another circumstance, which evidently cannot have sprung from arbitrariness, and hence lends great importance to that connection. The prophecy against Elam has in the LXX. a superscription ( ) and a postscript. This postscript is however nothing else but the first verse of Jeremiah 27, which is wanting in the LXX. For the details concerning this see Jer 27:1, Jer 49:34 and the Introd. to chh. 46-51. It is hence plain that the prophecies against the nations must once have bad their place directly before Jer 27:1, and that the prophecy against Elam must have formed their conclusion. Chap. 25 however was reckoned as part of the immediately following Sepher against the nations. Therefore the author could say with perfect correctness of Jer 25:13 : in this book. Thus then Jer 25:13 was inserted in the text at a time, when. the Sepher against the nations had its place immediately after this chapter, as a whole, which included it. It is not probable, for the reason adduced above, that the prophet himself inserted it. As to Jer 25:14 finally, the first half is taken almost verbally from Jer 27:7, and in such wise that the perfect , shall serve, which is incorrect here though it corresponds perfectly with the context there, is retained. In Jer 27:7 is used quite regularly in the sense of the future, after the preceding statement of time . Comp. Naegelsb. Gr., 84, o. In the present passage, however, none of the conditions are fulfilled on which the rendering of the perfect as future depends, while the perfect or present signification contradicts the context throughout. The second half of the verse, which Hitzig regards as the genuine supplement of Jer 25:11, strongly reminds us of Jer 50:29; Jer 51:24. On according to the works of their own hands, comp. Jer 25:6-7. In itself then the passage contains nothing which Jeremiah might not have written. But it is clear that if the preceding sentences are to be critically suspected this single little sentence is all the less able to maintain its position, as standing isolated it would disturb the connection. In conclusion we give a brief synopsis of the different critical views respecting this passage, omitting those which consider it wholly original, or only subsequently supplied by Jeremiah 1. Jer 25:11 b14 inauthentic (Graf). 2. Jer 25:11 b14 a inauthentic (Hitzig). 3. Jer 25:12-14 a later addition (Naegelsbach). 4. Jer 25:13 b-14, inauthentic (Berthold). 5. Jer 25:13 b, inauthentic (Venema, Schnurrer). 6. Jer 25:13, the words , inauthentic (Hensler).

Jer 25:15-16. For thus saith will send among them.For introduces the proof of the sentence pronounced in Jer 25:12, that even Babylon, called according to Jer 25:9-11 to universal dominion, will be punished in its time. It might seem strange that in the same breath, as it were, conquest and destruction are predicted of the Babylonians. The prophet explains how this will be in the following verses, to Jer 25:26. He says that all the nations will have to empty the cup of wrath, but Babylon last. In this it is implied that Babylon will first be the instrument of accomplishing the judgment on the other nations, but at last will itself be subject to judgment. Those who declare Jer 25:11 b14 and Jer 25:26 b to be unauthentic, act therefore with perfect consistency. But it is wrong to reject a thought here, which is one of the foundation pillars of Jeremiahs prophecy (comp. especially Jer 51:20-24), without which it must be regarded as partial, and which ought least of all to be wanting here in the prophets great programme.The figure of the cup of fury and cup of trembling is frequent in the Scriptures: Isa 51:17; Isa 51:22; Hab 2:16; Jer 49:12; Jer 51:7; Lam 4:21; Eze 23:31 sqq.; Psa 60:5; Psa 75:9. The drinking of the cup is emblematic of suffering punishment, the effect of the drinking, intoxication and reeling, is the emblem of shattered forces and of lost hold and self-command.I send thee. The sending is to be regarded in general as merely imaginary. Comp. Jer 1:10. It was afterwards, at any rate, partially real. Comp. Jer 27:2 sqq. It is evident from and especially from Jer 25:17 that the prophet describes an inward experience.Because of the sword. Observe the transition from the figurative to the ordinary mode of speech.

Jer 25:17-18. Then took I this day. The prophet begins with Jerusalem. Why he does so is seen from Jer 25:29. We may conclude from this that the entire Sepher against the nations (chh. 4651) followed this present prophecy.The kings thereof. The plural here, since Nebuchadnezzar, as is well known, caused three Jewish kings in succession to feel his supremacy, may be taken in the proper sense. It may also however be the general plural and in what follows, when the number of the conquered kings could neither be known to the prophet, nor is any check possible on our part, the plural must be taken as general. Comp. rems. on Jer 19:3.To make them a desolation. Comp. Jer 25:9; Jer 25:11; Jer 24:9; Jer 42:18; Jer 44:8; Jer 44:22; Jer 49:13.As it is this day. The explanations “truly and certainly, or as it is impending, or as we have begun to experience, are grammatically impossible. The LXX. omit these words. They are at any rate a later addition, whether by the prophet or some other can scarcely be decided. Comp. Jer 11:5; Jer 32:20; Jer 44:6; Jer 44:22-23.

Jer 25:19-21. Pharaoh . . . children of Ammon. In this enumeration of the nations the prophet evidently proceeds in general from South to North, beginning with Egypt and concluding with the kings of the North (Jer 25:26). From Egypt he goes up to the South-West (Philistia), and South-East (Uz), then to the East (Edom, Moab, Ammon), and West (Phnicia), of the holy land. With Phnicia are connected the islands of the remote West, whereupon the prophet leaps over to the far East (Arabian nations), in order to get by the North-East (Elam, Media), to the North (Jer 25:26), when his view loses itself in the remote distance.Mingled people. As to Egypt in particular we know exactly what Jeremiah understands by which he attributes to this country. They are without doubt foreign mercenaries (Jer 46:21); primarily those Jonians, Carians and Phnicians whom Psammetichus took into his service, and to whom he afterwards assigned residences in Egypt (Herod. II., 152, 154; Duncker, Gesch. d. Alterth. 3 le Aufl. I., S. 922);-but then also strangers from other nations, which Jeremiah (Jer 46:9) and Ezekiel (Jer 30:5) mention.The case appears to be different with the mingled people in Jer 25:24, of which below.The land of Uz. ( ). The passages of the Old Testament where Uz is mentioned are Gen 10:23; Gen 22:21; Gen 36:28; Job 1:1; Lam 4:21, and the present, passage.Delitzsch (Herz. R.-Enc., VI. S. 142) remarks that we can still say nothing more definite with respect to the situation of this country than that, as we are told in the addition at the close of the book of Job in the LXX., it lay . This is favored by the present passage, which includes the country in its catalogue directly after Egypt and before Philistia, (the latter corresponding to the South-eastern border-land), but especially by Lam 4:21 (daughter of Edom, that dwellest in the land of Uz), and the origin of Eliphaz in Teman (Job 2:11), which is an Edomite city (according to Jer 49:7). Uz is not thus identified with Edom, in which case alone Grafs remark that Uz needed not to be specially mentioned together with Edom, would be justified. Comp. however the articles on Uz and Esau by Dr. Sprenger in the Journal of the Germ. Oriental Society (Zeitsch d. d.-Morgenl. Gesell., 1863, S. 373), who seeks to prove the identity of Uz and Esau from Oriental sources.In opposition to Fries (Stud. u. Krit., 1854, 2) Delitzsch correctly remarks that he seeks for the country too far to the North, (in the province of El-Tellul, west of the Hauran mountains).The Philistines, etc. Of the five cities of the Philistines Gath only is wanting (Jos 13:3; 1Sa 6:17). It was deprived of its walls by Uzziah (2Ch 26:6) and lost its importance (comp. Amo 6:2). For the same reason it seems to be passed over in Amo 1:6 sqq.; Zep 2:4; Zec 9:5 sqq. Comp. Khlea on the last passage.Why Jeremiah speaks only of a remnant of Ashdod is explained by history. Psammetichus had after a siege of 29 years taken the city and destroyed it. (Herod. II. 157). [Rawlinson, Herodotus, II. p. 242.S. R. A.]

Jer 25:22-24. And all the kings of Tyrus . . . that dwell in the desert.Kings of the isles (). The singular only in Isa 20:6; Isa 23:2; Isa 23:6; Jer 47:4. All sea-washed land, whether continent or island, is called . Here the collective , as elsewhere the plural (Isa 40:15; Isa 41:1; Isa 41:5; Isa 42:4; Isa 42:10, etc.), denotes not merely the continental Phnician colonies, but all the coast-lands, and thus also the islands of the Mediterranean.In Jer 25:23-24 Arabian races are enumerated, which in opposition to and in relation to Edom, Moab and Amman, represent the remote east.Dedan (), comp Gen 10:7; 1Ch 1:9 with Gen 25:3; 1Ch 1:32 coll. Isa 21:13; Eze 25:13; Eze 27:15; Eze 27:20; Eze 38:13; Jer 49:8. Both the statements of Genesis as to their derivation, and the geographical statements as to the position of their country, lead to a double Dedan; a southern situated on the Persian gulf, and a northern bordering on Edom. It has been sought to connect the two by the supposition of colonization. Comp. Arnold in Herzog, R.-Enc., I. S. 462.Tema, (), comp. Gen 25:15; 1Ch 1:30; Job 6:19; Isa 21:14. This name is also borne by two different localities. The biblical Tema is the most northern of all Arabian places, the second chief place in Djf, three days journey from the territory of Damascus. Comp. Herz. R.-Enc., XV., S. 706 [Ritter, Erdkunde, XII. 159; XIII. 384, etc.].Buz (), is mentioned in Gen 22:21 as a son of Nachor and brother of Uz. Elihu (Job 32:2) is a Buzite. It is at all events an Arabic tribe, but no further particulars are known. Comp. Winer, R.-W.-B., s. v., Buz.All in the utmost corners (). comp. Comm. on Jer 9:25; Jer 49:32.Arabia (). It is well known that this word, which occurs first in Isaiah (Jer 13:20; Jer 21:13) designates, not the whole of the now so-called Arabia, but only a part bordering on Palestine (Gesenius supposes the territory of the Ishmaelites. Comp. Thes., pp. 1066 and 1441; coll. Gen 25:18). So also the mingled people that dwell in the desert designates Arabian peoples, of which we know nothing further. The expression all the kings of Arabia, occurs besides only in 1Ki 10:15, where it is said that Solomon received 666 talents of gold beside what he had of the merchantmen and all the kings of the mixed peoples [Eng. Vers. Arabia] and the governors of the country. Comp. Keil on the passage.The of this passage and the book of Kings, were probably mixed states of various tribes, which for the sake of protection were tributary to some neighboring power. Such little unions seem to have been formed in the Arabian desert near the borders of Palestine, of which, however, the remembrance was lost in a comparatively brief period. The author of the book of Chronicles, at least, did not know what he was to understand by the (1Ki 10:15). He therefore wrote for it simply (2Ch 9:14). As to the fulfilment of these prophecies respecting the Arabian tribes, we are left, in the absence of all positive statements, to conjectures. Comp. Niebuhr. Ass. u. Babel., S. 209, 10; Duncker, Gesch. d. Alterth., I. S. 827, and what is subsequently remarked on Jer 25:26 a.

Jer 25:25-26. And all the kings of Zimri drink after them. The LXX. omits the kings of Zimri. Aquila has (Montfaucon, p. 221); Vulg, Zambre (Zambri); Syr. Samron; Theodoret, . He says . . Accordingly most expositors have taken Zimri (the name does not occur elsewhere as a gentilicium) for the nation descended from Simran (Gen 25:2). But where this nation is to be sought for is very uncertain. To think of the Ethiopic Zimiris (Plin, Hist. Nat., 36, 16, 25), or the (Strabo, 17:1, 786) is forbidden by the connection.Zabra also, the urbs regia between Mecca and Medina, of which Gesenius reminds us (Thes., p. 421), will not suit. Winer (R.-W.-B., II., p. 465, 3d Ed.), mentions Zimara on the upper Euphrates in Lesser Armenia, and the city of the same name in Greater Armenia, and Zimura in Asia. Comp. Ruetschi, in Herz. R.-Enc. XIV., S. 409.None of these views are satisfactory. The matter must remain in suspeuso.Elam, the Medes ( ,). These two are also mentioned together in Isa 21:2. As to Elam, it appears in the primval period as an independent country with its own princes (Gen 14:1; Gen 14:9). It is maintained by many that Elam includes Persia, and therefore in the older period, stands for what was known in later times as (comp. Drechsler, on Isa 21:2), but this is denied by others (comp. Vaihinger, Herz. R.-Enc., III. S. 747). As to its position this much is certain, that it lay to the east of the Tigris, and, moreover, of its mouths. But the greatest uncertainty prevails with respect to its boundaries and extent. Comp. Vaihinger, with Kieperts Atlas of the Ancient World, and M. Niebuhr, Ass. u. Babel., S. 384.Media, situated to the north of Elam, forms the transition to the kingdoms of the north, of which Jeremiah mentions none by name. He speaks only of the near and the distant (comp. Jer 48:24). In chh. 50 and 51 an assembly of great nations from the north country, is mentioned as the executors of the destined punishment on Babylon (Jer 50:3; Jer 50:9; Jer 50:41, Jer 51:48). Some are then called by name to accomplish this,Ararat, Minni, Ashchenaz (Jer 51:27), and Media [the Medes], (Jer 51:28). From this we see that the Medes are reckoned among the northern nations, which does not contradict the present passage and might well be bo, for Media extends certainly from the northeast to the north of Babylon.One with another. Comp. rems. on Jer 25:9.As to the fulfilment of this prophecy, thus much only is ascertained with certainty, that Nebuchadnezzar subjugated the lands west of the Tigris down to Egypt and the borders of Lydia. Whether he also subjugated the lands lying east, or the Median kingdom, is disputed. Niebuhr (Ass. u. Bab.) maintains that Nebuchadnezzar held his kingdom as a fief of Media, but without paying tribute. But after the death of Cyaxares, he ended victoriously a great war with Media (Ib., S. 211 sqq). Duncker, on the other hand (I., S. 798, 844, etc.), combats both the dependence of Babylon on Media, and the victory over it. This controversy is of no importance for us. The prophet does not mean to say that God had given to Nebuchadnezzar all the five parts of the world, with all the beasts therein (Jer 27:6), and the men, for an actual possession, nor can this be maintained for all the lands here expressly mentioned by name. After the victory at Carchemish and Nebuchadnezzars accession to the throne, the prophet recognizes this star, which has ascended the political horizon, as the sun which is to shine over all. In the grand prophetic view of history which rests on the essential and regards the collateral as non-existent), since there has been any history at all, one nation always stands at the head of all the rest. This nation is that which rules the world, i.e., which dominates all the other nations, if not really, ideally or de jure, and is the representative worldly kingdom in antithesis to the kingdom of God. This is the sense of this passage, and of the later one, Jer 27:5 sqq. It may then well be said that this passage (Jer 25:15-26) involves two judicial acts; one by which the Chaldean empire is founded, and a second by which it is judged (Jer 25:26 b).The king of Sheshach ( ) It seems indubitable from the context here and from Jer 51:41, where the two ideas correspond in the parallelism, that Sheshach is Babylon, and this is acknowledged by all the expositors. Marsham is the only exception, who takes as equivalent to (Shushan). Comp. Ges. Thes., p. 1486. But we are very much in the dark as to the origin, the etymology and the meaning of the word. It is easily understood that Jeremiah here used a word for Babylon which somewhat veiled the idea. He may have done this for the sake of his countrymen. For the object of his prophecy requires that the impression of terror, which the name of Babylon must have made on their minds, should not be weakened. Hence with the exception of chh. 50, 51, he says nothing against Babylon, and these chapters, as is clear from the mode of publication, were intended much more for the future than for the present. That regard for the Chaldeans was his motive for such concealment, I do not believe. It might be said that he was afraid, as indeed many, Jerome at their head, have supposed. Jeremiah, however, surely feared the Chaldeans no more than his own countrymen. What other motive he had for concealing the name of Babylon from the Chaldeans, we cannot conceive. What had the Chaldeans to do with him? If they received information of the prophecy, yet it was not written for them. In the only passage where occurs besides this (Jer 51:44), the need of change has evidently occasioned the expression. Jeremiah namely, in connection with chh. 50 and 51, never uses the word Babylon in the two parallel members of a verse, except Jer 51:49, where the antithesis requires it. Elsewhere he uses as parallel with Babylon either Chaldeans (Jer 50:8; Jer 50:35; Jer 50:45; Jer 51:24; Jer 51:35; Jer 51:54), or land of Babylon, (Jer 51:29), or a figurative expression like hammer (, Jer 50:23), or heart of my insurgents (, Jer 51:1). He also twice uses instead of Babylon figurative expressions, as in Jer 51:21. In Jer 51:41 the name of Babylon occurs in the second clause. Accordingly it is quite in order that this name should not be used in the first clause of the sentence. Instead of it we have two synonymous expressions, of which one the praise of the whole earth is evidently of a figurative nature. The other is our . We see then that Jeremiah uses this expression in the one case for concealment, in the other for variety. Whence did he obtain it? Is it to be explained by the Atbash? Is it a species of Cabbalistic Temura or anagram which is either simple [ex. gr., Exo 23:23 = ), or elaborate? The latter consists in turning the Alphabet round and beginning at the end ( for , for , etc., hence Atbash), or in the middle ( for , for , hence Albam). Comp. Buxtorf, Lex. Chald., p. 248. 9; Herzog, R.-Enc., 7:205 [Gesenius denies that the Atbash was in use in Jeremiahs time, and Hitzig accordingly attributes the anagram to a later period, when fear of Babylon furnished a motive for its use.S. R. A.].Has Jeremiah really made use here of such a play upon words? Many maintain this. It is said, if a prophet can make alphabetically arranged songs, he can make use of the Atbash. It may be that the two things are related, and hence I will not dispute the possibility. But I make this admission unwillingly and would rather say, with many of the elder theologians (ex. gr., Selden, De Diis Syr. Synt., II., Cap. 13): vix risum hic fortasse teneas. As regards the signification of the word, it is certainly most natural to think of the radix, coll. , , , (Isa. 41:64), and thence derive the meaning demissio, submersio, sinking down (Hengstenberg), humbling (Graf). Hengstenberg remarks in opposition to my view (in Jer. u. Bab., S. 131), that the reason of its use is rhetorical, the prophet wishing to deprive of their terror the names Babylon and Casdim, which had a most terrible sound in the Israelitish ear, pointing by a slight alteration at the ruin hidden behind the greatness of Babylon; to which it may be replied, that these names were certainly not of terrible sound at the moment when destruction was being predicted to their bearers. This is however the case in Jer 25:26, and in chh. 50 and 51. And why should Babylon be mentioned so frequently as the instrument of Israels chastisement, without the fearful sound of the name being mitigated by the pleasant ? The meaning demissio, submersio does not appear to suit at all in Jer 51:41. For there it stands parallel with praise of the whole earth. Others, therefore, have interpreted the name otherwise: Chr. D. Michaelis, urbs bellatrix from the Arabic shaka = fortitudinem in bello ostendit; J. D. Michaelis, from the Arabic sakka = ferro obduxit portam; Bohlen, atrium regis, from an analogy in modern Persian. But all this is dubious. I believe that the whole matter must be left still in suspenso. Perhaps the Assyrian Babylonian monuments will throw light on it. At least Rdiger (in Ges. Thes., p. 2486), refers to a discovery which Rawlinson has made (comp. Journal of the Asiat. Soc., XII., p. 478) according to which was the name of a Babylonian deity. I have not been able anywhere to find a confirmation of this, statement [Sir H. Rawlinson has observed that the name of the moon-god, which was identical, or nearly so, with that of the city of Abraham, Ur (or Hur), might have been read in one of the ancient dialects of Babylon as Shishaki, and that consequently a possible explanation is thus obtained of the Sheshach of Scripture,(Rawlinsons Herodotus, I., p. 616). Sheshach may stand for Ur, Ur itself, the old capital, being taken (as Babel the new capital was constantly) to represent the country. Smiths Bible Dictionary.S. R. A.].

Jer 25:27-29. Therefore thou shalt saythe Lord of hosts. These verses, containing the figure of the cup, express the immutability of the divine counsel.Which is called by my name. Jer 25:29. Comp. Comm. on Jer 25:18; Jer 7:10.Ye shall not be unpunished. Comp. Jer 49:12, after which passage ours is formed.

Footnotes:

[10]Jer 25:12.Hitzig would find an intimation of spuriousness in the reading . These forms are certainly prevalent in the later writings, but there are also instances of them in the earlier. Comp. Jdg 8:1; Psa 25:7; Mic 1:5; Jer 15:13, etc. Comp. besides Olsh., S. 299, 344; 534.The LXX. translates Jer 25:12, , thus omitting and to . But such an omission in the LXX. has no authority. The position of (Hitzig finds it, as in Jer 25:9, too far back in the sentence) has nothing objectionable in it, if we consider that a double more remote object is connected with by means of the preposition . Comp. Jer 5:15; Jer 13:11; Jer 16:5, etc.

[11]Jer 25:12. . is perfectly regular here (comp. Naegelsb. Gr., 79, 3), as a pronoun referring to something more remote in opposition to what is said , , , Jer 25:9; Jer 25:11. There is no rule, as Movers supposes, why should not be separated from by . There is good reason for the subsequent position of , in that guilt cannot be ascribed to the land as to the king and the people. The use of finally is explained thus, that the prophet does not refer it to only (though this also is of common gender), but also to , as in Jer 25:9 also he refers to the preceding and . These reasons would not therefore determine me to believe in the unauthenticity of Jer 25:12. But there are other reasons, which afford important testimony against the authenticity not only of this verse, but of the two following verses. Comp. Exegetical Notes.

[12]Jer 25:18. is construed like in Jer 25:12, and the suffixes of the verbs in Jer 25:9 b.

[13]Jer 25:20. . The expression is found also in Exo 12:38, where it is said that went with the Israelites out of Egypt; Neh 13:3 (in both these places punctuated ), where it is said that after hearing the Torah they separated from themselves ; Jer 50:37, where it is predicted that the sword will come also ; Eze 30:5, where in a prophecy against Egypt, among those who are to perish by the sword, together with Cush, Phut, etc., is mentioned. In all these places the meaning is easily perceived. They are , i.e. strangers who are mingled with a nation as , allies, vassals, mercenaries. This meaning corresponds exactly to the root , which m Chald. and Syr. denotes miscere, in Hebrew however is found only in the subst. , the woof in weaving (Lev 13:48-59), and in Hithpael (to mix ones self in anything, Pro 14:10, to enter into company with any one, Psa 106:35; Pro 20:19; Pro 24:21; in the marriage relation, Ezr 9:2) only reveals this meaning.

[14]Jer 25:20. . The artic**e before is contrary to rule (comp. Naegelsb. Gr., 71, 5), and therefore Graf supposes, with reference to Jer 15:4; Jer 24:9, etc., and not incorrectly, that , which is besides superfluous, has crept in by mistake.

[15]Jer 25:27., . . It is the other form of (Lev 18:28). Comp. . Isa 28:8, etc.

3. THE JUDGMENT OF THE WORLD

Jer 25:30-38

30But do thou prophesy against them all these words,

And say unto them:
Jehovah roareth from on high,16

And utters his voice from his holy habitation:
He roareth against his pasture;
With a clear cry, like the vintagers, he answers the inhabitants of the land.

31Tumult reacheth to the extremity of the earth,

For Jehovah hath a controversy with the nations; 17

He pleadeth18 with all flesh:

The godlesshe giveth them a prey to the sword, saith Jehovah.

32Thus saith Jehovah Zebaoth:

Behold, evil goeth forth from nation to nation,
And a great tempest riseth from the ends of the earth.

33And the slain of Jehovah shall on that day lie

From one end of the earth to the other end of the earth;
They shall not be lamented nor gathered nor buried;
They shall become dung on the face of the earth.

34Howl, O ye shepherds and cry aloud,

And wallow, ye strong ones of the flock:
For your days for slaughter are accomplished;19

And I scatter you,20 that ye shall fall like an elegant vessel.

35And the refuge shall vanish from the shepherds,

And deliverance from the strong ones of the flock.

36Hark! Crying of the shepherds and howling21 of the strong ones of the flock;

For Jehovah devastates their pasture.

37The fields of peace are desolated22 before the fury of Jehovahs anger.

38He hath quitted, like a lion, his covert,

For their land is become waste before the fury of the destroyer,23

And before the fury of his anger.

EXEGETICAL AND CRITICAL

While in the previous section a long series of nations was adduced by name as the object of judgments, in such wise, however, that the enumeration ended indefinitely (Jer 25:26), in what follows no nation is mentioned by name, but the limits of the territory to be reached by the judgment are strictly defined in the words all the inhabitants of the earth (Jer 25:30), all flesh (Jer 25:31), from one end, etc. (Jer 25:33). From this it follows that the prophet here beholds the judicial act of God in its last and highest stage. After having, in Jer 25:1-11, described the judgment of the kingdom of God in the world, in Jer 25:12-29 the judgment of the kingdom of the world (i.e. that kingdom which represents the culminating point of history), he now describes the world-judgment, i.e. the judgment of all nations of the earth absolutely, without regard to their greater or less historical importance. We thus perceive here the same appearance, which not rarely occurs elsewhere (comp. ex. gr.Joe 1:15; Joe 2:1-2 coll. Jer 3:4 sqq.; Isa 13:9 sqq.; Zep 1:2-18; Matthew 24), viz., that single temporal acts of divine judgment are designated as types and preludes of the last and highest judgment.The passage includes four sections: 1. Jer 25:30-31, prediction of the judgment in general, declaration as to who is the judge, from whence the judge proceeds, how far the judgment will extend; 2. Jer 25:32-33, more special description of that which the judge does; the storm rolls from nation to nation, till the whole surface of the earth is covered with the slain; 3. Jer 25:34-35, address to the judged; they are to howl and wallow, for the day of slaughter is come and there is no possibility of escaping it; 4 Jer 25:36-38, the judgment is in course of execution, the cry of the oppressed is heard;afterwards all becomes quiet, the lion has desolated the land.

Jer 25:30-31. But do thou prophesy saith Jehovah. The person of Jehovah is evidently presented in these two verses as the judge. His appearance is described in its terribleness, as at the conclusion of His judicial acts.But do thou prophesy. With these words the Lord, having dismissed those who protest against the cup (Jer 25:28-29), turns to the prophet, in order to put into his mouth, not a more moderate, but on the contrary a more emphatic threatening of judgment. We see that the prophet plainly wishes to represent the judgment as proceeding from the upper sanctuary. He was the more obliged to do this as the earthly sanctuary was itself to be an object of the judgment. Comp. his pasture, directly afterwards. The roaring is immediately explained by the synonymous utters his voice, which in Old Testament usage is frequently a designation of the thunder (Psa 18:1; Psa 29:3 sqq.; Psa 46:7; Psa 68:34; Joe 2:11).Against his pasture. The holy land, of course including Jerusalem and the temple. Here, as in Jer 25:18 coll. Jer 25:29, the prophet names these sacred places first. On , pasture, comp. Jer 10:25; Psa 79:7; Exo 15:13.With a clear cry, etc. Nature in uproar! Thunder, lightning and tempest ! The thunder roars, the tempest howls, hisses, whistles. This is the the hillo, heigh-ho, of the vintager (comp. , Jdg 9:27), who, however, here wades in human blood instead of the blood of the grape; for in the words like the treaders, an allusion has, doubtless correctly, been found to the comparison of a bloody conqueror with a treader of the wine-press. is found also in Jer 48:33; Jer 51:14; Isa 16:9-10, and everywhere in a sense similar to that of this passage.He answers. Comp. Jer 51:14; Ps. 32:18; 119:172.Tumult reacheth, etc. Description of the whole tumult and its extent.For Jehovah, etc. The Lord disputes not with individuals but with all. Therefore the noise is so fearful.To the sword. Comp. Jer 15:9.

Jer 25:32-33. Thus saith Jehovah Zebaoth face of the earth. The person of the judge retires; what He does is brought into the foreground and is described as proceeding from the ends of the earth, from nation to nation, a destructive tempest (Jer 25:32), especially as a universal dying, in consequence of which the earth will be full of unburied corpses (Jer 25:33).Goeth forth. Comp. Jer 9:2; Jer 23:19.Ariseth. Comp. Jer 6:22.Pleadeth, etc. Comp. Isa 66:16.Shall not be lamented, etc. A quotation from Jer 8:2; Jer 16:4. Observe, moreover, the Old Testament coloring of this description. The prophets gaze remains fixed on the earth. Comp., on the other hand, Mat 24:30 sqq.; Jer 25:31 sqq.; 1Th 4:16 sqq.

Jer 25:34-35. Howl strong ones of the flock. The prophet turns to the judged themselves, chiefly to the shepherds and the strong ones of the flock. Since the judgment of the world appears generally in Holy Scripture as the overthrow of worldly empires by the kingdom of God (comp. Psa 2:8 sqq.; Psa 110:1 sqq.; Dan 2:44; Dan 7:27; 1Co 15:24 sqq.; Heb 12:26 sqq.; Rev 11:15), by which it is proved that the first shall be last, and the last first, and that God has chosen the foolish and weak things of the world to confound the strong;we have here to understand by the shepherds and strong ones of the flock primarily the kings and princes (comp. the kings thereof, etc., Jer 25:18), as the most eminent bearers and representatives of worldly power. Still a limitation and an extension are in place; a limitation, in so far that by shepherds are most usually meant the kings of kings, i.e. the rulers of the world in general, here primarily Babylon,an extension, in so far as the strong ones of the flock doubtless denote all that is great, strong and glorious in the world. Comp. Deu 32:15; Psa 22:13; Jer 50:11; Eze 39:17 sqq.Wallow. Wallowing in dust and ashes is also elsewhere an expression of anxious supplication in the greatest distress. Comp. Jer 6:26; Mic 1:10; Eze 27:30.

Jer 25:36-38. Hark his anger. The prophet describes here both the judgment in its sourse (Jer 25:36) and the appearance of the earth after its accomplishment. The cry of the mighty and the strong is heard, for the Lord is devastating their pasturage. Here also only the shepherds and the strong ones of the flock, the fat rams, the strong steers, the wild stallions, are mentioned, for the Lord has chosen the weak ones of the world.The fields of peace, the pastures hitherto peaceful.Before the fury. Comp. Jer 4:26.Like a lion. Comp. Hos 5:14; Psa 10:9.For their land, etc. We might perhaps expect therefore. But then the following reason before the fury, etc., would be dragging tautology. The sentence with simply explains the figure used:because the land, in consequence of the divine anger, is devastated by the sword, it may be said that it looks like a pasturage visited by a lion.

Footnotes:

[16]Jer 25:30. . These words to are a quotation from Joel 4:16; Amo 1:2, only that instead of there, we have , and instead of .

[17]Jer 25:31., with , as in Gen 31:36; Jdg 6:32; Hos 2:4.

[18]Jer 25:31. (to have a suit at law, litigare. Comp. Jer 2:25) with here only.

[19]Jer 25:34. The construction (constr. prgnans. Comp. Naegelsb. Gr., 112, 7) is as in Gen 25:24.

[20]Jer 25:34.. The Masoretes would have this word pronounced . Many MSS. and Edd. however read . So also Aquila, Theod., Symm. ( ); Jerome, dissipationes vestr [A. V.: your dispersions]. Now whether we connect this idea with the foregoing context (your days are accomplished and your scatterings, as Rashi, Ewald in his Crit. Gr., S. 186, Maurer, Umbreit read), or with the following (and as to your scatterings, as Kimchi and others; and your scatterings will take place, as Chr. B. Michaelis), the construction is still artificial or faulty and the sense feeble. The Masoretes would have the form regarded as a verb. But since is a monstrous form, Hitzig and Graf would read as Hiph., with strengthened , like , Jer 12:5; Jer 22:15 coll. Hos 11:3. The has given occasion to regard the form as a substantive; since, however, there are no substantives of the form , has been made from . I also adopt this view. As to the meaning of the word, however, I hold that of scattering to be correct. For 1. the Hiph. occurs only in this sense, never that of breaking; 2. breaking in relation to the preceding context would be tautological, while it is very suitable to say that a part of the flock shall be slaughtered, another part scattered, but in such wise that the scattered also shall be overthrown and broken, like fine delicate vessels ( Hos 13:15; 2Ch 32:27; 2Ch 36:10; Neh 2:10; Dan 11:8); 3. The mention of the and of the Jer 25:35 (comp. , the escaped) applies better to scattered fugitives than to broken vessels.

[21]Jer 25:36.On the form comp. Olsh., 39 b; 78 e.

[22]Jer 25:37.Since there is no utterance transporting the reader to the future, is to be taken either as prterite or present (comp. Comm. on Jer 18:4; Jer 19:4-5). The latter is to be preferred, since) is evidently parallel to , which expresses the present (Jer 25:36). The participle should be taken as prterite. (Comp. Naegelsb. Gr., 96, 2).

[23]Jer 25:38. [destroyer, from , to be violent] does not occur elsewhere as an independent substantive. It stands objectively after , Jer 46:16; Jer 50:16, after , Zep 3:1. More frequently it is not found. On the other hand, stands only before . The word does not occur in any other connection. The hypothesis of Hitzig, Ewald, Graf is therefore well-founded, that with the LXX. and Chald. we are to read .

DOCTRINAL AND ETHICAL

1. On Jer 25:3-7. God is a long-suffering God, who desireth not the death of a sinner, but that he may turn and live, Eze 33:11. Therefore He gives the first world 120 years time for repentance, Gen 6:3. Lot preaches to Sodom and Gomorrah more than twenty-five years, Gen 13:13; Gen 19:14. Christ preaches repentance three and a half years, the apostles forty years, before the destruction of Jerusalem. But dost thou not know that the goodness of God leadeth thee to repentance? Rom 2:4. Cramer.

2. How is it that those to whom the Lord has chiefly revealed His goodness and truth and whom He has made the bearers and medium of His promises; how is it, we ask, that it is just these men who are the most hardened in impenitence? The people of Nineveh, says the Lord, in Mat 12:41, will rise at the last judgment with this generation and will condemn it; for they repented at the preaching of Jonah and behold a greater than Jonah is here. And He cries. Woe to Chorazin and Bethsaida, for had such mighty works been done in Tyre and Sidon as were done in them, they would have repented long ago in sackcloth and ashes. And in like manner He says to Capernaum, which was exalted to heaven, that it shall be brought down to hell, for if such mighty works had been done in Sodom it would have remained to this day (Mat 11:21-23). The key is contained in the words temple of Jehovah, temple of Jehovah, Jer 7:4. Israel does not hear the if in the words of his calling and election. They regard themselves as chosen unconditionally, and on this account as better than all others, being such as need no repentance. Thus grace has become, a snare to them, and so it is to all who use their privileges as a lever of their wickedness. (1Pe 2:16). [The election to gracious privileges not being necessarily election to eternal life.S. R. A.]

3. [Nebuchadnezzar my servant. It is remarkable that the Holy Spirit gives to Nebuchadnezzar by Jeremiah (Jer 25:9; Jer 27:6; Jer 43:10) the same title that Isaiah gives even to the Messiah Himself: namely, My Servant. And inasmuch as the Chaldean king was appointed and empowered by God to conquer the nations, such as Ammon, Edom, Moab (which were types of the enemies of Christ and His Church,) we need not scruple to say that in these victories He foreshadowed the conquests of Christ, who made Himself a servant to do His Fathers will. Wordsworth.S. R. A.]

4. On Jer 25:12. Deus uti consuevit impiorum opera quoad malum pn. Malum vero culp minime prodit, sed eos ipsos propter illud gravissime punit, prsertim si modum excesserint (Zec 1:15). Solet istud illustrari apposita similitudine a virga, quam pater in castiganda sobole usurpat, usurpatum vero mox in ignem conjicit Frster.

5. On Jer 25:12. Verbum Domini est veracissimum tum in comminationibus, de quibus hic et 2 Reg. Jer 10:16, tum in promissionibus, de quibus Ps. 23:14. Unde scite Augustinus (de Civ. D. 22, 3); venient hc quoque sicut ista venerunt; idem enim Deus utraque promisit, utraque ventura esse prdixit.Per quod quia peccat, per idem punitur et ipse. Frster.

6. On Jer 25:29. Verissimum est illud Clementis Alexandrini: proximus Deo plenissimus flagellis (the nearer God, the nearer trouble, the better Christian, the greater the cross: it meets him first who is nearest to God). Contra vero Bernhardus: Qui hic non in laboribus hominum, illic erunt in laboribus dmonum, Frsteb.

7. On Jer 25:30 sqq. The strict judgment of God sounds much stronger and clearer than we can bear. Hence the 600,000 men were so terrified when they heard the voice of God, that they said: let not God speak with us, lest we die (Exo 20:19). It is well that we do not refuse to hear, or stop our ears against the sweet sound of Gods voice in the sacred office of the preacher, because we can have it (Psa 95:8), or the time will come, when we shall be obliged to hear its awful roaring, which God forbid. For when the lion roars, who shall not be afraid? (Amo 3:8.) Cramer.

HOMILETICAL AND PRACTICAL

The entire chapter treats of the divine judgments and affords occasion to speak of them (in a series of sermons) in various relations. We can thus speak, I. of the judicial acts of God according to the conditions of their manifestation They are (1) required by the sins of men (Jer 25:5-6); (2) deferred by the love of God (Jer 25:5-6); (3) driven to accomplishment by the impenitence of mankind (Jer 25:7 sqq.).II. Of the judicial acts of God according to the stages of their manifestation. (1) The preliminary, (a) in the life of individuals, (b) in the life of nations. God judges continually here below both single individuals and entire nations (Jer 25:9-29). (2) The final judgment; (a) in so far as it has already begun (Jer 25:9-11; Jer 25:29 coll. 1Pe 4:17; Matthew 24.). The theocracy in its outer relations is already judged; in this sense the universal judgment has begun at the house of God; (b) in so far as it is still future (single empires have already been destroyed, as well as single men, but the judgment of the world as a whole is still impending, Jer 25:30 sqq.).III. The judicial acts of God differently represented in the Old and New Testaments. (1) In the Old Testament they are (a) represented in figures (Jer 25:30-31 sqq., 38). (b) limited to the earth (Jer 25:30; Jer 25:33); (2) In the New Testament they are represented (a) in their full super terrestrial reality, (b) as extended over heaven and earth. (Comp. in contrast to this passage Matthew 25; 1 Corinthians 15; 1 Thessalonians 4; 2 Peter 3).IV. The judicial acts of God differently felt, according to the different inward conditions of men(1) As destruction on the part of the godless (Jer 25:7 sqq.); (2) As deliverance on the part of the pious (Jer 25:11-12).

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Prophet is here preaching to the people, and in the usual strain of reproof. But in the midst of threatening he is commissioned to introduce a gracious promise, that the captivity shall not exceed the seventy years before pointed out.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Both the time when, and the manner how, and the subject of, the Prophet’s sermon are here set down, with the sad event of the whole, in that no man regarded. Neither Jeremiah nor the Prophets had the least avail in all their preaching. Reader, do not however overlook the plan of their preaching. It was in the morning early, and no doubt in the evening also. But alas! three and twenty years, or three and twenty thousand, had it been possible, until God gives the hearing ear, will prove alike unavailing. I cannot close our review of this passage, until that I have first requested the Reader to turn to the gospel, and read our Lord’s parable to the same purport, Luk 13:6-9 . Oh! precious Jesus! who shall say to what extent is thy gracious intercession, and how much we owe to it!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

VIII

THE LIFE OF JEREMIAH DURING THE LATTER HALF OF THE REIGN OF JEHOIAKIM

Jeremiah 18-20; 22-23, Jer 22:25 ; 35-36; Jer 45

We have already described some of the events that occurred during the reign of Jehoiakim and this period, but we group them together in this chapter and discuss them more in detail. These prophecies may have been written by Baruch at the time they were uttered or at Jeremiah’s dictation. Some of them may have been written later and one of them was doubtless written by Jeremiah himself. They comprise the chapters given at the head of this chapter. We shall take them up in the order there given. It is quite probable that some of these prophecies and events occurred a little subsequent to 604 B.C., or after the roll was written and then burned by the king. We cannot fix with any certainty the events of Jeremiah’s life in chronological order. The chapters of this book are grouped with no regard to the order of events in the life of the prophet. In fact, the book makes no claim whatever to be a biography.

We have here in these chapters some lessons from the potter, the prophet’s message to the kings, the princes, the priests, and the shepherds of Israel, as well as the prophets of Judah; prophecies against the neighboring nations; the incident of the writing and the reading of the roll of prophecy; and admonitions to Baruch, his scribe.

We have the story of the potter in Jer 18:1-4 . Jeremiah had been preaching about twenty years and had used, as we have seen, a great many illustrations, a great many figures to make forceful his teachings and illustrate them, so that they would show the workings of divine providence in Israel. One day when he was sitting in the city meditating as to what he should say to the people, what he should use as an illustration so that they would feel the weight of their doom and rejection, suddenly an inspiration comes to him to go down into the lower part of the city from where he was sitting, down into the valley, the valley between Zion and Mount Moriah, called the Tyroean valley, or it may have been the valley of Hinnom. So he goes down and notices a potter sitting at his work. While he watches him, there leaps into his mind and heart a great idea, and he draws an illustration from the potter and his works. In this he is like Jesus who drew many of his illustrations from the common things of life and the affairs of men about him.

Jeremiah watched the potter. He saw him place a lump of clay on his wheel and with his deft fingers begin to mold and fashion it into a piece of pottery, and while he is attempting to fashion it into a beautiful piece, it crumbles and goes to pieces. It would not respond to his treatment. It was too crude for the fine purpose he had in mind, and so it crumbled and fell. It would not adjust itself to the ideal of the potter, and so he could not make the vase he had intended. He did not throw it away but picked it up again and began to mold it into another pattern not so beautiful or fine. He made this one but it was a poorer grade, a more common piece of pottery. We find this recorded in Jer 18:1-4 .

In the application (Jer 18:5-12 ) Jeremiah brings before our minds one of the most beautiful lessons, illustrating divine sovereignty and human freedom, to be found in the Bible. The application shows the relation of the human will to the movement of divine power. He says, Jer 18:6 , “O house of Israel, cannot I do with you as this potter? saith Jehovah. Behold, as the clay in the potter’s hand, so are ye in my hand, O house of Israel.” That is a weighty expression; that nations are clay in God’s hand, as individuals are; the world is but a lump of clay in God’s hands to be fashioned as he wills. “As the clay is in the potter’s hands, so are ye in my hand.” He goes on to explain the import of that truth: “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it [that was the mission of Jeremiah to the nation of Israel and to the surrounding nations] ; if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them.”

This brings us face to face with a great truth in human life; a great fact that must be considered in order to understand the mysteries of divine providence. We can apply the truth to ourselves and ought to do so. It is a statement that in the event that a nation changes its conduct, or repents, God changes his attitude, not that he changes his will, but that he wills to change. Repentance in the main is a change of the will, that is, repentance in man is a change of the mind, or will, but repentance in God is the will to change. So God changes his attitude toward men when they repent. That is the way it is with the potter; he wills to fashion the clay according to his plan, but when it will not adjust itself to his ideal, then he changes his plan and fashions it as best he may. The idea is this, if the potter cannot make the best kind of a vessel out of the clay, he will do the next best thing. How mightily this truth applies to individuals. He uses the materials we give him. He does the best he can to train us as we submit to his leading. Thus, this principle, as illustrated by the potter and his clay, applies to us in our daily lives. It is only as we are pliable that God can work with us and through us.

In Jer 18:10 he says, “If they do that which is evil in my sight then I will repent of the good, wherewith I said I would benefit them.” Now, that is the same idea as set forth in repenting and not doing evil. If we change, he will, in harmony with his changelessness, change, too. He will do with us as we do with him. Jonah said, “Yet forty days and Nineveh shall be destroyed.” That was God’s prophecy concerning that wicked city. After all that threatening, God did not do it because they repented, and Jonah was angry and disappointed. He wanted the city to be destroyed. The city repented, and then God repented, too, and thus the change was in the city and in God. Here in Jer 18:11 he says, “Behold I frame evil against you; return every one from his evil ways.”

Then in Jer 18:14 he draws lessons from nature. He shows how constant nature is. He says, “Shall the snow of Lebanon fail from the rock of the field? or shall the cold waters that flow down from afar be dried up?” He fixes his eyes on the snow-capped Lebanons or Hermon, and he sees that the snows are there perpetual according to the laws of nature. That snow as it melts is the source of the rivers of Damascus and the winding Jordan and they never dry up. Their source is stable; it faileth not. These streams run perpetually. He says in verse Jer 18:15 : “My people have forgotten me, they have burned incense to false gods; they have been made to stumble in their ways.” They are unstable but nature is not, and God is not, and thus he describes their defection from him.

As a result of this preaching the people begin to devise plans for taking Jeremiah (Jer 18:18 ). They decide that his preaching must stop. They must get rid of him. They concocted a scheme against him once before and he was saved from their trap. Now they concoct another scheme. They said, “Come, and let us devise devices against Jeremiah; for [even though he be dead] the law shall not perish from the priests, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.” Now what is the use of listening to this preacher of calamity? We have the law. We will not lose the book of wisdom. We will always have these with us. Then Jeremiah begins to pray to the Lord to punish these plotters, verses Jer 18:19-20 : “Give heed to me, O Lord, . . . Shall evil be recompensed for good? Remember how I stood before thee to speak good for them,” and now they plan to kill me.

He had been standing there and preaching the truth to these men and now he fears the Lord is going to let them kill him. He says, “I have tried to help them. I would give my life to save them. And now this is what they are doing.” He prays that God will punish them; that he will give them over to the sword and destroy their children. “Let their women become childless.” Now, was that an expression of mere bitterness? No! It was not mere human anger; it was a deep sense of outraged justice. Verse Jer 18:23 : “Jehovah, thou knowest all their counsel against me to slay me; forgive not their iniquities, neither blot out their sin from thy sight.” That reminds us of Psa 109 . It seems contrary to the spirit of Christ, yet it reminds one of the spirit of Jesus when he says to the Pharisees and the Sadducees, “How can ye escape the damnation of hell?”

We have here another lesson from the potter (Jer 19:1-13 ). Jeremiah is told to go and buy an earthen bottle made also by a potter. He bought it. We do not know what sort; it may have been a good one. Then the Lord said, “Take of the elders of the people, and of the elders of the priests; and go forth into the valley of the son of Hinnom, which is by the entry of the gate of Harsith, and proclaim there the words that I shall tell thee.” That place was just outside the walls of the city, the place where the rubbish was thrown, perhaps where the potters and their factories were. Now, go down there, Jeremiah, with that vessel.

This is what he was to say: “Hear ye the word of Jehovah, O kings of Judah, and inhabitants of Jerusalem; . . . Behold, I will bring evil upon this place.” Then he goes on to give the reasons. They had worshiped idols continually. They had done evil repeatedly. “This place,” as a result, “shall no longer be called the valley of the son of Hinnom, but the place of slaughter.” Verse Jer 19:8 : “I will make this city an astonishment, and a hissing.” Destruction shall come. “Every one that passeth by shall be astonished and hiss and they shall eat the flesh of their children.” Then he took the elders and the priests and in their presence he broke the bottle to pieces. Then he said, “As I have broken this bottle, so will Jehovah break in pieces this city, so that it cannot be put together again.” The lesson is seen in Jer 19:11 : “It cannot be made whole again.” As that bottle is destroyed forever, so will I destroy this nation and I will destroy it forever, as far as human power is concerned.

Immediately after this incident Jeremiah comes back to the Temple and repeats the warning he had given, to the elders and the priests: “I stood in the courts of the Lord’s house and said to all the people, I will bring upon this city and this people all the evils that I have pronounced against them, because they have made their necks stiff that they hear not my words.” There are no people on earth so sure of doom as those who have simply made up their minds that they will not hear. These are they who are deaf by choice. These people had gone so far that they would not even listen. Of course, then, they could not hear. Even now sometimes people simply make up their minds that they will not hear and there is no hope for them.

Pashhur was the chief officer in the Temple. He was himself a prophet but a false one. He heard the words of Jeremiah and noted that threat. It enraged him. He set upon Jeremiah and struck him and put him in the stocks, till the following day. His smiting probably refers to whipping on the soles of his feet with the bastinado. He then put him in the stocks. His hands and feet put through openings in planks, he is forced into a stooping position. His head perhaps was put through a wooden stock or pillory. This is the first physical violence that Jeremiah had suffered.

“Then said Jeremiah unto him, the Lord hath not called thee Pashur, but Magor-missabib.” “Pashur” means a man in quietness or peace, and “Magor-missabib” means terror all around. Mr. Pashur, your name must be changed. You are going to be a terror to yourself. That is your fate. Thy friends shall fall by the sword and thine eyes shall behold it. “For thus saith Jehovah, I will give all Judah into the hand of the king of Babylon and he shall carry them captive to Babylon and shall slay them with the sword. I will give them the treasures of the Temple and this city. This shall happen to you and your friends who prophesy falsely.” And so they did. Very soon Mr. Pashur was taken captive to Babylon and died, surrounded by terrors. The rest of this chapter contains Jeremiah’s lamentation. We studied this in the chapter on “The Life and Character of Jeremiah.” I called attention to that section where Jeremiah cursed the day in which he was born. He accused God of alluring him into prophesying and then deserting him. Then God led him step by step out of his despondency and up to the plane of praise and joy.

About this time, when Jeremiah was at liberty, a great many enemies had overrun the land of Palestine and the people had flocked to Jerusalem for protection. Among this host came the Rechabites. When Jehu was carrying on his revolution he met Jonadab who had founded this order, or sect, of the Rechabites and invited him into his chariot. They were noted for three things: They vowed not to live in houses; to have no vineyards; and to drink no wine forever. This class of people took refuge in Jerusalem; Jeremiah goes to these Rechabites, takes their leaders into the Temple and sets bottles of wine before them.

Note Jer 35:3 (Jeremiah writes, this himself): “Then I took Jaazaniah the son of Jeremiah, . . . and I brought them into the house of Jehovah.” He goes on: “And I set before the sons of the Rechabites bowls of wine, and I said unto them, Drink ye wine. “But they said, We will drink no wine; for Jonadab the son of Rechab our father, commands us.” They were faithful to the commands of their ancestor. Jeremiah seized upon this occasion as a basis for addressing the people. He goes on to say that Jonadab had commanded this people so and so. “They kept that command, but ye would not obey God who commanded you to serve him.” He outlines the punishment that will come upon the people, but makes a promise unto the sons of Jonadab, verse Jer 35:19 : “Therefore saith the Lord of hosts, . . . Jonadab the son of Rechab shall not want a man to stand before me for ever.”

He inculcates the principle of righteousness and justice in Jer 22:1-9 . The king is to be the instrument of righteousness and justice. There is no doubt that Jehoiakim, the vassal of Pharaoh, the king of Egypt, sat on the throne. Jeremiah appeals to him to do right and be just. In Jer 22:4 he says, “If you do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants and his people. But if ye will not do these things, I swear by myself, that this house shall come to desolation.” And thus he goes on with his message of destruction. He repeats it over and over again.

The fate of Shallam, or Jehoahaz, is described in Jer 22:10-22 : “Weep for him that goeth away; for he shall return to his native land no more.” Then a charge against Jehoiakim is found in Jer 22:13-23 . This king was a heartless tyrant. He had a passion for building. He had a magnificent palace. He built by using the people unjustly. He was without conscience or principle: “Woe unto him that buildeth a house with unrighteousness.” The son of this king succeeded him and the prophet goes on to describe the ruin coming upon this house (Jer 22:20-23 ).

Then follows judgment on Jehoiachin (Jer 22:24-30 ). This was doubtless written after the death of Jehoiakim. Jehoiachin was taken to Babylon, and it may have been written immediately preceding that event. We cannot be sure as to the exact time this section was penned. Verse Jer 22:24 : “As I live, saith Jehovah, though Coniah the son of Jehoiakim were a signet upon my right hand, yet would I pluck thee thence.” He then goes on to describe the fate of the house; how Jehoiachin with his mother should be cast out and die in a foreign land, never to return to Judah. The king was to have no heir to sit upon his throne.

The message of Jer 23:1-8 is one regarding the princes, or shepherds. These princes of Judah and Jerusalem are spoken of as the shepherds of the people. They were the political and civil shepherds. God called them the shepherds of his pasture. He charged them with neglect of duty: “Therefore saith Jehovah, the God of Israel, Ye have scattered my flock.” They had not provided them spiritual pasture. But a time is coming when they shall come together again and shall have good shepherds. Jer 23:5 is a messianic prophecy: “I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, . . . Judah shall be saved, and Israel shall dwell safely.”

The prophet’s own title of Jer 23:9-40 is, “Concerning the Prophets.” We discussed this in a former chapter. We showed Jeremiah’s charge against these false prophets. They were caterers and time-servers. They preached what the people wanted them to preach. They felt the pulse of the people and then shaped their messages accordingly.

The prophecy of Jer 25 is a prophecy concerning Judah and the surrounding nations. This was in the fourth year of the reign of Jehoiakim, 604 B.C., after Jeremiah had been preaching twenty-three years. Note some details here:

1. In Jer 25:1-14 Jeremiah predicted that Nebuchadnezzar would take Palestine, Judah, and Jerusalem; that he would lead them captive to Babylon; that there should be desolation; that this nation should serve the king of Babylon seventy years; that when the seventy years was accomplished, then Jehovah would punish the king of Babylon, and that nation for their iniquity and their land should be a desolation forever.

2.Jer 25:15-26 show that the cup of the wrath of Jehovah must be drunk by all the nations surrounding Judah. He said that they should drink the cup of the wine of his fury. Pharaoh, the king of Egypt, shall drink it; the land of Uz, the Philistines, Edom, Moab, Ammon, Tyre, Sidon, those of the Grecian Archipelago, Dedan, Tema, Buz, Arabia, Zimri, Elam, the Medes, and Sheshack shall drink of it.

3.Jer 25:27-29 show that the nations must drink it. This is the substance of that passage. The doom is inevitable. The last part of the chapter, verses 30-38, gives a description of the conquest of the Babylonians, and the terrible destruction which should come upon the nations.

An account of the writing, reading, burning, and rewriting of the roll is given in Jer 36:1-32 . This is an interesting incident. In the fourth year of the reign of Jehoiakim, 604 B.C., the word of the Lord came to Jeremiah and told him to write his prophecy. Doubtless the persecution was so intense that he had to stop preaching. Jeremiah was a faithful prophet, but be could not preach any more in the open, and so the Lord told him to write his prophecies in a book, or roll. That was a wonderfully wise suggestion. If Paul had not been imprisoned two years at Caesarea, it is possible Luke would not have written his Gospel. If the same great apostle had not suffered his Roman imprisonment, we would doubtless never have had his matchless epistles to the Philippians, Colossians, Ephesians, and Hebrews. If Bunyan had not gone to jail, doubtless Pilgrim’s Progress would never have been written. And so it is here, if Jeremiah had not been persecuted, we would in all probability never have had his written prophecy. He ordered Baruch to write it down as he dictated it to him. It was the substance of his twenty-three years of ministry. How long he was in writing it, we do not know, doubtless some months. After he had written it the next thing was to read it to the people. We cannot go into details. Here is the story in substance: Baruch took the roll and went to the Temple where the people passed, stood in the door with the princes and the friends of Jeremiah at his back and read the prophecy. It made a deep impression on the princes and the people. It had a different effect on others. They resented it and hated Jeremiah the more. Some of them went and told the king about it. In brief, he had it brought to him. Jehudi read it and the king cut it to pieces and soon every shred of it was a heap of ashes. Then he ordered the arrest of Jeremiah, but he had securely hidden himself. Then Jeremiah and Baruch wrote the prophecies again.

We have certain admonitions of Jeremiah to Baruch in Jer 45 . After all his heroism this man Baruch grew despondent. This faithful scribe who had stood by Jeremiah through all his troubles now becomes troubled. We are told about it in chapter Jer 45:3 : “Thus didst thou say, Woe is me, for Jehovah hath added sorrow to my pain.” Jeremiah tells him that the Lord breaks down that which he has planted: “Behold, I will pluck up this whole land.” Baruch, have you thought that there were great things coming to you? Did you expect better things? “Seekest thou great things for thyself? Seek them not.” I am going to bring evil upon this whole land. You are not going to be a great man but your life is going to stand. What fine advice that was to this faithful secretary and scribe. Do you seek great things for yourself? Seek them not. Your life will be spared, that is enough.

QUESTIONS

1. What is the subject of this chapter of this INTERPRETATION? And what are the dates of these several chapters of Jeremiah?

2. What, in general, are the contents of these chapters?

3. What is the story of the potter in Jer 18:1-4 ?

4. What is the prophet’s application of the incident of the potter to Israel and what, in particular, is the meaning of God’s repentance here toward Israel for good or evil? (Jer 18:5-12 .)

5. What is the lesson here drawn from nature by the prophet? (Jer 18:13-17 .)

6. What is the result of the prophet’s preaching (Jer 18:18 ) and what his response? (Jer 18:19-23 .)

7. What is the second incident of the potter’s vessel and what its application? (Jer 19:1-13 .)

8. What is the prophet’s message in the Temple immediately following the second lesson from the potter’s vessel?

9. Give an account of Pashhur’s persecution.

10. Who were the Rechabites, what were their characteristics and what was the lesson enforced by Jeremiah based upon their history?

11. Who addressed in Jer 22:1-9 and what is the message to him?

12. Who is spoken of in Jer 22:10-12 and what is there said of him?

13. What is the charge against Jehoiakim and what is the result (Jer 22:13-23 )?

14. What is the contents of Jer 22:24-30 ?

15. What is the message of Jer 23:1-8 and how are the shepherds here characterized?

16. What is the prophet’s own title of Jer 23:9-40 and what is the charge of Jeremiah here against these false prophets?

17. What is the prophecy of Jer 25 and what are the essential points noted?

18. Give an account of the writing, reading, burning, and rewriting of the roll (Jer 36:1-32 ).

19. What are the admonitions of Jeremiah to Baruch in Jer 45 and what is their lesson?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Jer 25:1 The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon;

Ver. 1. In the fourth year of Jehoiakim. ] See on Jer 1:2 . Above twenty years had Jeremiah spent his worthy pains upon them, illi vero ne teruntio quidem meliores facti sunt, but they were nothing the better; here, therefore, is their doom most deservedly denounced.

That was the first year. ] This first year of Nebuchadnezzar, reigning alone after his father’s death, fell out part of Jehoiakim’s third, and part of the fourth. Dan 1:1

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Jeremiah Chapter 25

This chapter has a central relation to what goes before and after, not more in fact then in force. We have seen the evils of the people of God, especially of Judah, laid bare. They had refused all the patient perseverance of God’s increasingly solemn warnings, as well as His gracious encouragements; and in consequence of their deliberate and persistent idolatry, their condign punishment at the hand of the king of Babylon is announced. After their seventy years’ captivity, their chastiser must be visited of Jehovah, and this with no such measure assigned as to Judah. Had the instrument of divine judgment lifted up itself proudly? It must be surely judged itself without mercy. “The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadnezzar king of Babylon: the which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying, From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the Lord hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened. And the Lord hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear. They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the Lord hath given unto you and to your fathers for ever and ever: and go not after other nods to serve them and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt. Yet ye have not hearkened unto me, saith the Lord; that ye might provoke me to anger with the works of your hands to your own hurt. Therefore thus saith the Lord of hosts; Because ye have not heard my words, behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. And 1 will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.” (Ver. 1-14.)

Then the prophet is bid to administer the cup of vengeance to the guilty nations; but behold, among these, and as the first of them, stand Jerusalem and the cities of Judah, and their kings and princes! “For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; and all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Uzzah, and Ekron, and the remnant of Ashdod, Edom and Moab, and the children of Ammon, and all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, and all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, and all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, and all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel: Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts.” (Ver. 15-29.)

It is thus an universal principle that God in judgment begins with that which bears His name – His people, His city, His house. And if He begins there, where can He stop? Impossible to pass by His haughty enemies. Thus a judgment is involved, first, of the nations which had most to do with His people, but not ceasing till He takes in all the kings, kingdoms, and inhabitants of the earth. To restrain this to that which was accomplished of old is to make the prophetic word of private interpretation, and to force into a narrow, temporary compass what is plainly and expressly of unlimited extent.

The chapter clearly looks on from the past dealings of God with Jerusalem, its neighbours, and its Chaldean foes, to the universal judgment of the habitable earth at the end of the age.

“Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. And the shepherds shall have no way to flee, nor the principal of the flock to escape. A voice of the cry of the shepherds, and an howling of the principal of the flock, shall he heard: for the Lord hath spoiled their pasture. And the peaceable habitations are cut down because of the fierce anger of the Lord. He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.” (Ver. 30-38.)

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Jer 25:1-7

1The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon), 2which Jeremiah the prophet spoke to all the people of Judah and to all the inhabitants of Jerusalem, saying, 3From the thirteenth year of Josiah the son of Amon, king of Judah, even to this day, these twenty-three years the word of the LORD has come to me, and I have spoken to you again and again, but you have not listened. 4And the LORD has sent to you all His servants the prophets again and again, but you have not listened nor inclined your ear to hear, 5saying, ‘Turn now everyone from his evil way and from the evil of your deeds, and dwell on the land which the LORD has given to you and your forefathers forever and ever; 6and do not go after other gods to serve them and to worship them, and do not provoke Me to anger with the work of your hands, and I will do you no harm. ‘ 7Yet you have not listened to Me, declares the LORD, in order that you might provoke Me to anger with the work of your hands to your own harm.

Jer 25:1 This is obviously an attempt to date the prophecy historically (cf. Jer 25:3).

1. the fourth year of Jehoiakim (i.e., 605 B.C., same year as the defeat of Egypt at Carchemish; see chart in Appendix One)

2. the first year of Nebuchadnezzar II (see historical survey in Appendix Three)

The poems of Jeremiah have been organized by themes, key words, word plays (sound plays, semantic field). They are not chronological (although the earlier chapters may be).

One tenet in hermeneutical theory is to establish the historical setting and try to identify the reason for the poem/prophecy. When there is no historical item mentioned it becomes theological speculation.

Notice the king of Neo-Babylon is spelled here Nebuchadnezzar. There are always differences when transliterating names. The Babylonian name is Nabu-kudurri-osur, but it is transliterated two different ways in the OT (with an n and an r).

Jer 25:2 Jeremiah identifies his audience as

1. all the people of Judah, Jer 25:1-2

2. all the inhabitants of Jerusalem, Jer 25:2

The first designation would relate to the common people of Judah and the second to her leadership and elite of society.

Notice that in Jer 25:4 he calls them His servants. YHWH’s people are meant to be servants and priests (see Special Topic: YHWH’s Eternal Redemptive Plan . Jeremiah’s twenty-three years of delivering YHWH’s revelations had not affected these sin-hardened people.

Jer 25:3 the thirteenth year of Josiah This would be 627 B.C., the year of Jeremiah’s call (cf. Jer 1:1-3).

even to this day This phrase (and variations) occurs many times in the OT. For most scholars it shows the presence of a later editor/compiler, but here it is used by an author to refer to his previous ministry. We must always be careful of our assumptions. They are just that! Moderns do not understand ancient literature as well as they think they do!!

the word of the LORD has come to me As a modern preacher/teacher, how do I know the Lord has spoken to me, directed me? It is obvious the OT prophets and NT apostles had a unique revelation (see Special Topic: Inspiration and ,Special Topic: Illumination ). For those of us who live and serve in the post-apostolic age, our message must be linked to inspired authors and their message. Every text has only one meaning (i.e., the intent of the original author) but many applications. We cannot just say, God told me! We must point people to texts that they can evaluate themselves! Texts have priority!

NASB, REBagain and again

NKJVrising early and speaking

NRSV, JPSOAI have spoken persistently to you

NJBI have never tired of speaking to you

The NKJV is the Hebrew idiom (two INFINITIVE ABSOLUTES). It occurs in Jer 25:4; Jer 7:25; Jer 11:7; Jer 26:5. This idiomatic language represents one of the greatest challenges to interpreters because idioms, by their very nature, are not literal. The words have a special meaning. An idiom such as this can be understood because it is repeated and contextually obvious, but others are very difficult

1. to identify as an idiom

2. to ascertain its meaning in context

I am sure when we get to heaven and get to visit with these original authors, we and they, will be shocked by what we think they wrote!

but you have not listened This VERB (BDB 1033, KB 1570) is a Qal PERFECT which denoted a settled opposition to hearing and obeying YHWH! These are His people. They have His revelation but they seem not to recognize the choice of life or death (cf. Deu 30:15) connected to YHWH’s words (cf. Leviticus 26; Deuteronomy 27-28).

For further insights to this VERB, see notes in my commentary on Deu 4:1; Deu 5:1; and Deu 6:5. It is online free in several languages at www.freebiblecommentary.org .

Jer 25:4 Notice the parallelism between

1. you have not listened

2. inclined your ear to hear

Hebrew poetry must be interpreted through (1) purposeful parallelism, (2) parallel passages, and (3) word plays. See the Appendix One: Introduction to Hebrew Poetry.

Also notice the number of Hebrew words that begin with in Jer 25:3-5.

1. hear (thrice),

2. send (twice),

3. rise (twice),

4. turn,

Jer 25:4-7 YHWH lists why He is angry with His people, Judah.

1. they have not listened and obeyed, Jer 25:4; Jer 25:7

2. they have not responded (see Special Topic: Repentance in the Old Testament ), Jer 25:5

3. they have committed flagrant idolatry, Jer 25:6-7 (i.e., the work of your hands, cf. Jer 25:14; Jer 1:16; Jer 10:3-5; Isa 2:8; Isa 17:8; Isa 37:19)

Jer 25:5 dwell in the land which the LORD has given to you and your forefathers forever and ever This reflects Jer 7:7 (see Special Topic there), which reflects Deu 4:40. The land was part of the Abrahamic Covenant (cf. Gen 12:1-3; Gen 15:12-21). It was meant to be a permanent gracious gift, but there were conditions (i.e., covenant obedience, cf. Leviticus 26; Deuteronomy 27-28, 30).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Jeremiah’s Sixteenth Prophecy (see book comments for Jeremiah).

to. Hebrew “upon”. Some codices, with two early printed editions, Septuagint, and Vulgate, read “unto”.

all the People = the People at large.

the fourth year of Jehoiakim. An important date, being the first year of Nebuchadnezzar. See App-83 and App-86.

the first year, &c. See App-86.

Nebuchadrezzar. Compare Jer 21:2.

Babylon. Assyria not mentioned, for it had already fallen.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 25

The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim ( Jer 25:1 ).

So now we’re going back in time. This was before Zedekiah was king. This was when Jehoiakim was king. Jehoiakim reigned for eleven years. He was a very evil king, but he was the son of Josiah who reigned for thirty-one years. Jeremiah was called to prophesy in the thirteenth year of Josiah’s reign. So Josiah is now dead. He’s been dead for four years, so it happened in the fourth year of Jehoiakim.

the son of Josiah king of Judah, that was the first year of Nebuchadnezzar king of Babylon ( Jer 25:1 ).

So he’s giving you the time of this prophecy.

The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem ( Jer 25:2 ),

So this is just a separate prophecy of Jeremiah and it’s isolated from the others. It sits here by itself. “Which Jeremiah the prophet spake to all the people of Judah, the inhabitants of Jerusalem.”

saying, From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the twenty-third year ( Jer 25:2-3 ),

So God called Jeremiah to prophesy in the thirteenth year that Josiah was reigning. Jeremiah has now been prophesying twenty-three years. They figure that he was probably seventeen years old when God called him to prophesy and so he has been prophesying now for twenty-three years. It means that Jeremiah is about forty years old at the time of this particular prophecy.

the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened ( Jer 25:3 ).

I’ve been speaking to you for twenty-three years, but you haven’t listened to me yet.

And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear. They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever ( Jer 25:4-5 ):

Just live right and you can stay here. Serve God and He’ll keep you here.

Do not to after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt. But you’ve not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt. Therefore thus saith the LORD of hosts; Because you have not heard my words, Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about you, and I will utterly destroy them, and make them an astonishment, a hissing, and perpetual desolations. Moreover I will take from them the voice of merriment, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years ( Jer 25:6-11 ).

And so here Jeremiah is predicting that the Babylonian captivity will last for seventy years. Now you read in the book of Daniel, chapter 9, that Daniel said, “And after the reading of the prophets I realize that the seventy years of captivity were about over. I sought to inquire of the Lord.” So Daniel, no doubt, had these prophecies of Jeremiah. He had been reading them. And he understood by the writings of Jeremiah that their period of captivity in Babylon would be seventy years. Here Jeremiah declares that in this particular prophecy. Daniel had this prophecy and guided his affairs by the Word of God. “I know that the seventy years are about up,” so he sought the Lord to see if God had any special ministry for him in the repatriation.

“They shall serve the king of Babylon for seventy years.” Now the seventy years was because they had been dwelling in the land since the time of Joshua 490 years. And God had told them in the law that every seventh year you’re to let the ground rest. The ground is to have a sabbath. Don’t plant anything in the seventh year. Just in the sixth year, gather up and what you gather in the sixth year will be enough food to get you through the seventh year. You can eat that which grows of itself, but don’t till the land, don’t plant the land. Let it just grow of itself in the seventh year.

Sort of a plant rotation of crop kind of thing that the farmers have realized now is so valuable. I was up in Canada a while back and went out to the forage farms, and they took me out to this huge wheat farm. And a lot of it they had not planted. And he said, “No, we let the ground rest just like the Bible says. We find that we get much better crops.” And so he said, “We of course have…” They still plant every year, but a section of the ground is always set aside that every seventh year they just let it rest. They don’t plant anything in it. They just give the ground a rest. And he said, “We find that we get much better crops by giving the ground rest.”

Now they had been in the land for 490 years, but they had not obeyed the commandment of God. They hadn’t given the ground the sabbath. The ground hasn’t rested in 490 years. So God says, “Okay, you don’t give it its rest, I’ll give it its rest. I’ll put you out of the land for seventy years and the ground will just get its whole sabbath.” So you divide the 490 by seven and you find out then comes the seventy years that the ground have been robbed for seventy different sabbaths, the ground had been robbed of its rest. So God says, “Oh, no, I’ll get My dues.” You know, God will always get His dues. You just. It doesn’t pay to try and take away from God. God will get His dues one way or another. And just figure on that.

And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it a perpetual desolation. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands ( Jer 25:12-14 ).

So Babylon will be punished after the seventy years. God will bring His judgment against Babylon because of their iniquities. God will use Babylon as His instrument to bring judgment against Israel. But later God’s judgment will come upon Babylon itself.

Now at this point we jump on out to the Great Tribulation of the future. So take a leap through the time capsule.

For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it ( Jer 25:15 ).

Now there’s a cup of the wrath of God’s wine in His hand. If you’ll turn to Revelation chapter 14, you will find corresponding verses beginning with verse Jer 25:9 , “And the third angel followed them, saying with a loud voice, ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.'” Verse Jer 25:19 , “And the angel thrust in his sickle into the earth, and gathered,” this Isa 14:19 ,”he thrust his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.” And so the cup of indignation, here God introduces it to Jeremiah.

And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the LORD’S hand, and made all the nations to drink, unto whom the LORD had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, the land of Edom, and Moab, and the children of Ammon, and all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of [Babylon, Sheshach is another name for Babylon] Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink, and be drunken, and vomit, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; You will certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts ( Jer 25:16-29 ).

The Great Tribulation period. Now do you think that God would punish Jerusalem for their iniquity and allow us to go unpunished? Surely our iniquity is no greater than that of Israel. A nation that has forsaken God. A nation that is living after pleasure. A nation that has forsaken righteousness. A nation that has ordered prayer out of its school. A nation that has lived by godless humanism and is controlled by godless humanism in our courts, in our educational systems. You think we can go unpunished? Oh no, God says, “Take it. You’re going to drink of it, too. All of the earth.” God’s great judgment is coming upon all of the earth. “You will certainly drink for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.”

Therefore prophesy against them these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD ( Jer 25:30-31 ).

Notice that? He will “give those that are wicked to the sword, saith the Lord.” But what about those who are righteous by their faith in Jesus Christ?

You remember when God was ready to judge Sodom and Gomorrah and the angel of the Lord was on his way. And Abraham invited him to come in, prepared a meal. They said, “Shall we reveal unto Abraham what we’re doing?” They said, “We’re heading down to Sodom. That place is so horrible, so rotten that we’re going to destroy it. God is bringing His judgment against them.” Abraham said, “Wait a minute, isn’t God fair? Isn’t the Lord of the earth just? What if there are righteous people living in Sodom? Would it be fair to destroy the righteous people with the wicked? Maybe there’s fifty righteous people.” The Lord said, “If there is fifty righteous people, we’ll spare the city.” “Oh? Well, you know, what if there is just ten less than fifty? What if there are only forty?” “We’ll spare it for forty.” “How about thirty?” “Yes.” “Would you believe twenty?” “Yes, we’ll spare it for twenty.” “Let me talk once more and after this I won’t ask anymore. How about ten?” Father Abraham. Be careful how you deal with his descendants. You’ll get the best bargain they can. “How about ten?” I love them. They’re God’s people. They really are and I love them. And I bless them in the name of the Lord. The Lord said, “I’ll spare it for ten.”

You mean, the whole wickedness of Sodom will be allowed to go on if there are ten righteous people? That’s right. For the sake of the ten God will not bring His judgment. You’re the salt of the earth. You are the preserving influence. People may scorn you. They may deride you. They may say cruel and cutting things, but they better be thankful you’re around. For if you weren’t around, this place wouldn’t be. God’s judgment would have already fallen. But for the righteous’ sake God withholds.

The angel came to Sodom he could not find ten righteous. He found one righteous man. And the angel said, “Get out of here, we’re going to destroy this place. Don’t look back.” And the angel led Lot and his wife and his two daughters. But his wife turning back turned to a pillar of salt and so only Lot and his two daughters escaped. He was that. And Peter said that righteous man. He was the only one there. But notice, God did not bring judgment upon Lot, but delivered him before the judgment came. Peter uses that as an example to show that the church will not go through the Great Tribulation. “For God knows how to deliver the righteous, but to reserve the ungodly for the day of judgment” ( 2Pe 2:9 ). So here talking about the Great Tribulation of His coming, God is going to bring His sword against all that are wicked, saith the Lord. But those that are righteous the Lord will have caught out in the rapture of the church.

Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the eaRuth ( Jer 25:32-33 ):

Finally found the place where they’re slain in the Spirit. All right. All over the place. From one end of the earth to the other.

they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. And the shepherds shall have no way to flee, nor the principal of the flock to escape. A voice of the cry of the shepherds, and a howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture. And the peaceable habitations are cut down because of the fierce anger of the LORD. He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger ( Jer 25:33-38 ).

That Great Tribulation, the time of God’s judgment that shall fall upon the earth. Thank God that we as the church do not have to face that horror and terror that is coming. Revelation chapter 6 through 18 give detailed description of this period of time of three-and-a-half years. You can read about it there.

Father, we thank You again for the opportunity of gathering to learn of Thee and to study Your Word and to gain insight to ourselves as Your Holy Spirit takes Thy Word and probes our hearts and our lives. As we can look at ourselves, God help us that we will not go away and forget quickly what the Spirit has shown to us tonight. But oh God, may we indeed forsake the way of the flesh and may we walk after the Spirit. And may we live after righteousness and live after Thee, O Lord, serving Thee, loving Thee. And so Father, in Jesus’ name, let now Thy Spirit imbed upon our hearts Thy truths and we thank You for it. Amen. “

Fuente: Through the Bible Commentary

Jer 25:1-11

Jer 25:1-3

The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (the same was the first year of Nebuchadrezzar king of Babylon,) which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying: From the thirteenth year of Josiah the son of Amon, king of Judah, even unto this day, these three and twenty years, the word of Jehovah hath come unto me, and I have spoken unto you, rising up early and speaking; but ye have not hearkened.

The fourth year of Jehoiachim…

(Jer 25:1). Daniel gives this date as the third year of Jehoiachim (Jer 1:1); but this is not a conflict. There were two methods of reckoning ‘the year’ of kings of the Near East during that period, as proved by archeology. The year of accession to the throne was not counted in one of the methods. (See my discussion of this alleged contradiction in Vol. 4 of the Major Prophets Series of my commentaries, pp. 17,18.) By the Babylonian method of calculating, it was the third year of Jehoiachim, and this reckoning was followed by Daniel. The Jewish calculation gave the year as the fourth of Jehoiachim. Both statements are correct.

The duration of twenty-three years up to this point in Jeremiah’s ministry was made up of nineteen years of the reign of Josiah and four years of the reign of Jehoiachim, including the three-months reign of Jehoahaz.

Jer 25:4-7

And Jehovah hath sent unto you all his servants the prophets, rising up early and sending them, (but ye have not hearkened, nor inclined your ear to hear,) saying, Return ye now every one from his evil way, and from the evil of your doings, and dwell in the land that Jehovah hath given unto you and to your fathers, from of old and even for evermore; and go not after other gods to serve them, and to worship them, and provoke me not to anger with the work of your hands; and I will do you no hurt. Yet ye have not hearkened unto me, saith Jehovah; that ye may provoke me to anger with the work of your hands to your own hurt.

Jehovah hath sent. all his servants the prophets …..

(Jer 25:4). Not merely the words of Jeremiah, but those of all of God’s true prophets had been ignored and disregarded by apostate Judah. All these servants included Daniel, Ezekiel, Uriah (who was murdered) and Jeremiah.

And go not after other gods…

(Jer 25:6). The unwavering passion of the Israelites for the licentious worship of the pagan idols proved to be the eventual destruction of the people.

Ye have not hearkened unto me…

(Jer 25:7). The people simply would not receive correction. They stubbornly determined to Walk in their own way, regardless of the consequences; and that attitude resulted in the sentence that Jeremiah would announce in the next four verses.

Jer 25:8-11

Therefore thus saith Jehovah of hosts: Because ye have not heard my words, behold, I will send and take all the families of the north, saith Jehovah, and [I will send] unto Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations. Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.

All the families of the north. Nebuchadrezzar …..

(Jer 25:9). The meaning of this is that the king of Babylon and all of his allies would come against Judah. The north was the direction from which all of the military operations against Jerusalem were to come, due to geographical considerations; and this does not mean that all of the enemies mentioned here lived in areas north of Jerusalem, for, in fact, many of them came from the east.

The voice of the bridegroom and the voice of the bride, and the sound of the millstones, and the light of the lamp…

(Jer 25:10). The destruction about to come upon the last vestiges of the Old Israel was a very significant and historical event, because the Old Israel was a type of the New Israel, which would eventually be the Church in Christ Jesus. Sadly enough, the scriptures teach that just as the Old Israel finally and completely rejected God, so will it be also with the New Israel when the fourth and final judicial hardening of the human race occurs, as fully prophesied in Revelation 16, at which time, God’s New Israel, at that time, having become the shameless Whore of Revelation 17, and corresponding exactly to the final apostasy of Judah, then God will destroy them in the same manner that he destroyed Judah, many of these very expressions being woven into the prophecy that concludes with the last portion of Revelation 18. Those who are interested in a further study of this may wish to read our discussion of Rev. 9–11 in my commentary (Volume 12 in the New Testament Series).

These nations shall serve the king of Babylon seventy years…

(Jer 25:11). See the chapter introduction for a full discussion of this prophecy.

Perpetual desolations. a desolation …..

(Jer 25:9; Jer 25:11). A well known fact of history is that the majority of those nations which became slaves of Babylon did indeed become perpetual desolations, whereas, the mention of a desolation in Jer 25:11 seems to avoid such a prophecy regarding Jerusalem; for that city would indeed be rebuilt, and God’s servant Cyrus would significantly aid the restoration. Yes, Jerusalem would indeed become a desolation; but it would continue as a city until the Son of God should appear in her midst.

Nebuchadrezzar, my servant…

(Jer 25:9). This glorious title was first given by God to Moses; and, in the Bible, it is usually reserved to the noblest and most faithful worshippers of the True God; but here it is thrice applied to Nebuchadrezzar, and also to Cyrus (in Isaiah). Such men were not servants of God in the highest sense of the word; but they were, nevertheless, very important servants, being, in truth, the instruments by which God punished his own rebellious children. Significantly, such persons did not consciously serve God but yet they executed his divine judgment upon others. As a rule, such servants became in time God’s enemies and were in turn judged and punished by the will of God. As in Zechariah (Zec 1:18 ff), the same nations might be either horns or smiths depending upon the circumstances.

A characteristic of human power is seen in the punishment that Babylon executed upon Judah. That punishment was aggravated by human lust and sadistic cruelty, greatly increasing sorrow and suffering; and the arrogant conceit and boastfulness indulged by such “instruments” of God inevitably led to their own destruction. It is this principle that led to the judgment announced in the next paragraph.

GOD AND THE WORLD RULER Jer 25:1-38

Chapter 25 is one of the most important chapters in the entire book. A great deal can be learned about the message of Jeremiah from this single chapter. After a brief introduction (Jer 25:1-3) Jeremiah speaks of Gods judgment on Judah (Jer 25:4-11), Babylon (Jer 25:12-14), surrounding nations (Jer 25:15-29) and finally the whole world (Jer 25:30-38).

Chronologically chapter 25 precedes the last four chapters. The precision in dating the events of this chapter indicates that Jeremiah was aware of the tremendous importance of the year 605 B.C., the fourth year of Jehoiakim and first year of Nebuchadnezzar (Jer 25:1). The battle of Carchemish was certainly one of the most important battles in ancient history and perhaps in all history. Control of the world was at stake. Jeremiah had been speaking in somewhat vague terms about the approach of an enemy from the north. He now sees his prophecies fulfilled. This was to be the year in which the first of four recorded deportations to Babylonia took place. Just before the armies of Nebuchadnezzar arrived, Jeremiah is bidden to make one last appeal to his countrymen for repentance (Jer 25:2). Even though God knew that His call for repentance would be unheeded yet His love for Judah constrained Him to issue the appeal through the mouth of His prophet.

Judgment on Judah Jer 25:1-11

For some twenty-three years Jeremiah had been preaching the word of God to the people of Judah but they had not hearkened. His ministry had begun in the thirteenth year of Josiah. Since Josiah reigned a total of thirty-one years (2Ki 22:1) Jeremiah prophesied for eighteen or nineteen years in the reign of that good king. Then followed three months of the reign of Jehoahaz (2Ki 23:31) and three years of the reign of Jehoiakim. Throughout this period Jeremiah had been receiving divine revelations and had been communicating them to the people. He emphasizes the earnestness of his proclamation by using a Hebrew idiom which if translated literally would be rising early and speaking. But in spite of the earnestness of Jeremiah throughout his ministry the people had not been receptive.

God had sent other prophets besides Jeremiah to plead with the people of Judah. It is not certain whether Jeremiah is referring to prophets who preceded him or prophets who were contemporary with him. Since most of the prophets who were contemporary with Jeremiah were unfaithful, he probably is referring to his prophetic predecessors. In either case Jer 25:4 indicates that the people of Judah had more than one opportunity to hear the message of the Lord. It was not merely a dislike for the personality of Jeremiah which had caused the people to reject his message, for they had rejected others before him (Jer 25:4). one by one those prophets had come before the nation to urge the people to abandon then- evil practices in order that they might continue to dwell in the land which God had given to their fathers (Jer 25:5). Gods gift of the promised land to the descendants of Abraham was conditional and the prophets of God repeatedly set forth the conditions upon which the promised land could be retained. One of the foremost conditions was that the people cease to worship and serve other gods, idols, the work of their hands. If they would but cease this deliberate provocation of God, He would not harm them (Jer 25:6). But the people would not hearken to the earnest appeals of Gods messengers. They continued to provoke God with their idolatry to their own hurt (Jer 25:7). When one disobeys God he courts disaster! All of Gods commandments are for the benefit and well-being of man.

In view of the fact that the people of Judah had not listened to and obeyed the word of the Lord (Jer 25:8), God was about to execute judgment upon them. As he had done so many times before, Jeremiah makes mention of the powerful enemy from the north which was about to descend upon Judah. But here for the first time in his ministry Jeremiah positively identifies that ominous foe. The enemy from the north is Nebuchadnezzar the king of Babylon whose forces even at that very moment were poised for the strike against Carchemish. Nebuchadnezzar is about to sweep down upon Judah and her neighbors and utterly destroy them all. The tiny nations of Syria-Palestine would be so completely destroyed that travelers would hiss or whistle in astonishment at the desolate condition of the lands. These desolations are not of brief duration but are perpetual i.e., they would last for a very long time (Jer 25:9). Silence will reign supreme in these lands. All joyous sounds as, for example, the voice of bridegroom and bride will cease. Even the sound of the millstones will cease because no one will be left to grind the grain. The routine business of everyday life will cease. No light from oil lamps will illuminate the darkness of the night. There is absolutely no sign of life throughout the lands (Jer 25:10). The land of Judah will become such a desolation that men will be astonished at what has taken place there. For seventy years Judah and the neighboring nations of Syria-Palestine will serve the king of Babylon. Commentators are divided as to whether the seventy years are to be interpreted literally or figuratively. Cheyne, for example, believes the figure is to be taken as an indefinite or round number as in Isa 23:17. In this case seventy years would simply mean a very long time. Other commentators insist that the figures are to be taken literally but they disagree as to when the seventy years commenced. For a detailed discussion of the seventy years prophecy see the special study at the end of this chapter.

Nebuchadnezzar is called by God in Jer 25:9 My servant. Cyrus the Persian is called in prophecy My shepherd and My anointed (Isa 44:28; Isa 45:1). But no foreigner is ever accorded the title My servant except Nebuchadnezzar. Generally to be a servant of a deity is to be a worshiper of that deity (cf. Dan 6:20). The chosen people are called My servant (Jer 30:10; Jer 46:27-28; Eze 37:25) and Isaiah describes the Suffering Messiah as Gods servant. But certainly Nebuchadnezzar was no worshiper of the Lord. He was a polytheist and an idolater. The Chaldean king is called the servant of God because he was the unconscious agent of the Lord. It is interesting to note that in each case where the title My servant is applied to Nebuchadnezzar the Septuagint translation omits the title.

Fuente: Old and New Testaments Restoration Commentary

Still speaking to Zedekiah, Jeremiah reminded him of the word which came in the fourth year of Jehoiakim. It was a message announcing the judgment of God against Judah, Babylon, the nations, the world.

With regard to Judah, the reason for the judgment was her persistent sin. Notwithstanding that Jehovah had spoken constantly and called them to return to obedience, they had not hearkened. The judgment foretold was the conquest of Judah by Babylon, and her captivity for seventy years.

Moreover, the prophecy foretold the judgment of Babylon after the seventy years by a confederacy of nations and kings. Yet the prophet had seen further afield, and had declared that the judgment of God must ultimately fall on all the nations, and that there could be no escape from it.

Finally, judgment would go forth from nation to nation, until a great tempest would be raised from the uttermost parts of the earth. The severest strokes of this evil would fall on the shepherds, that is, on the kings and rulers. Thus again Zedekiah, reminded of the prophecy delivered in the fourth year of Jehoiakim, would see how inevitable was the doom now threatening himself and Jerusalem.

Fuente: An Exposition on the Whole Bible

Widespread Corruption

Jer 5:1-6; Jer 19:1-15; Jer 20:1-18; Jer 21:1-14; Jer 22:1-30; Jer 23:1-40; Jer 24:1-10; Jer 25:1-38; Jer 26:1-24; Jer 27:1-22; Jer 28:1-17; Jer 29:1-32; Jer 30:1-24; Jer 31:1-40

Diogenes, the cynic, was discovered one day in Athens in broad daylight, lantern in hand, looking for something. When someone remonstrated with him, he said that he needed all the light possible to enable him to find an honest man. Something like that is in the prophets thought. God was prepared to spare Jerusalem on lower terms than even Sodom, and yet He was driven to destroy her. Both poor and rich had alike broken the yoke and burst the bonds. The description of the onset of the Chaldeans is very graphic. They settle down upon the land as a flock of locusts, but still the Chosen People refuse to connect their punishment with their sin. It never occurred to the Chosen People that the failure of the rain, the withering of their crops, and the assault of their foes, were all connected with their sin. There is nothing unusual in this obtuseness for as we read the history of our own times, men are equally inapt at connecting national disaster with national sin.

How good it would be if the national cry of today were that of Jer 5:24 : Let us now fear before the Lord our God! Notice the delightful metaphor of Jer 5:22. When God would stay the wild ocean wave a barrier of sand will suffice. The martyrs were as sand grains but wild persecutions were quenched by their heroic patience.

Fuente: F.B. Meyer’s Through the Bible Commentary

CHAPTER TWELVE

THE SEVENTY YEARS’ CAPTIVITY AND THE WINE-CUP OF THE LORD’S FURY

(Chap. 25)

The “burden” of this chapter antedates that which we have just been considering by about seventeen or eighteen years; the date in the first verse being the fourth year of Jehoiakim and the first of Nebuchadrezzar. Of the former it is recorded that “he filled Jerusalem with innocent blood; which the Lord would not pardon” (2Ki 24:4). Yet his father was the godly and devoted king Josiah who had trembled at the word of the Lord and sought to drive idolatry from the land. Grace is not inherited. “Ye must be born again” (Joh 3:7) is of equal force whether applied to progeny of saint or sinner.

It is to the people of Judah and Jerusalem that the prophet addresses himself – not to the rulers as such. For three and twenty years he had exercised his office among them, declaring the word of the Lord.

Since the thirteenth year of Josiah, when the reforms were going on, to the present, when idolatry prevailed everywhere, he had spoken unto them, “rising early and speaking,” (Jer 25:3) but they would not hearken. Other servants and prophets had preceded him, but to them likewise they had turned a deaf ear.

The messages of all had been in a great measure alike. They said, “Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the Lord hath given unto you and to your fathers for ever and ever: and go not after other gods to serve them, and to worship them, and provoke Me not to anger with the works of your hands; and I will do you no hurt.” But there had been no response nor sign of repentance, that He might not be provoked to anger (Jer 25:5-7).

Because they had thus refused to hearken, the northern army led by Nebuchadrezzar, whom the Lord calls “My servant,” (Jer 25:9) should be brought against them and the nations round about them who had seduced them into their idolatrous practices. All joy and gladness, as well as all that told of a people pursuing the ordinary avocations of life, should cease, and the whole land should become a desolation: not forever, however, but “these nations,” we read, “shall serve the king of Babylon seventy years.” (Jer 25:11)

This period is a most significant one.

When Israel were about to enter the land, the Lord told them that every seventh year was to be a sabbath, in which the ground was to lie fallow.

“When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; but in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee; and for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat” (Lev 25:2-7).

A promise of assured prosperity, if observed, was also given; for we read:

“And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: then will I command My blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store” (Lev 25:20-22).

There would thus be no lack, but an abundant supply, if they kept the year of rest and gave the land its sabbath; in this way acknowledging the divine ownership, and themselves the Lord’s servants. In Exo 23:10-11 we have the command to observe the Sabbatic year more briefly given: but one clause is added, which shows the Lord’s grace to the lowly – That the poor of thy people may eat.” (Exo 23:11) He would keep open house, as it were, and the poverty-stricken should avail themselves of His bounty, resting and eating in this year of cessation from the ordinary duties of husbandry. Not only did He promise blessing if His Word was obeyed; but, through Moses, He solemnly warned them of judgment if they failed to give ear to His commandments. If they walked contrary to Him, He would walk contrary to them; and He declared:

I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it” (Lev 26:33-35).

And in Lev 26:43, He says:

“The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept the punishment of their iniquity; because, even because they despised My judgments, and because their soul abhorred My statutes.”

This word, then, it was that the Lord was about to fulfil. The people were to be transported to Babylon for seventy years.

In the present unsatisfactory state of chronology, one would not build too much on numbers; but it would seem that for the entire period from the dedication of the temple till the destruction of it, the Sabbatic year had been unobserved. This was approximately 490 years. Seventy Sabbaths had been neglected. For seventy years they should dwell in the stranger’s country while the land kept sabbath.

In 2Ch 36:21, when the threatened captivity had actually taken place, it is stated that it was “to fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath to fulfil threescore years and ten.”

It is impossible to overreach GOD. Selfish Judah, doubtless, reasoned that time would be gained and wealth more rapidly accumulated if the year of rest were allowed to pass unobserved. They had to learn the truth of the words, “Them that honor Me I will honor, and they that despise Me shall be lightly esteemed.” (1Sa 2:30)

So with many a self-seeking child of GOD since. Time spent in waiting upon Him has been esteemed as time lost. Many are too busy to give Him His portion. Business, pleasure, everything that begins and ends with self, in short, must come first; leaving little or no time for Him. But He invariably balances things at last. Many a saint has spent long, weary months and years on a bed of languishing, for the simple reason that the things of GOD were crowded out and neglected in days of health and vigor. Yet, blessed be His name, as in the case of His earthly people, the days of captivity have been made to become days of great fruitfulness. It was in their subjection to the Babylonian yoke that Judah learned to abhor idols. Never has the nation offended on that ground since. The seasons of the Lord’s chastening are not lost time. Afterward they yield the peaceable fruit of righteousness to those exercised thereby.

The discipline over, and the lost Sabbatic years made up, they were to be permitted to return to their land.

“It shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands” (Jer 25:12-14).

The overthrow of Babylon would be the signal that Israel’s redemption had drawn nigh. Daniel, it will be remembered, was a student of the writings of the former prophets, and it is recorded that he “understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem” (Dan 9:2). He had GOD’s sure word, and he knew that he could rely on it. Jeremiah but spoke the words which, by the inspiration of the Almighty, had been given him.

It is noticeable that Babylon, having been permitted to destroy Jerusalem, and having been the instrument of the Lord’s discipline, should in her turn be utterly destroyed for her manifold abominations.

“Judgment must begin at the house of God.” The nations, however, should not escape. Jer 25:15-26 give a list in detail of the various peoples to whose lips the wine-cup of the Lord’s fury must be pressed. To each one Jeremiah is to hand it in turn, to “cause all the nations . . . to drink it.” Drinking, they would fall and rise no more (Jer 25:27).

“And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts: Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by My name, and should ye be utterly unpunished?” (Jer 25:28-29).

Nay, it could not be; for, “if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (1Pe 4:18). How the nations were made to drink and to fall before the might of the Lord has been for long ages a matter of authentic history.

In martial meter, and with graphic delineation, the day of the Lord’s controversy with the nations and their shepherds, or kings, is set forth in the closing verses (Jer 25:30-38). Comment is unnecessary. The simplicity and grandeur of the description need no interpreter.

~ end of chapter 12 ~

Fuente: Commentaries on the New Testament and Prophets

CHAPTER 25

The Seventy Years Captivity and the Judgment of the Nations

1. The retrospect (Jer 25:1-7)

2. The seventy years captivity announced (Jer 25:8-11)

3. The punishment of Babylon and its king (Jer 25:12-14)

4. The wine-cup of fury for the nations (Jer 25:15-29)

5. The day of the LORD and wrath of God (Jer 25:30-38)

Jer 25:1-7. The prophet in the fourth year of Jehoiakim addresses the people of Judah and the inhabitants of Jerusalem. The fourth year of Jehoiakim was also the first year of Nebuchadrezzar. In this eventful year the battle of Carchemish was fought and Nebuchadrezzar defeated Egypt. The supremacy of Babylon had been insured. At this critical time the prophet gives a retrospect of his ministry among them. From the thirteenth year of Josiah he had spoken to them, but they had not heard. The Lord sent other servants, too, but they did not hear. He puts before them their stubbornness and how they provoked the Lord to anger.

Jer 25:8-11. And now the solemn verdict is announced. The northern power is coming against this land, headed by King Nebuchadrezzar, who is here called for the first time by the Lord, My servant. All mirth and joy will be taken from them; the whole land shall be a desolation, and they shall serve the king of Babylon for seventy years.

Jer 25:12-14. When the seventy years are ended the Babylonian nation and its king (Belshazar) would be punished for their iniquity. All that is written in this book of Jeremiah, concerning Babylon is to be accomplished (including the final desolation). Daniel in Babylon, when he read the book of Jeremiah, dwelt perhaps on this passage, and turned to the Lord in that remarkable prayer recorded in the ninth chapter of the book which bears his name.

Jer 25:15-29. While the Lord thus judged Jerusalem, should the other nations go unpunished? And He answers, Ye shall not be unpunished, for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts (Jer 25:29). This prophecy is most remarkable. It predicts a world war. All nations shall drink and be moved and be mad because of the sword. It includes all the kingdoms of the world which are upon the face of the earth (Jer 25:26). Have we not seen something like this during the past, most horrible war of history? And may this not be the prelude to the day of the Lord, when these nations will have to face the judge and judgment?

Jer 25:30-38. The Yom Jehovah, the day of the LORD, is now announced by the prophet. It is that great future day ushered in by the visible and glorious manifestation of the Lord. All the prophets speak of that day as the day of consummation and glory. It is equally prominent in the New Testament Mat 24:30; 2Th 1:7-12; 2Pe 3:7-18; Rev 19:11-21, etc. Jeremiah beholds Him coming from above, with a shout, not the shout with which He calls His own together 1Th 4:17, but the shout of judging wrath. He will plead with all flesh. The slain of the Lord shall be many. The howling of the shepherds, the false leaders, because their end is come, concludes this great vision.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 3398, bc 606

in the: Jer 36:1, Jer 46:2, 2Ki 24:1, 2Ki 24:2, Dan 1:1

the first: Nebuchadnezzar was associated with his father Nabopollasar two years before the death of the latter; and from this time the Jewish computation of Nebuchadnezzar’s reign begins; that is, from the end of the third year of Jehoiakim; and therefore, according to them, the fourth year of Jehoiakim was the first year of Nebuchadnezzar. But the Babylonians date the commencement of his reign two years later, that is, on the death of his father; which computation is followed by Daniel, who wrote in Chaldee.

Reciprocal: 2Ki 24:12 – eighth year Jer 1:3 – It came also Jer 26:1 – General Jer 32:1 – the eighteenth Jer 35:1 – in the Jer 45:1 – in the Dan 2:1 – the second

Fuente: The Treasury of Scripture Knowledge

Jer 25:1. This verse gives some clear information on important dates. We notice that the fourth year of Jehoiakim corresponds with the first year of the king of Babylon. (See 2Ki 24:1.) Again we are reminded that the Bible is not strictly chronological in its record of events. This verse leaves the time of the capture of Zedekiah who was the last king of Judah, and takes us back to the time when the king of Babylon made his (Irst hostile invasion into Palestine, That date should be remembered as the beginning proper of the historic 70-year captivity. This is treated at length in the comments on 2Ki 24:1 in Vol. 2 of this Commentary.

Fuente: Combined Bible Commentary

MESSAGES IN JEHOIAKIMS REIGN

Having just considered discourses in Zedekiahs reign, and now returning to that of Jehoiakim (Jer 25:1), it can be seen that the chapters are not arranged chronologically.

The first message is that of the seventy years captivity. We are familiar with that period as Judahs forced stay in Babylon, and it is interesting to see the place where it was definitely predicted (Jer 25:11-12).

Note what leads up to the prediction, Gods patience and faithfulness towards His people in their sin (Jer 25:3-7); and His choice of Babylon as the Gentile power, into whose hands he is pleased for the time being, in judgment on Judah, to commit the sovereignty of the earth (Jer 25:8-9). Note what follows. Babylons motive is selfish, and her time of punishment will surely come (Jer 25:12-14). Practically all the nations are now included in the coming judgment (Jer 25:15, to the end). The complete fulfillment is at the end of the age.

Some will be more interested in the next chapter, where the prophet because of his boldness (Jer 26:1-7) is arrested and threatened with death (Jer 26:8-9). In this case the priests, the prophets and the people are against him, but not the princes (Jer 26:10). This is the method God adopted in the execution of His original promise to Jeremiah (Jer 1:17-19). That is, He did not permit all of his enemies to be united against him at the same time.

The prophet has a hearing (Jer 26:12-15). The princes express their opinions (Jer 26:16). The elders give their judgment (Jer 26:17-19). A case is cited of a prophet who, unlike Micah, lost his life as the result of his fidelity (Jer 26:20-23). But happily that was not true of Jeremiah (Jer 26:24).

QUESTIONS

1. What period does this lesson cover?

2. Give the chapter of the seventy years captivity.

3. What distinction is divinely given Babylon?

4. How does God deliver Jeremiah from his enemies?

5. Give the history of the prophets trial.

Fuente: James Gray’s Concise Bible Commentary

Jer 25:1. The word that came to Jeremiah in the fourth year of Jehoiakim It is probable this revelation was made to the prophet in the early part of that year; for the defeat of the Egyptians at Carchemish, and the subsequent taking of Jerusalem, are both placed in the same year: but from Jer 25:9 it appears that Nebuchadnezzar had but just entered upon his expedition when the Lord sent this word to Jeremiah, and had not yet carried into execution any of those designs for which God there says he would take and send him. The reader will observe, the fourth year of Jehoiakim was seven years and some months before Jeconiah was carried into captivity, as appears from 2Ki 23:36; 2Ki 24:8-15, and eighteen years before the taking of the city and the more general captivity; which shows that this prophecy was delivered at least six or seven years before that in the preceding chapter. That was the first year of Nebuchadnezzar That is, according to the Jewish mode of computing his reign, from the time of his being associated with his father in the empire before he set out on his Syrian expedition. But the Babylonians do not reckon his reign to have begun till two years after, upon his fathers death.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Jer 25:1. In the fourth year of Jehoiakimthe first year of Nebuchadrezzar. Daniel says the third year, Dan 1:1. The campaign could not be less than a year; the variation arises from the periods of calculation. Dean Prideaux, with great care places the fall of Nineveh in the twenty ninth year of Josiah, and that Nebuchadrezzar, then a martial prince, joined his forces to those of the Medes in the overthrow of that city. He served under his father about five years, till this expedition against the nations of Syria. This reckoning anticipates the computation of Ptolemys canon by two years, which two years Nebuchadrezzar reigned with his father. According to this account, the scriptures reckon his reign to continue five and forty years. See the notes on Jer 52:31. According to the common computation it lasted but forty three. But Dan 2:1, writing in Chaldee, follows the computation in use among the Chaldeans.

Jer 25:3. From the thirteenth year of Josiah unto this day, that is the three and twentieth year. For Jeremiah prophesied nineteen years under Josiah, who reigned thirty one years, and this was the beginning of Jehoiakims fourth year.

Jer 25:9. Nebuchadrezzar the king of Babylon my servant. Kings and princes are the great instruments of providence with respect to human affairs. Some of them God raises up to be executioners of his judgments upon a sinful people. Such was Saul, of whom the Lord said, I gave thee a king in mine anger, and took him away in my wrath. Hos 13:11. Such was Nebuchadrezzar here spoken of, whom God calls his servant, because he wrought for him, and executed his judgments upon Tyre. Ezekiel 19:20. Providence made use of his ambition and desire of conquest, and prospered his arms, in order to punish the neighbouring nations for their sins. See a like instance in the king of Assyria, whom God calls the rod of his anger. Isa 10:5. And in later times, Attila the Hun called himself Flagellum Dei, the Scourge of God, ordained to punish that corruption of manners which had overrun christendom in the western part of the Roman empire.

Perpetual desolations. It is a common observation, that the Hebrew word lam does not always signify eternity, or perpetuity in a strict sense, but is sometimes taken for such a duration as had a remarkable period to conclude it. Thus it was said of a servant, that he shall serve his master for ever, Exo 21:6; which the Jews expound as meaning, till the next jubilee. So here the sense of the word is to be restrained to the period of seventy years, mentioned Jer 25:11.

Jer 25:11. These nations shall serve the king of Babylon. That is, Nebuchadnezzar and his successors. The word king is elsewhere used collectively for a succession of kings in the same family or kingdom. See the note on Isa 24:14.

Seventy years. This computation of seventy years captivity, is to be reckoned from the first year of Nebuchadnezzar, which is coincident with the third ending, and the fourth beginning of Jehoiakim, see Jer 25:1, when the king of Babylon made his first attempt upon Judea. Dan 1:1-3. From which time to the first year of Cyruss reign over the Assyrian monarchy, is just seventy years. Whereas the prophet Zec 1:12, who reckons the seventy years captivity completed in the second year of Darius, commences his computation from the besieging of the city; and when he prolongs his computation to the fourth year of Darius, he dates it from the destruction of the city and temple: chap. 7:1-5.

Jer 25:12. When seventy years are accomplished, I will punish the king of Babylon. These years are reckoned from the fourth year of Jehoiakim, when Daniel, with many other Jews, and their nobles were led into captivity. Dan 1:1-3. Others reckon from the eleventh year of Zedekiah, according to 2Ch 36:11; 2Ch 36:20-21. But the land enjoying her sabbaths does not precisely supersede the former calculation. A third opinion is, that the seventy years should be reckoned from the captivity of Jeconiah, according to Jer 22:24-26. Ezekiel fairly reckons the captivity as begun fourteen years before Jerusalem was destroyed, Eze 40:1; and as this prophet mentions twelve years, the captivity must be reckoned one year prior to Zedekiah, who reigned but eleven years.

Jer 25:14. Many nations and great kings shall serve themselves of them also. Those kings and nations who were Cyruss confederates. See Jer 1:2; Jeremiah 41, Jer 51:17.

Jer 25:15. Take the wine-cup of this fury at my hand, and cause all the nations to whom I send thee to drink it. Gods judgments are metaphorically represented by a cup of intoxicating liquors, because they fill men with astonishment, and bereave them of their common judgment and discretion. See the note on Isa 51:17. Compare Psa 75:8. Jer 48:26; Jer 49:12; Jer 51:31. Hab 2:16. Rev 14:10; Rev 16:19. In the two last passages St John plainly alludes to this place, and expresses the sense of the original more fully and exactly than the Septuagint do. See the note upon Jer 25:10.

Jer 25:17. Then took I the cup at the Lords hand, and made all the nations to drink. The words, in pursuance of the same metaphor, import the prophets obeying Gods command, and denouncing his judgments upon all the several nations hereafter mentioned: compare Jer 25:28. The prophets are said to do that which they declare it is Gods purpose to do: see the note on Jer 10:1. If we explain the words more strictly to the letter, we may suppose the cup of Gods wrath represented to the prophet in a vision, as mystical Babylon was represented to St. John, with a golden cup in her hand, Rev 17:4, which he was commanded to hand round to the nations here specified.

Jer 25:20. All the kings of the land of the Philistines. The Philistines had five lords over their several divisions. See Jos 13:3, 1Sa 6:6, and the foregoing note. Each division had their particular prince or governor. See Num 31:8. This custom is still observed in the more rude and barbarous parts of the world. These prophecies against twenty kings and rulers were all strikingly fulfilled by the Assyrian armies under Nebuchadnezzar. They were an overflowing scourge to all the nations of the west.

Azzah, a noted city of the Philistines, commonly rendered Gaza, according to the Greek pronunciation, which usually expresses the Hebrew letter ain by a gamma.

The remnant of Ashdod. Ashdod or Azotus was first besieged and taken by Tartan, according to the prophecy of Isa 20:1. It was afterwards taken by Psammiticus, according to Herodotus, lib. 2. cap. 157. They so far ruined it, and impaired its ancient greatness, that it is here called the remnant, or poor remains of Ashdod.

Jer 25:22. The kings of the isles beyond the sea. Or rather, the region by the sea side, as the words are translated in the margin of our bibles, for so the word beneber signifies. The phrase designates the nations living upon the coast of the Mediterranean sea.

Jer 25:23. Dedan was built, it would seem, by Dedan, son of Ishmael. Gen 25:3. Tema, the same, Jer 25:15. Buz, by Buz, the brother of Uz. Gen 22:21. Job 32:2.

Jer 25:26. The king of Sheshach shall drink after them. By Sheshach is meant Babylon, as appears by comparing chap. 51. Some think Sac was the name of an idol worshipped there, from whence the Hebrew name Misael was changed by the Chaldeans into Meshach. This idol gave the name of Saccthea to a public festival celebrated at Babylon, and mentioned by Autheneus, lib. 14. cap. 10. St. Jerome mentions upon the place a sort of cypher commonly used, which consisted in putting the last letter of the alphabet first, and so writing on. By this inverted order of the Hebrew letters, Sheshach is equivalent to Babel. The prophets sometimes express the places they prophesy against by dark circumlocutions. So Babylon is called the desert of the sea. Isa 21:1. Jerusalem the valley of vision. Isa 21:1. The Roman empire is expressed by that which with- holdeth. 2Th 2:6. And some commentators suppose the names mentioned in Mic 1:10-15, to be the names of noted places in Judea, disguised and altered from their true sound.

Jer 25:27. Drink ye, and be drunken. See Jer 25:16. The imperative is here put for the future. See the like figure in Isa 2:9; Isa 6:9; Isa 23:16.

Jer 25:28. If they refuse to take the cup at thine hand. If they either do not believe thy threatenings, or else disregard them, as thinking themselves sufficiently provided against any hostile invasion, you shall let them know that the judgments denounced against them are Gods irreversible decree.

Jer 25:29. For lo, I begin to bring evil on the city which is called by my name; and should ye be utterly unpunished? Judgment often begins at the house of God, for the correction of his people, and to be a warning to others: but the heaviest strokes of it are reserved for the ungodly. Compare Jer 49:12, 1Pe 4:17-18. Luk 23:31.

Jer 25:30. The Lord shall roar from on high, and utter his voice from his holy habitation. God speaks by his judgments, and when they are very terrible, they may fitly be compared to the roaring of a lion, which strikes a consternation into those that hear it. Compare Amo 1:2; Amo 3:8. Joe 2:11; Joe 3:16.

Jer 25:38. The fierceness of the oppressor. jovonah, feminine of dove. Though it generally denotes oppression, yet some contend, that as mythology transformed Semiramis into a dove, the Assyrians carried a dove on their ensigns. Her reign was that of a falcon; happy if she became a dove at last.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Jeremiah 25. The Supremacy of Babylon over Judah and the Nations.

Jer 25:1-11. In the year 604 (after the Babylonian victory over Egypt at Carchemish, 605 B.C., cf. Jer 46:2), Jeremiah publicly reviews his ministry (since 626; cf. Jer 1:2). which has failed to produce repentance (Jer 25:1-7). As a result, Yahweh will bring the victorious Babylonians against both Judah and the surrounding peoples to lay them waste, and the supremacy of Babylon shall last seventy years.

Jer 25:10. the sound of the millstones: for this familiar sign of normal routine, see Thomson, pp. 526f., and cf. Rev 18:22; also Jer 25:23 (where there is a reference to the light of the lamp).

Jer 25:11. Cf. Jer 29:10 and Zec 1:12; seventy is a round number, to denote two or three generations, as in Jer 27:7.

Jer 25:12-14, proclaiming final judgment on Babylon itself, is a later addition. It interrupts the connexion, and presupposes the existence of the whole book, and in particular, of the prophecy against Babylon, Jer 50:1 to Jer 51:58, which is certainly later than this chapter, to say nothing of other sections of Jeremiah 46-49. LXX makes the foreign prophecies (Jeremiah 46-51) follow Jer 25:13 and precede Jeremiah 26-45; it omits Jer 25:14, and uses Jer 25:13 b as a title of the foreign prophecies, at the end of which it resumes with Jer 25:15.

Jer 25:15-29. The Babylonian advance (the sword of Jer 25:16) against the nations (cf. Jer 1:10) is figured as the offering of a cup to be drunk (Jer 13:13, Jer 48:26), producing the confusion of intoxication among the peoples enumerated (Jer 25:18-26; on their relation to the prophecies given in Jeremiah 46-51, see the prefatory note to Jeremiah 46). Yahweh, who has begun with His own people, will not spare the others.

Jer 25:18. Omit with LXX, as it is this day, added after 586 B.C.

Jer 25:20. mingled people: settled foreigners (so Jer 25:24; cf. Jer 50:37).the remnant of Ashdod: i.e. the survivors of the Egyptian siege (Herod. ii. 157).

Jer 25:22 mg. refers to the shores of the Mediterranean.

Jer 25:23 b: see on Jer 9:26.

Jer 25:26. The last clause, omitted by LXX, is a later addition; note mg.

Jer 25:30-38 (eschatological and non-Jeremianic). Description of the Day of Yahweh (Jer 25:33; cf. Isa 66:16), when He will judge Judah (His fold) and the whole world. The rulers (shepherds, Jer 25:34) and their chief subjects, shall cry out in vain; Yahweh, like a lion, shall leave His lair (i.e. Judah), now desolated by the sword (Jer 25:38 mg.; cf. Zec 11:3).

Jer 25:30 is based on Amo 1:2. For the shout of the wine-press, see Jer 48:33, Isa 16:10; for the general figure, Isa 63:1-6.

Jer 25:31. plead: contend (Jer 2:9).

Fuente: Peake’s Commentary on the Bible

25:1 The word that came to Jeremiah concerning all the people of Judah in the {a} fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadnezzar king of Babylon;

(a) That is, in the third year accomplished and in the beginning of the fourth: for though Nebuchadnezzar began to reign in the end of the third year of Jehoiakim’s reign yet that year is not counted here because it was almost over, Dan 1:1 .

Fuente: Geneva Bible Notes

The length of the exile and Babylon’s fate 25:1-14

Chapter 25 serves as a capstone for all of Jeremiah’s previous prophecies. The prophet’s perspective now broadens quickly to include the whole world and divine judgments ordained for it.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Prior to the chapter 24 prophetic parable, Jeremiah received an earlier prophetic message from the Lord in 605 B.C., which he delivered to the people of Jerusalem and Judah. [Note: For a brief discussion of a minor chronological problem, see Dyer, "Jeremiah," p. 1160.] This was a timely prophecy, because in that year Nebuchadnezzar defeated Pharaoh Neco at Carchemish. His victory resulted in the balance of power shifting in the ancient Near East from Assyria to Neo-Babylonia. The Judahites would have wondered how this change would affect them. Later the same year Nebuchadnezzar invaded Palestine, attacked Jerusalem, and deported some of the people of Judah to Babylon.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)