Text -- Jeremiah 25:1-23 (NET)

Seventy Years of Servitude for Failure to Give Heed

25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) 25:2 So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem. 25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah until now, the Lord has been speaking to me. I told you over and over again what he said. But you would not listen. 25:4 Over and over again the Lord has sent his servants the prophets to you. But you have not listened or paid attention. 25:5 He said through them, ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. 25:6 Do not pay allegiance to other gods and worship and serve them. Do not make me angry by the things that you do. Then I will not cause you any harm.’ 25:7 So, now the Lord says, ‘You have not listened to me. But you have made me angry by the things that you have done. Thus you have brought harm on yourselves.’ 25:8 “Therefore, the Lord who rules over all says, ‘You have not listened to what I said. 25:9 So I, the Lord, affirm that I will send for all the peoples of the north and my servant, King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy this land, its inhabitants, and all the nations that surround it and make them everlasting ruins. I will make them objects of horror and hissing scorn. 25:10 I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in these lands. I will put an end to the sound of people grinding meal. I will put an end to lamps shining in their houses. 25:11 This whole area will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.’ 25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation for their sins. I will make the land of Babylon an everlasting ruin. I, the Lord, affirm it! 25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. 25:14 For many nations and great kings will make slaves of the king of Babylon and his nation too. I will repay them for all they have done!’”

Judah and the Nations Will Experience God’s Wrath

25:15 So the Lord, the God of Israel, spoke to me in a vision. “Take this cup from my hand. It is filled with the wine of my wrath. Take it and make the nations to whom I send you drink it. 25:16 When they have drunk it, they will stagger to and fro and act insane. For I will send wars sweeping through them.” 25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 25:18 I made Jerusalem and the cities of Judah, its kings and its officials drink it. I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object of horror and of hissing scorn, an example used in curses. Such is already becoming the case! 25:19 I made all of these other people drink it: Pharaoh, king of Egypt; his attendants, his officials, his people, 25:20 the foreigners living in Egypt; all the kings of the land of Uz; all the kings of the land of the Philistines, the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 25:21 all the people of Edom, Moab, Ammon; 25:22 all the kings of Tyre, all the kings of Sidon; all the kings of the coastlands along the sea; 25:23 the people of Dedan, Tema, Buz, all the desert people who cut their hair short at the temples;

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 25:9

In this work shall be my servant; though you will not be my servants in obeying my commands.

Wesley: Jer 25:10

Nay, I will not only deprive you of your mirth, but of those things that are necessary for you, as necessary as bread and light, the millstone shall not move, you shall not have the light so much as of a candle.

Wesley: Jer 25:12

Counted from the time that the Jews were carried away in the time of Jeconiah or Jehoiakim, 2Ki 24:15-16.

Wesley: Jer 25:12

This was fulfilled by Darius, the king of Persia, Dan 4:31, of these seventy Nebuchadnezzar reigned thirty six, 2Ki 25:27.

Wesley: Jer 25:12

merodach thirty two, and Belshazzar at least two, Dan 8:1.

Wesley: Jer 25:15

God made Jeremiah to see the appearance of such a cup in a vision.

Wesley: Jer 25:20

Some part of Arabia Petraea, near to Idumaea.

Wesley: Jer 25:20

Uzzah, Ekron, Ashdod, and Askelon, were four of their cities, the fifth which was Gath is not here named. For before this time it was destroyed, either by Psammeticus, father to Pharaoh Necho, or by Tartan, captain general to Sargon, king of Assyria, of whom read, Isa 20:1, that he took Ashdod, which may be the reason that here mention is made of no more than the remnant of Ashdod.

Wesley: Jer 25:22

Probably those parts of Syria that coasted upon the mid - land sea.

Wesley: Jer 25:23

Tema descended from Ishmael, Gen 25:15, his posterity inhabited in Arabia, Isa 21:13-14, where they are joined with those of Dedan.

Wesley: Jer 25:23

Buz was one of the posterity of Nahor, Gen 22:21. These were people mixed with the Saracens or Arabians.

JFB: Jer 25:1

Called the third year in Dan 1:1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B.C.; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar.

JFB: Jer 25:3

From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jer 1:1), to the end of Josiah's reign, was nineteen years (2Ki 22:1) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jer 25:1), added to the nineteen years, make up twenty-three years in all.

JFB: Jer 25:4

(See on Jer 7:13). "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers, prophets; and, that during all those years specified, Jeremiah and his fellow prophets spared no effort, late and early.

JFB: Jer 25:5

In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu . . . shebu, "Return" . . . so shall ye "remain."

JFB: Jer 25:5

Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.

JFB: Jer 25:6

He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.

JFB: Jer 25:7

Though ye provoke Me to anger (Deu 32:21), yet it is not I, but yourselves, whom ye thereby hurt (Pro 8:36; Pro 20:2).

JFB: Jer 25:9

(see on Jer 1:14-15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans.

JFB: Jer 25:9

My agent for punishing (Jer 27:6; Jer 43:10; compare Jer 40:2). Compare Isa 44:28; Cyrus, "My shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment.

JFB: Jer 25:10

(Jer 7:34; Rev 18:23). The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked by two women, Exo 11:5; Mat 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, Deu 24:6); no night-light, so universal in the East that the poorest house has it, burning all night.

JFB: Jer 25:10

Lamp (Job 21:17; Job 18:6).

JFB: Jer 25:11

(Jer 27:7). The exact number of years of Sabbaths in four hundred ninety years, the period from Saul to the Babylonian captivity; righteous retribution for their violation of the Sabbath (Lev 26:34-35; 2Ch 36:21). The seventy years probably begin from the fourth year of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasures of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict for the restoration of the Jews (Ezr 1:1). Daniel's seventy prophetic weeks are based on the seventy years of the captivity (compare Dan 9:2, Dan 9:24).

JFB: Jer 25:13

It follows from this, that the prophecies against foreign nations (forty-sixth through fifty-first chapters) must have been already written. Hence the Septuagint inserts here those prophecies. But if they had followed immediately (Jer 25:13), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediate context. It was in this very year, the fourth of Jehoiakim (Jer 36:1-2), that Jeremiah was directed to write in a regular book for the first time all that he had prophesied against Judah and foreign "nations" from the beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including the forty-sixth through fifty-first chapters, Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." The prophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they may have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position.

JFB: Jer 25:14

(Jer 27:7; Jer 30:8; Jer 34:10). Avail themselves of their services as slaves.

JFB: Jer 25:14

The Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. MAURER translates, "shall impose servitude on them, even them."

JFB: Jer 25:14

Namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jer 25:13), as having oppressed the Jews.

JFB: Jer 25:14

Rather, "deed," namely, their bad treatment of the Jews (Jer 50:29; Jer 51:6, Jer 51:24; compare 2Ch 36:17).

JFB: Jer 25:15

Compare Jer 13:12-13, as to this image, to express stupefying judgments; also Jer 49:12; Jer 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (Lam 4:21; Isa 51:17-22; Rev 16:19; Rev 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.

JFB: Jer 25:16

Reel (Nah 3:11).

JFB: Jer 25:18

Put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (1Pe 4:17).

JFB: Jer 25:18

Jehoiakim, Jeconiah, and Zedekiah.

JFB: Jer 25:18

The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.

JFB: Jer 25:19

Put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (Jer 46:2, Jer 46:25).

JFB: Jer 25:20

Mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers [HERODOTUS, 2.152, 154]. See on Jer 50:37; Isa 19:2-3; Isa 20:1; Eze 30:5. The term is first found in Exo 12:38.

JFB: Jer 25:20

In the geographical order here, between Egypt and the states along the Mediterranean; therefore not the "Uz" of Job 1:1 (north of Arabia-Deserta), but the northern part of Arabia-Petræa, between the sea and Idumea (Lam 4:21; see Gen 36:20, Gen 36:28).

JFB: Jer 25:20

Called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on Isa 20:1. Gath is not mentioned because it was overthrown in the same war.

JFB: Jer 25:21

Joined together, as being related to Israel (see Jer. 48:1-49:39).

JFB: Jer 25:22

The petty kings of the various dependencies of Tyre.

JFB: Jer 25:22

A term including all maritime regions (Psa 72:10).

JFB: Jer 25:23

North of Arabia (Gen 25:3-4).

JFB: Jer 25:23

Neighboring tribes north of Arabia (Job 32:2).

JFB: Jer 25:23

Rather, "having the hair cut in angles," a heathenish custom (see on Jer 9:26).

Clarke: Jer 25:1

The word that came to Jeremiah - to the fourth year - This prophecy, we see, was delivered in the fourth year of Jehoiakim, and the chapter that contains it is utterly out of its place. It should be between chapters 35 and 36

The defeat of the Egyptians by Nebuchadnezzar at Carchemish, and the subsequent taking of Jerusalem, occurred in this year, viz., the fourth year of Jehoiakim

Clarke: Jer 25:1

The first year of Nebuchadrezzar - This king was associated with his father two years before the death of the latter. The Jews reckon his reign from this time, and this was the first of those two years; but the Chaldeans date the commencement of his reign two years later, viz., at the death of his father.

Clarke: Jer 25:7

That ye might provoke - Ye would not hearken; but chose to provoke me with anger.

Clarke: Jer 25:9

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 ואל reel , "and To Nebuchadrezzar,"as in the common Hebrew Bible, seven MSS. of Kennicott’ s and De Rossi’ s, and one of my own, have ואת veeth , "And Nebuchadrezzar,"which is undoubtedly the true reading.

Clarke: Jer 25:10

I will take from them - See Jer 7:34, and Jer 16:9

Clarke: Jer 25:10

The sound of the mill-stones, and the light of the candle - These two are conjoined, because they generally ground the corn before day, by the light of the candle. Sir J. Chardin has remarked, that every where in the morning may be heard the noise of the mills; for they generally grind every day just as much as is necessary for the day’ s consumption. Where then the noise of the grill is not heard, nor the light of the candle seen, there must be desolation; because these things are heard and seen in every inhabited country.

Clarke: Jer 25:11

Shall serve the king of Babylon seventy years - As this prophecy was delivered in the fourth year of Jehoiakim, and in the first of Nebuchadnezzar, and began to be accomplished in the same year, (for then Nebuchadnezzar invaded Judea, and took Jerusalem), seventy years from this time will reach down to the first year of Cyrus, when he made his proclamation for the restoration of the Jews, and the rebuilding of Jerusalem. See the note on Isa 13:19 (note), where the subject is farther considered in relation to the reign of Nebuchadnezzar, and the city of Babylon.

Clarke: Jer 25:12

And that nation - הגוי ההוא haggoi hahu . Dr. Blayney contends that this should be translated his nation, and that ההוא hahu is the substantive pronoun used in the genitive case. It is certainly more clear and definite to read, "I will punish the king of Babylon, and His nation.

Clarke: Jer 25:12

Will make it perpetual desolations - See the note on Isa 13:19, where the fulfillment of this prophecy is distinctly marked.

Clarke: Jer 25:14

Many nations and great kings - The Medes and the Persians, under Cyrus; and several princes, his vassals or allies.

Clarke: Jer 25:16

Take the wine cup of this fury - For an ample illustration of this passage and simile, see the note on Isa 51:21.

Clarke: Jer 25:17

Then took I the cup - and made all the nations to drink - This cup of God’ s wrath is merely symbolical, and simply means that the prophet should declare to all these people that they shall fall under the Chaldean yoke, and that this is a punishment inflicted on them by God for their iniquities. "Then I took the cup;"I declared publicly the tribulation that God was about to bring on Jerusalem, the cities of Judah, and all the nations.

Clarke: Jer 25:19

Pharaoh king of Egypt - This was Pharaoh-necho, who was the principal cause of instigating the neighboring nations to form a league against the Chaldeans.

Clarke: Jer 25:20

All the mingled people - The strangers and foreigners; Abyssinians and others who had settled in Egypt

Clarke: Jer 25:20

Land of Uz - A part of Arabia near to Idumea. See on Job 1:1 (note).

Clarke: Jer 25:22

Tyrus and - Zidon - The most ancient of all the cities of the Phoenicians

Clarke: Jer 25:22

Kings of the isles which are beyond the sea - As the Mediterranean Sea is most probably meant, and the Phoenicians had numerous colonies on its coasts, I prefer the marginal reading, the kings of the region by the sea side.

Clarke: Jer 25:23

Dedan - Was son of Abraham, by Keturah, Gen 25:3

Clarke: Jer 25:23

Tema - Was one of the sons of Ishmael, in the north of Arabia, Gen 36:15

Clarke: Jer 25:23

Buz - Brother of Uz, descendants of Nahor, brother of Abraham, settled in Arabia Deserta, Gen 22:21.

Calvin: Jer 25:1

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, —

Calvin: Jer 25:2

He shews more clearly in this verse what he had just said, — that he was not taught from above, that he might suppress what he had heard, but that he might proclaim it as from the mouth of God; and hence he gives himself the honorable title of a Prophet, as though he had said, that he came furnished with the indubitable commands of God, and was at the same time honored with the office of a Prophet; and he came thus, that no one might dare despise his doctrine. Now follows his sermon, —

Calvin: Jer 25:3

Jeremiah now expostulates with the Jews, because they had not only perfidiously departed from the true worship of God, and despised the whole teaching of his Law, but because they had shaken off the yoke, and designedly and even obstinately rejected all warnings, being not moved by reproofs nor even by threatenings. He does not then simply charge them with impiety and ingratitude, but adds the sin of perverseness, that they were like untameable wild beasts, and could by no means be corrected.

He says, that from the thirteenth year of Josiah king of Judah, to that year, which was the twenty-third year, he had not ceased faithfully to perform the office committed to him, but had effected nothing. It hence appears how incorrigible was their wickedness. We have seen, at the beginning of the book, that he was called by God to be a Prophet in the thirteenth year of King Josiah; and he had now been engaged in his calling, as he declares, for twenty-three years.

He had spent his time in vain, he had consumed much labor without any fruit. It is then no wonder that he now accuses them of perverseness, and that in the name of God; for he pleads not his own cause, but shews what the Jews deserved, considering how much God had labored in reclaiming them, and that they had rejected all his warnings and refused all his remedies. Then from the thirteenth year of Josiah, he says, to this day; and afterwards in a parenthesis he adds, that he had already discharged his office for twenty-three years.

We learn that the Prophet spoke thus seventeen years before the destruction of the City and Temple; for he had accomplished forty years before the people were driven into exile, and before they who thought themselves safe, miserably perished. He continued to the death of Josiah; and afterwards about twenty-two transpired; for Jehoiakim reigned eleven years; and without reckoning the short time of Jeconiah, Mathaniah, called also Zedekiah, was in the eleventh year removed, and disgracefully and reproachfully put to death. Thus it appears that the Prophet constantly labored for forty years.

Hence, also, we learn how diabolical was the madness of that people in rejecting so many admonitions. And if we connect another thing, to which I lately referred, that they had been taught by many examples, it will appear still more evident that the disease of impiety as to that people was altogether incurable.

But this passage deserves special attention; for we here learn that we ought immediately to return to God when he invites us; for faith is known by its promptitude. As soon then as God speaks, it behoves us to be attentive, so that we may immediately follow him. But if God ceases not for a whole year to warn and exhort us, while at the same time his doctrine is despised, we become guilty of intolerable sin. Let us then remember that days are here in a manner mentioned as well as years, that the Jews might consider how many days are included in every year; and let us also know that years are mentioned by Jeremiah, that they might, understand that they had no excuse, inasmuch as God had for so long a time ceased not to promote their welfare, while in the meantime they persisted in their impiety, and continued obstinate to the last. This is the reason why the Prophet relates again when it was that he began to discharge his prophetic office, even from the thirteenth year of Josiah.

He then adds, that it was their own fault that they had not repented; spoken, he says, has Jehovah to me, and I to you. By saying that the word of God was deposited with him, he no doubt intended to assert his authority against the unbelievers, who clamored that he presumptuously pretended God’s name, and that he had not been sent by God. For we have elsewhere seen that the Church was then miserably torn, having intestine broils, and many were boasting that they were prophets; and we shall hereafter find the same thing in other places. Thus, then, Jeremiah was not received by the whole people, and his authority was disputed. Since then he had to contend with many ungodly men, he here testifies that he came not of himself, but that the prophetic office had been committed to him.

After having asserted the authority of his call, he adds, that he had faithfully promoted the welfare of the whole people; for he declares how faithful and diligent he had been when he says, that he had spoken and rose up early; for to rise up early means that he had been assiduous in his work. The Prophet then shews that he had not been tardy or idle, and that he had not spoken carelessly as many do, who seem to do what God commands, but display no fervid zeal and no sedulity. The Prophet then, after having declared that he had been sent from above, adds that he had exercised fidelity and diligence, that he had strenuously served God and his Church. I have spoken to you, he says, as the Lord had spoken to me, — how? rising up early

Calvin: Jer 25:4

He then adds, I have spoken, and ye heard not He complains here that his work had been useless, and at the same time shews that the whole fault was in the people. He confirms the same thing in other words, Jehovah has sent to you all his servants the prophets, rising. up early, etc He enhances their sin, — that they had not only rejected one Prophet but even many; for God had not employed Jeremiah alone to teach them, but had joined others with him, so that they were less excusable. We hence see that their sin is in this verse exaggerated; for the Jews had not only despised God in the person of one man, but had also rejected all his servants. He might, indeed, have simply said, that God had sent his servants, but he adds the word prophets, in order that their ingratitude might appear more evident. It was, indeed, very wicked to neglect God’s servants; but as prophecy was an invaluable treasure, and a singular pledge and symbol of God’s favor, it was a double crime when they thus despised the prophets, whose very name ought to have been held sacred by them.

He afterwards applies to God what he had said of himself, rising up early It is certain that God does not rise up, as he sleeps not in the night; but the language is much more expressive and forcible, when God himself is said to rise up early. And it, was not without reason that the Prophet spoke so emphatically; for though the Jews were sufficiently convicted of ingratitude for having disregarded God’s servants, it was yet a monstrous impiety to shew no regard for God. But when the unbelieving are proved guilty, they ever fix their eyes on men, “He! it is with a mortal that I have to do; far be it from me ever to rise up against God; but why is this so much blamed, since I do not immediately perish? since I am not suddenly cast down at the nod of man? what! am I not free to inquire, and to discuss, and to examine every part of what is said? why do the prophets so imperiously treat us, that it is not lawful to doubt any of their words?” Thus, then, did the ungodly speak. But God on the other hand answered them and said, that he was despised, as also Christ said,

“He who hears you hears me,
and he who despises you despises me.” (Luk 10:16)

So also the Prophet sets forth God himself as rising up early, exhorting the people and manifesting every care for their wellbeing. This, then, is the design of the metaphor, when he says, that God had sent to them and rose up early; he rose up early while sending his servants.

Now as God fulminates against all despisers of his doctrine, so from these words we may gather no small consolation; for we certainly conclude that God watches over our safety whenever sound and faithful teachers go forth: it is the same as though he himself descended from heaven, rose up early, and was intent in securing our salvation. This we learn from the very words of the Prophet, when he says, that God rose up early. But as this testimony of God’s favor and paternal care towards us is delightful, so to the same extent dreadful is the vengeance that awaits those who neglect this favor, who sleep when God is watching, who hear not when he is speaking, who continue in their sloth and torpor when God of his own accord meets them, and kindly and gently invites them to himself.

Calvin: Jer 25:5

He afterwards explains what God required them to do, Turn ye, I pray, every one from his evil way and from the wickedness of your doings, and dwell in the land which Jehovah has given to you and your fathers from age even to age What God required was doubtless most just; for he demanded nothing from the Jews but to repent. There was also a promise added; God not only exhorted them to repent, but wished also to be reconciled to them, and having blotted out all memory of their sins, to shew them kindness: had they not been harder than stones, they must have been turned to his service by so kind a treatment. God might have indeed sharply reproved them, he might have threatened them, he might, in short, have cut off every hope of pardon; but he only required them to repent, and at the same time added a promise of free forgiveness. As then they had despised so great a favor, it follows that they must have been men of reprobate minds and of irreclaimable habits.

When they were bidden to repent of their evil way and of the wickedness of their doings, it was done for sake of amplifying; for the Prophet wished to take away from them every pretense for evasion, lest they should ask what was the wickedness or what was the evil way. He then intimates that they were fully proved guilty; and for this purpose he made the repetition. By way is designated a continued course of life; but as they had fully shewed themselves perverse in many ways, he refers to their fruits, as though he had said, that they in vain contended with God, by inquiring what had been their evil way, for their whole life sufficiently testified that they were wholly given to wickedness.

Now there is a striking alliteration in the verbs שבו and ושבו : the verb שבו , shebu, means sometimes to rebel, it means to return to the right way, and it means to rest or dwell in. He uses the same verb, though the sense is different when he says, “Return ye,” and “ye shall dwell.” ¹²⁸

He also emphatically uses the word איש , aish “every one:” it means properly “man;” but it is taken in Hebrew for every one or each one, “each one from his evil way.” The Prophet exempted none, lest they thought that their fault was extenuated, had not the evil been universal. He hence says, that every one was given to wickedness; as though he had said, that impiety not only prevailed among the whole people, as the case commonly is, but that every one had become corrupt, so that there was not one sound or upright among the whole people.

And this is what ought to be observed; for we are wont, in a cold manner, to confess our sins, and to pray to God when we are proved guilty, except when each one is touched with the sense of his own guilt, and owns himself to be justly exposed to God’s judgment; for while every one mingles with the multitude, it so happens that no one acknowledges the heinousness of his own sins. Therefore, for true and sincere repentance this peculiar examination is necessary, so that every one may repent and not regard his friends.

When he says, Dwell ye in the land, though it be the imperative mood, yet it is a promise, by which God declared that he was ready to receive the Jews into favor, provided they returned from the heart to him: he proposed to them, as a symbol of his paternal layout, the possession of the land; for that land was as it were the pledge of their adoption; and the Jews, while they dwelt there, might have felt assured that God was their Father. He adds, From age even to age; as though he had said, “I am prepared to do you good not only for one day, or for a short time, but also to shew you kindness from age to age. It will then be your fault if ye be not happy, and if this happiness will not pass on from you to your children and grandchildren.” But the more delightful the invitation was, the more detestable became the impiety of the people, as it will be stated hereafter. He now adds, —

Calvin: Jer 25:6

The Prophet mentions here one kind of sin; for though the Jews in many, and even in numberless ways kindled God’s wrath, yet they especially procured a heavy judgment for themselves by their superstitions. They indeed manifested their contempt of God by adultery, theft, and plunder, but in a way not so direct; for when they abandoned themselves to the superstitions of the Gentiles, they thus shook off the yoke of God, as though they openly testified that he was no longer their God. And we know that nothing is so much valued and approved by God as a sincere attention to real piety; hence the Church is taught in the first table of the Law how he is to be worshipped. This is the reason why the Prophet especially reminds the Jews here that they had, in this respect, been rebellious against God, because he could not bring them back from their corrupt superstitions. He does not at the same time absolve them of other sins; but he mentions this one kind, in order that they might understand, that they were not only in part, but altogether rebellious against God; for they wholly departed from him when they vitiated his worship with wicked superstitions. We must then bear in mind, that the Jews were not condemned for some small offenses, but accused of the most heinous of sins; for they had become covenant-breakers and apostates, and had forsaken God himself and his law.

He says, Walk ye not after foreign gods to serve them and to worship them He pointed out as by the finger, how gross had been their impiety; for they had given themselves up to idols, that they might basely serve them; they had wholly devoted themselves to them. It was not then an excusable error, but a manifest treachery. He adds, Provoke me not by the work of your hands No doubt the Prophet meant by these words to confirm what has been already stated, that idolatry is before God an intolerable wickedness: and at the same time he shews, that they had not sinned through ignorance, for they had in time been reminded of the atrocity of this sin. As then they had not ceased from their superstitions, they were thus proved guilty of a diabolical madness, for they feared not to provoke God against them. And he says, by the work of your hands; and thus he speaks contemptuously or rather reproachfully of idols. They called them gods, not that they were ignorant that they were statues curiously made of wood and stone, or of some other material; but still they thought that divinity was connected with them, for they believed that God was thus rightly worshipped. Now, then, the Prophet calls them the work of hands, as though he had said, “If the Jews themselves are nothing, the idols are less than nothing; for they are only the work of hands.” And this way of speaking often occurs in the Prophets, by which God intended to shake off the stupidity of men, who were become quite senseless in their own devices; as though he had said, “Have you not a particle of a right understanding in you? do you not know, that this which ye worship is the work of your own hands? and what can your hands do? for what are ye yourselves?” We now perceive what the Prophet had in view in using these words.

There is, again; a promise given, I will not do you evil God declares by these words that they would be exempt from all trouble and distress, if they continued to walk according to the rule of true religion; and thus he intimates that whatever evils they had already endured, and would have hereafter to endure, could not be imputed to anything but to their own perverseness, for God had of his own free-will promised to spare them, provided they departed from their wicked ways. And such a hope ought especially to encourage us to repent, for we see that God is ready to receive us and seeks reconciliation with us, and is always prepared to forgive all our sins, provided we from the heart return to him; and he seems as one unwilling to inflict punishment. Here again the impiety of the people is more fully proved, for they refused to receive from God this invaluable favor. It follows, —

Calvin: Jer 25:7

He proves what he had said before, that the Jews had been wholly disobedient, though God had kindly offered and shewed that he would be reconciled to them, provided they turned from the heart to him. The fact that this message was not received by the Jews, was an evidence of extreme and irreclaimable obstinacy. And he enhances their guilt by saying, that ye might provoke me; for he intimates that they were led away to evil by a voluntary purpose, as though they wished to provoke God. The Prophet, then, by saying that ye might provoke me, accuses them of deliberate wickedness. It, indeed, often happens that men go astray through ignorance, and do not attend because no one warns them; but since God had so many times exhorted the Jews to repent, no other opinion could have been formed of them, but that they designedly wished, not only to despise God, but also to provoke him to the contest.

And this is what we ought carefully to notice, for whosoever has been taught the will of God, unless he obeys, he cannot escape the charge of a voluntary obstinacy, as he has resolved, as it were, to carry on war with God. Though the ungodly do not confess this, yet the fact is evident; and God, who is a righteous judge, has declared that they who despised the prophetic doctrine were so regarded.

And he says, for evil to you, in order that they might know that God did not plead his own cause because he stood in need of their service, but that he cared for their welfare. For there is to be understood here an implied contrast, as though the Prophet had said, “What loss has God suffered by your perverseness? Ye have, indeed, tried to deprive him of his glory, for ye have adorned your idols by spoils taken from him; but it is not in men’s power to subtract anything from the rights of God; he remains ever perfect: then it only turns out to your ruin when ye are rebellious. When, therefore, God now reproves you, he does not maintain his own right, as though he received any gain or loss from you; but it is an evidence of his mercy, because he would not have you to perish, though he sees that you are led into destruction by an insane impulse.” It afterwards follows, —

Calvin: Jer 25:9

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, —

Calvin: Jer 25:10

He confirms here what I have just said, — that the Jews were not to be chastised in a common manner, but be exposed to extreme distress. For though all things may not be with us prosperous and according to our wishes, yet marriages may still be celebrated, and some hilarity may remain; we may yet eat and drink and enjoy the necessaries of life, though we may have no pleasures; but the Prophet shews here that such would be the devastation of the land, that there would be no thoughts about marriages, that all hilarity and joy would cease, that there would be no preparations of food, no grinding of corn, and that, in short, all feasts usually kept by the light of candles would be no more celebrated. Here, then, he describes to the life that devastation which had been before mentioned. ¹³¹

The Prophet no doubt indirectly condemns that insensibility by which the devil had possessed the minds of the people; for though the prophets continually threatened them, yet there was no end to their exultations and no moderation in them, according to what is said by Isaiah, who complains of such wantonness, that they said, “Let us feast, tomorrow we shall die;” and who also says,

“I have called you to sackcloth and ashes, but ye went to the harp and to feastings.”
(Isa 22:12)

When, therefore, the Prophet speaks here of the voice of joy and gladness, of the noise of millstones, and of lamps, he doubtless upbraids them with their stupid security; for they feared nothing, and thought themselves safe even when God was shewing himself, as with an outstretched hand, to be their avenging judge. It follows, —

Calvin: Jer 25:11

Here the Prophet mentions the restriction of which I have spoken, and thus he mitigates the severity of their punishment. It is, then, a kind of correction; not that he changes anything, but only by this sort of correction he explains what he before meant by perpetual desolations.

He says, The whole land shall be a waste and an astonishment, or as some render it, “a desolation.” The word שמם , indeed, means to lay desolate, and also to astonish; but as he had lately used the word in the sense of astonishment, I see no reason for changing its meaning here, especially as it is connected with חרבה , charebe. But as to the drift of the passage, there is not much difference whether we say, the land shall be a desolation, or an astonishment; for it was to be a solitude — reduced to a desolation or a wilderness. ¹³²

And serve shall these nations the king of Babylon seventy years, there the Prophet concludes his prophecy concerning the future calamity of the people, even that the land would be reduced to a solitude, so as to render every one passing through it astonished, or that it was to become a horrid spectacle on account of its desolation. And that a time of seventy years was fixed, it was a testimony of God’s paternal kindness towards his people, not indiscriminately towards the whole multitude, but towards the remnant of whom he had spoken elsewhere. Then the Prophet means, that however grievously the Jews had sinned, yet God would execute only a temporary punishment; for after seventy years, as we shall see, he would restore them to their own country, and repair what they had lost, even the inhabitation of the promised land, the holy city, and the Temple. And this is more fully expressed in the next verse.

Calvin: Jer 25:12

The Prophet now, as I have said, shews more clearly why the time of the captivity and exile had been defined, even that the faithful might know that God would not forget his covenant, though he deprived the people of the inheritance of the land. These words were not addressed indiscriminately to the whole body of the people, as we have observed before in other places; but the Prophet intended to consult the benefit of God’s elect, who always retained a concern for true religion; for they must have a hundred times despaired had not this promise been added. This, then, was a special doctrine intended as food for God’s children; for he addressed, as it was apart, the elect and faithful only.

God says also, that at the end of seventy years he would visit the iniquity of the king of Babylon, and of his whole people. We hence learn that Nebuchadnezzar was not called God’s servant because he deserved anything for his service, but because God led him while he was himself unconscious, or not thinking of any such thing, to do a service which neither he nor his subjects understood to be for God. Though, then, the Lord employs the ungodly in executing his judgments, yet their guilt is not on this account lessened; they are still exposed to God’s judgment. And these two things well agree together, — that the devil and all the ungodly serve God, though not of their own accord, but whenever he draws them by his hidden power, and that they are still justly punished, even when they have served God; for though they perform his work, yet not because they are commanded to do so. They are therefore justly liable to punishment, according to what the Prophet teaches us here.

Calvin: Jer 25:13

He confirms what he had said before when he says, that he would bring all his words on the Chaldeans; that is, that he would give effect to all the prophecies, so that it would be evident that Jeremiah had foretold nothing rashly, and that God had not in vain threatened them by the mouth of his servant. Such is the meaning, and hence we see what the Prophet intimates when he says, that God would bring all his words, for he had then spoken. But as the ungodly regard whatever is brought forward in God’s name as a matter of sport and mockery, and boldly deride all threatenings, to bring words means the same thing with proving by events that God does not terrify men without accomplishing his words; in short, to bring words is to prove their authority. And, as I have said, the expression has a reference to the insensibility of men who give no credit to God’s words until they are convinced by their accomplishment; for they think that the air only is beaten, and thus they are not touched by any fear. But God proves the power of his word when he executes what he has predicted.

We then see that the Prophet intends nothing else in this verse than to confirm what he had said before. And he speaks of Chaldea and says, upon that land

And we must at the same time notice another form of speaking; for God says, that he had pronounced these words; he afterwards says, that Jeremiah was his minister, and as it were his herald; and he calls him also a scribe or a writer. God then here declares that he was the author of all that Jeremiah had brought forward; and yet he leaves his own office to his minister, for it is necessary to secure authority to the prophets; otherwise, except God visibly descended from heaven, men would either indiscriminately admit what might be said, and without judgment receive falsehood and truth, or they would become wholly hardened, so as to give no credit to prophetic instruction. He says, whatsoever is written in this book The Prophet no doubt wrote down a summary of what he had delivered; for as we have said elsewhere, it was usual with the prophets, after they had spoken at large to the people and preached diffusely, to affix a short summary to the doors of the Temple. This volume then is what Jeremiah calls the book, which was composed from his public addresses. It might in common language be called a summary. Then he adds, in what, or, “what he prophesied,” ¹³³ in order to shew that he meant what he had before said; and so it might be rendered, that is, what he prophesied; but the other exposition is not unsuitable, in which Jeremiah hath prophesied against all the nations It follows, —

Calvin: Jer 25:14

The beginning of the verse is obscure. When the verb עבד , obed, is followed by ב , beth, they think that it is to be taken actively, and rendered, to force or drive to bondage. It means properly, to serve; but they think that found as here it is a transitive verb. Some render it, “they employed them;” but this is frigid and ambiguous; for friends may be said to employ one another, when the work is mutual; hence the meaning is not sufficiently expressed. But the meaning may be given by a paraphrase, that they “forced them into bondage.” Still the meaning of the Prophet is not yet sufficiently clear; for עבדו , obedu, may be taken either in the past or future tense. It is, indeed, in the past tense; but the past may be taken for the future: thus the meaning may be different. If it be taken in the past tense, then it cannot be applied except to the Babylonians; for they were those who had treated the Israelites as slaves, or had forced them into bondage; and בם , bem, “them,” might be understood of the Israelites; for we know that pronouns are often thus used, when the Church, or God’s elect people, is the subject. Then the Prophet’s words may be thus rendered, “for they have tyrannically ruled over them,” even the Israelites, “and they themselves,” that is, the Israelites, shall in their turn rule, the latter words being understood. But the meaning, as it seems to me, would be more simple, were we to read the whole together in this way, “For they also themselves shall rule over them, even over strong and valiant nations and great kings, and I will recompense them,” etc.

The reason which has constrained me to give this interpretation is this: It is said in the last verse that Jeremiah prophesied against all nations; then follows an explanation, and the Prophet briefly shews, or reminds us, what would be the issue of these prophecies, even that they also would themselves rule over these nations. Then בם , bem, as I think, refers to the Babylonians and other heathen nations; and it is a common thing with the prophets, when they speak of the restoration of the ancient Church, and of Christ’s coming, to promise power to God’s children to hold the whole world under their feet. The sentence also will flow better, when we give this version, “They shall rule.” There is, indeed, a change as to time, but this is a common thing in Hebrew. It is then; For they shall rule over them, that is, the nations. Jeremiah had spoken of all heathen nations; mention had been made of all that he had prophesied against all nations; and he says now what seemed incredible, and hence the particle גם , gam, is introduced, “even these very Israelites,” as though he had said, “Though this shall happen beyond hope, so as to appear strange and fabulous, yet God by the issue will shew that he has not in vain communicated this to me; for they, even the Israelites, shall have their turn to exercise dominion; and they shall constrain all nations to obey them.” And what follows confirms my view; for he adds, over strong nations, גוים רבים , guim rebim, (for the ב , beth, may be repeated here;) or we may render the words “many nations;” for the word רבים , rebim, means both; but as it follows “and great kings,” I am disposed to render the words, “strong nations.” Then he says, “For they shall rule over strong nations and great kings.” ¹³⁴

He then subjoins, I will recompense them, that is, both kings and nations, according to their doing, and according to the work of their hands, because they had exercised every kind of cruelty towards the miserable Israelites. Hence the Prophet pursues the same subject, — that God would at length really shew, that though he had been angry with his Church, yet all hope of mercy was not lost, for he was mindful of his covenant. He thus mitigates the severity of what he had previously said; he promises them something far better than what the wretched Jews could have expected in their extreme calamities.

We may again learn from the words of the Prophet, that God so employed Nebuchadnezzar and others, that they performed no service deserving of praise; for had they been without fault, God must doubtless have unjustly punished them. This passage then teaches us, that though the devil and the reprobate execute God’s judgments, they yet deserve no praise for their obedience, for they have no such purpose in view. It now follows, —

Calvin: Jer 25:15

Jeremiah now explains more at large what might on account of its brevity have appeared obscure. He had spoken of all nations, but his discourse was abrupt; for he had not yet openly told us that he had been sent by God as a herald to summon all kings and nations before his tribunal, and to declare what was to be. As, then, the Prophet had referred to nothing of this kind, his discourse was ambiguous. But he now declares that a cup from God’s hand had been delivered to him, which he was to give to all nations to drink. We hence see that there is here nothing new, but that the Prophet is, as it were, the interpreter of his previous prophecy, which was briefly stated.

Moreover, that what he said might have more weight, he relates a vision, Thus said Jehovah the God of Israel unto me, Take the cup of the wine of this fury from my hand ¹³⁵ We have said in other places that the fulfillment of prophetic truth was not without reason dwelt upon, and that the servants of God were so armed, as though the execution of all that they alleged was ready at hand. They were said to demolish cities and to overthrow kingdoms even for this reason, because such was the torpidity of men, that they gave no credit to God, except they were brought to see the event as it were before their eyes. But as this subject has been handled more fully elsewhere, I shall only touch upon it here. He then says, that a cup had been delivered to him by God’s hand; by which words he intimates, that he did not come forth of his own will to terrify the Jews and other nations, but that he faithfully proclaimed what had been committed to him; and he also intimates, that God spoke nothing now but what he meant shortly to execute; and this is what is to be understood by the word cup.

He calls it the cup of the wine of fury, or of wrath. This metaphor often occurs in the prophets, but in a different sense. For God is said sometimes to inebriate men when he stupifies them, and drives them at one time to madness, and at another time deprives them of common sense and understanding, so that they become like beasts; but he is said also to inebriate them, when, by outward calamities, he fills them with astonishment. So now the Prophet calls calamity the cup of wrath, even that calamity, which like fire was to inflame the minds of all those who received no benefit from chastisements. Madness, indeed, means no other thing than the despair of those who perceive God’s hand stretched out against them, and thus rage and clamor, and curse heaven and earth, themselves and God. This is what we are to understand by wrath He compares this wrath to wine, because they who are thus smitten by God’s hand are carried away as it were beyond themselves, and repent not, nor think of their sins with calmness of mind, but abandon themselves to a furious rage. We now then understand why the Prophet says, that the cup of the wine of wrath had been given to him.

Then he adds, An, make all the nations to whom I send thee ¹³⁶ to drink it Here, again, he confirms what I lately referred to, that his office was farther extended than to teach in the middle of the Church, but that he had also been chosen to proclaim as a herald God’s judgments on all nations. He was, indeed, sent to the Jews otherwise than to heathen nations, for he was set over them as a teacher, and that for their salvation, provided they were not irreclaimable; but he was sent to the heathens expressly to threaten them with what was nigh at hand. He was, however, sent both to the Jews and to all other nations, as he will hereafter more distinctly shew in due order.

We now see the design and object of what is here said; — to add authority to his last prophecy, Jeremiah, in the first place, sets forth the vision which had been presented to him; and then he testifies that he brought nothing of his own, but only obeyed God and faithfully performed his commands; and thirdly, he intimates that he was not only appointed a teacher in the Church of God, but was also a witness of his vengeance on all nations. It follows, —

Calvin: Jer 25:16

Here the Prophet more fully shews what we have before stated, that they were not vain terrors when he denounced God’s judgments on all nations, for we call those threatenings childish which are not accomplished. But the Prophet here declares that however obstinately the Jews and others might resist, they could not possibly escape God’s vengeance, as he was the judge of all. Hence the Prophet is bidden to take a cup and to give it to others. But the Jews might have still objected and said, “We may, indeed, take the cup from thine hand, but what if we refuse? what if we cast away from us what thou givest us to drink?” Hence the Prophet says that, willing or unwilling, they were to take the cup, that they might drink and exhaust whatever was destined for them by God’s judgment; he therefore says that they may drink

He then adds, that they may be incensed and become distracted ¹³⁷ These two words refer, no doubt, to the grievousness of their punishment; for he intimates that they would become, as it were, destitute of mind and reason. When God kindly chastises us, and with paternal moderation, we are then able with resignation to submit to him and to flee to his mercy; but when we make a clamor and are driven almost to madness, we then shew that an extreme rigor is felt, and that there is no hope of pardon. The Prophet, then, intended to express, that so atrocious would be the calamities of the nations with whom God was angry, that they would become stupified and almost insane; and at the same time frantic, for despair would lay hold on their minds and hearts, that they would not be able to entertain any hope of deliverance, or to submit to God, but that they would, as it is usual with the reprobate, rise up against God and vomit forth their blasphemies.

He says, because of the sword that I will send among them. It appears from the word בינתם , bintem, “among them,” that there would be mutual conflicts, that they would destroy one another. God, then, would send his sword; but he would extend it now to the Chaldeans, then to the Egyptians; now to the Assyrians, then to other nations, so that with the same sword they would contend one with another, until at last it would prove a ruin to them all. It now follows, —

Calvin: Jer 25:17

The Prophet now adds that he obeyed God’s command; for he had before often testified that he was constrained to perform his office, which he would have willingly not have done, if he was at liberty. But as he was bound to obey the divine call, it was evident that it was not his fault, and that he was unjustly charged by the people as the author of the evils denounced. We indeed know that the prophets incurred much ill-will and reproach from the refractory and the despisers of God, as though all their calamities were to be imputed to them. Jeremiah then says, that he took the cup and gave it to drink to all the nations: he intimates that he had no desire to do this, but that necessity was laid on him to perform his office. He then shews who these nations were, —

Calvin: Jer 25:18

He begins with Jerusalem, as it is said elsewhere that judgment would begin at God’s house. (1Pe 4:17.) And there is nothing opposed to this in the context of the passage; for though he had promised to the children of God a happy end to the evils which they were shortly to endure, he nevertheless enumerates here all the nations on whom God had bidden him to denounce judgments. In this catalogue the Church obtains the first place; for though God be the judge of the whole world, he yet justly begins with his own Church, and that especially for two reasons — for as the father of a family watches over his children and servants, and if there be anything wrong, his solicitude is particularly manifested; so God, as he dwells in his Church, cannot do otherwise than chastise it for its faults; — and then, we know that they are less excusable, who, having been taught the will of God, do yet go on indulging their own lusts, (Luk 12:47;) for they cannot plead ignorance. Hence is fulfilled what Christ declares, that those servants shall be more grievously beaten, who, knowing their masters will, yet obstinately disregard it. There is, then, a twofold fault in the members of the Church; and no comparison can be made between them and the unbelieving who are in thick darkness. Since God shines in his Church and shews the way, as Moses says,

“Behold I set before you the way of life and of death; I therefore call heaven and earth to witness that there is no excuse for you. (Deu 30:15.)

This, then, is the second reason why God first visits the sins of the faithful, or of those who are counted faithful.

There is also what appertains to an example: God chastises his own children lest he should seem by his indulgence to favor or countenance what is wicked and sinful. But this third reason is in a manner accidental; and therefore I wished to state it apart from the two other reasons. When, therefore, God so severely treats his own Church, the unbelieving ought to draw this conclusion, that if this be done in the green tree, what shall be done in the dry? (Luk 23:31.)

But the two things which I have before mentioned ought to be deemed by us as sufficient reasons why God, while suspending his vengeance as to the reprobate, punishes the elect as well as all those who profess themselves to be members of his Church. We now understand why Jeremiah mentions first the holy city, and then all the cities of Judah, the kings also and the princes; for God had with open bosom invited them to himself, but they had, as it were, from determined wickedness, provoked his wrath by despising both his Law and his Prophets.

He afterwards adds, to make them a waste, or a solitude. This was a grievous denunciation, no doubt, and we shall hereafter see that most became enraged against the holy man, and in their fury endeavored to destroy him; yet he with all intrepid mind fully declared what God had commanded him. He adds, an astonishment, and in the third place, an hissing, even that they would become detestable to all; for hissing intimates contempt, reproach, and detestation. In the fourth place he mentions a curse. We have already said what the Prophet meant by this word, even that the Jews would become in this respect a proverb, so that when one cursed another, he would use this form, “May God destroy thee as he destroyed the Jews.”

It is then added, as at this day The Prophet refers, no doubt, to the time of the city’s destruction. God had indeed even then begun to consume the people; but we shall hereafter see that the minds of the greater part were still very haughty: so that they often raised their crests and looked for a new state of things, and depended on aid from the Egyptians. But the Prophet here mentions what was not yet completed, and as it were by the finger, points out the day as having already come in which the city was to be destroyed and the temple burnt up. This, then, refers to the certainty of what he predicted. Some think that it was written after Jeremiah had been led into exile; but this conjecture has nothing to support it. ¹³⁸ It seems to me enough to suppose that his object was to rouse the Jews from their security, and to shew that in a short time all that he predicted would be accomplished, and that they were no more to doubt of this than if the calamity was now before their eyes. It follows, —

Calvin: Jer 25:19

It may here be asked, why he connects Pharaoh with the Jews, and assigns the second place to the Egyptians rather than to other nations? The reason is evident, — because the Jews expected deliverance from them; and the cause of their irreclaimable obstinacy was, that they could not be removed from that false confidence by which the devil had once fascinated them. They departed from God by making the Egyptians their friends; and when they found themselves unequal to the Assyrians, they turned their hopes to the Egyptians rather than to God; the prophets remonstrated with them, but with no success.

As, then, the occasion of ruin to the chosen people was Egypt, and as Pharaoh was, as it were, the fountain and cause of destruction to Jerusalem, as well as to the whole people, rightly does the Prophet, after having spoken of Jerusalem and the cities of Judah, immediately mention Pharaoh in the second place; for he was a friend to the Jews, and they were so connected together that they were necessarily drawn together into destruction; for they had corrupted one another, and encouraged one another in impiety, and with united minds and confederate hearts kindled God’s wrath against themselves. ¹³⁹ The Prophet, then, could not have spoken of the Jews by themselves, but was under the necessity of connecting the Egyptians with them, for the state of both people was the same.

Calvin: Jer 25:20

Jeremiah, after having spoken of his own nation and of the Egyptians, now mentions other nations who were probably known by report to the Jews; for we see in the catalogue some who were afar off. He then does not only speak of neighboring nations, but also of others. His object, in short, was to shew that God’s vengeance was near, which would extend here and there, so as to include the whole world known to the Jews.

We stated yesterday the reason why he connected the Egyptians with the Jews; but now nothing certain can be assigned as a reason with regard to each of these nations; only it may be said in general, that the Jews were thus reminded, not only to acknowledge God’s judgment towards them as an evidence of his wrath, but also to extend their thoughts farther and to consider all the calamities, which would happen to nations far as well as nigh, in the same light, so that they might know that human events revolve, not by chance, but that God is a righteous judge, and that he sits in heaven to chastise men for their sins.

It is a common proverb, that it is a solace to the miserable to see many like them; but the Prophet had something very different in view; for it was not his object to alleviate the grief of his people by shewing that no nations would be free from calamities; but his intention was to shew them in due time that whatever happened would proceed from God; for if it had not been predicted that the Chaldeans would have the whole of the east under their dominion, it would have been commonly said, that the world was under the rule of blind fortune, and thus men would have become more and more hardened in their impiety; for it becomes the cause of obstinacy, when men imagine that all things happen by chance. And for this reason God severely reproves those who acknowledge not that he sends wars, famine, and pestilence, and that nothing adverse takes place except through his judgment. Hence the Jews were to learn before the time, that when God afflicted them and other nations, they might know that it had been predicted, and that therefore God was the author of these calamities, and that they might also examine themselves so as to acknowledge their sins; for they who dream that the world as to its evils is governed at random by fortune, do not perceive that God is displeased with them; and so they regard not what they suffer as a just punishment.

Many indeed confess God as the inflicter of punishment, and yet they complain against him. But these two things ought to be remembered, — that no adversity happens fortuitously, but that God is the author of all those things which men regard as evils, — and that he is so, because he is a righteous judge; which is the second thing. God then in claiming for himself the disposal of all events, and in declaring that the world is governed at his will, not only declares that the chief power and the supreme government is in his hand, but goes farther and shews, that things happening prosperously are evidences of his goodness and justice, and that calamities prove that he cannot endure the sins of men, but must punish them. To set forth this was the Prophet’s design.

He says that God threatened all the promiscuous multitude ¹⁴⁰ The word ערב , means a swarm of bees; and it means also any sort of mixture; and hence, when Moses said that many went up with the people, he used. this word. (Exo 12:38.) Nehemiah also says that he separated such mixtures from the people of God, lest they who had become degenerated, should corrupt true religion. (Neh 13:3.) That the Church, then, might remain true and faithful, he says that he took away ערב , oreb, or this mixture. Now as to this passage, I have no doubt but that the Prophet speaks thus generally of the common people; and I extend this name to all the kingdoms, of which he will hereafter speak. He then adds, And all the kings of the land of Uz. We know that this was an eastern land. I know not why Jerome rendered it “Ausitis,” and not as in the Book of Job, for the same word is found there, (Job 1:2) and we find that Job was born in the eastern part of the world, for he was plundered by his neighbors, who were men of the east. Some think that it was Armenia; but it could hardly be a country so far off, for Cilicia was, with regard to Judea, in the middle between them. I, then, rather think that Uz was directly east to Judea.

He adds, And all the kings of the land of the Philistines Whether Palestine had then many kings is uncertain; it seems indeed probable; but what seems doubtful to me, I leave as such. It is no objection that he mentions all the kings, since he afterwards speaks of all the kings of Tyre and Sidon, though neither Tyre nor Sidon had many kings; for they were only two cities. There is then no doubt, but that the Prophet in speaking of all the kings of the land, meant that though they succeeded one another, it was yet decreed in heaven, that all these nations should perish. He therefore intended to obviate every doubt; for the prophecy was not immediately fulfilled; but the nations, of whom he now speaks, retained for a time their state, so that the Prophet might have appeared false in his predictions. Hence he distinctly mentions all the kings, so that the faithful might suspend their judgment until the appointed time of God’s vengeance came.

He afterwards mentions Ashkelon; which was not a maritime city, though not far from the sea. Then he adds עזה , oze, which we call Gaza, for the Greek translators have so rendered it. But what the Greek and Latin writers have thought, that it was called Gaza, because Cyrus deposited there his treasures while carrying on war here and there, is wholly absurd; and it was a frivolous conjecture which occurred to their minds, because Gaza means a treasure, and the Greek translators rendered Oze, Gaza; but it was entertained without much thought. The situation of the city is well known. He then mentions Ekron, a neighboring city, not far from Azotus, which is also named. The Prophet says Ashdod, which the Greeks have rendered Azotus, and the Latins have followed them. We hence see that the Prophet refers to that part of the country which was towards Syria.

But it may be asked, why he names the remnant of Ashdod? Some think that he refers to neighboring towns, not so much known, as Gath, which is elsewhere named, but less celebrated But this exposition seems to me forced and absurd. The probability is, that Ashdod had been conquered, but that owing to its advantageous locality it was not wholly forsaken. For שארית , sharit, means what is left or remains after a slaughter. What remained then in Ashdod, he delivered up to God’s sword, that it might be destroyed. It follows, —

Calvin: Jer 25:21

The same words are ever to be repeated, that Jeremiah made all these nations to drink the cup. He mentions the Idumeans, the posterity of Esau, and also the Moabites, the descendants of Lot, as also were the Ammonites There was a relationship between these three nations and the Israelites; hence the Prophet seems designedly to have connected these three nations together. He adds —

Calvin: Jer 25:22

As to the word Island, the number is to be changed; for the Prophet means not one island, but the countries beyond the sea. Some restrict the reference to Cyprus, Crete, Mitylene, and other islands in the Mediterranean; but it is a common way of speaking in Hebrew, to call all countries beyond the sea islands.

“The kings of the islands shall come.” (Psa 72:10.)

The Prophet in that passage calls those the kings of the islands who would come in ships to Judea. So also in this place we may understand by the kings of the islands all those who were beyond the sea.

We now see that kings of one age only are not those summoned to God’s tribunal; for why does the Prophet mention all the kings of Tyre and all the kings of Sidon? Was it possible for these two cities to have four or two kings at the same time? But we must bear in mind what I have already stated, — that the children of God were warned, lest they should entertain a too fervid expectation as to the fulfillment of this prophecy. It is then the same as if he had said, “Though God’s vengeance may not come upon the present king of Tyre or of Sidon, it is yet suspended over all kings, and shall be manifested in its time.” ¹⁴¹ Tyre and Sidon, we know, were cities of Phoenicia, and very celebrated; and Tyre had many colonies afar off, among which the principal was Carthage; and the Carthaginians offered honorable presents to it every year, in order to shew that they were its descendants. And Tyre itself was a colony of Sidon, according to historians; but it so prospered, that the daughter as it were swallowed up the mother. But it appears evident that there were kings there in the time of Isaiah and Jeremiah, though in the time of Alexander both cities were republics; for many changes during that period had taken place in them. Now the Prophet says only, that Tyre and Sidon would be involved in the punishment which he denounced on both kings and people. It follows —

Calvin: Jer 25:23

I shall now only touch briefly on the extreme ones in a corner, or those bounded by a corner, who were almost unknown to the Jews on account of their distance. ¹⁴² After having spoken of nations so very remote, that he might not by prolixity be tedious, he mentions all the extreme ones in a corner, that is, those who were bounded by the farthest limits. As to Dedan, Tema, and Buz, we know that these countries derived their names from their founders. Who Dedan was, we learn from Moses, and also who Tema and Buz were. (Gen 25:3; 1Ch 5:14.) Two of them were descendants of Abraham by Keturah. ¹⁴³ There is no need of saying more of these countries, for they are not known by us at this day, and we cannot learn from geographers the extent of any of these countries; for there was hardly a place at the time when heathen writers began their records, which had not long before changed its name. We however conclude that these were eastern countries. It follows —

Defender: Jer 25:11

The beginning and end points of the prophesied seventy year Babylonian captivity of the Jews are in question, because of the unsettled state of the Babylonian and Medo-Persian chronologies of this period, as well as the several stages of deportation into Babylon and the several stages of return from exile under Ezra and Nehemiah. No matter how this period is calculated in detail, however, it is certainly of a seventy year order of magnitude (approximately 606-536 b.c.)."

Defender: Jer 25:12

God sometimes uses pagan kings and peoples to punish his own people when they depart from His will. Thus, Nebuchadnezzar was called "my servant" (Jer 25:9), even though he was wicked and idolatrous. Eventually he was punished (Daniel 4) and finally his grandson Belshazzar, who inherited his kingdom, was slain and the kingdom of Babylon itself conquered by the Medo-Persians (Dan 5:30, Dan 5:31)."

TSK: Jer 25:1

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.

TSK: Jer 25:2

Jer 18:11, Jer 19:14, Jer 19:15, Jer 26:2, Jer 35:13, Jer 38:1, Jer 38:2; Psa 49:1, Psa 49:2; Mar 7:14-16

TSK: Jer 25:3

thirteenth : Jer 1:2; 1Ki 22:3; 2Ch 34:3, 2Ch 34:8

rising : Jer 25:4, Jer 7:13, Jer 11:7, Jer 29:19, Jer 35:15, Jer 44:4; Gen 22:3; Exo 8:20; Psa 81:13; Isa 55:2; Mar 1:35; Joh 8:2, Joh 8:47; 2Ti 4:2

TSK: Jer 25:4

all : Urijah the son of Shemaiah, and Huldah the prophetess, lived about this time. Zephaniah also prophesied during part of the time; and it is probable that Habakkuk was contemporary with them.

rising : Jer 7:25, Jer 11:7, Jer 26:5, Jer 29:19, Jer 32:33, Jer 35:14, Jer 35:15, Jer 44:4, Jer 44:5; 2Ch 36:15, 2Ch 36:16

ye : Jer 25:3, Jer 25:7, Jer 7:24-26, Jer 11:8-10, Jer 13:10,Jer 13:11, Jer 16:12, Jer 17:23, Jer 18:12, Jer 19:15, Jer 22:21; Jer 36:31; Zec 7:11, Zec 7:12; Act 7:51, Act 7:52; Heb 12:25

TSK: Jer 25:5

Turn : Jer 18:11, Jer 35:15; 2Ki 17:13, 2Ki 17:14; Isa 55:6, Isa 55:7; Eze 18:30, Eze 33:11; Jon 3:8-10; Zec 1:4, Zec 1:5; Luk 13:3-5; Act 26:20; Jam 4:8-10

for : Jer 7:7, Jer 17:25; Gen 17:8; Psa 37:27, Psa 105:10,Psa 105:11

TSK: Jer 25:6

Jer 7:6, Jer 7:9, Jer 35:15; Exo 20:3, Exo 20:23; Deu 6:14, Deu 8:19, Deu 13:2, Deu 28:14; Jos 24:20; 1Ki 11:4-10, 1Ki 14:22; 2Ki 17:35

TSK: Jer 25:7

that ye : Jer 7:18, Jer 7:19, Jer 32:30-33; Deu 32:21; 2Ki 17:17, 2Ki 21:15; Neh 9:26; Pro 8:36

TSK: Jer 25:9

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

TSK: Jer 25:10

take from : Heb. cause to perish from, Est 3:13, Est 7:4, Est 8:11

voice of mirth : Jer 7:34, Jer 16:9, Jer 33:10,Jer 33:11; Isa 24:7-12; Eze 26:13; Hos 2:11; Rev 18:22, Rev 18:23

the sound : Sir J. Chardin remarks, that in the East, every where in the morning may be heard the noise of the mills, which often awakens people; for they generally grind every day just as much as may be necessary for the day’ s consumption. Where, then, the noise of the mill is not heard in the morning, nor the light of the candle seen in the evening, there must be an utter desolation. Ecc 12:2-4

TSK: Jer 25:11

seventy : This prophecy was delivered in the fourth year of Jehoiakim, and began to be accomplished immediately; and it was exactly seventy years from this time to the proclamation of Cyrus for the return of the Jews. Jer 25:12; 2Ch 36:21, 2Ch 36:22; Isa 23:15-17; Dan 9:2; Zec 1:12, Zec 7:5

TSK: Jer 25:12

when : Jer 29:10; 2Ki 24:1; Ezr 1:1, Ezr 1:2; Dan 9:2

that I : Jer 25:14, 50:1-51:64; Deu 32:35-42; Isa. 13:1-14:32, 21:1-17, 46:1-47:15; Dan. 5:1-31; Hab. 2:1-20; Rev. 18:1-24

punish : Heb. visit upon, see note on Jer 23:2

perpetual : Jer 50:3, Jer 50:13, Jer 50:23, Jer 50:39, Jer 50:40,Jer 50:45, Jer 51:25, Jer 51:26, Jer 51:62-64; Isa 13:19, Isa 14:23, Isa 15:6; Isa 20:1-6, Isa 47:1; Eze 35:9

TSK: Jer 25:13

hath : See note on Jer 1:5, Jer 1:10; Dan 5:28, Dan 5:31; Rev 10:11

TSK: Jer 25:14

many : Jer 27:7, Jer 50:9, Jer 50:41, Jer 51:6, Jer 51:27, Jer 51:28; Isa 14:2, Isa 45:1-3; Dan 5:28; Hab 2:8-16

I : Jer 50:29-34, Jer 51:6, Jer 51:20-27, Jer 51:35-41; Psa 137:8; Isa 66:6; Rev 18:20-24

TSK: Jer 25:15

Take : Jer 13:12-14; Job 21:20; Psa 11:6, Psa 75:8; Isa 51:17, Isa 51:22; Rev 14:10,Rev 14:19

all : Jer 25:27-33

TSK: Jer 25:16

Jer 25:27, Jer 51:7, Jer 51:39; Lam 3:15, Lam 4:21; Eze 23:32-34; Nah 3:11; Rev 14:8, Rev 14:10; Rev 16:9-11, Rev 18:3

TSK: Jer 25:17

and made : Jer 25:28, Jer 1:10, Jer 27:3, 46:1-51:64; Eze 43:3

TSK: Jer 25:18

Jerusalem : Jer 1:10, Jer 19:3-9, Jer 21:6-10; Psa 60:3; Isa 51:17-22; Eze 9:5-8; Dan 9:12; Amo 2:5, Amo 3:2; 1Pe 4:17

to make : Jer 25:9, Jer 25:11, Jer 24:9; Jos 6:18; 2Ki 22:19

as it : Jer 44:22; 1Ki 8:24; Ezr 9:7; Neh 9:36

TSK: Jer 25:19

Pharaoh : Jer 43:9-11, Jer 46:2, Jer 46:13-26; Ezek. 29:1-32:32; Nah 3:8-10

TSK: Jer 25:20

the mingled : Jer 25:24, Jer 50:37; Exo 12:38; Eze 30:5

Uz : Gen 10:23, Gen 22:21; 1Ch 1:17; Job 1:1; Lam 4:21

Philistines : Jer 47:1-7; Eze 25:15-17; Amo 1:6-8; Zep 2:4-7; Zec 9:5-7

Ashkelon : 1Sa 6:17, Askelon, Gaza

remnant : Isa 20:1; Amo 1:8; Neh 13:23-27

TSK: Jer 25:21

Edom : Jer 27:3, 49:7-22; Psa 137:7; Isa. 34:1-17, Isa 63:1-6; Lam 4:21, Lam 4:22; Eze 25:12-14, Eze 32:29, Eze 35:1-15; Amo 1:11, Amo 1:12; Obad. 1:1-16, Oba 1:18; Mal 1:2-4

Moab : Jer 9:26, 48:1-47; Isa. 15:1-16:14, Isa 25:10; Eze 25:8-11; Amo 2:1-3; Zep 2:8-10

the : Jer 49:1-6; Eze 25:2-7; Amo 1:13-15

TSK: Jer 25:22

Tyrus : Jer 27:3, Jer 47:4; Ezek. 26:1-21, 27:1-36, 28:1-19, Eze 29:18; Amo 1:9, Amo 1:10; Zec 9:2-4

Zidon : Eze 28:22, Eze 28:23, Eze 32:30; Joe 3:4-8

isles which are beyond the sea : or, region by the sea side, Jer 49:23-27; Amo 1:3-5; Zec 9:1

TSK: Jer 25:23

Dedan : Jer 49:8; Gen 10:7, Gen 22:21, Gen 25:15; 1Ch 1:30; Job 6:19; Isa 21:13, Isa 21:14; Eze 25:13, Eze 27:20

in the utmost corners : Heb. cut off into corners, or having the corners of the hair polled, Jer 9:26, Jer 49:32

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 25:1

The fourth year - See Dan 1:1 note. This invasion of Judaea, in which Daniel was carried captive to Babylon, was according to the date of the years the fourth, but according to the actual time the third, year of the Jewish king. Nebuchadnezzar was not yet fully king, but associated with his father Nabopalassar.

Barnes: Jer 25:3

The three and twentieth year - i. e., nineteen under Josiah, and four under Jehoiakim. This prophecy divides itself into three parts,

(1) the judgment of Judah Jer 25:3-11, and Babylon’ s doom Jer 25:12-14;

(2) the wine-cup of fury Jer 25:15-29;

(3) the judgment of the world Jer 25:30-38.

Barnes: Jer 25:5

Turn ye - i. e., Repent ye; the great summons of God to mankind at all times (Luk 24:47; Act 2:38; compare Mat 3:2).

Barnes: Jer 25:9

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.

Barnes: Jer 25:10

Take from them ... the sound of the millstones, and the light of the candle - (or, lamp). To denote the entire cessation of domestic life. The one was the sign of the preparation of the daily meal, the other of the assembling of the family after the labors of the day were over.

Barnes: Jer 25:11

Seventy years - The duration of the Babylonian empire was really a little short of this period. But the 70 years are usually calculated down to the time when the Jews were permitted to return to their country (compare Jer 29:10).

Barnes: Jer 25:12

Perpetual desolations - The ruins of Babylon form its only lasting memorial.

Barnes: Jer 25:13

The Septuagint places a full stop after "book,"and take the rest as a title "what Jeremiah prophesied against the nations,"which series there immediately follows. In the Masoretic Text, this series is deferred to the end Jer. 46\endash 49, and with Jer. 50\endash 51, forms one entire series. Other reasons make it probable that the Septuagint has preserved for us an earlier text, in which all direct mention of the king of Babylon is omitted and the 70 years are given as the duration of Judah’ s captivity, and not of the Babylonian empire. The fuller text of the Masorites is to be explained by the dislocation which Jehoiakim’ s scroll evidently suffered.

Barnes: Jer 25:14

Shall serve themselves of them also - i. e., shall impose forced labor upon the Chaldaeans, and reduce them also to servitude.

Barnes: Jer 25:15

Saith - Or, hath said. This prophecy - placed by the Septuagint after those against the nations - forms an impressive statement of the manner in which the new kingdom of Babylon was to execute Yahweh’ s wrath upon the nations far and near.

Barnes: Jer 25:16

Be moved - Rather, stagger.

Barnes: Jer 25:17

Then took I the cup - Not actually offering the wine-cup - Holy Scripture has suffered much from this materialistic way of explaining it: but publicly proclaiming this prophecy in Jerusalem, as the central spot of God’ s dealings with men, and leaving it to find its way to the neighboring states.

Barnes: Jer 25:18

As it is this day - Words omitted by the Septuagint, and probably added by Jeremiah after the murder of Gedaliah had completed the ruin of the land.

Barnes: Jer 25:19

The arrangement is remarkable. Jeremiah begins with the south, Egypt; next Uz on the southeast, and Philistia on the southwest; next, Edom, Moab, and Ammon on the east, and Tyre, and Sidon, and the isles of the Mediterranean on the west; next, in the Far East, various Arabian nations, then northward to Media and Elam, and finally the kings of the north far and near.

Barnes: Jer 25:20

The mingled people - Either auxiliaries; or, rather, a constituent portion of the people of Egypt, who were not of pure blood.

Azzah - i. e., Gaza.

The remnant of Ashdod - A sentence which none but a contemporary writer could have used. Psammetichus, after a siege of 29 years, had captured and destroyed Ashdod, except for a feeble remnant.

Barnes: Jer 25:22

The isles - Rightly explained in the margin; it probably refers here to Cyprus.

Barnes: Jer 25:23

Dedan - See the Isa 21:13 note.

Buz - See Job 32:2 note.

All that are ... - See the marginal reference note.

Poole: Jer 25:1

The fourth year of Jehoiakim was seven years and odd months before Jeconiah or Jehoiachin his son was carried into captivity, as appears from 2Ki 23:36 24:8,15 , and eighteen years before the taking of the city, and the more general captivity; which argueth that this prophecy is misplaced, and set after the former, whereas in order of time it was sixteen or seventeen years before it. This is said to be

the first year of Nebuchadrezzar (called by Ptolemy, Nabopolassar). It is said, Dan 1:1 , that this Nebuchadrezzar came up in the third year of Jehoiakim; to which is answered, that the first year of Nebuchadrezzar’ s reign must be understood of his absolute reign , which concurred partly with the third, partly with the fourth year of Jehoiakim; they say he was before a sharer in the kingly government with his father, but this was the first year that he had the name of king entirely given unto him.

Poole: Jer 25:2

That is, the word concerned them all, and he spake it to so many of them as he met with in any public assembly at Jerusalem or elsewhere.

Poole: Jer 25:3

We read, Jer 1:2 , that Jeremiah began to prophesy in the thirteenth year of Josiah. Josiah reigned thirty-one years, 2Ki 22:1 ; so that taking in the thirteenth year, Jeremiah prophesied nineteen years during the life of Josiah, to which adding the four of Jehoiakim’ s reign, it maketh twenty-three. These twenty-three years, saith the prophet, I have been a preacher to you, and I have not been negligent in my work; but like men that get up early in the morning to despatch their business, so have I been in the discharge of my prophetical office.

Poole: Jer 25:4

Nor am I the only prophet whom the Lord hath sent you, and whom you have neglected and despised; God hath sent you many more, and you have despised as many as he hath sent, though the Lord hath made it his business to send you one after another from time to time. This contempt of the Lord’ s messengers is made the proximate cause of God’ s wrath coming upon this people, till there was no remedy, 2Ch 36:16 .

Poole: Jer 25:5

The substance both of their and my sermons hath been to persuade you to leave off those sinful courses wherein you have lived, and which you might have amended by virtue of that common grace which I did not deny you. We have not differed in our doctrine, to the practice of which you have also been encouraged both by them and me, with an assurance from God that if you did it, you should enjoy this good land, which the Lord promised and gave to you and your fathers, and you have now possessed from age to age.

Poole: Jer 25:6

Gods; idols, which indeed are no gods, but so called by idolaters.

To serve them, and to worship them to pay any divine homage unto them.

And provoke me not to anger by idols, which are the work of men’ s hands (no uncreated beings). Or more generally, any works which are contrary to the law of God. If you do this, I will by my providence do you no harm, you shall yet enjoy your own land and prosper.

Poole: Jer 25:7

Ye heard me and other the Lord’ s prophets thus speaking to you, but you did not obey and hearken. As if you had done it on purpose to incense me against you, who am of myself slow to wrath, and must be provoked to execute vindictive justice by men’ s own wicked works; which do not otherwise affect or hurt me, but are to their hurt who do them.

Poole: Jer 25:8

That is, because you have not hearkened to and obeyed my words; for it is manifest they had heard Jeremiah and the other prophets.

Poole: Jer 25:9

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 .

Poole: Jer 25:10

I will take away all your mirth and jollity, whether used at weddings, or at any of your merry meetings; I will leave you nothing to rejoice in; your very wedding times shall be times of mourning and lamentation. Nay, I will not only deprive you of your mirth, but of those things that are necessary for you, as necessary as bread and light; the millstone shall not move; you shall not have the light so much as of a candle. See the like expressions Rev 18:22,23 . God here threatens not only to take away their superfluities, and what he had hitherto lent them for their pleasure and delight, but also what they had for their necessary sustenance, and to capacitate them to do their ordinary works.

Poole: Jer 25:11

This prophecy is a famous prophecy in regard of its fixing the particular space of time in which the Jews abode in the captivity of Babylon, viz.

seventy years When they determined we are plainly enough told, Ezr 1:1 , in the first year of Cyrus the king of Persia , but when they commenced is more disputed; for we read of three carryings into that captivity: the one in the third and fourth year of Jehoiakim, when it should seem that Nebuchadrezzar only carried away some few persons to be bred in his court, amongst whom were Daniel and the three children , Dan 1:1,2 , &c.; a second seven years after, in Jeconiah’ s time, 2Ki 24:15,16 ; the last and most general eleven years after, in the eleventh year of Zedekiah: it seemeth most probable that the seventy years must be reckoned from the second; for Jeremiah, Jer 29:1 , &c., writing to those then in captivity, tells them, that when seventy years should be accomplished , God would bring them back. This is confirmed by Ezekiel, Jer 40:1 , where the fourteenth year after the taking of the city is expressly said to be the twenty-fifth year of their captivity.

Poole: Jer 25:12

When seventy years are accomplished seventy years accounted from the time that the Jews were carried away in the time of Jeconiah or Jehoiachin, 2Ki 24:15,16 . This was fulfilled by Darius the king of Persia, Dan 4:31 . Of these seventy Nebuchadnezzar reigned thirty-six, 2Ki 25:27 , Evil-merodach thirty-two, and Belshazzar at least two, Dan 8:1 . Though God, whose all the creation is, and who is the Lord of all the hosts of his creatures, doth often make use of heathens and other wicked men to punish his own people, yet he will at last punish them too; and ordinarily when he doth punish them, it is with a more severe and grievous destruction than that by which he punisheth his people, Isa 27:7 ; thus he threatens to make the Chaldeans a perpetual desolation.

Poole: Jer 25:13

That land the land of the Babylonians and Chaldeans.

Poole: Jer 25:14

God threateneth the destruction of that monarchy by the Persians, according to the prophecy of this prophet, and declareth that their destruction was of themselves, God did but recompense unto them their own deeds, and the works of their hands; which is not to be restrained to their excesses in executing Divine vengeance, and the cruelty they used to the Israelites, but more generally interpreted of all their wicked courses.

Poole: Jer 25:15

God’ s judgments are often in Scripture expressed under the notion of a cup of hot and intoxicating drink, and their suffering is set out under the notion of drinking such a cup, as Psa 75:8 Job 21:20 Isa 51:17 Psa 11:6 60:3 Lam 4:21 Eze 23:32,34 . God made Jeremiah to see the appearance of such a cup in a vision, and bade him to carry it to the nations to whom he sent him, to signify to them that his wrath should be poured out on them, and they should drink of it.

Poole: Jer 25:16

Whether they will or no, they shall drink it, and be disturbed, and be mad, and rage like men overcome with wine, because of those dreadful judgments which I shall send amongst them.

Poole: Jer 25:17

That is, in the vision; for it cannot be thought that the Lord made the prophet to travel up and down to all the nations afterward named with a cup of wine in his hand.

Poole: Jer 25:18

Judgment usually beginneth at the house of God, 1Pe 4:17 . God hath more known them and done them more good than other people, therefore their sins are higher provocations, and they are less excusable. By the kings here mentioned are to be understood Jehoiakim, Jehoiachin, and Zedekiah; these princes with their people God threatens to punish to astonishment, and so as men should mock at them, and curse them; which expressions we have before met with in the same cause. But here ariseth a doubt how the prophet saith,

as it is this day whereas this prophecy, Jer 25:1 , was in the fourth year of Jehoiakim , but Jerusalem was not made such a desolation till the eleventh year of Zedekiah , which was eighteen years after. Some think that though the thing were yet to come, yet the prophet speaketh of it as past, because of the certainty of it, which is but what is ordinary in the prophetical writings. Others think that these words were added after the captivity of Jeremiah, writing over his former prophecies. Others from these words judge that this part of the chapter was a prophecy at some other time following what was in the beginning of this chapter. Others think that he adds these words because the carrying into captivity was at this time begun, though not completed until the eleventh year of Zedekiah.

Poole: Jer 25:19

The Egyptians being that people whom the Jews most trusted to for help, are named as the first to whom the prophet was sent with the wine-cup of God’ s fury, to let the Jews know, that if they trusted to them, their confidence was vain; for they should themselves be destroyed, which was fulfilled within the twelve years after the death of Josiah unto the time of Jehoiachin, as appears from 2Ki 24:6,7 , for the king of Egypt made Jehoiakim king, 2Ki 23:34 .

Poole: Jer 25:20

It is of no great moment to determine whether God by

the mingled people here mentioned, intended the various nations afterwards particularly expressed by their names, or some people that were not native Egyptians, but lived mingled with them, or some other people of several nations who lived near Judea or the Arabians.

By the kings of the land of Uz it is most probably judged are to be understood those kings who ruled over that people, who descended from Dishan, Gen 36:28 , and are judged to have inhabited some part of Arabia Petraea, near to Idumea. The cities of the Philistines are reckoned afterward.

Azzah, Ekron, Ashdod, and Ashkelon were four of them; the fifth, which was Gath, is not here named. See 1Sa 6:17 . It had a king in former times, to whom David fled, 1Sa 21:10 ; but before this time it was destroyed, either by Psammeticus, father to Pharaoh-nechoh, or by Tartan, captain-general to Sargon king of Assyria, of whom read Isa 20:1 , that he took Ashdod, which may be the reason that here mention is made of no more than

the remnant of Ashdod

Poole: Jer 25:21

The Edomites were the posterity of Esau the son of Isaac, to whom God had given a land which they inherited, and he would not suffer the Israelites to make their way through them by force, when they denied them a passage through their country; now he threatens their ruin, as also Jer 49:7 ; and Obadiah’ s prophecy was against them, where their triumphing in the captivity of the Jews is mentioned as one thing that had provoked God against them. The Moabites and Ammonites were descended from Lot. Jer 48 is an entire prophecy against Moab; they had lived in long prosperity, as appears there, Jer 25:12 ; so had the Ammonites, against whom also Jeremiah prophesied particularly, Jer 49:1-7 .

Poole: Jer 25:22

Tyrus was a strong city upon the borders of the tribe of Asher, Jos 19:29 2Sa 24:7 , a very rich city, and a kingdom, with the king of which (who was Hiram) Solomon in his time traded much, 2Ch 2:3 . Isaiah prophesied its ruin, Jer 23:1 ; so did Ezekiel, Eze 27:28,29 : it was destroyed by Nebuchadrezzar, Eze 29:18 .

Zidon was nigh to it, therefore we shall ordinarily find Tyre and Zidon joined together in Scripture: both Isaiah and Ezekiel, as well as this prophet, prophesied their ruin. By

the isles beyond the sea some understand Greece and Italy; others Rhodes, Cyprus, and Crete; but others think Nebuchadnezzar never conquered these, and rather understand those parts of Syria that coasted upon the midland sea.

Poole: Jer 25:23

We read of a Dedan the issue of Ham, Gen 10:7 . The other the posterity of Abraham by Jokshan, Gen 25:3 . It seemeth to be a city of Idumea, Jer 49:8 . Tema descended from Ishmael, Gen 25:15 ; his posterity inhabited in Arabia, Isa 21:14 , where they are joined with those of Dedan. Buz was one of the posterity of Nahor, Gen 22:21 . These were people mixed with the Saracens or Arabians.

All that are in the utmost corners that dwell in the corners or furthest parts of the world. Some interpret it of the fashion of their cutting their beards, as the Saracens did: see Lev 19:27 , where God forbade his people that fashion.

Haydock: Jer 25:1

Babylon, when he was associated by Nabopolassar, three years before his death, the year of the world 3397. This year Joakim was taken to be conducted to Babylon, though he was afterwards permitted to remain on very hard conditions, while the sacred vessels, Daniel, &c., were taken away, and the 70 years of captivity commenced. They ended in the first of Cyrus, the year 3468. (Usher) ---

This chapter should be placed before the 24th and after the 26th. (Calmet) ---

The prophets did not observe the order of time, chap. xxi. (Worthington)

Haydock: Jer 25:3

Josias. He prophesied nineteen years under him, and three under his successors.

Haydock: Jer 25:4

All. We know of Joel, Habacuc, Sophonias, and Holda. (Calmet)

Haydock: Jer 25:9

My servant. So this wicked king is here called; because God made him his instrument in punishing the sins of his people. (Challoner) (Worthington) ---

He thought himself more than man, but he was only the rod destined for the fire.

Haydock: Jer 25:10

Sound, or songs of women turning the mill, Matthew xxiv. 41. (Calmet) ---

Lamp, or illuminations, on account of some victory, (Haydock) or festival. (Pers. v. 180.) The Jews "light a lamp for the sabbaths," (Seneca, Ep. xcv.) before they commence. (Haydock)

Haydock: Jer 25:11

Years. Ver. 1. The neighbouring nations were also involved in this calamity, and were to be sent back by Cyrus. (Calmet) ---

Another period of 70 years is specified, (chap. xxix. 10.) during which the city and temple should remain in ruins, till the second of Hystaspes, the year of the world 3485. (Usher) ---

This system is not without difficulties. The present prediction seems rather to refer to the desolation, (Vatable; Aggeus i. 2.) as appears from Zacharias i. 12., or the prophet speaks of the same event in both places, dating from the year preceding the capture of Jerusalem, (the year 3415), till Darius gave entire liberty to the Jews, the year 3485. We differ from Usher in the years allotted to Cyrus, who began to restore the Jews, 1 Esdras i. 5. (Calmet) ---

These 70 years are dated from the 11th of Sedecias. (Worthington)

Haydock: Jer 25:12

Punish. Literally, visit upon. (Challoner) ---

Cyrus overturned the monarchy, and the city was ruined by degrees, Isaias xiii., and xiv., and xxi. 1., and Ezechiel i. 5. (Calmet)

Haydock: Jer 25:14

Kings. They perfidiously joined the Chaldeans, after making a league with Sedecias, chap. xxvii. 3. This is condemned, (Calmet) and not precisely their submitting to Nabuchodonosor, chap. xxviii. 8. Their league with Juda was indeed wrong; but the infringement of it was another crime. Septuagint is here much transposed almost to the end. See Grabe. (Haydock) ---

Jeremias had prophesied against the nations, though his words are given, chap. xlvi., &c.

Haydock: Jer 25:15

Fury. Chastisement, Isaias li. 17. ---

All, who might be then at Jerusalem. Sanctius thinks Jeremias travelled into all these countries: most believe it was only done in vision. He might write to them. (Calmet) ---

The cup metaphorically denotes God's wrath, Psalm lxxiv. 9. (Worthington)

Haydock: Jer 25:18

As, &c. He probably inserted this (Haydock) after the event, (Vatable) or the country was much distressed even under Sedecias.

Haydock: Jer 25:19

Pharao, who was defeated (Ezechiel xxx. 25.) coming to assist Juda, (chap. xxxvii.) and again plundered after the taking of Tyre, Ezechiel xxix. 18.

Haydock: Jer 25:20

In. Hebrew, "the mixed multitude," (Exodus xii. 38.; Calmet) or "Arabs." (Grotius) ---

Ausitis, near Palmyra, Job i. 1. ---

Azorus, taken by the Egyptians, and afterwards by the Chaldeans, chap. xlvii. 2.

Haydock: Jer 25:21

Ammon. The details are given in chap. xlviii., and xlix., and Ezechiel xxv. to xxxiv., and Abdias and Sophonias.

Haydock: Jer 25:22

Kings. Ithobaal (Josephus, Antiquities x. 11.) had many governors under him. Nabuchodonosor besieged Tyre for 13 years, Ezechiel xxvi., &c. ---

Sea, or Gibraltar. See Jos.[Josephus?], sup. v. 22. (Haydock) He had navies on the Mediterranean, Ezechiel xxx. 9.

Haydock: Jer 25:23

Buz. Scenite Arabs, who cut off the hair of the eyebrows, chap. ix. 26. These Saracens left the hair below the ears long, as the Polonians and Hungarians do. (Worthington)

Gill: Jer 25:1

The word that came to Jeremiah concerning all the people of Judah,.... Not only in the city of Jerusalem, but in the whole land of Judea. This prophecy concerns them all; their repentance and reformation, to which they are exhorted; or their invasion, desolation, and captivity, with which they are threatened. Before the prophet was sent to the king of Judah only, Jer 22:1; now to all the people:

in the fourth year of Jehoiakim the son of Josiah king of Judah; in the latter part of the third, and beginning of the fourth year of his reign; see Dan 1:1;

this was the first year of Nebuchadrezzar king of Babylon: in which he began to reign with his father, for he reigned two years with him; who is the Nabopolassar of Ptolemy. This was in the year of the world 3397, and before Christ 607, according to Bishop Usher ^f.

Gill: Jer 25:2

The which Jeremiah the prophet spake unto all the people of Judah,.... Perhaps at one of the three feasts, at which all the males appeared in Jerusalem; for it cannot be thought that he went up and down throughout all parts of the land to deliver this prophecy, but to as many of them as he found in Jerusalem in any place, at any time; and none so likely as what is mentioned:

and to all the inhabitants of Jerusalem: to whom he had an opportunity of speaking frequently:

saying; as follows:

Gill: Jer 25:3

From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day,.... The year in which Jeremiah began to prophesy, Jer 1:2;

(that is, the three and twentieth year); for Josiah reigned one and thirty years; so that Jeremiah prophesied nineteen years in his reign; and now it was the fourth of Jehoiakim's, which make twenty three years; so long the prophet had been prophesying to this people:

the word of the Lord hath come unto me; from time to time, during that space of twenty three years; and which he diligently, constantly, and faithfully delivered unto them; as follows:

and I have spoken unto you, rising early and speaking: as soon as ever he had a word from the Lord, he brought it to them, and took the most proper and seasonable time to inculcate it to them; in the morning, and after, he had had a vision or dream in the night from the Lord;

but ye have not hearkened; they took no notice of it; turned a deaf ear to it; however, did not obey or act as they were directed and exhorted to.

Gill: Jer 25:4

And the Lord hath sent unto you all his servants the prophets,.... Not only him, but many others, Micah, Nahum, Zephaniah, and others:

rising early and sending them; not only the prophet, but the Lord himself is said to rise early, and send his prophets to them; which denotes his great care and concern for this people for their good; see Jer 7:25;

but ye have not hearkened, nor inclined your ear to hear; which is an aggravation of their sin; that whereas they had one prophet after another sent to them, and sent by the Lord himself; he rising early, and sending them; and they rising early, being sent to do their message; and yet were not hearkened and attended to.

Gill: Jer 25:5

They said,.... The prophets: this was the substance of their discourses and prophecies, what follows:

turn ye again now everyone from his evil way, and from the evil of your doings; repent of sins, and reform from them; particularly their idolatries, to which they were prone, and are after mentioned:

and dwell in the land that the Lord hath given unto you to your fathers for ever and ever; that is, the land of Canaan, which was given to them, and their fathers before them, by the Lord, for an everlasting inheritance, provided they behaved towards him aright; for they held the possession of it by their obedience to his law; and now, notwithstanding all that they had done, or had been threatened with; yet, if they repented and reformed, they should still dwell in the land, and enjoy it, and all the blessings and privileges of it.

Gill: Jer 25:6

And go not after other gods to serve them, and to worship them,.... So long as they served the Lord God, they continued in their own land, in the comfortable enjoyment of all the blessings of it; for their government was a theocracy; God was their King; and as long as they served and worshipped him only, he protected and defended them; but when they forsook him, and went after other gods, and served and worshipped them, then they were threatened to be turned out of their land, and carried captive into other lands; and yet, after all, if they returned from their idolatries, and left off worshipping idols, the Lord was ready to receive them kindly, and continue his favours to them:

and provoke me not to anger with the works of your hands; their idols, which their own hands made, and then fell down to worship them; than which nothing can be more provoking to God:

and I will do you no hurt; by sword, or famine, or pestilence, or captivity; signifying the hurt he had threatened them with should not be done, provided they forsook their idolatrous worship; God does no hurt to his true worshippers; yea, he makes all things work together for their good.

Gill: Jer 25:7

Yet ye have not hearkened unto me, saith the Lord,.... Though it was he that spake unto them by his prophets; and though it was so much to their own good and advantage; and the neglect of him and his word were so much to their disadvantage, and even ruin:

that ye might provoke me to anger with the works of your hands, to your own hurt: which, though not signed to do either, yet eventually did both; both provoked the Lord, and brought destruction upon themselves; for whatever is against the glory of God is to the hurt of man; and whatever provokes him is pernicious to them in its consequences.

Gill: Jer 25:8

Therefore thus saith the Lord of hosts,.... Of armies above and below; and so can do what he pleases in heaven and in earth:

because ye have not heard my words; by the prophets, so as to obey them; they had heard them externally, but did not observe to do them.

Gill: Jer 25:9

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.

Gill: Jer 25:10

Moreover, I will take from them the voice of mirth, and the voice of gladness,.... At their festivals, and nuptial solemnities:

the voice of the bridegroom, and the voice of the bride; expressing their mutual love unto, and delight in, each other; so agreeable to one another and their friends: or it may mean those epithalamies, or nuptial songs, sung unto them by their friends:

the sound of the millstones; either the voice of those that sing at the mill while grinding; or rather the sound of the stones themselves used in grinding; either in grinding spices for the bride cakes; or rather in grinding corn for common use; and so denotes the taking away of bread corn from them, and the want of that. The sense is, there should be corn to grind, and so no use of the mill:

and the light of the candle; at their feasts and weddings, or rather, for common use; signifying that houses should be desolate, without inhabitants, no light in them, nor work to be done. The whole shows that they should be deprived of everything both for necessity and pleasure. John seems to have borrowed some phrases from hence, Rev 18:22; in which he appears to have followed the Hebrew text, and not the Greek version. The Targum of the last clause is,

"the voice of the company of those that sing at the light of candles.''

Gill: Jer 25:11

And this whole land shall be a desolation,.... Not only the city of Jerusalem, but all Judea, without inhabitants, or very few, and shall be uncultivated, and become barren and unfruitful:

and an astonishment; to all other nations, and to all persons that pass through, beholding the desolations of it:

and other nations shall serve the king of Babylon seventy years; both the Jews, and other nations of Egypt, reckoning from the date of this prophecy, the fourth year of Jehoiakim's reign, when Daniel and others were carried captive, Dan 1:1; to the first year of Cyrus.

Gill: Jer 25:12

And it shall come to pass, when seventy years are accomplished,.... Which were accomplished in the first year of Cyrus: they began with the first year of Nebuchadnezzar, who reigned two years and two months with his father Nabopolassar; after that forty three years by himself; Evilmerodach two years: Neriglissar four years; Belshazzar or Nabonadius seventeen years; and Darius the Median two years; which all make sixty nine years and two months; and if ten months more be added to complete the said seventy years, it will carry the end of them to the first year of Cyrus ^g. These years are differently reckoned by others; by Spanhemius, from the first of Nebuchadnezzar, or fourth of Jehoiakim, to the destruction of the city under Zedekiah, nineteen years; thence to the death of Nebuchadnezzar, twenty four; then Evilmerodach, two; then the reign of Neriglissar, including some months of Laborosoarchod, five; then the years of Nabonadius, or Belshazzar, seventeen; and from his death, or the taking of Babylon, to the death of Darius the Mede, two years; which make sixty nine, exclusive of the first of Cyrus; and comes to much the same as the former. By James Alting thus; from the eighteenth year of Nebuchadnezzar, complete, to his death, twenty six years; Evilmerodach, twenty three; Belshazzar, three; Darius the Mede, eighteen, after the destruction of the Babylonish empire; which seems very wrong; better, by Dr. Lightfoot, thus; Nebuchadnezzar, forty five current; Evilmerodach, twenty three; and Belshazzar, three ^h. So the Jewish chronicle ⁱ:

that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity; the king for his tyranny, and the nation for their idolatry; and both for these and other sins they were guilty of; for, though they did the will of God in carrying the Jews captive, they no doubt in their usage of them exceeded their commission, and were justly punishable for their iniquities. This is not to be understood of the present king of Babylon, Nebuchadnezzar; but of Nabonadius, or Belshazzar, whom the Lord punished by Cyrus; who appears to have been a very wicked man, and in the excess of not, profaning the vessels of the temple the night he was slain, Dan 5:1;

and the land of the Chaldeans; and will make it perpetual desolations; even as other nations had been made by them, Jer 25:9.

Gill: Jer 25:13

And I will bring upon that land all my words which I have pronounced against it,.... By his prophets, and particularly by Jeremiah, as follows; for not one word that is spoken by the Lord, either in a way of promise or threatening, shall fail; his truth, power, and faithfulness, are engaged to accomplish all:

even all that is written in this book, which Jeremiah hath prophesied against all the nations; the Egyptians, Philistines, Moabites, Edomites, Arabians, Persians, and also the Babylonians, in Jer 46:1, which prophecies, in the Greek version, immediately follow here, though in a confused manner; where some have thought they might be more regularly placed than as they are in the Hebrew copies, at the end of the book; but of this there seems to be no absolute necessity.

Gill: Jer 25:14

For many nations and great kings shall serve themselves of them also,.... Take their cities, seize upon the kingdoms, spoil them of their wealth and riches, and bring them into servitude to them: these "many nations", which should and did do all this, were the Medes and Persians, and those that were subject to them, or were their allies and auxiliaries in this expedition; and the "great kings" were Cyrus and Darius, and those that were confederate with them:

and I will recompense them according to their deeds, and according to the works of their own hands; as they have done to others, it shall be done to them; as they have served themselves of other nations, other nations shall serve themselves of them; as they have cruelly used others, they shall be used with cruelty themselves; and as they have made other countries desolate, their land shall become desolate also; not only their tyranny and cruelty, but all their other sins, shall receive a just recompence of reward.

Gill: Jer 25:15

For thus saith the Lord God of Israel unto me,.... The prophet:

take the wine cup of this fury at my hand; in a vision the Lord appeared to Jeremiah with a cup of wine in his hand, which he bid him take of him. It is usual in Scripture for the judgments of God on men to be signified by a cup of hot and intoxicating liquor, Isa 51:17; particularly in Psa 75:8; to which reference may be had; as John seems to refer to the passage here in Rev 14:10; called a cup, because they are in measure, and but small in comparison of what will be inflicted in the world to come; and a cup of "fury", because they proceed from the wrath of God, stirred up by the sins of men. Jarchi interprets this cup of the prophecy of vengeance, which the Lord delivered to Jeremiah; and not amiss:

and cause all the nations to whom I send thee to drink it; prophesy unto them what wrath and ruin shall come upon them.

Gill: Jer 25:16

And they shall drink, and be moved, and be mad,.... The judgments foretold shall come upon them, whether they will or not; which will have such effects upon them, as intoxicating liquor has on drunken persons; make them shake and tremble, and reel to and fro, and toss and tumble about, and behave like madmen:

because of the sword that I will send among them; this explains what is meant by the wine cup of fury, the sword of a foreign enemy that shall enter among them and destroy; and which would make them tremble, and be at their wits' end, like drunken and mad men.

Gill: Jer 25:17

Then took I the cup at the Lord's hand,.... In a visionary way, and did as he commanded, and prophesied as he directed him. The prophet was obedient to the heavenly vision, as became him:

and made all the nations to drink, unto whom, the Lord had sent me; not that he travelled through each of the nations with a cup in his hand, as an emblem of what wrath would come upon them, and they should drink deep of; but this was done in vision, and also in prophecy; the prophet publishing the will of God, denouncing his judgments upon the nations, and declaring to them what would befall them.

Gill: Jer 25:18

To wit, Jerusalem, and the cities of Judah,.... Which are mentioned first, because God's judgments began with them, as they usually do with the house of God, 1Pe 4:17; and even now began; for this very year, in which this prophecy was delivered, Nebuchadnezzar came up and besieged Jerusalem, and carried away some captives, Dan 1:1; this was the beginning of what afterwards were more fully executed:

and the kings thereof, and the princes thereof: the Kings Jehoiakim, Jeconiah, and Zedekiah, with those of their families, the princes of the blood, and their nobles:

to make them a desolation, an astonishment, an hissing, and a curse; to strip them of their crowns and kingdom, of their wealth, and riches, and honour, and bring them into slavery and bondage; so that they became an astonishment to some, to see the change that was made in them; and were hissed stand cursed by others:

(as it is this day); which is added, either because of the certainty of it, or because it began to take, place this very year; though more fully in Jeconiah's time, and still more in Zedekiah's; or rather this clause might be added by Jeremiah after the captivity; or by Baruch, or by Ezra, or whoever collected his prophecies, and put them into one volume, as Jer 52:1 seems to be added by another hand.

Gill: Jer 25:19

Pharaoh king of Egypt,.... Who is mentioned first after the kings of Judah; not only because the Jews were in alliance with Egypt, and trusted to them; and therefore this is observed, to show the vanity of their confidence and dependence; but because the judgments of God first took place on the king of Egypt; for in this very year, in which this prophecy was delivered, Pharaohnecho king of Egypt was smitten by Nebuchadnezzar, Jer 46:2; though the prophecy had a further accomplishment in Pharaohhophra, who was given into the hands of his enemies, as foretold, Jer 44:30;

and his servants, and his princes, and all his people; his menial servants, his domestics, and his nobles and peers of the realm, and all his subjects. It expresses an utter destruction of the kingdom of Egypt; and the particulars of it may be the rather given, to show the vain trust of the Jews in that people.

Gill: Jer 25:20

And all the mingled people,.... Not the Arabians, who are mentioned afterwards, Jer 25:24; but rather a mixed people in the land of Egypt, such as came out of it along with the Israelites; or were near it, and bordered upon it, as the Targum; which renders it, all the bordering kings; or rather a mixture of people of different nations that dwelt by the sea coasts, either the Mediterranean, or the Red sea, as others think:

and all the kings of the land of Uz; not the country of Job, called by the Greeks Ausitis, as the Vulgate Latin version; but rather a country of Idumea, so called from Uz the son of Dishan, the son of Seir, Lam 4:21;

and all the kings of the land of the Philistines; the petty kings of it, called the lords of the Philistines elsewhere, who were great enemies to the people of the Jews: the prophecy of their destruction is in forty seventh chapter, and whose principal cities are next mentioned:

and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod; of Ashkelon, and the sword in it, and ruin, see Jer 47:5. "Azzah" is the same with Gaza, whose destruction is also foretold in Jer 47:1; see Act 8:26; "Ekron" was another of the cities of the Philistines; see 1Sa 5:10; and "Ashdod" is the same with Azotus, another of their cities, Act 8:40; called "the remnant of Ashdod", because the remains only of a once very strong and fortified place; but was so weakened and wasted by Psammiticus, king of Egypt, in a blockade of it, for the space of nine and twenty years ^k, before he took it, that when he had got in it, it was but as the carcass of a city, to what it was before ^l.

Gill: Jer 25:21

Edom, and Moab, and the children of Ammon. All well known and implacable enemies of Israel. The Edomites descended from Esau; and the Moabites and Ammonites from Moab and Ammon, the two sons of Lot by his daughters. Their destruction is prophesied of in the forty eighth and forty ninth chapters.

Gill: Jer 25:22

And all the kings of Tyrus, and all the kings of Zidon,.... Two very ancient cities in Phoenicia, frequently mentioned together in Scripture, being near each other. Their ruin is foretold in Jer 47:4;

and the kings of the isles which are beyond the sea; which some understand of Greece and Italy; others of Rhodes, Cyprus, and Crete, and other islands in the Mediterranean sea; the Cyclades, as Jerom: but the words may be rendered, "and the kings of the country by the seaside"; and may design those that dwell upon the coast of the Mediterranean sea.

Gill: Jer 25:23

Dedan, and Tema, and Buz,.... These seem to be places in Edom or Idumea, of whose destruction Jeremiah prophesies in Jer 49:7; or rather in Arabia and Mesopotamia. Jerom reckons them among the Ishmaelites and Saracens, The persons from whom they descended are mentioned in Gen 22:21;

and all that are in the utmost corners; that is, either of the above countries, or of the whole earth: or "all that had their hair shorn" ^m; or the corners of their beards; which Jerom says is applicable to the Saracens.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 25:1

¹ tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the Lord’s word. The verbal expression is more in keeping with contemporary English style.

² sn The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. (2 Kgs 23:34-35). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon where he was made king. After being made king he then returned to Judah and attacked Jerusalem (Dan 1:1. The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year’s day as an official part of the king’s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms (4:6; 6:1; 15:12) now becomes clear.

NET Notes: Jer 25:2

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Jer 25:3

¹ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

² tn For the idiom involved here see the notes at 7:13 and 11:7.

³ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

NET Notes: Jer 25:4

¹ tn For the idiom involved here see the notes at 7:13 and 11:7.

² tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

³ tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

NET Notes: Jer 25:5

¹ tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”

² tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.

³ tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.

NET Notes: Jer 25:6

¹ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

² tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

NET Notes: Jer 25:7

¹ tn Heb “Oracle of the Lord.”

² tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).

³ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

NET Notes: Jer 25:8

¹ tn Heb “Yahweh of armies.”

sn See the study note on 2:19 for an explanation of this title.

² tn Heb “You have not listened to my words.”

NET Notes: Jer 25:9

¹ tn Heb “Oracle of the Lord.”

² sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.

³ sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6; 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6) and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.

⁴ tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.

⁵ tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.

sn This is essentially the introduction to the “judgment on the nations” in vv. 15-29 which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (“Sheshach” in v. 26; see note there for explanation of the term).

⁶ sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).

⁷ tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.

sn Compare Jer 18:16 and 19:8 and the study note at 18:16.

NET Notes: Jer 25:10

¹ sn Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.

² sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The Lord is going to make these lands desolate (v. 11) destroying all signs of life. (The statement is, of course, hyperbolic or poetic exaggeration; even after the destruction of Jerusalem many people were left in the land.) For these same descriptions of everyday life applying to the end of life see the allegory in Eccl 12:3-6.

NET Notes: Jer 25:11

¹ tn Heb “All this land.”

² sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4; the application there is made to Judah but the decree of Cyrus was broader.)

NET Notes: Jer 25:12

¹ tn Heb “that nation.”

² tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”

³ tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the Lord, their iniquity even upon the land of the Chaldeans and I will make it everlasting ruins.” The sentence has been restructured to avoid ambiguity and to conform the style more to contemporary English.

sn Compare Isa 13:19-22 and Jer 50:39-40.

⁴ tn Heb “Oracle of the Lord.”

NET Notes: Jer 25:13

¹ tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1–51:58). The Greek version actually inserts the prophecies of 46:1–51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibba’) see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ’ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended.

NET Notes: Jer 25:14

¹ tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).

² tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.

NET Notes: Jer 25:15

¹ tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.

² tn Heb “Thus said the Lord, the God of Israel, to me.” It is generally understood that the communication is visionary. God does not have a “hand” and the action of going to the nations and making them drink of the cup are scarcely literal. The words are supplied in the translation to show the figurative nature of this passage.

³ sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup which makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to here in highly figurative language is the judgment that the Lord will wreak on the nations listed here through the Babylonians. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.

NET Notes: Jer 25:16

¹ tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. גָּעַשׁ Hithpo and KBL 191 s.v. גָּעַשׁ Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this not their stomachs).

² tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.

NET Notes: Jer 25:17

¹ tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.

NET Notes: Jer 25:18

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.

³ tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.

⁴ tn See the study note on 24:9 for explanation.

⁵ tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages where Judah has already suffered the loss of Josiah, of its freedom, of some of its temple treasures, and of some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1).

NET Notes: Jer 25:19

¹ sn See further Jer 46:2-28 for the judgment against Egypt.

NET Notes: Jer 25:20

¹ tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)

² sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.

³ sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.

⁴ sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.

NET Notes: Jer 25:21

¹ sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.

² sn See further Jer 48:1-47 for the judgment against Moab.

³ sn See further Jer 49:1-6 for the judgment against Ammon.

NET Notes: Jer 25:22

¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

² sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.

map For location see Map1 A1; JP3 F3; JP4 F3.

³ sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.

NET Notes: Jer 25:23

¹ sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.

² tn For the discussion regarding the meaning of the terms here see the notes on 9:26.

sn See Jer 9:26 where these are mentioned in connection with Moab, Edom, and Ammon.

Geneva Bible: Jer 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).

Geneva Bible: Jer 25:3

From the thirteenth year of Josiah the son of Amon king of Judah, even to ^{( b )} this day, that [is] the three and twentieth year, the word of the LORD hath come to me, and I have spoken to you, ^{( c )} rising early and speaking; but ye have not hearkened.

^{( b )} Which was the fifth year and the ninth month of Jehoiakim's reign.

^{( c )} That is, I have spared no diligence or labour, (Jer 7:13).

Geneva Bible: Jer 25:5

They ^{( d )} 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 to you and to your fathers for ever and ever:

^{( d )} He shows that the prophets, wholly with one consent laboured to pull the people from those vices, which then reigned, that is, from idolatry and the vain confidence of men: for under these two all others were contained, (2Ki 17:13; Jer 18:11, Jer 35:15; Jon 3:8).

Geneva Bible: Jer 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.

Geneva Bible: Jer 25:10

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 ^{( h )} millstones, and the light of the candle.

^{( h )} Meaning that bread and all things that would serve to their feasts would be taken away.

Geneva Bible: Jer 25:12

And it shall come to pass, when ^{( i )} seventy years are accomplished, [that] I will punish ^{( k )} 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.

^{( i )} This revelation was for the confirmation of his prophecy because he told them of the time that they would enter and remain in captivity, (2Ch 36:22; Ezr 1:1; Jer 29:10; Dan 9:2).

^{( k )} For seeing the judgment began at his own house, the enemies must be punished most grievously, (Eze 9:6; 1Pe 4:17).

Geneva Bible: Jer 25:14

For many nations and great kings shall be ^{( l )} served by them also: and I will recompense them according to their deeds, and according to the works of their own hands.

^{( l )} That is of the Babylonians as in (Jer 27:7).

Geneva Bible: Jer 25:15

For thus saith the LORD God of Israel to me; ^{( m )} Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.

^{( m )} Signifying the extreme affliction that God had appointed for everyone, (Psa 75:8; Isa 51:17) and this cup which the wicked drink, is more bitter than that which he gives to his children, for he measures the one by mercy, and the other by justice.

Geneva Bible: Jer 25:18

[That is], Jerusalem, and the cities of Judah, and her kings, and her princes, to make them a desolation, an horror, an hissing, and a curse; ^{( n )} as [it is] this day;

^{( n )} For now it begins and will so continue till it is accomplished.

Geneva Bible: Jer 25:20

And all the mixed people, and all the kings of the land ^{( o )} of Uz, and all the kings of the land of the Philistines, and ^{( p )} Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,

^{( o )} Read (Job 1:1).

^{( p )} Which were cities of the Philistines.

Geneva Bible: Jer 25:21

^{( q )} Edom, and Moab, and the children of Ammon,

^{( q )} Edom is here taken for the whole country and Uz for a part of it.

Geneva Bible: Jer 25:22

And all the kings of Tyre, and all the kings of Zidon, and the kings of the ^{( r )} isles which [are] beyond the sea,

^{( r )} As Greece, Italy and the rest of those countries.

Geneva Bible: Jer 25:23

^{( s )} Dedan, and Tema, and Buz, and all [that are] in the utmost corners,

^{( s )} These were people of Arabia which came of Dedan the son of Abraham and Keturah.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 25:1-38

1 Jeremiah, reproving the Jews' disobedience to the prophets,

8 foretells the seventy years' captivity;

12 and after that, the destruction of Babylon.

15 Under the type of a cup of wine he foreshews the destruction of all nations.

34 The howling of the shepherds.

MHCC: Jer 25:1-7

The call to turn from evil ways to the worship and service of God, and for sinners to trust in Christ, and partake of his salvation, concerns all men. God keeps an account how long we possess the means of grace; and the longer we have them, the heavier will our account be if we have not improved them. Rising early, points out the earnest desire that this people should turn and live. Personal and particular reformation must be insisted on as necessary to a national deliverance; and every one must turn from his own evil way. Yet all was to no purpose. They would not take the right and only method to turn away the wrath of God.

MHCC: Jer 25:8-14

The fixing of the time during which the Jewish captivity should last, would not only confirm the prophecy, but also comfort the people of God, and encourage faith and prayer. The ruin of Babylon is foretold: the rod will be thrown into the fire when the correcting work is done. When the set time to favour Zion is come, Babylon shall be punished for their iniquity, as other nations have been punished for their sins. Every threatening of the Scripture will certainly be accomplished.

MHCC: Jer 25:15-29

The evil and the good events of life are often represented in Scripture as cups. Under this figure is represented the desolation then coming upon that part of the world, of which Nebuchadnezzar, who had just began to reign and act, was to be the instrument; but this destroying sword would come from the hand of God. The desolations the sword should make in all these kingdoms, are represented by the consequences of excessive drinking. This may make us loathe the sin of drunkenness, that the consequences of it are used to set forth such a woful condition. Drunkenness deprives men of the use of their reason, makes men as mad. It takes from them the valuable blessing, health; and is a sin which is its own punishment. This may also make us dread the judgments of war. It soon fills a nation with confusion. They will refuse to take the cup at thy hand. They will not believe Jeremiah; but he must tell them it is the word of the Lord of hosts, and it is in vain for them to struggle against Almighty power. And if God's judgments begin with backsliding professors, let not the wicked expect to escape.

Matthew Henry: Jer 25:1-7

We have here a message from God concerning all the people of Judah (Jer 25:1), which Jeremiah delivered, in his name, unto all the people of Judah, Jer 25:2. Note, That which is of universal concern ought to be of universal cognizance. It is fit that the word which concerns all the people, as the word of God does, the word of the gospel particularly, should be divulged to all in general, and, as far as may be, addressed to each in particular. Jeremiah had been sent to the house of the king (Jer 22:1), and he took courage to deliver his message to them, probably when they had all come up to Jerusalem to worship at one of the solemn feasts; then he had them together, and it was to be hoped then, if ever, they would be well disposed to hear counsel and receive instruction.

This prophecy is dated in the fourth year of Jehoiakim and the first of Nebuchadrezzar. It was in the latter end of Jehoiakim's third year that Nebuchadrezzar began to reign by himself alone (having reigned some time before in conjunction with his father), as appears, Dan 1:1. But Jehoiakim's fourth year was begun before Nebuchadrezzar's first was completed. Now that that active, daring, martial prince began to set up for the world's master, God, by his prophet, gives notice that he is his servant, and intimates what work he intends to employ him in, that his growing greatness, which was so formidable to the nations, might not be construed as any reflection upon the power and providence of God in the government of the world. Nebuchadrezzar should not bid so fair for universal monarchy (I should have said universal tyranny) but that God had purposes of his own to serve by him, in the execution of which the world shall see the meaning of God's permitting and ordering a thing that seemed such a reflection on his sovereignty and goodness.

Now in this message we may observe the great pains that had been taken with the people to bring them to repentance, which they are here put in mind of, as an aggravation of their sin and a justification of God in his proceedings against them.

I. Jeremiah, for his part, had been a constant preacher among them twenty-three years; he began in the thirteenth year of Josiah, who reigned thirty-one years, so that he prophesied about eighteen or nineteen years in his reign, then in the reign of Jehoahaz, and now four years of Jehoiakim's reign. Note, God keeps an account, whether we do or no, how long we have enjoyed the means of grace; and the longer we have enjoyed them the heavier will our account be if we have not improved them. These three years (these three and twenty years) have I come seeking fruit on this fig-tree. All this while, 1. God had been constant in sending messages to them, as there was occasion for them: "From that time to this very day the word of the Lord has come into me, for your use."Though they had the substance of the warning sent them already in the books of Moses, yet, because those were not duly regarded and applied, God sent to enforce them and make them more particular, that they might be without excuse. Thus God's Spirit was striving with them, as with the old world, Gen 6:3. 2. Jeremiah had been faithful and industrious in delivering those messages. He could appeal to themselves, as well as to God and his own conscience, concerning this: I have spoken to you, rising early and speaking. He had declared to them the whole counsel of God; he had taken a great deal of care and pains to discharge his thrust in such a manner as might be most likely to win and work upon them. What men are solicitous about and intent upon they rise up early to prosecute. It intimates that his head was so full of thoughts about it, and his heart so intent upon doing good, that it broke his sleep, and made him get up betimes to project which way he might take that would be most likely to do them good. He rose early, both because he would lose no time and because he would lay hold on and improve the best time to work upon them, when, if ever, they were sober and sedate. Christ came early in the morning to preach in the temple, and the people as early to hear him, Luk 21:38. Morning lectures have their advantages. My voice shalt thou hear in the morning.

II. Besides him, God had sent them other prophets, on the same errand, Jer 25:4. Of the writing prophets Micah, Nahum, and Habakkuk, were a little before him, and Zephaniah contemporary with him. But, besides those, there were many other of God's servants the prophets who preached awakening sermons, which were never published. And here God himself is said to rise early and send them, intimating how much his heart also was upon it, that this people should turn and live, and not go on and die, Eze 33:11.

III. All the messages sent them were to the purpose, and much to the same purport, Jer 25:5, Jer 25:6. 1. They all told them of their faults, their evil way, and the evil of their doings. Those were not of God's sending who flattered them as if there were nothing amiss among them. 2. They all reproved them particularly for their idolatry, as a sin that was in a special manner provoking to God, their going after other gods, to serve them and to worship them, gods that were the work of their own hands. 3. They all called on them to repent of their sins and to reform their lives. This was the burden of every song, Turn you now every one from his evil way. Note, Personal and particular reformation must be insisted on as necessary to a national deliverance: every one must turn from his own evil way. The street will not be clean unless every one sweep before his own door. 4. They all assured them that, if they did so, it would certainly be the lengthening out of their tranquillity. The mercies they enjoyed should be continued to them: " You shall dwell in the land, dwell at ease, dwell in peace, in this good land, which the Lord has given you and your fathers. Nothing but sin will turn you out of it, and that shall not if you turn from it."The judgments they feared should be prevented: Provoke me not, and I will do you no hurt. Note, We should never receive from God the evil punishment if we did not provoke him by the evil of sin. God deals fairly with us, never corrects his children without cause, nor causes grief to us unless we give offence to him.

IV. Yet all was to no purpose. They were not wrought upon to take the right and only method to turn away the wrath of God. Jeremiah was a very lively affectionate preacher, yet they hearkened not to him, Jer 25:3. The other prophets dealt faithfully with them, but neither did they hearken to them, nor incline their ear, Jer 25:4. That very particular sin which they were told, of all others, was most offensive to God, and made them obnoxious to his justice, they wilfully persisted in: You provoke me with the works of your hands to your own hurt. Note, What is a provocation to God will prove, in the end, hurt to ourselves, and we must bear the blame of it. O Israel! thou hast destroyed thyself.

Matthew Henry: Jer 25:8-14

Here is the sentence grounded upon the foregoing charge: " Because you have not heard my words, I must take another course with you,"Jer 25:8. Note, When men will not regard the judgments of God's mouth they may expect to feel the judgments of his hands, to hear the rod, since they would not hear the word; for the sinner must either be parted from his sin or perish in it. Wrath comes without remedy against those only that sin without repentance. It is not so much men's turning aside that ruins them as their not returning.

I. The ruin of the land of Judah by the king of Babylon's armies is here decreed, Jer 25:9. God sent to them his servants the prophets, and they were not heeded, and therefore God will send for his servant the king of Babylon, whom they cannot mock, and despise, and persecute, as they did his servants the prophets. Note, The messengers of God's wrath will be sent against those that would not receive the messengers of his mercy. One way or other God will be heeded, and will make men know that he is the Lord. Nebuchadrezzar, though a stranger to the true God, the God of Israel, nay, an enemy to him and afterwards a rival with him, was yet, in the descent he made upon his country. God's servant, accomplished his purpose, was employed by him, and was an instrument in his hand for the correction of his people. He was really serving God's designs when he thought he was serving his own ends. Justly therefore does God here call himself The Lord of hosts (Jer 25:8), for here is an instance of his sovereign dominion, not only over the inhabitants, but over the armies of this earth, of which he makes what use he pleases. He has them all at his command. The most potent and absolute monarchs are his servants. Nebuchadrezzar, who is an instrument of his wrath, is as truly his servant as Cyrus, who is an instrument of his mercy. The land of Judah being to be made desolate, God here musters his army that is to make it so, gathers it together, takes all the families of the north, if there be occasion for them, leads them on as their commander-in-chief, brings them against this land, gives them success, not only against Judah and Jerusalem, but against all the nations round about, that there might be no dependence upon them as allies or assistants against that threatening force. The utter destruction of this and all the neighbouring lands is here described, Jer 25:9-11. It shall be total: The whole land shall be a desolation, not only desolate, but a desolation itself; both city and country shall be laid waste, and all the wealth of both be made a prey of. It shall be lasting, even perpetual desolations; they shall continue so long in ruins, and after long waiting there shall appear so little prospect of relief, that every one shall call it perpetual. This desolation shall be the ruin of their credit among their neighbours; it shall bury their honour in the dust, shall make them an astonishment and a hissing; every one will be amazed at them, and hiss them off the stage of action with just disgrace for deserting a God who would have been their protection for impostors who would certainly be their destruction. It will likewise be the ruin of all their comfort among themselves; it shall be a final period of all their joy: I will take from them the voice of mirth, hang their harps on the willow-trees, and put them out of tune for songs. I will take from them the voice of mirth; they shall neither have cause for it nor hearts for it. They would not hear the voice of God's word and therefore the voice of mirth shall no more be heard among them. They shall be deprived of food: The sound of the mill-stones shall not be heard; for, when the enemy has seized their stores, the sound of the grinding must needs be low, Ecc 12:4. An end shall be put to all business; there shall not be seen the light of a candle, for there shall be no work to be done worth candle-light. And, lastly, they shall be deprived of their liberty: Those nations shall serve the king of Babylon seventy years. The fixing of time during which the captivity should last would be of great use, not only for the confirmation of the prophecy, when the event (which in this particular could by no human sagacity be foreseen) should exactly answer the prediction, but for the comfort of the people of God in their calamity and the encouragement of faith and prayer. Daniel, who was himself a prophet, had an eye to it, Dan 9:2. Nay, God himself had an eye to it (2Ch 36:22); for therefore he stirred up the spirit of Cyrus, that the word spoken by the mouth of Jeremiah might be accomplished. Known unto God are all his works from the beginning of the world, which appears by this, that, when he has thought fit, some of them have been made known to his servants the prophets and by them to his church.

II. The ruin of Babylon, at last, is here likewise foretold, as it had been, long before, by Isaiah, Jer 25:12-14. The destroyers must themselves be destroyed, and the rod thrown into the fire, when the correcting work is done with it. This shall be done when seventy years are accomplished; for the destruction of Babylon must make way for the deliverance of the captives. It is a great doubt when these seventy years commence; some date them from the captivity in the fourth year of Jehoiakim and first of Nebuchadrezzar, others from the captivity of Jehoiachin eight years after. I rather incline to the former, because then these nations began to serve the king of Babylon, and because usually God has taken the earliest time from which to reckon the accomplishment of a promise of mercy, as will appear in computing the 400 years' servitude in Egypt. And, if so, eighteen or nineteen years of the seventy had run out before Jerusalem and the temple were quite destroyed in the eleventh year of Zedekiah. However that be, when the time, the set time, to favour Zion, has come, the king of Babylon must be visited, and all the instances of his tyranny reckoned for; then that nation shall be punished for their iniquity, as the other nations have been punished for theirs. That land must then be a perpetual desolation, such as they had made other lands; for the Judge of all the earth will both do right and avenge wrong, as King of nations and King of saints. Let proud conquerors and oppressors be moderate in the use of their power and success, for it will come at last to their own turn to suffer; their day will come to fall. In this destruction of Babylon, which was to be brought about by the Medes and Persians, reference shall be had, 1. To what God had said: I will bring upon that land all my words; for all the wealth and honour of Babylon shall be sacrificed to the truth of the divine predictions, and all its power broken, rather than one iota or tittle of God's word shall fall to the ground. The same Jeremiah that prophesied the destruction of other nations by the Chaldeans foretold also the destruction of the Chaldeans themselves; and this must be brought upon them, Jer 25:13. It is with reference to this very event that God says, I will confirm the word of my servant, and perform the counsel of my messengers, Isa 44:26. 2. Two what they had done (Jer 25:14): I will recompense them according to their deeds, by which they transgressed the law of God, even then when they were made to serve his purposes. They had made many nations to serve them, and trampled upon them with the greatest insolence imaginable; but not that the measure of their iniquity is full many nations and great kings, that are in alliance with and come in to the assistance of Cyrus king of Persia, shall serve themselves of them also, shall make themselves masters of their country, enrich themselves with their spoils, and make them the footstool by which to mount the throne of universal monarchy. They shall make use of them for servants and soldiers. He that leads into captivity shall go into captivity.

Matthew Henry: Jer 25:15-29

Under the similitude of a cup going round, which all the company must drink of, is here represented the universal desolation that was now coming upon that part of the world which Nebuchadrezzar, who just now began to reign and act, was to be the instrument of, and which should at length recoil upon his own country. The cup in the vision is to be a sword in the accomplishment of it: so it is explained, Jer 25:16. It is the sword that I will send among them, the sword of war, that should be irresistibly strong and implacably cruel.

I. As to the circumstances of this judgment, observe,

1. Whence this destroying sword should come - from the hand of God. It is the sword of the Lord (Jer 47:6), bathed in heaven, Isa 34:5. Wicked men are made use of as his sword, Psa 17:13. It is the wine-cup of his fury. It is the just anger of God that sends this judgment. The nations have provoked him by their sins, and they must fall under the tokens of his wrath. These are compared to some intoxicating liquor, which they shall be forced to drink of, as, formerly, condemned malefactors were sometimes executed by being compelled to drink poison. The wicked are said to drink the wrath of the Almighty, Job 21:20; Rev 14:10. Their share of troubles in his world is represented by the dregs of a cup of red wine full of mixture, Psa 75:8. See Psa 11:6. The wrath of God in this world is but as a cup, in comparison of the full streams of it in the other world.

2. By whose hand it should be sent to them - by the hand of Jeremiah as the judge set over the nations (Jer 1:10), to pass his sentence upon them, and by the hand of Nebuchadrezzar as the executioner. What a much greater figure then does the poor prophet make than what the potent prince makes, if we look upon their relation to God, though in the eye of the world it was the reverse of it! Jeremiah must take the cup at God's hand, and compel the nations to drink it. He foretells no hurt to them but what God appoints him to foretell; and what is foretold by a divine authority will certainly be fulfilled by a divine power.

3. On whom it should be sent - on all the nations within the verge of Israel's acquaintance and the lines of their communication. Jeremiah took the cup, and made all the nations to drink of it, that is, he prophesied concerning each of the nations here mentioned that they should share in this great desolation that was coming. Jerusalem and the cities of Judah are put first (Jer 25:18); for judgment begins at the house of God (1Pe 4:17), at the sanctuary, Eze 9:6. Whether Nebuchadrezzar had his eye principally upon Jerusalem and Judah in this expedition or no does not appear; probably he had; for it was as considerable as any of the nations here mentioned. However God had his eye principally to them. And this part of the prophecy was already begun to be accomplished; this is denoted by that melancholy parenthesis ( as it is this day ), for in the fourth year of Jehoiakim things had come into a very bad posture, and all the foundations were out of course. Pharaoh king of Egypt comes next, because the Jews trusted to that broken reed (v. 19); the remains of them fled to Egypt, and there Jeremiah particularly foretold the destruction of that country, Jer 43:10, Jer 43:11. All the other nations that bordered upon Canaan must pledge Jerusalem in this bitter cup, this cup of trembling. The mingled people, the Arabians (so some), some rovers of divers nations that lived by rapine (so others); the kings of the land of Uz, joined to the country of the Edomites. The Philistines had been vexatious to Israel, but now their cities and their lords become a prey to this mighty conqueror. Edom, Moab, Ammon, Tyre, and Zidon, are places well known to border upon Israel; the Isles beyond, or beside, the sea, are supposed to be those parts of Phoenicia and Syria that lay upon the coast of the Mediterranean Sea. Dedan and the other countries mentioned (Jer 25:23, Jer 25:24) seem to have lain upon the confines of Idumea and Arabia the desert. Those of Elam are the Persians, with whom the Medes are joined, now looked upon as inconsiderable and yet afterwards able to make reprisals upon Babylon for themselves and all their neighbours. The kings of the north, that lay nearer to Babylon, and others that lay at some distance, will be sure to be seized on and made a prey of by the victorious sword of Nebuchadrezzar. Nay, he shall push on his victories with such incredible fury and success that all the kingdoms of the world that were then and there known should become sacrifices to his ambition. Thus Alexander is said to have conquered the world, and the Roman empire is called the world, Luk 2:1. Or it may be taken as reading the doom of all the kingdoms of the earth; one time or other, they shall feel the dreadful effects of war. The world has been, and will be, a great cockpit, while men's lusts war as they do in their members, Jam 4:1. But, that the conquerors may see their fate with the conquered, it concludes, The king of Sheshach shall drink after them, that is, the king of Babylon himself, who has given his neighbours all this trouble and vexation, shall at length have it return upon his own head. That by Sheshach is meant Babylon is plain from Jer 51:41; but whether it was another name of the same city or the name of another city of the same kingdom is uncertain. Babylon's ruin was foretold, Jer 25:12, Jer 25:13. Upon this prophecy of its being the author of the ruin of so many nations it is very fitly repeated here again.

4. What should be the effect of it. The desolations which the sword should make in all these kingdoms are represented by the consequences of excessive drinking (Jer 25:16): They shall drink, and be moved, and be mad. They shall be drunken, and spue, and fall and rise no more, Jer 25:27. Now this may serve, (1.) To make us loathe the sin of drunkenness, that the consequences of it are made use of to set forth a most woeful and miserable condition. Drunkenness deprives men, for the present, of the use of their reason, makes them mad. It takes from them likewise that which, next to reason, is the most valuable blessing, and that is health; it makes them sick, and endangers the bones and the life. Men in drink often fall and rise no more; it is a sin that is its own punishment. How wretchedly are those intoxicated and besotted that suffer themselves at any time to be intoxicated, especially to be by the frequent commission of the sin besotted with wine or strong drink! (2.) To make us dread the judgments of war. When God sends the sword upon a nation, with warrant to make it desolate, it soon becomes like a drunken man, filled with confusion at the alarms of war, put into a hurry; its counsellors mad, and at their wits' end, staggering in all the measures they take, all the motions they make, sick at heart with continual vexation, vomiting up the riches they have greedily swallowed down (Job 20:15), falling down before the enemy, and as unable to get up again, or do any thing to help themselves, as a man dead drunk is, Hab 2:16.

5. The undoubted certainty of it, with the reason given for it, Jer 25:28, Jer 25:29. They will refuse to take the cup at thy hand; not only they will be loth that the judgment should come, but they will be loth to believe that ever it will come; they will not give credit to the prediction of so despicable a man as Jeremiah. But he must tell them that it is the word of the Lord of hosts, he hath said it; and it is in vain for them to struggle with Omnipotence: You shall certainly drink. And he must give them this reason, It is a time of visitation, it is a reckoning day, and Jerusalem has been called to an account already: I begin to bring evil on the city that is called by my name; its relation to me will not exempt it from punishment, and should you be utterly unpunished? No; If this be done in the green tree, what shall be done in the dry? If those who have some good in them smart so severely for the evil that is found in them, can those expect to escape who have worse evils, and no good, found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished, of whom they learned it? No doubt they shall: I will call for a sword upon all the inhabitants of the earth, for they have helped to debauch the inhabitants of Jerusalem.

II. Upon this whole matter we may observe, 1. That there is a God that judges in the earth, to whom all the nations of the earth are accountable, and by whose judgment they must abide. 2. That God can easily bring to ruin the greatest nations, the most numerous and powerful, and such as have been most secure. 3. That those who have been vexatious and mischievous to the people of God will be reckoned with for it at last. Many of these nations had in their turns given disturbance to Israel, but now comes destruction on them. The year of the redeemer will come, even the year of recompenses for the controversy of Zion. 4. That the burden of the word of the Lord will at last become the burden of his judgments. Isaiah had prophesied long since against most of these nations (ch. 13, etc.) and now at length all his prophecies will have their complete fulfilling. 5. That those who are ambitious of power and dominion commonly become the troublers of the earth and the plagues of their generation. Nebuchadrezzar was so proud of his might that he had no sense of right. These are the men that turn the world upside down, and yet expect to be admired and adored. Alexander thought himself a great prince when others thought him no better than a great pirate. 6. That the greatest pomp and power in this world are of very uncertain continuance. Before Nebuchadrezzar's greater force kings themselves must yield and become captives.

Keil-Delitzsch: Jer 25:1-2

The prediction of this chapter is introduced by a full heading, which details with sufficient precision the time of its composition. Jer 25:1. "The word that came (befell) to ( על for אל ) Jeremiah concerning the whole people of Judah, in the fourth year of Jehoiakim the son of Josiah king of Judah, that is, the first year of Nebuchadrezzar the king of Babylon; Jer 25:2 . Which Jeremiah the prophet spake to the whole people of Judah and to all the inhabitants of Jerusalem, saying." - All the discourses of Jeremiah delivered before this time contain either no dates at all, or only very general ones, such as Jer 3:6 : In the days of Josiah, or: at the beginning of the reign of Jehoiakim (Jer 26:1). And it is only some of those of the following period that are so completely dated, as Jer 28:1; Jer 32:1; Jer 36:1; Jer 39:1, etc. The present heading is in this further respect peculiar, that besides the year of the king of Judah's reign, we are also told that of the king of Babylon. This is suggested by the contents of this prediction, in which the people are told of the near approach of the judgment which Nebuchadnezzar is to execute on Judah and on all the surrounding nations far and near, until after seventy years judgment fall on Babylon itself. The fourth year of Jehoiakim is accordingly a notable turning-point for the kingdom of Judah. It is called the first year of Nebuchadrezzar king of Babylon, because then, at the command of his old and decrepit father Nabopolassar, Nebuchadnezzar had undertaken the conduct of the war against Pharaoh Necho of Egypt, who had penetrated as far as the Euphrates. At Carchemish he defeated Necho (Jer 46:2), and in the same year he came in pursuit of the fleeing Egyptians to Judah, took Jerusalem, and made King Jehoiakim tributary. With the first taking of Jerusalem by Nebuchadnezzar in the fourth year of Jehoiakim, i.e., in 606 b.c., begins the seventy years' Babylonian bondage or exile of Judah, foretold by Jeremiah in Jer 25:11 of the present chapter. Nebuchadnezzar was then only commander of his father's armies; but he is here, and in 2Ki 24:1; Dan 1:1, called king of Babylon, because, equipped with kingly authority, he dictated to the Jews, and treated them as if he had been really king. Not till the following year, when he was at the head of his army in Farther Asia, did his father Nabopolassar die; whereupon he hastened to Babylon to mount the throne; see on Dan 1:1 and 1 Kings 24:1. - In Jer 25:2 it is again specified that Jeremiah spoke the word of that Lord that came to him to the whole people and to all the inhabitants of Jerusalem ( על for אל again). There is no cogent reason for doubting, as Graf does, the correctness of these dates. Jer 36:5 tells us that Jeremiah in the same year caused Baruch to write down the prophecies he had hitherto delivered, in order to read them to the people assembled in the temple, and this because he himself was imprisoned; but it does not follow from this, that at the time of receiving this prophecy he was prevented from going into the temple. The occurrence of Jer 36 falls in any case into a later time of Jehoiakim's fourth year than the present chapter. Ew., too, finds it very probable that the discourse of this chapter was, in substance at least, publicly delivered. The contents of it tell strongly in favour of this view.

It falls into three parts. In the first, Jer 25:3-11, the people of Judah are told that he (Jeremiah) has for twenty-three years long unceasingly preached the word of the Lord to the people with a view to their repentance, without Judah's having paid any heed to his sayings, or to the exhortations of the other prophets, so that now all the kings of the north, headed by Nebuchadnezzar, will come against Judah and the surrounding nations, will plunder everything, and make these lands tributary to the king of Babylon; and then, Jer 25:12-14, that after seventy years judgment will come on the king of Babylon and his land. In the second part, Jer 25:15-29, Jeremiah receives the cup of the Lord's wrath, to give it to all the people to drink, beginning with Jerusalem and the cities of Judah, proceeding to the Egyptians and the nationalities in the west and east as far as Elam and Media, and concluding with the king of Babylon. Then in the third part, vv. 30-38, judgment to come upon all peoples is set forth in plain statement. - The first part of this discourse would have failed of its effect if Jeremiah had only composed it in writing, and had not delivered it publicly before the people, in its main substance at least. And the two other parts are so closely bound up with the first, that they cannot be separated from it. The judgment made to pass on Judah by Nebuchadnezzar is only the beginning of the judgment which is to pass on one nation after another, until it culminates in judgment upon the whole world. As to the import of the judgment of the Babylonian exile, cf. the remm. in the Comm. on Daniel, Introd. §2. The announcement of the judgment, whose beginning was now at hand, was of the highest importance for Judah. Even the proclamations concerning the other peoples were designed to take effect in the first instance on the covenant people, that so they might learn to fear the Lord their God as the Lord of the whole world and as the Ruler of all the peoples, who by judgment is preparing the way for and advancing the salvation of the whole world. The ungodly were, by the warning of what was to come on all flesh, to be terrified out of their security and led to turn to God; while by a knowledge beforehand of the coming affliction and the time it was appointed to endure, the God-fearing would be strengthened with confidence in the power and grace of the Lord, so that they might bear calamity with patience and self-devotion as a chastisement necessary to their well-being, without taking false views of God's covenant promises or being overwhelmed by their distresses.

Keil-Delitzsch: Jer 25:3-7

The seventy years' Chaldean bondage of Judah and the peoples. - Jer 25:3 . "From the thirteenth year of Josiah, son of Amon king of Judah, unto this day, these three and twenty years, came the word of Jahveh to me, and I spake to you, from early morn onwards speaking, but ye hearkened not. Jer 25:4 . And Jahveh sent to you all His servants, the prophets, from early morning on sending them, but ye hearkened not, and inclined not your ear to hear. Jer 25:5 . They said: Turn ye now each from his evil way and from the evil of your doings, so shall ye abide in the land which Jahveh hath given to your fathers from everlasting to everlasting. Jer 25:6 . And go not after other gods, to serve them and to worship them, that ye provoke me not with the work of your hands, and that I do you no evil. Jer 25:7 . But ye hearkened not to me, to provoke me by the work of your hands, to your own hurt. Jer 25:8 . Therefore thus hath said Jahveh of hosts: Because ye have not heard my words, Jer 25:9 . Behold, I send and take all the families of the north, saith Jahveh, and to Nebuchadrezzar my servant (I send), and bring them upon this land, and upon its inhabitants, and upon all these peoples round about, and ban them, and make them an astonishment and a derision and everlasting desolations, Jer 25:10. And destroy from among them the voice of the bridegroom and the voice of the bride, the sound of the mill and the light of the lamp. Jer 25:11. And this land shall become a desert, a desolation, and these peoples shall serve the king of Babylon seventy years."

The very beginning of this discourse points to the great crisis in the fortunes of Judah. Jeremiah recalls into the memory of the people not merely the whole time of his own labours hitherto, but also the labours of many other prophets, who, like himself, have unremittingly preached repentance to the people, called on them to forsake idolatry and their evil ways, and to return to the God of their fathers - but in vain (Jer 25:3-7). The 23 years, from the 13th of Josiah till the 4th of Jehoiakim, are thus made up: 19 years of Josiah and 4 years of Jehoiakim, including the 3 months' reign of Jehoahaz. The form אשׁכּים might be an Aramaism; but it is more probably a clerical error, since we have השׁכּם everywhere else; cf. Jer 25:4, Jer 7:13; Jer 35:14, etc., and Olsh. Gramm . §191, g . For syntactical reasons it cannot be 1st pers. imperf ., as Hitz. thinks it is. On the significance of this infin. abs. see on Jer 7:13. As to the thought of Jer 25:4 cf. Jer 7:25. and Jer 11:7. לאמר introduces the contents of the discourses of Jeremiah and the other prophets, though formally it is connected with ושׁלח , Jer 25:4. As to the fact, cf. Jer 35:15. וּשׁבוּ , so shall ye dwell, cf. Jer 7:7. - With Jer 25:6 cf. Jer 7:6; Jer 1:16, etc. ( ארע , imperf. Hiph . from רעע ). הכעסוּני cannot be the reading of its Chet ., for the 3rd person will not do. The ו seems to have found its way in by an error in writing and the Keri to be the proper reading, since למען is construed with the infinitive.

Keil-Delitzsch: Jer 25:8-10

For this obstinate resistance the Lord will cause the nations of the north, under Nebuchadrezzar's leadership, to come and lay Judah waste. "All the families of the north" points back to all the tribes of the kingdoms of the north, Jer 1:14. ואל נבוך cannot be joined with "and take," but must depend from שׁלח in such a way that that verb is again repeated in thought. Ew. proposes to read ואת according to some codd ., especially as Syr., Chald., Vulg. have rendered by an accusative. Against this Graf has justly objected, that then Nebuchadnezzar would be merely mentioned by the way as in addition to the various races, whereas it is he that brings these races and is the instrument of destruction in God's hand. Ew.'s reading is therefore to be unhesitatingly rejected. No valid reason appears for pronouncing the words: and to Nebuchadrezzar...my servant, to be a later interpolation (Hitz., Gr.) because they are not in the lxx. There is prominence given to Nebuchadnezzar by the very change of the construction, another "send" requiring to be repeated before "to Nebuchadrezzar." God calls Nebuchadnezzar His servant, as the executor of His will on Judah, cf. Jer 27:6 and Jer 43:10. The "them" in "and bring them" refers to Nebuchadnezzar and the races of the north. "This land" is Judah, the הזּאת being δεικτικῶς ; so too the corresponding האלּה , "all these peoples round about;" so that we need have no doubt of the genuineness of the demonstrative. The peoples meant are those found about Judah, that are specified in Jer 25:19-25. החרמתּים , used frequently in Deuteronomy and Joshua for the extirpation of the Canaanites, is used by Jeremiah, besides here, only in the prophecy against Babylon, Jer 50:21, Jer 50:26; Jer 51:3. With לשׁמּה ולשׁרקה cf. Jer 19:8; Jer 18:16; the words cannot be used of the peoples, but of the countries, which have been comprehended in the mention of the peoples. With "everlasting desolations," cf. Jer 49:13, Isa 58:12; Isa 61:4. - With Jer 25:10 cf. Jer 16:9; Jer 7:34. But here the thought is strengthened by the addition: the sound of the mill and the light of the lamp. Not merely every sound of joyfulness shall vanish, but even every sign of life, such as could make known the presence of inhabitants.

Keil-Delitzsch: Jer 25:11

The land of Judah shall be made waste and desolate, and these peoples shall serve the king of Babylon for seventy years. The time indicated appertains to both clauses. "This land" is not, with Näg., to be referred to the countries inhabited by all the peoples mentioned in Jer 25:9, but, as in Jer 25:9, to be understood of the land of Judah; and "all these peoples" are those who dwelt around Judah. The meaning is unquestionably, that Judah and the countries of the adjoining peoples shall lie waste, and that Judah and these peoples shall serve the king of Babylon; but the thought is so distributed amongst the parallel members of the verse, that the desolation is predicated of Judah only, the serving only of the peoples - it being necessary to complete each of the parallel members from the other.

The term of seventy years mentioned is not a so-called round number, but a chronologically exact prediction of the duration of Chaldean supremacy over Judah. So the number is understood in 2Ch 36:21-22; so too by the prophet Daniel, when, Dan 9:2, in the first year of the Median king Darius, he took note of the seventy years which God, according to the prophecy of Jeremiah, would accomplish for the desolation of Jerusalem. The seventy years may be reckoned chronologically. From the 4th year of Jehoiakim, i.e., 606 b.c., till the 1st year of the sole supremacy of Cyrus over Babylon, i.e., 536 b.c., gives a period of 70 years. This number is arrived at by means of the dates given by profane authors as well as those of the historians of Scripture. Nebuchadnezzar reigned 43 years, his son Evil-Merodach 2 years, Neriglissor 4 years, Labrosoarchad (according to Berosus) 9 months, and Naboned 17 years (43 + 2 + 4 + 17 years and 9 months are 66 years and 9 months). Add to this 1 year - that namely which elapsed between the time when Jerusalem was first taken by Nebuchadnezzar, and the death of Nabopolassar and Nebuchadnezzar's accession - add further the 2 years of the reign of Darius the Mede (see on Dan 6:1), and we have 69 3/4 years. With this the biblical accounts also agree. Of Jehoiakim's reign these give 7 years (from his 4th till his 11th year), for Jehoiachin's 3 months, for the captivity of Jehoiachin in Babylon until the accession of Evil-Merodach 37 years (see 2Ki 25:27, according to which Evil-Merodach, when he became king, set Jehoiachin at liberty on the 27th day of the 12th months, in the 37th year after he had been carried away). Thus, till the beginning of Evil-Merodach's reign, we would have 44 years and 3 months to reckon, thence till the fall of the Babylonian empire 23 years and 9 months, and 2 years of Darius the Mede, i.e., in all 70 years complete. - But although this number corresponds so exactly with history, it is less its arithmetical value that is of account in Jeremiah; it is rather its symbolical significance as the number of perfection for God's works. This significance lies in the contrast of seven, as the characteristic number for works of God, with ten, the number that marks earthly completeness; and hereby prophecy makes good its distinguishing character as contrasted with soothsaying, or the prediction of contingent matters. The symbolical value of the number comes clearly out in the following verses, where the fall of Babylon is announced to come in seventy years, although it took place two years earlier.

Keil-Delitzsch: Jer 25:12-13

The overthrow of the king of Babylon's sovereignty. - Jer 25:12. "But when seventy years are accomplished, I will visit their iniquity upon the king of Babylon and upon that people, saith Jahveh, and upon the land of the Chaldeans, and will make it everlasting desolations. Jer 25:13. And I bring upon that land all my words which I have spoken concerning it, all that is written in this book, that Jeremiah hath prophesied concerning all peoples. Jer 25:14. For of them also shall many nations and great kings serve themselves, and I will requite them according to their doing and according to the work of their hands."

The punishment or visitation of its iniquity upon Babylon was executed when the city was taken, after a long and difficult siege, by the allied Medes and Persians under Cyrus' command. This was in b.c. 538, just 68 years after Jerusalem was taken by Nebuchadnezzar for the first time. From the time of the fall of Babylon the sovereignty passed to the Medes and Persians; so that the dominion of Babylon over Judah and the surrounding nations, taken exactly, last 68 years, for which the symbolically significant number 70 is used. The Masoretes have changed the Chet . הבאתי into הבאתי ( Keri ), because the latter is the usual form and is that which alone elsewhere occurs in Jeremiah, cf. Jer 3:14; Jer 36:31; Jer 49:36.; whereas in Jer 25:9 they have pointed הבאתים , because this form is found in Isa 56:7; Eze 34:13, and Neh 1:9. - The second half of the Jer 25:13, from "all that is written" onwards, was not, of course, spoken by Jeremiah to the people, but was first added to explain "all my words," etc., when his prophecies were written down and published.

Keil-Delitzsch: Jer 25:14

The perfect עבדוּ is to be regarded as a prophetic present. עבד בּ , impose labour, servitude on one, cf. Jer 22:13, i.e., reduce one to servitude. גּם המּה is an emphatic repetition of the pronoun בּם , cf. Gesen. §121, 3. Upon them, too (the Chaldeans), shall many peoples and great kings impose service, i.e., they shall make the Chaldeans bondsmen, reduce them to subjection. With "I will requite them," cf. Jer 50:29; Jer 51:24, where this idea is repeatedly expressed.

(Note: Jer 25:11-14 are pronounced by Hitz., Ew., Graf to be spurious and interpolated; but Hitz. excepts the second half of Jer 25:14, and proposes to set it immediately after the first half of Jer 25:11. Their main argument is the dogmatic prejudice, that in the fourth year of Jehoiakim Jeremiah could not have foretold the fall of Babylon after seventy years' domination. The years foretold, says Hitz., "would coincide by all but two years, or, if Darius the Mede be a historical person, perhaps quite entirely. Such correspondence between history and prophecy would be a surprising accident, or else Jeremiah must have known beforehand the number of years during which the subjection to Babylon would last." Now the seventy years of Babylon's sovereignty are mentioned against in Jer 29:10, where Jeremiah promises the exiles that after seventy years they shall return to their native land, and no doubt is thrown by the above-mentioned critics on this statement; but there the seventy years are said to be a so-called round number, because that prophecy was composed nine years later than the present one. But on the other hand, almost all comm. have remarked that the utterance of Jer 29:10 : "when as for Babylon seventy years are accomplished, will I visit you," points directly back to the prophecy before us (25), and so gives a testimony to the genuineness of our 11th verse. And thus at the same time the assertion is disposed of, that in Jer 29:10 the years given are a round number; for it is not there said that seventy years will be accomplished from the time of that letter addressed by the prophet to those in Babylon, but the terminus a quo of the seventy years is assumed as known already from the present twenty-fifth chap. - The other arguments brought forward by Hitz. against the genuineness of the verse have already been pronounced inconclusive by Näg. Nevertheless Näg. himself asserts the spuriousness, not indeed of Jer 25:11 (the seventy years' duration of Judah's Babylonian bondage), but of Jer 25:12-14, and on the following grounds: - 1. Although in Jer 25:11, and below in Jer 25:26, it is indicated that Babylon itself will not be left untouched by the judgment of the Lord, yet (he says) it is incredible that in the fourth year of Jehoiakim the prophet could have spoken of the fall of Babylon in such a full and emphatic manner as is the case in Jer 25:12-14. But no obvious reason can be discovered why this should be incredible. For though in Jer 25:26 Jeremiah makes use of the name Sheshach for Babylon, it does not hence follow that at that moment he desired to speak of it only in a disguised manner. In the statement that the Jews should serve the king of Babylon seventy years, it was surely clearly enough implied that after the seventy years Babylon's sovereignty should come to an end. Still less had Jeremiah occasion to fear that the announcement of the fall of Babylon after seventy years would confirm the Jews in their defiant determination not to be tributary to Babylon. The prophets of the Lord did not suffer themselves to be regulated in their prophesyings by such reasons of human expediency. - 2. Of more weight are his other two arguments. Jer 25:12 and Jer 25:13 presume the existence of the prophecy against Babylon, Jer 50 and 51, which was not composed till the fourth year of Zedekiah; and the second half of Jer 25:13 presumes the existence of the other prophecies against the nations, and that too as a ספר . And although the greater number of these prophecies are older than the time of the battle at Carchemish, yet we may see (says Näg.) from the relation of apposition in which the second half of Jer 25:13 stands to the first, that here that Sepher against the peoples is meant in which the prophecy against Babylon was already contained. But from all this nothing further follows than that the words: "all that is written in this book and that Jeremiah prophesied against the peoples," were not uttered by Jeremiah in the fourth year of Jehoiakim, but were first appended at the editing of the prophecies or the writing of them down in the book which has come down to us. The demonstrative הזּה does by no means show that he who wrote it regarded the present passage, namely Jer 25, as belonging to the Sepher against the peoples, or that the prophecies against the peoples must have stood in immediate connection with Jer 25. It only shows that the prophecies against the peoples too were found in the book which contained Jer 25. Again, it is true that the first half of Jer 25:14 occurs again somewhat literally in Jer 27:7; but we do not at all see in this reliable evidence that Jeremiah could not have written Jer 25:14. Näg. founds this conclusion mainly on the allegation that the perf . עבדוּ is wrong, whereas in Jer 27:7 it is joined regularly by ו consec . to the indication of time which precedes. But the perfect is here to be regarded as the prophetic present, marking the future as already accomplished in the divine counsel; just as in Jer 27:6 the categorical נתתּי represents as accomplished that which in reality yet awaited its fulfilment. Accordingly we regard none of these arguments as conclusive. On the other hand, the fact that the Alexandrian translators have rendered Jer 25:12 and Jer 25:13, and have made the last clause of Jer 25:13 the heading to the oracles against the peoples, furnishes an unexceptionable testimony to the genuineness of all three verses. Nor is this testimony weakened by the omission in that translation of Jer 25:14; for this verse could not but be omitted when the last clause of Jer 25:13 had been taken as a heading, since the contents of Jer 25:14 were incompatible with that view.)

Keil-Delitzsch: Jer 25:15-16

The cup of God's fury. - Jer 25:15. "For thus hath Jahveh, the God of Israel, said to me: Take this cup of the wine of fury at my hand, and give it to drink to all the peoples to whom I send thee, Jer 25:16. That they may drink, and reel, and be mad, because of the sword that I send amongst them. Jer 25:17. And I took the cup at the hand of Jahveh, and made all the peoples drink it to whom Jahveh had sent me: Jer 25:18. Jerusalem and the cities of Judah, and her kings, her princes, to make them a desolation and an astonishment, an hissing and a curse, as it is this day; Jer 25:19. Pharaoh the king of Egypt, and his servants, and his princes, and all his people; Jer 25:20. And all the mixed races and all the kings of the land of Uz, and all the kings of the land of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod; Jer 25:21. Edom, and Moab, and the sons of Ammon; Jer 25:22. All the kings of Tyre, all the kings of Sidon, and the kings of the islands beyond the sea; Jer 25:23. Dedan, and Tema, and Buz, and all with the corners of their hair polled; Jer 25:24. And all the kings of Arabia, and all the kings of the mixed races that dwell in the wilderness; Jer 25:25. All the kings of Zimri, and all the kings of Elam, and all the kings of Media; Jer 25:26. And all the kings of the north, near and far, 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. Jer 25:27. And say to them: Thus hath Jahveh, the God of Israel, said: Drink and be drunken, and spue, and fall and rise not up again, because of the sword which I send among you. Jer 25:28. And if it be that they refuse to take the cup out of thine hand to drink, then say to them: Thus hath Jahveh of hosts said: Drink ye shall. Jer 25:29. For, behold, on the city upon which my name is named I begin to bring evil, and ye think to go unpunished? Ye shall not go unpunished; for I call the sword against all inhabitants of the earth, saith Jahveh of hosts."

To illustrate more fully the threatening against Judah and all peoples, Jer 25:9., the judgment the Lord is about to execute on all the world is set forth under the similitude of a flagon filled with wrath, which the prophet is to hand to all the kings and peoples, one after another, and which he does give them to drink. The symbolical action imposed upon the prophet and, acc. to Jer 25:17, performed by him, serves to give emphasis to the threatening, and is therefore introduced by כּי ; of which Graf erroneously affirms that it conveys a meaning only when Jer 25:11-14 are omitted. Giving the peoples to drink of the cup of wrath is a figure not uncommon with the prophets for divine chastisements to be inflicted; cf. Jer 49:12; Jer 51:7; Isa 51:17, Isa 51:22; Eze 23:31., Hab 2:15; Psa 60:5; Psa 75:9, etc. The cup of wine which is wrath (fury). החמּה is an explanatory apposition to "wine." The wine with which the cup is filled is the wrath of God. הזּאת belongs to כּוּס , which is fem., cf. Eze 23:32, Eze 23:34; Lam 4:21, whereas אותו belongs to the wine which is wrath. In Jer 25:16, where the purpose with which the cup of wrath is to be presented is given, figure is exchanged for fact: they shall reel and become mad because of the sword which the Lord sends amidst them. To reel, sway to and fro, like drunken men. התהלל , demean oneself insanely, be mad. The sword as a weapon of war stands often for war, and the thought is: war with its horrors will stupefy the peoples, so that they perish helpless and powerless.

Keil-Delitzsch: Jer 25:17-18

This duty imposed by the Lord Jeremiah performs; he takes the cup and makes all peoples drink it. Here the question has been suggested, how Jeremiah performed this commission: whether he made journeys to the various kings and peoples, or, as J. D. Mich. thought, gave the cup to ambassadors, who were perhaps then in Jerusalem. This question is the result of an imperfect understanding of the case. The prophet does not receive from god a flagon filled with wine which he is to give, as a symbol of divine wrath, to the kings and peoples; he receives a cup filled with the wrath of God, which is to intoxicate those that drink of it. As the wrath of God is no essence that may be drunk by the bodily act, so manifestly the cup is no material cup, and the drinking of it no act of the outer, physical reality. The whole action is accordingly only emblematical of a real work of God wrought on kings and peoples, and is performed by Jeremiah when he announces what he is commanded. And the announcement he accomplished not by travelling to each of the nations named, but by declaring to the king and his princes in Jerusalem the divine decree of judgment.

The enumeration begins with Judah, Jer 25:18, on which first judgment is to come. Along with it are named Jerusalem, the capital, and the other cities, and then the kings and princes; whereas in what follows, for the most part only the kings, or, alternating with them, the peoples, are mentioned, to show that kings and peoples alike must fall before the coming judgment. The plural "kings of Judah" is used as in Jer 19:3. The consequence of the judgment: to make them a desolation, etc., runs as in Jer 25:9, Jer 25:11, Jer 19:8; Jer 24:9. כּיּום הזּה has here the force: as is now about to happen.

Keil-Delitzsch: Jer 25:19-26

The enumeration of the heathen nations begins with Egypt and goes northwards, the peoples dwelling to the east and west of Judah being ranged alongside one another. First we have in Jer 25:20 the races of Arabia and Philistia that bordered on Egypt to the east and west; and then in Jer 25:21 the Edomites, Moabites, and Ammonites to the east, and, Jer 25:22, the Phoenicians with their colonies to the west. Next we have the Arabian tribes of the desert extending eastwards from Palestine to the Euphrates (Jer 25:23, Jer 25:24); then the Elamites and Medes in the distant east (Jer 25:25), the near and distant kings of the north, and all kingdoms upon earth; last of all the king of Babylon (Jer 25:26). כּל־הערב , lxx: πάντας τοῦς συμμίκτους , and Jerome: cunctusque qui non est Aegyptius, sed in ejus regionibus commoratur . The word means originally a mixed multitude of different races that attach themselves to one people and dwell as strangers amongst them; cf. Exo 12:38 and Neh 13:3. Here it is races that in part dwelt on the borders of Egypt and were in subjection to that people. It is rendered accordingly "vassals" by Ew.; an interpretation that suits the present verse very well, but will not do in Jer 25:24. It is certainly too narrow a view, to confine the reference of the word to the mercenaries or Ionian and Carian troops by whose help Necho's father Psammetichus acquired sole supremacy (Graf), although this be the reference of the same word in Eze 30:5. The land of Uz is, acc. to the present passage and to Lam 4:21, where the daughter of Edom dwells in the land of Uz, to be sought for in the neighbourhood of Idumaea and the Egyptian border. To delete the words "and all the kings of the land of Uz" as a gloss, with Hitz. and Gr., because they are not in the lxx, is an exercise of critical violence. The lxx omitted them for the same reason as that on which Hitz. still lays stress - namely, that they manifestly do not belong to this place, but to Jer 25:23. And this argument is based on the idea that the land of Uz ( ̓Αυσῖτις ) lies much farther to the north in Arabia Deserta, in the Hauran or the region of Damascus, or that it is a collective name for the whole northern region of Arabia Deserta that stretches from Idumaea as far as Syria; see Del. on Job 1:1, and Wetzstein in Del.'s Job, S. 536f. This is an assumption for which valid proofs are not before us. The late oriental legends as to Job's native country do not suffice for this. The kings of the land of the Philistines are the kings of the four towns next in order mentioned, with their territories, cf. Jos 13:3; 1Sa 6:4. The fifth of the towns of the lords of the Philistines, Gath , is omitted here as it was before this, in Amo 1:7. and Zep 2:4, and later in Zec 9:5, not because Gath had already fallen into premature decay; for in Amos' time Gath was still a very important city. It is rather, apparently, because Gath had ceased to be the capital of a separate kingdom or principality. There is remaining now only a remnant of Ashdod; for after a twenty-nine years' siege, this town was taken by Psammetichus and destroyed (Herod. ii. 157), so that thus the whole territory great lost its importance. Jer 25:21. On Edom, Moab, and the Ammonites, cf. Jer 49:7-22; Jer 48:1; Jer 49:1-6. Jer 25:22. The plural: "kings of Tyre and Sidon," is to be understood as in Jer 25:18. With them are mentioned "the kings of the island" or "of the coast" land, that is, beyond the (Mediterranean) Sea. האי is not Κύπρος (Cyprus), but means, generally, the Phoenician colonies in and upon the Mediterranean. Of the Arabian tribes mentioned in Jer 25:23, the Dedanites are those descended from the Cushite Dedan and living ear Edom, with whom, however, the Abrahamic Dedanite had probably mingled; a famous commercial people, Isa 21:13; Eze 27:15, Eze 27:20; Eze 38:13; Job 6:19. Tema is not Têmâ beyond the Hauran (Wetzst. Reiseber . S. 21 and 93ff.; cf. on the other hand, the same in Del.'s Job, S. 526), but Temâ situated on the pilgrims' route from Damascus to Mecca, between Tebûk and Wadi el Kora , see Del. on Isa 21:14; here, accordingly, the Arabian tribe settled there. Buz is the Arabian race sprung from the second son of Nahor. As to "hair-corners polled," see on Jer 9:25. - The two appellations ערב and "the mixed races that dwell in the wilderness" comprehend the whole of the Arabian races, not merely those that are left after deducting the already (Jer 25:23) mentioned nomad tribes. The latter also dwelt in the wilderness, and the word ערב is a general name, not for the whole of Arabia, but for the nomadic Arabs, see on Eze 27:21, whose tribal chieftains, here called kings, are in Ezek. called נשׂיאים . In Jer 25:25 come three very remote peoples of the east and north-east: Zimri , Elamites, and Medes. The name Zimri is found only here, and has been connected by the Syr. and most comm. with Zimran , Gen 25:2, a son of Abraham and Keturah. Accordingly זמרי would stand for זמרני , and might be identified with Ζαβράμ , Ptol. vi. 7, §5, a people which occupied a territory between the Arabs and Persians - which would seem to suit our passage. The reference is certainly not to the Ζεμβρῖται in Ethiopia, in the region of the later priestly city Meroë (Strabo, 786). On Elam , see on Jer 49:34.

Finally, to make the list complete, Jer 25:26 mentions the kings of the north, those near and those far, and all the kingdoms of the earth. המּמלכות with the article in stat. constr . against the rule. Hence Hitz. and Graf infer that הארץ may not be genuine, it being at the same time superfluous and not given in the lxx. This may be possible, but it is not certain; for in Isa 23:17 we find the same pleonastic mode of expression, and there are precedents for the article with the nomen regens . "The one to (or with) the other" means: according as the kingdoms of the north stand in relation to one another, far or near. - After the mention of all the kings and peoples on whom the king of Babylon is to execute judgment, it is said that he himself must at last drink the cup of wrath. שׁשׁך is, according to Jer 51:41, a name for Babylon, as Jerome states, presumably on the authority of his Jewish teacher, who followed the tradition. The name is formed acc. to the Canon Atbash , in virtue of which the letters of the alphabet were put one for the other in the inverse order ( ת for א , שׁ for ב , etc.); thus שׁ would correspond to ב and כ to ל . Cf. Buxtorf, Lex. talm. s.v. אתבשׁ and de abbreviaturis hebr . p. 41. A like example is found in Jer 51:1, where כּשׂדּים is represented by לב קמי yb d . The assertion of Gesen. that this way of playing with words was not then in use, is groundless, as it also Hitz.'s, when he says it appeared first during the exile, and is consequently none of Jeremiah's work. It is also erroneous when many comm. remark, that Jeremiah made use of the mysterious name from the fear of weakening the impression of terror which the name of Babylon ought to make on their minds. These assumptions are refuted by Jer 25:12, where there is threatening of the punishment of spoliation made against the king of Babylon and the land of the Chaldeans; and by Jer 51:41, where alongside of Sheshach we find in parallelism Babylon. The Atbash is, both originally and in the present case, no mere playing with words, but a transposition of the letters so as to gain a significant meaning, as may plainly be seen in the transposition to לב , Jer 51:1. This is the case with Sheshach also, which would be a contraction of שׁכשׁך (see Ew. §158, c ), from שׁכך , to sink (of the water, Gen 8:1), to crouch (of the bird-catcher, Jer 5:26). The sig. is therefore a sinking down, so that the threatening, Jer 51:64 : Babel shall sink and not rise again, constitutes a commentary on the name; cf. Hgstb. Christ . iii. p. 377. The name does not sig. humiliation, in support of which Graf has recourse partly to שׁחה , partly to the Arabic usage. For other arbitrary interpretations, see in Ges. thes . p. 1486.

(Note: As has been done with the whole or with parts of Jer 25:12-14, so too the last clause of Jer 25:26 is pronounced by Ew., Hitz., and Graf to be spurious, a gloss that had ultimately found its way into the text. This is affirmed because the clause is wanting in the lxx, and because the prophet could not fitly threaten Babylon along with the other nations (Hitz.); or because "the specification of a single kingdom seems very much out of place, after the enumeration of the countries that are to drink the cup of wrath has been concluded by the preceding comprehensive intimation, 'all the kingdoms of the earth' " (Gr.). Both reasons are valueless. By "shall drink after them" Babylon is sufficiently distinguished from the other kings and countries mentioned, and the reason is given why Babylon is not put on the same footing with them, but is to be made to drink after them.)

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 15:10--26:1

3. Warnings in view of Judah's hard heart 15:10-25:38

This section of the book contains several collections of Jeremiah's confessions, symbolic acts, and messages. These passages reflect conditions that were very grim, so their origin may have been shortly before the fall of Jerusalem in 586 B.C.

Constable: Jer 24:1--25:38

A collection of burdens on many nations chs. 24-25

The four message that follow concern Judah (ch. 24), Babylon (25:1-14), other surrounding nations (25:15-29), and all the earth (25:30-38).

Constable: Jer 25:1-14

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.

25:1-2 Jeremiah received another prophetic message from the Lord in 605 B.C., which he delivered to the people of Jerusalem and Judah.³³⁵ This was a timely prophecy because in this year Nebuchadnezzar defeated Pharaoh Necho 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.

25:3 The prophet announced that he had been preaching to his audience regularly for 23 years, but they had not paid attention to what he had said. According to 1:2, Jeremiah began his ministry in 627 B.C.

25:4 The Lord had repeatedly sent other prophets to them, true prophets, but the people did not listen to them either.³³⁶

25:5-6 The message of all these prophets had been to turn from evil lifestyles and activities. If the people did, the Lord would allow them to remain in their land forever. They were to reject the pagan deities and handmade gods that they served and worshipped because they angered Yahweh (cf. Matt. 4:10).³³⁷ If they did, He would do them no harm.

25:7 Yet the people had not listened to the Lord but provoked Him to anger by making idols to their own harm.

25:8-9 The Lord announced that because they had not obeyed Him He would bring Nebuchadnezzar down from the north and destroy them and their neighbor nations with an awful, everlasting devastation. Nebuchadnezzar was the Lord's servant in the same sense Cyrus was (cf. Isa. 44:28-45:1); he served the Lord by carrying out His will for the most part unwittingly (cf. 27:6; 43:10; Acts 2:23). Since God's people would not listen to His servants the prophets (v. 4), the Lord would send another type of servant to get their attention.

25:10 He would remove everyday joy from their lives, even the joy of new marriages, as well as the productivity of the people. They would run out of grain, oil, and other necessities. He would leave them dwelling in darkness. All these expressions refer to the ending of life (cf. Eccles. 12:3-6).

"I must say that when I pray for my country and our culture, I do not pray for God's justice. I can only plead for His mercy. If we had the justice of God, we would not have peace. We would have a situation like Jeremiah's. How dare we pray for justice upon our culture when we have so deliberately turned away for God and His revelation? Why should God bless us?"³³⁸

25:11 The whole land would remain a horrible desolation for 70 years during which Israel and Judah would be absent from the Promised Land. This is the first prophecy of the length of the Babylonian captivity. The Israelites had not observed 70 sabbatical years, so the seventy-year exile restored rest to the land (2 Chron. 36:20-21).

25:12 After 70 years, the Lord promised to punish the king of Babylon and his nation for their sins and make their land a desolation forever (cf. Hab. 1-2).³³⁹ Babylon fell in 539 B.C. when Cyrus the Persian captured and overthrew it.³⁴⁰ It did not become a complete desolation, however, which has led literal interpreters to conclude that a future destruction of Babylon will fulfill this prophecy (Rev. 16:19; 17:1-19:10).³⁴¹

25:13 The Lord would fulfill all the prophecies that Jeremiah had giving concerning Babylon. When the Lord made this promise some of Jeremiah's prophecies were already in a book.

25:14 Other nations and great kings would enslave the Babylonians, Judah's mighty captors. Yahweh would pay back Babylon for all that she had done. Some of these many nations with great kings included the Medes, the Persians, and their several allies under Cyrus the Great.

Constable: Jer 25:15-29

Yahweh's cup of wrath for the nations 25:15-29

25:15 The Lord instructed Jeremiah to take from His hand, figuratively, a cup of His wrath and to cause all the nations to whom the Lord would send him to drink from it. The cup is a common figure for the wrath of God in Scripture (cf. 13:12-14; 49:12; 51:7; Job 21:10; Ps. 60:3; Isa. 51:17, 21-22; Lam. 4:21; Ezek. 23:31-34; Hab. 2:16; Mark 10:39; 14:36; Luke 22:42; John 18:11; Rev. 14:8, 10; 16:19; 18:6).³⁴² This was another symbolic action that God prescribed to communicate to His people, though in this case the action was not literal.

25:16 The outpouring of divine wrath on them, in war, would make them behave as though they had drunk too much wine. They would stagger around and lose control of their senses. Drunkenness in the Bible is sometimes a symbol of a sinful state that calls for judgment (cf. 13:12-14; Isa. 19:14; 28:7-13).

25:17 Jeremiah gave the messages of divine judgment to the nations to which God sent him.³⁴³

"This section identifying the judgments of God against the evil nations is expanded in chapters 46 through 51. These chapters are appropriately held off until the end of the book of Jeremiah since the main burden of the prophet is the destiny of his own people, Judah, and the record would therefore give precedence to this. Furthermore, the judgments upon the evil nations would fall after the judgment upon Judah, and so the position of chapters 46 through 51 is chronologically fitting at the end of the book."³⁴⁴

25:18-26 Jeremiah sent messages of judgment to Jerusalem and Judah, Egypt, the land of Uz (to the east, Job 1:1), Philistia, Edom, Moab, Ammon, Tyre and Sidon and their colonies in the Mediterranean, the desert areas of Dedan and Tema (both southeast of Edom), Buz (possibly in northern Arabia), some desert Arab tribes and nations, Zimri (perhaps between Arabia and Persia), Elam and Media (east of the Tigris River), other nations farther north and everywhere else, and Babylon.³⁴⁵ Babylon conquered all these other nations.

25:27 Jeremiah was to announce the doom of all these nations by military conquest. Their fate would be similar to that of a drunken man.

25:28 If they refused to accept Jeremiah's prophecies, the prophet was to tell them that they would experience God's judgment anyway.

25:29 God's work of judgment in Jerusalem was just the beginning of larger scale judgment that would extend to all nations (cf. Amos 3:2; 1 Pet. 4:17). Final fulfillment awaits the return of Jesus Christ when He will destroy all nations that oppose Him (Rev. 16:14-16).

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 25 (Chapter Introduction)

Overview

Jer 25:1, Jeremiah, reproving the Jews’ disobedience to the prophets, Jer 25:8, foretells the seventy years’ captivity; Jer 25:12, and after that, the destruction of Babylon; Jer 25:15, Under the type of a cup of wine he foreshews the destruction of all nations; Jer 25:34, The howling of the shepherds.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 25 (Chapter Introduction)

CHAPTER 25

Their disobedience to the prophets reproved, Jer 25:1-7 . The seventy years of captivity foretold, Jer 25:8-11 ; and after that the destruction of Babylon, Jer 25:12-14 . By a cup of wine is fore shown the destruction of all nations, Jer 25:15-33 . The howling of the shepherds, Jer 25:34-38 .

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 25 (Chapter Introduction)

(Jer 25:1-7) The Jews rebuked for not obeying calls to repentance.

(Jer 25:8-14) Their captivity during seventy years is expressly foretold.

(Jer 25:15-29) Desolations upon the nations shown by the emblem of a cup of wrath.

(Jer 25:30-38) The judgments again declared.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 25 (Chapter Introduction)

The prophecy of this chapter bears date some time before those prophecies in the chapters next foregoing, for they are not placed in the exact order of time in which they were delivered. This is dated in the first year of Nebuchadrezzar, that remarkable year when the sword of the Lord began to be drawn and furbished. Here is, I. A review of the prophecies that had been delivered to Judah and Jerusalem for many years past, by Jeremiah himself and other prophets, with the little regard given to them and the little success of them (Jer 25:1-7). II. A very express threatening of the destruction of Judah and Jerusalem, by the king of Babylon, for their contempt of God, and their continuance in sin (Jer 25:8-11), to which is annexed a promise of their deliverance out of their captivity in Babylon, after 70 years (Jer 25:12-14). III. A prediction of the devastation of divers other nations about, by Nebuchadrezzar, represented by a " cup of fury" put into their hands (Jer 25:15-28), by a sword sent among them (Jer 25:29-33), and a desolation made among the shepherds and their flocks and pastures (Jer 25:34-38); so that we have here judgment beginning at the house of God, but not ending there.

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 25 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 25

This chapter contains a prophecy of the destruction of Judea by the king of Babylon; and also of Babylon itself, after the Jews' captivity of seventy years; and likewise of all the nations round about. The date of this prophecy is in Jer 25:1; when the prophet puts the Jews in mind of the prophecies that had been delivered unto them by himself and others, for some years past, without effect, Jer 25:2; wherefore they are threatened with the king of Babylon, that he should come against them, and strip them of all their desirable things; make their land desolate, and them captives for seventy years, Jer 25:8; at the expiration of which he in his turn shall be punished, and the land of Chaldea laid waste, and become subject to other nations and kings, Jer 25:12; and by a cup of wine given to all the nations round about, is signified the utter ruin of them, and who are particularly mentioned by name, Jer 25:15; which is confirmed by beginning with the city of Jerusalem, and the destruction of that, Jer 25:27; wherefore the prophet is bid to prophesy against them, and to declare the Lord's controversy with them, and that there should be a slaughter of them from one end of the earth to the other, Jer 25:30; upon which the shepherds, kings, and rulers of them, are called to lamentation and howling, Jer 25:34.