Exegetical and Hermeneutical Commentary of Jeremiah 25:9
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 a hissing, and perpetual desolations.
9. the families of the north ] See ch. Jer 1:14 f.
families ] For the wide use of this word see on Jer 3:14, and cp. Jer 8:3.
utterly destroy ] lit. as mg. devote, i.e. place them under a ban. LXX, reading otherwise two Hebrew letters often written rather similarly, lay waste. Cp. Deu 20:17.
an astonishment ] a destruction. See on Jer 5:30.
desolations ] LXX (by a variation of one letter) reproach.
Fuente: The Cambridge Bible for Schools and Colleges
The term families is probably used here to signify the widespread empire of 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 entrusted to him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Behold, I will send] At this time Nebuchadrezzar had not invaded the land, according to this Version; but the Hebrew may be translated, “Behold I am sending, and have taken all the families;” that is, all the allies of the king of Babylon.
Instead of veel, “and TO Nebuchadrezzar,” as in the common Hebrew Bible, seven MSS. of Kennicott’s and De Rossi’s, and one of my own, have , veeth, “AND Nebuchadrezzar,” which is undoubtedly the true reading.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will put it into the heart of all those kings whose territories lie northward of Judea, and particularly into the heart of
Nebuchadrezzar the king of Babylon, who in this work shall be
my servant; though you will not be my servants in obeying my commands, yet he shall serve me, Jer 27:6; 43:10. I will bring them and their armies up against this people, and I will put you out of hopes from your alliances with other nations, for he shall first bring them under his command: thus we read, 2Ki 24:7, that the
king of Babylon had invaded the Egyptian dominions, and taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt. And I will make the inhabitants of Jerusalem, not only a desolation, but a scorn, and reproach, and wonderment to the world. See Jer 19:8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. the north(see on Jer1:14, 15). The Medes and other northern peoples, confederate withBabylon, are included with the Chaldeans.
my servantMy agent forpunishing (Jer 27:6; Jer 43:10;compare Jer 40:2). Compare Isa44:28; Cyrus, “My shepherd.” God makes even unbelieversunconsciously to fulfil His designs. A reproof to the Jews, whoboasted that they were the servants of God; yet a heathen kingis to be more the servant of God than they, and that as the agent oftheir punishment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, I will send and take all the families of the north,
saith the Lord,…. The Targum is, the kingdoms of the north, the same with those in Jer 1:15; even all those kingdoms which were subject to the king of Babylon, and lay north of Judea:
and Nebuchadnezzar the king of Babylon my servant: though a great king, he was a servant of the Lord of hosts; his servant, both as a creature of his make, and as a king that ruled under him; and as he was an instrument in his hand to chastise his people the Jews; though it was not knowingly and with intention that he served the Lord:
and will bring them against this land, and against the inhabitants thereof; the land of Judea, and its inhabitants; this was the Lord’s doing; it was he that stirred, up the king of Babylon, and by his secret instinct and powerful providence brought him and his armies into Judea to spoil it, and the inhabitants of it Jehovah as it were marched at the head of them, and led them on, and brought them against the Jews, and delivered them into their hands:
and against all these nations round about; Egypt and others; so that the Jews could have no help from them; nor would application to them, and alliance with them, signify anything:
and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations; both the Jews and their neighbours; who should be an astonishment to some, and a hissing to others, and remain desolate for a long time; even till the seventy years were ended after mentioned.
Fuente: John Gill’s Exposition of the Entire Bible
Here follows a denunciation of punishment; the Prophet says that God would no longer deal in words, for their iniquity had ripened, according to what is in Genesis,
“
My Spirit shall not contend (or strive) any more with man.” (Gen 6:3.)
When God prepares to execute vengeance on the wickedness of men, he says that there is no more time for contending. A sudden execution of judgment is then what is here intended; but he mentions at the same time the punishment. After having explained the cause of so much severity, even because they would not hear the words of God, he adds, Behold, I will send for and take all the families of the north, etc. I have no doubt but that the Prophet alludes to the edicts of kings, for when they wish to raise an army they publish their edicts, and order those everywhere to meet who have either given their names or been enlisted as soldiers. So God now by these words intimates that the Chaldeans were under his power, so that they were ready, as soon as he gave them a signal; according to other modes of speaking he uses in other places, but in the same sense, “I will hiss,” and also, “I will send an alarm.” The Scripture is full of expressions of this kind, which shew that all mortals are prepared to obey God whenever he intends to employ their services; not that it is their purpose to serve God, but that he by a secret influence so rules them and their tongues, their minds and hearts, their hands and their feet, that they are constrained, willing or unwilling, to do his will and pleasure. And in the same sense he calls Nebuchadnezzar his servant, for that cruel tyrant never meant to offer his service to God; but God employed him as his instrument, as though he had been hired by him. And we shall see also elsewhere that he is called God’s servant.
And it ought to be noticed, for we hence learn the fact, that many are God’s servants who are yet wholly unworthy of so honorable a title; but they are not so called with respect to themselves. Nebuchadnezzar thought that he was making war with the God of Israel when he invaded Judea; and only ambition, and avarice, and cruelty impelled him to undertake so many wars. When, therefore, we think of him, of his designs and his projects, we cannot say that he was God’s servant; but this is to be referred to God only, who governs by his hidden and incomprehensible power both the devil and the ungodly, so that they execute, though unwittingly, whatever he determines. There is a great difference between these and God’s servants, who, when anything is commanded them, seek to render that obedience which they ought — all such are faithful servants. They are, then, justly called God’s servants, for there is a mutual concord between God and them: God commands, and they obey. But it is a mutilated and a half service when the ungodly are led beyond the purpose of their own minds, and God uses them as instruments when they think of and design another thing.
It must at the same time be noticed that this name of servant is given, though in an inferior sense, to Nebuchadnezzar for the sake of honor, in order that the Jews might be made ashamed; for it was a great reproach to them that a heathen had been chosen by God, and had obtained the title of a servant, when they themselves had become aliens. The Prophet then, no doubt, intended to cast reproach on them by raising to this dignity the king of Babylon. There was also another reason, even that the Jews might know that whatever they were to suffer would be inflicted by God’s hand, and that they might not otherwise think of Nebuchadnezzar than as God’s scourge, in order that they might thus be led to confess their sins and be really humbled. We now perceive the meaning of the words.
He says afterwards, I will bring them on this land and on all its inhabitants, etc By these words he confirms what I have just referred to, that God had his vengeance ready as soon as he purposed to treat the Jews as they deserved. As he had then said that Nebuchadnezzar and all the people of the north were prepared by him as hired soldiers, so he now adds that victory was in his power — I will bring them, he says, over the land and over all the neighboring nations which are around (129) Why the Prophet denounces punishment here on other nations we shall see elsewhere. The Jews, in addition to other vain confidences, were wont to flatter themselves with this, that if Nebuchadnezzar should invade the territories of others, all would unite together against him, and that by such a confederacy they could easily overcome him. As, then, the Jews looked to all parts, and knew that the Egyptians were in alliance with them, and were also persuaded that the Moabites, the Tyrians, the Syrians, and all the rest would become confederates, they became confident, and indulged in that security by which they deceived themselves. This, therefore, is the reason why the Prophet expressly threatens the nations by which they were surrounded, not for the sake of these nations, but that the Jews might cease to entertain their vain confidence.
God says that he would make all nations, as well as the Jews, an astonishment, a hissing, and perpetual desolations He intimates that it would be a dreadful calamity, such as would astonish all that heard of it. As it is said elsewhere, “The report alone will excite alarm;” so in this place, I will make them for an astonishment When a moderate calamity is related to us, we are indeed moved to pity; but when the greatness of the evil exceeds belief, we then stand amazed, and all our senses are stunned. The Prophet then means that the calamity which God would bring on the Jews would be, as it were, monstrous, such as would stupify all that would hear of it. (130)
At last he adds, that they would be for perpetual desolations He does afterwards, indeed, mitigate the severity of these words; for he confines God’s vengeance to seventy years. But this mode of speaking is common in Scripture; for, עולם, oulam stands opposed to a short time. It is to be taken in different senses, according to the circumstances of the passage. It sometimes designates perpetuity, as when the Prophet says, from age to age, that is, through continued ages, or through a course of years, which shall last perpetually. But age, or עולם, oulam, is often to be taken for the time allotted to the people until the coming of Christ; and sometimes it means simply a long time, as here and in many other places. It follows, —
(129) “Over or on the land,” etc., rather than “against;” for it is literally, “I will cause them to come over this land,” etc. So is the Vulg. — Ed.
(130) The three words are by the Sept. and Arab. rendered “extinction — hissing — perpetual reproach;” by the Vulg., “astonishment — hissing — perpetual solitudes;” by the Targ., “waste — astonishment — perpetual desolations;” and by the Syr., “astonishment — hissing — waste for ever.” The first word, שמה, means first, waste or desolation, and then what waste occasions, wonder or astonishment. It evidently means the latter here, as desolation is expressed by the last word; it is so rendered by the Vulg. the Syr., and in our version and by Blayney and others. The two words are again found together in the eleventh verse. Here the order, as often is the case, is inverted; the effect is first mentioned, then the cause: the cause of astonishment and hissing would be the desolations. — Ed
Fuente: Calvin’s Complete Commentary
(9) The families of the north.The phrase reminds us of the vision of the seething pot from the face of the north in Jer. 1:13, and includes all the mingled races, Scythians and others, who owned the sway of the Chaldan king.
Nebuchadrezzar . . . my servant.The use of the word which is applied by psalmists and prophets to David (Psa. 78:70; 2Sa. 7:8) and to the future Christ (Isa. 42:1; Isa. 52:13) is every way remarkable. It has its parallel, and, in fact, its explanation, in the language in which Isaiah speaks of Cyrus as the shepherd, the anointed, of Jehovah. (Isa. 44:28; Isa. 45:1) Each ruler of the great empires of the world was, in ways he knew not, working out the purposes of God. The phrase I will utterly destroy may be noted as specially characteristic of Deuteronomy (Deu. 2:34; Deu. 3:6, et al.) and Joshua (Jos. 2:10; Jos. 6:21; Jos. 8:26).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Families of the north An allusion to the conglomerate character of the Babylonish kingdom, blending, as it did, all the peoples in the great basin of the Tigris and Euphrates. And Nebuchadrezzar, etc. Literally, and to Nebuchadrezzar, etc., bringing it after send rather than take, in construction. He is called the servant of Jehovah because of his providential mission in executing God’s will on Judah. See also Jer 28:6; Jer 43:10.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 25:9 Behold, I will send and take all the families of the north, saith the LORD, and 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 will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.
Ver. 9. Behold, I will send and take. ] By a secret instinct. as Jer 1:15
And Nebuchadnezzar my servant,
And against all these nations round about.
a Tacitus
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
My servant. Compare Isa 45:1.
and. Note the Figure of speech Polysyndeton. App-6.
astonishment. Reference to Pentateuch (Deu 28:37). Compare Jer 25:18.
perpetual = age-abiding. Put by Figure of speech Synecdoche (of the Whole), for a long time.
Fuente: Companion Bible Notes, Appendices and Graphics
I: Jer 1:15, Jer 5:15, Jer 5:16, Jer 6:1, Jer 6:22-26, Jer 8:16, Lev 26:25-46, Deu 28:45-50, Pro 21:1, Isa 5:26-30, Isa 10:5, Isa 39:7, Hab 1:6-10
Nebuchadrezzar: Jer 27:6, Jer 40:2, Jer 43:10, Isa 13:3, Isa 44:28, Isa 45:1, Eze 29:18-20
against: Jer 25:17-26, Jer 27:3-8, Eze 26:7, Eze 29:19, Eze 30:10, Eze 30:11
an astonishment: See note on Jer 18:16, Jer 24:9, 1Ki 9:7, 1Ki 9:8
Reciprocal: Deu 28:37 – become 2Ki 21:13 – I will wipe 2Ki 24:1 – his days 2Ki 24:2 – according 2Ki 25:21 – So Judah 2Ch 29:8 – to astonishment 2Ch 36:21 – To fulfil Psa 87:4 – Babylon Isa 10:6 – will I give Isa 14:4 – How Isa 14:6 – who smote Isa 23:15 – Tyre shall Isa 42:24 – General Jer 4:6 – for I will Jer 4:7 – destroyer Jer 5:10 – ye up Jer 9:26 – Egypt Jer 12:10 – pastors Jer 16:16 – I will send Jer 17:4 – shalt Jer 18:7 – to pluck Jer 20:4 – I will give Jer 22:6 – surely Jer 22:20 – for Jer 25:18 – to make Jer 25:26 – all the kings Jer 28:14 – that they Jer 29:18 – to be a curse Jer 36:2 – against all Jer 42:18 – ye shall be Jer 46:2 – Against Egypt Jer 46:6 – toward Jer 46:20 – it cometh Jer 46:28 – make Jer 48:8 – the spoiler Jer 48:12 – wanderers Jer 48:33 – joy Jer 49:1 – Ammonites Jer 49:7 – Edom Jer 49:30 – for Jer 51:7 – the nations Jer 51:20 – break Jer 51:25 – which destroyest Jer 51:37 – become Jer 51:62 – to cut Jer 52:27 – Thus Lam 1:14 – delivered Lam 2:15 – they Eze 1:4 – a whirlwind Eze 9:2 – six Eze 12:20 – General Eze 14:17 – I bring Eze 15:6 – General Eze 16:40 – and thrust Eze 21:11 – to give Eze 23:32 – thou shalt be Eze 23:46 – I will Eze 28:10 – by the Eze 29:20 – served Eze 31:11 – the mighty Eze 36:4 – a prey Eze 36:5 – against the Eze 36:7 – the heathen Eze 36:34 – General Dan 5:19 – that he Dan 7:4 – lifted Mic 2:4 – We Mic 5:1 – gather Nah 2:1 – He that dasheth in pieces Hab 1:9 – for Hab 1:12 – thou hast ordained Hab 1:17 – and Hab 2:5 – gathereth Hab 3:16 – he will Zep 3:6 – cut Zec 6:6 – the north Rev 13:7 – and power
Fuente: The Treasury of Scripture Knowledge
Jer 25:9, This verse is a prediction of the invasion by the Babylonian army. The north is explained by the historical note at Isa 14:31 in volume 3 of this Commentary. Nebuchadnezzar is called my servant because he was to carry out the plan of the Lord regarding the invasion, and not with reference to his personal life.
Fuente: Combined Bible Commentary
25:9 Behold, I will send and take all the {e} families of the north, saith the LORD, and Nebuchadnezzar the king of Babylon, my {f} servant, and will bring them against this land, and against its inhabitants, and against all these nations {g} around, and will utterly destroy them, and make them an horror, and an hissing, and perpetual desolations.
(e) The Chaldeans and all their power.
(f) So the wicked and Satan himself are God’s servants, because he makes them serve him by constraint and turns that which they do out of malice to his honour and glory.
(g) As the Philistines, Ammonites, Egyptians and others.