Exegetical and Hermeneutical Commentary of Jeremiah 25:29
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.
29. called by my name ] See on Jer 7:10.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 29. The city which is called by my name] Jerusalem, which should be first given up to the destruction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the city called by his name, or upon which his name was called, he means Jerusalem, elsewhere called the holy city. The apostle, 1Pe 4:17, speaketh much to this purpose, The time is come that judgment must begin at the house of God; and if it first begin at us, what shall the end be of them that obey not the gospel of God? If God spareth not the green tree, how shall he spare those that are dry and withered? Atheists and lewd and profane persons have little reason to promise themselves an escape from Gods righteous judgment, when they see God not sparing those that make the highest profession of him, and stand in some relation to him.
For I will call for a sword upon all the inhabitants of the earth; it is in vain for you to promise yourselves an escape, for God is about to punish all your neighhours.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. If I spared not Mine electpeople on account of sin, much less will I spare you (Eze 9:6;Oba 1:16; Luk 23:31;1Pe 4:17).
be unpunished“betreated as innocent.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For, lo, I begin to bring evil upon the city which is called by my name,…. Jerusalem, the city of God, the holy city, where his name was called upon, and he was worshipped; on this he would first bring down his judgments; and indeed he had already begun to bring evil on it; for this very year Nebuchadnezzar came up to besiege it, and carried some away captives:
and should ye be utterly unpunished? or could they expect to go free from punishment, who had so grossly sinned, and were guilty of such abominable idolatries, and had been the means of drawing in the people of God into the same; and therefore, since the professing people of God, who had been drawn in by their examples, were punished, they could not, they ought not, to think of escaping. See the like argument in
Lu 23:31;
ye shall not be unpunished; or cleared, or acquitted, or go free; but made instances and examples of vindictive justice:
for I will call for a sword upon all the inhabitants of the earth,
saith the Lord of hosts; or I will call them that kill with the sword, as the Targum; who will obey the call, answer to it, and come forth and slay the inhabitants of the earth, and none shall escape.
Fuente: John Gill’s Exposition of the Entire Bible
A proof is added by comparing the less and the greater; for the Prophet reasons thus, — “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 God’s house, he immediately shews how dreadful that vengeance of God was to be which awaited his open enemies! (1Pe 4:17.)
We may hence gather a useful doctrine. Since God not only declares that he will be indiscriminately the avenger of wickedness, but also summons in the first place his Church which he has chosen before his tribunal, its condition may seem to be worse than that of alien nations. Hence the minds of the godly, when they view things in this light, might be much depressed. It seems a singular favor of God, that he unites us to himself; but yet this honor seems only to lead to punishment: for God connives at the wickedness of heathens, and seems to bury them in oblivion; but as soon as we fall into sin, we perceive signs of his wrath. It would then be better to be at a distance from him, and that he should not be so solicitous in his care for us. Thus the faithful view the unbelieving as in a better state than themselves. But this doctrine mitigates all the sharpness of that grief, which might otherwise occasion great bitterness. For when it is represented to us, that God begins at his Church, that he may more heavily punish the unbelieving after having long endured them, and that they may thus be far more grievously dealt with than the faithful, as the dry tree is much sooner consumed than the green, — when therefore this is set before us, we have doubtless a ground for comfort, and that not small nor common.
We hence see why Jeremiah added this, — that how much soever the nations would resist God, they would yet be constrained, willing or unwilling, to yield, as God was more powerful than they; and for this reason, that since God would not spare his chosen people, the heathens could by no means escape unpunished, and not find him to be the judge of the world. Let then this truth be remembered by us, whenever our flesh leads us to complain or to be impatient; for 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 favor. 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.): For, when God chastises his own children, of whose obedience he yet approves, do we not see as in a glass what is yet concealed? even the dreadful punishment that awaits all the unbelieving. God, then, represents to us at this day the destruction of his enemies by the paternal chastisements with which he visits us; and they are a certain proof or a lively exhibition of that judgment which the unbelieving fear not, but thoughtlessly deride.
Now, he says, Behold I begin to bring evil, etc. The verb הרע, ero, means properly to do evil; and it would be a strange thing to say that God does evil, were it not that common usage explains the meaning. They who are in any measure acquainted with Scripture know that calamities are called evils, that is, according to the perceptions of men. The Lord then is said to bring evil on men, not because he injures them or deals unjustly and cruelly with them, but because what is adverse to men’s minds is thought to be by them, and is called evil. Then he says, I begin to do evil in the city on which my name is called (148) God’s name is called on a people, when he promises to be their guardian and defender, and his name is said to be called upon men, when they betake themselves to his guardianship and protection.
But we must notice the real meaning, — that God’s name is called on a people, when they are deemed to be under his guardianship and keeping; as God’s name is called on the children of Abraham, because he had promised to be their God; and they boasted that they were his peculiar people, even on account of their adoption. So God’s name was called on Jerusalem, because there was the Temple and the altar; and as God called it his rest or habitation, his name was there well known, according to what we say in French, Se reclamer, il se reclame d’un tel, that is, such an one claims this or that as his patron, so that he shelters himself under his protection. So also the Jews formerly called on God’s name, when they said that they had been chosen to be his people: nay, this may also be applied to men; for the name of Jacob, Isaac, and Abraham was called on the twelve tribes, even for this reason, — because they regarded, when seeking to rely on God’s covenant, their own origin, for they had descended from the holy fathers, with whom God had made his covenant, and to whom he had promised that he would be ever their God. All the Israelites called on Abraham, not, that they offered him worship, but that, as they were his offspring, they might feel justly assured that the gratuitous covenant by which God had adopted them to himself, had been transmitted to them. But this calling may be also taken in another sense, even because they daily appeased God by sacrifices and prayers: when they committed their safety to God, there was a sacrifice always added, and reconciliation was also promised. Then to be called upon or invoked, נקרא, nukora, may be taken in this sense, even that they knew that God was reconciled to them, when they from the heart repented. Since then God’s name was called upon in that city, how was it possible that the Gentiles should escape that judgment to which the holy city was of be exposed?
But the former view seems to me the best; and there is no doubt but that God speaks here to the free adoption by which he had chosen that people for himself: hence was the invocation or the glorying of which he now speaks.
But as it was difficult to make the Jews to believe what the Prophet had said, he dwells on the subject, and repeats what was before sufficiently clear. He not only says, Shall ye be treated as innocent? but he mentions the word twice, Shall ye by being treated as innocent be treated as innocent? (149) And thus he rebuked the perverse contumacy by which the heathens were filled, while looking on their wealth, their number, and other things, and at the same time disregarding all that the prophets proclaimed at Jerusalem, as though it was nothing to them. The question is in itself emphatical, “Can ye by any means be treated as innocent?” The verb נקה, nuke, means to be innocent, but it is applied to punishment; as the word עון, on, which means iniquity, is used to designate punishment. So he is said not to be innocent who cannot exempt himself from God’s judgment, nor be free from it.
He confirms this sentence when he says, For a sword am I calling for on all the inhabitants of the earth, saith Jehovah of hosts This confirmation is by no means superfluous, for the insolence of the nations had increased through the forbearance of God, for they had for a long time, yea, for many ages, been in a quiet state, and had indulged themselves in their pleasures, and slept as it were in their own dregs, according to what is said elsewhere. The Prophet then says now, that God was calling for a sword on all the inhabitants of the earth. For he had often and in various ways chastised his own people, while the Gentiles were not in any danger and free from troubles. (Jer 48:11.) But he says now that he was calling for a sword to destroy all those whom he seemed to have forgiven.
But God is said to have called for men as well as for a sword; for Nebuchadnezzar is said to have fought under the banner of God; he is said to have been like a hired soldier. But God now speaks of the sword, that we might know that it is in his power to excite and to quell wars whenever it pleases him, and that thus the sword, though wielded by the hand of man, is not yet called forth by the will of man, but by the hidden power of God. It follows, —
(148) The literal rendering is, “which is called my name on it:” and the Sept. tried to imitate the Hebrew idiom by retaining “on it,” inconsistently with the Greek idiom; but the Vulg. retains the character of the Latin, and renders the phrase, “on which my name is called.” The Welsh, according to its idiom, is literally the Hebrew. — Ed.
(149) Literally it is, — “And ye — shall ye, being acquitted, be acquitted? ye shall not be acquitted.” The reference is to a judicial process, which is distinctly mentioned in the 31 verse (Jer 25:31). — Ed.
Fuente: Calvin’s Complete Commentary
(29) I begin to bring evil . . .?The thought is the same as that of 1Pe. 4:17, If judgment shall begin at the house of God . . .? If this were His chastisement of those who were His chosen people, it followed fortiori that those who were less favoured and had less claims should not escape. For them, as for Judah, the one wise and safe course was to accept their punishment and submit. (Comp. Jer. 49:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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? 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. 29. The city that is called by my name. ] Periphrasis Hierosolymae argumentosa.
And should ye be utterly unpunished?
Ye shall not be unpunished.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
which is called by My name = upon which My name is called.
unpunished = held guiltless. Compare 1Pe 4:17. Reference to Pentateuch (Exo 20:7; Exo 34:7. Num 14:18).
the earth. Hebrew. ha’arez. Same word as “the world” in Jer 25:26.
Fuente: Companion Bible Notes, Appendices and Graphics
all the inhabitants
The scope of this great prophecy cannot be limited to the invasion of Nebuchadnezzar. If Jehovah does not spare His own city, should the Gentile nations imagine that there is no judgment for them? The prophecy leaps to the very end of this age. (See “Day of the Lord,” Isa 2:10-22; Rev 19:11-21 “Armageddon,”; Rev 16:14; Rev 19:11-21.
I will call (See Scofield “Isa 2:12”).
Fuente: Scofield Reference Bible Notes
I begin: Jer 49:12, Pro 11:31, Eze 9:6, Eze 38:21, Oba 1:16, Luk 23:31, 1Pe 4:17
which is called by my name: Heb. upon which my name is called, 1Ki 8:43, Dan 9:18, Dan 9:19, *marg.
Ye shall: Jer 30:11, Jer 46:28, Pro 11:21, Pro 17:5
I will: Eze 14:17, Eze 14:21, Eze 38:21, Zec 13:7
Reciprocal: Deu 30:7 – General 2Ki 8:1 – called for a famine 2Ki 15:37 – began 2Ch 28:10 – not with Psa 79:6 – upon Isa 20:1 – and took Jer 27:8 – that nation Lam 1:18 – hear Nah 2:2 – hath Rom 11:21 – if God 1Pe 4:18 – if
Fuente: The Treasury of Scripture Knowledge
Jer 25:29. The preceding verse dealt with the enforced drinking from the cup of the wrath of God. The nations were notified that they would be compelled to drink of the cup which means they would have to feel the sting of divine chastisement. This verse continues the subject and a reasoning is given for the decree. God reminds them that even his own city was to be chastised, and so they could not reasonably expect to escape. This circumstance offers a useful comment, on 1Pe 4:17-18 where it is said that judgment was to begin at the house of God. If such a group must feel the strictness of Gods discipline then surely the ungodly and sinners will not escape,
Fuente: Combined Bible Commentary
25:29 For, lo, {x} 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.
(x) That is Jerusalem, read Jer 25:12 .
Fuente: Geneva Bible Notes
God’s work of judgment in Jerusalem was just the beginning of a larger scale judgment that would extend to all nations (cf. Amo 3:2; 1Pe 4:17). Final fulfillment awaits the return of Jesus Christ when He will destroy all nations that oppose Him (Rev 16:14-16).