Jeremias 25
Bob Utley · You Can Understand the Bible
Jeremias 25:1-7
25:1-3 Jeremiah had presented YHWH's revelation to Judah for 23 years, but they would not respond in repentance and obedience. In Jer. 36:1-2, he is told to write down his revelations. One of my favorite resources on how to interpret the genre of prophecy is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. He discusses the movement from oral to a written document using Jeremiah, pp. 50-54. Moderns do not know "who," "when," or "how" the Old Testament/Hebrew Bible was formed. The Septuagint is our earliest version, but it is not an autograph. SPECIAL TOPIC: TEXTUAL CRITICISM SPECIAL TOPIC: SEPTUAGINT SPECIAL TOPIC: MASORETIC TEXT SPECIAL TOPIC: INSPIRATION 25:1 This is obviously an attempt to date the prophecy historically (cf. Jer. 25:3). the fourth year of Jehoiakim (i.e. 605 B.C., same year as the defeat of the Egyptian army of Necho II at Carchemish, cf. Jer. 46:2) the first year of Nebuchadnezzar II (possibly both, 604 B.C.) The poems of Jeremiah have been organized by themes, key words, word plays (sound plays, semantic field). They are not chronological (although the earlier chapters may be). One tenet in hermeneutical theory is to establish the historical setting and try to identify the reason for the poem/prophecy. When there is no historical item mentioned it becomes theological speculation (see "Bible Interpretation Seminar"). Notice the king of Neo-Babylon is spelled here Nebuchadnezzar. There are always differences when transliterating names. The Babylonian name is Nabu-kudurri-osur, but it is transliterated two different ways in the OT (with an "n" and an "r"). SPECIAL TOPIC: KINGS OF NEO-BABYLON 25:2 Jeremiah identifies his audience as all the people of Judah, Jer. 25:1,2 all the inhabitants of Jerusalem, Jer. 25:2 The first designation would relate to the common people of Judah and the second to her leadership and the elite of society. Notice that in Jer. 25:4 he calls them "His servants." YHWH's people are meant to be servants and priests (i.e. Exod. 19:5-6). Yet, Jeremiah's twenty-three years of delivering YHWH's revelations had not affected these sin-hardened people. 25:3 "the thirteenth year of Josiah" This would be 627 B.C.., the year of Jeremiah's call (cf. Jer. 1:1-3). SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY ▣ "even to this day" This phrase (and variations) occurs many times in the OT. For most scholars it shows the presence of a later editor/compiler, but here it is used by an author to refer to his previous ministry. We must always be careful of our assumptions. They are just that! Moderns do not understand ancient literature as well as they think they do!! SPECIAL TOPIC: EASTERN LITERATURE SPECIAL TOPIC: INSPIRATION ▣ "the word of the Lord has come to me" As a modern preacher/teacher, how do I know the Lord has spoken to me, directed me? It is obvious the OT prophets and NT Apostles had a unique revelation (see SPECIAL TOPIC: PROPHECY [OT]). For those of us who live and serve in the post-apostolic age, our message must be linked to inspired authors and their message. Every text has only one meaning (i.e. the intent of the original author) but many applications. We cannot just say, "God told me!" We must point people to texts that they can evaluate for themselves! Texts have priority! SPECIAL TOPIC: WAYS OF REVELATION ▣ NASB, REB "again and again" "rising early and speaking" NRSV, JPSOA "I have spoken persistently to you" "I have never tired of speaking to you" "being early and speaking" "sending them in advance" The NKJV is the Hebrew idiom (two INFINITIVE ABSOLUTES; BDB 1014, KB 1492 and BDB 1018, KB 1511). It occurs in Jer. 25:4; 7:25; 11:7; 26:5. This idiomatic language represents one of the greatest challenges to interpreters because idioms, by their very nature, are not literal. The words have a special meaning. An idiom such as this can be understood because it is repeated and contextually obvious, but others are very difficult. to identify as an idiom to ascertain its meaning in context I am sure when we get to heaven and get to visit with these original authors, we and they, will be shocked by what we thought they meant! For a good book dealing with this, see G. B. Caird, The Language and Imagery of the Bible. ▣ "but you have not listened" This VERB (BDB 1033, KB 1570) is a Qal PERFECT which denoted a settled opposition to hearing and obeying YHWH! These are His people. They have His revelation but they seem not to recognize the choice of "life" or "death" (cf. Deut. 30:15,19; Psalm 1) connected to YHWH's words (cf. Leviticus 26; Deuteronomy 27-28). For further insights to this VERB, see notes in my commentary on Deuteronomy 4:1; 5:1; and 6:5. It is online free in several languages at www.freebiblecommentary.org. SPECIAL TOPIC: LISTEN/HEAR (shema) 25:4 Notice the parallelism between you have not listened ‒ BDB 1033, KB 1570, Qal PERFECT inclined your ear to hear ‒ BDB 1033, KB 1570, Qal INFINITIVE CONSTRUCT Hebrew poetry must be interpreted through (1) purposeful poetic parallelism, (2) parallel biblical passages, and (3) word plays. Also notice the number of Hebrew words that begin with שׁ in Jer. 25:3-5 (i.e. word/sound play). hear (thrice), שׁמע, BDB 1033, KB 1570 send (twice), שׁלח, BDB 1018, KB 1511 rise (twice), שׁכס, BDB 1014, KB 1492 turn, שׁוב, BDB 996, KB 1427 SPECIAL TOPIC: HEBREW POETRY 25:4-7 YHWH lists why He is angry with His covenant people, Judah. they have not listened and obeyed, Jer. 25:4,7 they have not responded (see SPECIAL TOPIC: REPENTANCE [OT]), Jer. 25:5 they have committed flagrant idolatry, Jer. 25:6,7 (i.e. "the work of your hands," cf. Jer. 25:14; 1:16; 10:3-5; Isa. 2:8; 17:8; 37:19) SPECIAL TOPIC: IDOLATRY SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 25:5 "turn" The Qal IMPERATIVE is a call for repentance. SPECIAL TOPIC: REPENTANCE (OT) ▣ "from his evil way" Biblical faith involves: a faith relationship with God an acceptance of this revelatory message a lifestyle of worship and obedience (i.e., evil way. . .evil deeds) SPECIAL TOPIC: THE PATH, THE WAY ▣ "dwell in the land which the Lord has given to you and your forefathers forever and ever" This reflects Jer. 7:7, which reflects Deut. 4:40. The land was part of the Abrahamic Covenant (cf. Gen. 12:1-3; 15:12-21). It was meant to be a permanent gracious gift, but there were conditions (i.e. covenant obedience, cf. Leviticus 26; Deuteronomy 27-28,30). SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS SPECIAL TOPIC: COVENANT 25:6 "other gods" The Hebrew title Elohim is used of God as Creartor, Provider, and Sustainer of all life on the planet (i.e. Gen. 1-2). It is also used of the gods (i.e. demonic influence) of the nations. When the title refers to YHWH, it uses a SINGULAR VERB. SPECIAL TOPIC: NAMES FOR DEITY, C. ▣ "worship" See SPECIAL TOPIC: WORSHIP. ▣ "do not provoke Me" This VERB (BDB 494, KB 491, Hiphil IMPERFECT) is often used of YHWH's reaction to idolatry (i.e. Deut. 32:21; 1 Kgs. 15:30; 16:13; 22:53; 2 Kgs. 23:26; 2 Chr. 28:25). YHWH is a jealous God. SPECIAL TOPIC: IDOLATRY (OT) SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY SPECIAL TOPIC: JEALOUSY 25:7 Verse 7 is parallel to v. 6. "The work of your hands" surely denotes the creation of idols (i.e. Jer. 25:14; 32:30; Isa. 2:8; 17:8; 40:19; 41:24,29; 44:17; Ps. 115:4-8).
Jeremias 25:8-11
25:8-11 YHWH lists the results of their disobedience (Jer. 25:8). I will send and take all the families of the north (cf. Jer. 1:14,15; 4:6; 6:1,22; 10:22; 13:20). YHWH controls both Assyria (i.e. Isa. 10:5) and Babylon (cf. v. 9), as well as Persia (Isa. 44:28; 45:1), for His purposes! They will invade, destroy, and exile the people of Palestine. Society will be radically changed from peace to panic. I will take the voice of joy (BDB 965) I will take the voice of gladness (BDB 970) I will take the voice of the bridegroom (BDB 368) I will take the voice of the bride (BDB 483) I will take the sound of the millstone (BDB 932) I will take the light of the lamp (BDB 21 CONSTRUCT BDb 632) This social imagery denotes utter destruction (cf. Jer. 25:9). The land of promise and abundance will be the land of horror, Jer. 25:9,11 hissing, Jer. 25:9 everlasting desolation, Jer. 25:9,11 25:8 "Lord of hosts" see SPECIAL TOPIC: Lord of Hosts. ▣ "because you have not obeyed My words" Obedience is crucial because the Mosaic Covenant, like prophecy, is conditional. Judah did not respond to Moses or the Prophets! SPECIAL TOPIC: KEEP SPECIAL TOPIC: COVENANT SPECIAL TOPIC: PROPHECY (OT) 25:9 "My servant" This is the same title (BDB 712, 713) used of the Messiah in Servant Songs of Isaiah 40-66. Here it is not used in a Messianic sense, but is a way of denoting one who fulfills YHWH's purpose (i.e. "Nebuchadnezzar King of Babylon," cf. Jer. 27:6; 43:10; Isa. 13:3). Cyrus is called "My shepherd" (Isa. 44:28) and "His anointed" (Isa. 45:1) in the same sense. As YHWH used Pharaoh in the Exodus (see SPECIAL TOPIC: GOD HARDENED), He uses these kings to accomplish His wider purposes! The one true God is actively involved in all of human history. The Bible records that aspect of this involvement that relates to redemption through Israel and the Messiah. SPECIAL TOPIC: MY SERVANT SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: MONOTHEISM ▣ "utterly destroy" This is the Hebrew VERB herem (BDB 355 I, KB 353), Hiphil PERFECT with waw. It is used of things devoted to God and, thereby they become too holy for common use (BDB 356, cf. Lev. 27:21,28,29; Num. 18:14; Deut. 7:26; 13:17; Josh. 6:17-18; 7:1,11,12,13,15). The same root (BDB 355) means "to completely destroy" (cf. Jer. 25:9; 50:21,26; 51:3; Exod. 22:20; Lev. 27:28,29; Num. 21:2,3; Deut. 2:34; 3:6; 7:2; 13:15; 20:17). This second sense is how the word is used in Jeremiah. This is "holy war" terminology. The God who fought for Israel in the conquest of Joshua now fights against Judah and Jerusalem (i.e. the very place "He caused His name to dwell," which is repeated often in Deuteronomy). SPECIAL TOPIC: UTTERLY DESTROY ▣ "horror" NKJV, Peshitta "astonishment" NRSV, NJB, REB "object of horror" "desolation" "an annihilation" This Hebrew word (BDB 1031, KB 1566) means "waste" or "devastation." It is used numerous times by Jeremiah (cf. Jer. 4:27; 6:8; 9:11; 10:22; 12:10,11; 25:12; 32:43; 34:22; 44:6; 49:2,33; 50:13; 51:26,62). ▣ "hissing" This Hebrew word (BDB 1057, KB 1657) means "to hiss" (cf. Jer. 18:16; 19:8; 25:18) or "to whistle." The Jewish Study Bible, at Jer. 18:16, has the footnote, "These actions were performed at the sight of ruin to ward off a like fate from the observer" (p. 964). ▣ NASB, Peshitta "an everlasting desolation" "perpetual desolations" NRSV, LXX "an everlasting disgrace" NJB, REB "ruin them for ever" "ruins for all time" The MT has "everlasting ruins" (BDB 352 CONSTRUCT BDB 761). BDB 352 means "waste," "desolation," or "ruin" (ח רבה) However, the LXX changes the root to "reproach" (BDB 357, חרפה). The UBS Text Project, p. 248, gives the MT a "C" rating (considerable doubt). The word translated "everlasting" (BDB 352) must be interpreted in context. It has a wide semantic field (see Special Topic below). For a good discussion of the use of hyperbole, see D. Brent Sandy, Plowshares and Pruning Hooks, chapter 2, "What Makes Prophecy Problematic?" (pp. 31-57). SPECIAL TOPIC: FOREVER ('olam and aiōnios) 25:11 "seventy years" This time prediction is also mentioned in Jer. 29:10; 2 Chr. 36:21-23; Dan. 9:2; and Zech. 7:5. Seventy is a round number which denotes multiple generations a complete life (cf. Ps. 90:10; Isa. 23:15) It is interesting that the date of the destruction of the temple by Nebuchadnezzar II (i.e. 586 B.C.) is exactly seventy years from the rebuilding of the second temple by Zerubbabel (i.e. 516 B.C., cf. Zech. 1:12). Remember, the ancients thought of numbers differently than moderns. SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4 SPECIAL TOPIC: SEVENTY YEARS
Jeremias 25:12-14
25:12-14 Jeremiah records YHWH's commitment to judging Neo-Babylon. The same phrase, "an everlasting desolation" from Jer. 25:9 is now used of the ones who made Palestine desolate. Notice that Jeremiah alludes to his own book (i.e. "this book"), but notice Jeremiah is mentioned by name, which implies Baruch (cf. Jer. 36:4,29,32) or another editor (i.e. Ezra). The destruction and judgment of Neo-Babylon is predicted and described in Jer. 51 and Isa. 13. 25:13 "against all the nations" Several of the Prophets have chapters about YHWH's judgment of the nations. These nations probably never heard these messages. They are written to show the universal nature of Israel's God (cf. LXX, Deut. 32:8). All history is before Him. He is not like the dead, blind, deaf idols; He acts in His world. The NJB entitles Jer. 25:13c-38 "Introduction to the Prophecies Against the Nations." The LXX moves these prophecies from chapters 46-51 in the MT to begin at chapter 25 in the Septuagint. SPECIAL TOPIC: MASORETIC TEXT SPECIAL TOPIC: SEPTUAGINT 25:14 This verse is in parentheses in the NASB, NKJV, which denotes the comments of an editor or an aside from Baruch (i.e. Jeremiah's scribe, cf. Jer. 32; 36). ▣ "I will recompense them according to their deeds" See full notes at Jer. 17:10 and full list of texts at Gal. 6:7-10. We reap what we sow, often in kind!
Jeremias 25:15-16
25:15 "this cup of the wine" This is a Hebrew idiom for judgment (cf. Jer. 13:13; 51:7; Ps. 75:8; Isa. 51:17,22). Notice it again asserts that YHWH, not the gods of the nations, controls the outcome of wars and international treaties, etc. (cf. Jer. 25:28; 1:10; LXX of Deut. 32:8). Notice the number of times in this context the VERBS related to drinking/drunkenness are used. give to drink ‒ BDB 1052, KB 1639, Hiphil PERFECT with waw, Jer. 25:15,17 drink ‒ BDB 1059, KB 1667, Qal PERFECT, Jer. 25:16,26,28 (thrice) be drunk ‒ BDB 1016, KB 1500, Qal IMPERATIVE, Jer. 25:27 surely drink ‒ BDB 1059, KB 1667, INFINITIVE ABSOLUTE and Qal IMPERFECT of the same root for intensity, Jer. 25:28 stagger ‒ BDB 172, KB 200, Hithpoel PERFECT with waw go mad ‒ BDB 237, KB 248, Hithpoel PERFECT with waw SPECIAL TOPIC: ALCOHOL AND ALCOHOL ABUSE ▣ "wrath. . .My hand" The only vocabulary that humans have to speak of God is analogy and negation (i.e. what God is not). God is an eternal, spiritual Being with no corporal aspect. SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD
Jeremias 25:17-26
25:17 "cup" This is imagery of judgment. SPECIAL TOPIC: CUP ▣ "all the nations" The list of nations in Jer. 25:18-26 is mostly listed in Jeremiah 46-51 listed as part of the Persian Empire 25:18 "a ruin, a horror, a hissing and a curse" These very words of judgment are mentioned in v. 9. ▣ "as it is this day" This repeated phrase seems to denote a later editorial note, possibly from Baruch (cf. v. 14). 25:20-24 These nations are located in the same general geographical area as Judah (as well as Zimri in v. 25). 25:25 There are several names that refer to Mesopotamia. Elam Media "Kings of the north" Sheshach (possibly Babylon) All of these nations mentioned in vv. 20-25 were part of Neo-Babylon's mercenary army or they took advantage of the invasion. 25:23 "all who cut the corners of their hair" This pagan practice is mentioned two other times in Jeremiah (cf. Jer. 9:26; 49:32) and may relate to Lev. 19:27-28 or 21:5 (cf. Deut. 14:1-2). Its exact nature is uncertain. pagan rite mourning rite (i.e. ancestor worship) 25:26 "all the kings of the north, near and far" This phrase is used of those nations directly north of Palestine and those of the Fertile Crescent/Mesopotamia. ▣ "Sheshach" This (BDB 1058) is an "atbash" (Jewish Study Bible) cryptogram for Babel. JPSOA footnote, c footnote on p. 1001 from the New Oxford Annotated Bible, NRSV AB says in a footnote, "a cipher by which letters of one name, counted from the beginning of the alphabet, are exchanged for corresponding letters counted from the end" (p. 161). This is from Jerome. The method is called atbash (also note Jer. 51:1). ▣ "all the kingdoms of the earth which are upon the face of the ground" This is hyperbolic (cf. Jer. 25:29)! This refers to the nations of which Israel/Judah had knowledge (i.e. the ANE). It would not include China, the Americas, etc., but theologically it would! God loves all the nations and wants all of them to know Him (i.e. Gen. 1:26,27; 3:15; 12:3; Exod. 19:5-6)! SPECIAL TOPIC: LAND, COUNTRY, EARTH (erets) SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Jeremias 25:27-29
25:27 There is a string of commands related to drunkenness as imagery for judgment. drink ‒ BDB 1059, KB 1667, Qal IMPERATIVE be drunk ‒ BDB 1016, KB 1500, Qal IMPERATIVE vomit ‒ BDB 883, KB 1096, Qal IMPERATIVE fall ‒ BDB 656, KB 709, Qal IMPERATIVE notice the INFINITIVE ABSOLUTE and IMPERFECT VERB of #1 in Jer. 25:28 for intensity ▣ "Lord of hosts" See SPECIAL TOPIC: Lord of Hosts 25:28 "You shall surely drink!" This is an INFINITIVE ABSOLUTE and an IMPERFECT VERB of the same root used to show certainty (BDB 1059, KB 1667). 25:29 Jerusalem, who had such privileges, will be judged along with the rest of mankind! ▣ "in this city which is called by My name" This is a recurrent phrase from Deuteronomy, which denotes God's special choice of Jerusalem as the site of His temple (i.e., Deut. 12:5,11,13,14,18,21,26; 14:23-25; 15:20; 16:2,6,11,15; 17:8,10; 18:6; 26:2; 31:11; Exod. 20:24; 1 Kgs. 8:43). This special city will also be punished for its covenant disobedience. ▣ "completely free" This is the INFINITIVE ABSOLUTE and IMPERFECT VERB from the same root (BDB 667, KB 720) for dramatic emphasis. The city which was called by YHWH's name was surely responsible for her covenant breaking refusal to repent continued idolatry
Jeremias 25:30-31
25:30-31 This strophe characterizes YHWH and His purposes. He wanted to bless mankind but they would not, so judgment came on all (hyperbole). Notice the one true God judges (cf. Jer. 25:38) His own flock, Jer. 25:30, line 4 the world (i.e. "the nations," "all flesh"), Jer. 25:31 25:30 "roar" The imagery of YHWH's judgment changes in Jer. 25:30-38 to YHWH as a lion (see SPECIAL TOPIC: LIONS IN THE OT). "Roar" is the INFINITIVE ABSOLUTE and IMPERFECT VERB from the same root (BDB 980, KB 1367) for intensity. For this same imagery see Joel 2:11 and Amos 1:2. Notice all the auditory terms used in vv. 30-31 (also note Isa. 66:6). prophet speaking (i.e. "prophesy against them all these words"), v. 30a YHWH roaring (BDB 980), v. 30b,c YHWH roaring mightily, v. 30d a harvest shout (BDB 212), v. 30e a clamor (BDB 981, possible battle shout), v. 31a YHWH gives His verdict (i.e. court imagery, cf. Jer. 2:9), v. 31c later in v. 34 the leaders of Judah "wail" (BDB 410) and "cry" (BDB 277); also note v. 36
Jeremias 25:32
25:32-38 Again a poem of YHWH's universal judgment is appended to the similar poem of Jer. 25:30-31. Were they spoken together at the same time? Probably not. The reason the prophet seems so repetitive is the organization of these poems by theme or key words. Notice the phrases that speak of universal judgment. Jer. 25:15 ‒ "caused all the nations to drink it" (cup of judgment) Jer. 25:17 ‒ "made all the nations to drink it" Jer. 25:19 ‒ "all his (i.e. Pharaoh) people" Jer. 25:20 ‒ "all the foreign people" Jer. 25:20 ‒ "all the kings" (Jer. 25:20 [twice], 22 [thrice],24,26) Jer. 25:26 ‒ "all the kingdoms of the earth which are upon the face of the ground" Jer. 25:29 ‒ "all the inhabitants of the earth" Jer. 25:30 ‒ "against all the inhabitants of the earth" Jer. 25:31 ‒ "to the ends of the earth" Jer. 25:31 ‒ "with the nations" Jer. 25:31 ‒ "with all flesh" Jer. 25:32 ‒ "from nation to nation" Jer. 25:32 ‒ "from the remotest part of the earth" Jer. 25:33 ‒ "from one end of the earth to the other" One God created the earth. One God wanted fellowship with humans made in His image and likeness (cf. Gen. 1:26,27). All humans rebelled (i.e. in Adam, Genesis 3, and in personal choices, Gen. 6:5,11,12; 8:21; Rom. 3:9-18,23). The consequences are universal, but so too, the love of God in the Messiah (cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9; 1 John 2:2). Judgment is not the last word but it is a necessary word (i.e. Rom. 1:18-3:8)! SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Jeremias 25:33-38
25:33 Improper burial was a terrible end of life. In the ANE it even affected the afterlife (cf. Jer. 14:6; 16:4). SPECIAL TOPIC: BURIAL PRACTICES 25:34 "shepherds" This refers to both the religious and civil leadership of Judah. ▣ There are two difficulties in this verse. "dispersions" (NASB, NKJV, NRSV, KB 1775) "shattered" (NJB, NIV, BDB 1074; also note KB 1775, "and you will be dispersed") "break you in pieces" (JPSOA; BDB 1074) The Hebrew word (BDB 807) is found only here and its root is uncertain. "vessel" (כלי, MT, NASB, NKJV, NJB, JPSOA, BDB 479) "rams" (איל, LXX, TEV, RSV, NEB, AB, BDB 17) The Hebrew word is uncertain. The UBS Text Project gives "vessel" (SINGULAR) a "B" rating. 25:38 "His fierce anger" See SPECIAL TOPIC: PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE.