Jeremiah 25
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Jeremiah 25
Jeremiah's Twenty-Third Year of Warning
1The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon;
Jamieson-Fausset-Brown
CHAPTER 25
Jr 25:1-38. Prophecy of the Seventy Years' Captivity; and after That the Destruction of Babylon, and of All the Nations That Oppressed the Jews.
1. fourth year of Jehoiakim--called the third year in Da 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.
CHAPTER 25
Jr 25:1-38. Prophecy of the Seventy Years' Captivity; and after That the Destruction of Babylon, and of All the Nations That Oppressed the Jews.
1. fourth year of Jehoiakim--called the third year in Da 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.
2The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying,
3From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened.
Jamieson-Fausset-Brown
3. From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jr 1:1), to the end of Josiah's reign, was nineteen years (2Ki 22:1); the three months 2 Kings 23. 31) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jr 25:1), added to the nineteen years, make up twenty-three years in all.
3. From the thirteenth year of Josiah, in which Jeremiah began to prophesy (Jr 1:1), to the end of Josiah's reign, was nineteen years (2Ki 22:1); the three months 2 Kings 23. 31) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (Jr 25:1), added to the nineteen years, make up twenty-three years in all.
The Pulpit Commentary
The first year of Nebuchadnezzar.
From the thirteenth year; etc.; alluding to the chronological statement in Jer_1:2. The three and twentieth year; counting nineteen years under Josiah and four under Jehoiachin, and including the three months of Jehoahaz.
The first year of Nebuchadnezzar.
From the thirteenth year; etc.; alluding to the chronological statement in Jer_1:2. The three and twentieth year; counting nineteen years under Josiah and four under Jehoiachin, and including the three months of Jehoahaz.
4And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear.
Jamieson-Fausset-Brown
4. rising early--(See on Jr 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.
4. rising early--(See on Jr 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.
5They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever:
Jamieson-Fausset-Brown
5. Turn ... dwell--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."
every one from ... evil--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.
5. Turn ... dwell--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."
every one from ... evil--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.
6And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt.
Jamieson-Fausset-Brown
6. He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.
6. He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.
7Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
Jamieson-Fausset-Brown
7. Though ye provoke Me to anger (De 32:21), yet it is not I, but yourselves, whom ye thereby hurt (Pr 8:36; 20:2).
7. Though ye provoke Me to anger (De 32:21), yet it is not I, but yourselves, whom ye thereby hurt (Pr 8:36; 20:2).
Seventy Years of Captivity Prophesied
8Therefore thus saith the LORD of hosts; Because ye have not heard my words,
9Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.
Jamieson-Fausset-Brown
9. the north--(see on Jr 1:14, 15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans.
my servant--My agent for punishing (Jr 27:6; 43:10; compare Jr 40:2). Compare Is 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.
9. the north--(see on Jr 1:14, 15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans.
my servant--My agent for punishing (Jr 27:6; 43:10; compare Jr 40:2). Compare Is 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.
The Pulpit Commentary
(Comp. Jer_7:25; Jer_11:7; Jer_35:15.) They said; literally, saying. The prophet mentally resumes the statement of Jer_25:4. He hath sent his servants the prophets." Turn ye; rather, return ye, conversion being the return of the sinner to his natural home.
The families of the north (comp. Jer_1:15, note). And Nebuchadnezzar the king of Babylon, my servant. This is the rendering of the Targum, the Syriac, and the Vulgate, and corresponds with the reading of a few extant manuscripts. The received text, however, reads, "and unto Nebuchadnezzar," etc. Neither reading is satisfactory. The latter one is intolerably harsh; the former makes Nebuchadnezzar a mere adjunct of the tribes of the north. In the other passages, moreover, where this king is solemnly entitled "my servant," the clause is the most prominent one in the sentence (see Jer_27:6; Jer_43:10). The words in question have a sort of family resemblance to the glosses which meet us occasionally both in the form of the Hebrew text represented by the Massoretic recension, and those by the principal ancient versions. The words are omitted by the Septuagint. My servant. Generally to be a "servant" of Jehovah or of any supposed deity is to be a worshipper. Thus Daniel is called by Darius, "servant of the living God" (Dan_6:20), and thus Abdallah, "servant of Allah," has become a favorite surname of the followers of Mohammed. In the Book of Jeremiah itself (Jer_30:10; Jer_46:27, Jer_46:28), and in Ezekiel (Eze_37:25), "my servant" is the form in which Jehovah addresses his chosen people; and in the second part of Isaiah the suffering Messiah is so styled. Here, however, a foreign king is thus entitled. How is this to be explained? Cyrus, no doubt, in Isa_44:28, Isa_45:1, is called "my shepherd" and "my anointed one;" but then Cyrus, in the view of the prophet, was a genuine though unconscious worshipper of the true God (Isa_41:25), whereas Nebuchadnezzar was known to be a polytheist and an idolater. We must, therefore, take "servant" to be applied to Nebuchadnezzar in a lower sense than to the other bearers of the title. The Hebrew 'ebbed, in fact, may be either "slave" in something approaching to the terrible modern sense, or in the sense in which Eliezer was one (i.e. little less than a son, and a possible heir, Gen_24:2; Gal_4:1), and which is still in full force in Arabia. An astonishment (see on Jer_2:11). An hissing (comp. Jer_18:16; Jer_19:8).
(Comp. Jer_7:25; Jer_11:7; Jer_35:15.) They said; literally, saying. The prophet mentally resumes the statement of Jer_25:4. He hath sent his servants the prophets." Turn ye; rather, return ye, conversion being the return of the sinner to his natural home.
The families of the north (comp. Jer_1:15, note). And Nebuchadnezzar the king of Babylon, my servant. This is the rendering of the Targum, the Syriac, and the Vulgate, and corresponds with the reading of a few extant manuscripts. The received text, however, reads, "and unto Nebuchadnezzar," etc. Neither reading is satisfactory. The latter one is intolerably harsh; the former makes Nebuchadnezzar a mere adjunct of the tribes of the north. In the other passages, moreover, where this king is solemnly entitled "my servant," the clause is the most prominent one in the sentence (see Jer_27:6; Jer_43:10). The words in question have a sort of family resemblance to the glosses which meet us occasionally both in the form of the Hebrew text represented by the Massoretic recension, and those by the principal ancient versions. The words are omitted by the Septuagint. My servant. Generally to be a "servant" of Jehovah or of any supposed deity is to be a worshipper. Thus Daniel is called by Darius, "servant of the living God" (Dan_6:20), and thus Abdallah, "servant of Allah," has become a favorite surname of the followers of Mohammed. In the Book of Jeremiah itself (Jer_30:10; Jer_46:27, Jer_46:28), and in Ezekiel (Eze_37:25), "my servant" is the form in which Jehovah addresses his chosen people; and in the second part of Isaiah the suffering Messiah is so styled. Here, however, a foreign king is thus entitled. How is this to be explained? Cyrus, no doubt, in Isa_44:28, Isa_45:1, is called "my shepherd" and "my anointed one;" but then Cyrus, in the view of the prophet, was a genuine though unconscious worshipper of the true God (Isa_41:25), whereas Nebuchadnezzar was known to be a polytheist and an idolater. We must, therefore, take "servant" to be applied to Nebuchadnezzar in a lower sense than to the other bearers of the title. The Hebrew 'ebbed, in fact, may be either "slave" in something approaching to the terrible modern sense, or in the sense in which Eliezer was one (i.e. little less than a son, and a possible heir, Gen_24:2; Gal_4:1), and which is still in full force in Arabia. An astonishment (see on Jer_2:11). An hissing (comp. Jer_18:16; Jer_19:8).
10Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle.
Jamieson-Fausset-Brown
10. (Jr 7:34; Re 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, Ex 11:5; Mt 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, De 24:6); no night-light, so universal in the East that the poorest house has it, burning all night.
candle--lamp (Job 21:17; 18:6).
10. (Jr 7:34; Re 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, Ex 11:5; Mt 24:41; in daily use in every house, and therefore forbidden to be taken in pledge, De 24:6); no night-light, so universal in the East that the poorest house has it, burning all night.
candle--lamp (Job 21:17; 18:6).
The Pulpit Commentary
The sound of the millstones. Modem travel enables us (so conservative is the East) to realize the full force of this image. The hand-mill is composed of two stones. As a rule, "two women" (comp. Mat_24:41) sit at it facing each other; both have hold of the handle by which the upper is turned round on the 'nether' millstone. The one whose right hand is disengaged throws in the grain as occasion requires, through the hole in the upper stone" (Dr. Thomson). "The labor," remarks Dr. Robinson, "is evidently hard; and the grating sound of the mill is heard at a distance, indicating (like our coffee-mills) the presence of a family and of household life" ('Biblical Researches,' 2.181). Add to this the light of the candle (or rather, lamp), and we have two of the most universally characteristic signs of domestic life. No family could dispense with the hand-mill, and, as the sermon on the mount implies, the poorest household had its "lamp" (Mat_5:15—the poverty of the family is indicated by the various uses to which the lamp-stand was applied). Comp. this verse with the imitation in Rev_18:22, Rev_18:23.
The sound of the millstones. Modem travel enables us (so conservative is the East) to realize the full force of this image. The hand-mill is composed of two stones. As a rule, "two women" (comp. Mat_24:41) sit at it facing each other; both have hold of the handle by which the upper is turned round on the 'nether' millstone. The one whose right hand is disengaged throws in the grain as occasion requires, through the hole in the upper stone" (Dr. Thomson). "The labor," remarks Dr. Robinson, "is evidently hard; and the grating sound of the mill is heard at a distance, indicating (like our coffee-mills) the presence of a family and of household life" ('Biblical Researches,' 2.181). Add to this the light of the candle (or rather, lamp), and we have two of the most universally characteristic signs of domestic life. No family could dispense with the hand-mill, and, as the sermon on the mount implies, the poorest household had its "lamp" (Mat_5:15—the poverty of the family is indicated by the various uses to which the lamp-stand was applied). Comp. this verse with the imitation in Rev_18:22, Rev_18:23.
11And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.
Jamieson-Fausset-Brown
11. seventy years--(Jr 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 (Le 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 Da 9:2, 24).
11. seventy years--(Jr 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 (Le 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 Da 9:2, 24).
The Pulpit Commentary
Shall serve the king of Babylon seventy years. Widely different opinions are held as to the meaning of this prophecy. The most probable view is that "seventy" is an indefinite or round number (as in Isa_23:17), equivalent to "a very long time." This is supported by the analogy of Jer_27:7, where the captivity is announced as lasting through the reigns of Nebuchadnezzar, his son, and his grandson—a statement evidently vague and indefinite (see ad loc.), and in any case not answering to a period of seventy years. Besides, we find the "seventy years" again in Jer_29:10, a passage written probably eleven years later. Others think the number is to be taken literally, and it is certainly true that from B.C. 606, the fourth year of Jehoiakim, to the fall of Babylon, B.C. 539, sixty-seven years elapsed. But is it desirable to press this against the internal evidence that Jeremiah himself took the number indefinitely?
Shall serve the king of Babylon seventy years. Widely different opinions are held as to the meaning of this prophecy. The most probable view is that "seventy" is an indefinite or round number (as in Isa_23:17), equivalent to "a very long time." This is supported by the analogy of Jer_27:7, where the captivity is announced as lasting through the reigns of Nebuchadnezzar, his son, and his grandson—a statement evidently vague and indefinite (see ad loc.), and in any case not answering to a period of seventy years. Besides, we find the "seventy years" again in Jer_29:10, a passage written probably eleven years later. Others think the number is to be taken literally, and it is certainly true that from B.C. 606, the fourth year of Jehoiakim, to the fall of Babylon, B.C. 539, sixty-seven years elapsed. But is it desirable to press this against the internal evidence that Jeremiah himself took the number indefinitely?
Babylon Punished After Seventy Years
12And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
The Pulpit Commentary
The judgment upon Judah and the nations.
Perpetual desolations. Thus, too, we read in Isa_13:20, that Babylon "shall never be inhabited." There is a dispute between Dr. Keith and Dr. Kay on the one side, and rationalistic commentators (e.g. Kuenen) on the other, whether these prophecies have received a circumstantial fulfillment. The truth is that authorities are not entirely agreed on the area covered by the site of Babylon. General Chesney remarks that, so far from being uninhabited, "A town of considerable population, villages, date groves, and gardens, are found still on the very site of ancient Babylon". Similarly M. Menant, a veteran French Assyriologist, remarks that "Hillah, according to M. Oppert, was a quarter of Babylon, probably that which was inhabited by the working population, without the precincts of the royal palaces. Numberless traces of ancient habitations indicate this origin of the modern town". Mr. George Smith, however, in his 'Assyrian Discoveries,' simply states that, "A little to the south rose the town of Hillah," apparently assuming (what is impossible to prove, as the walls of Babylon have not yet been discovered) that Hillah lay just outside the city enclosure. But even he adds that it was "built with the bricks found in the old capital," which is, strictly speaking, inconsistent with the absolute abandonment of the site of Babylon implied in Isa_13:20-22. The dispute is an unfortunate one, as it tacitly implies that circumstantial fulfillments are necessary to the veracity of prophecy. The truth seems to lie in the mean between two opposing views. As a rule, the details of a prophetic description cannot be pressed; they are mainly imaginative elaborations of a great central truth or fact. Occasionally, however, regarding the prophecies in the light of gospel times, it is almost impossible not to observe that "the Spirit of Christ which was in" the prophets (1Pe_1:11) has overruled their expressions, so that they correspond more closely to facts than could have been reasonably anticipated. Such superabundant favors to believers in inspiration occur repeatedly in the prophecies respecting Christ. They may, of course, occur elsewhere for a sufficient reason, but we have no right to be surprised if we do not meet with them. The general truth of the prophecy is that the empire of Babylon shall fall forever. As Dr. Payne Smith remarks, it was practically the work of one man (Nebuchadnezzar), and after his death it only lasted for a few years, during which its history is a series of murders and usurpations.
The judgment upon Judah and the nations.
Perpetual desolations. Thus, too, we read in Isa_13:20, that Babylon "shall never be inhabited." There is a dispute between Dr. Keith and Dr. Kay on the one side, and rationalistic commentators (e.g. Kuenen) on the other, whether these prophecies have received a circumstantial fulfillment. The truth is that authorities are not entirely agreed on the area covered by the site of Babylon. General Chesney remarks that, so far from being uninhabited, "A town of considerable population, villages, date groves, and gardens, are found still on the very site of ancient Babylon". Similarly M. Menant, a veteran French Assyriologist, remarks that "Hillah, according to M. Oppert, was a quarter of Babylon, probably that which was inhabited by the working population, without the precincts of the royal palaces. Numberless traces of ancient habitations indicate this origin of the modern town". Mr. George Smith, however, in his 'Assyrian Discoveries,' simply states that, "A little to the south rose the town of Hillah," apparently assuming (what is impossible to prove, as the walls of Babylon have not yet been discovered) that Hillah lay just outside the city enclosure. But even he adds that it was "built with the bricks found in the old capital," which is, strictly speaking, inconsistent with the absolute abandonment of the site of Babylon implied in Isa_13:20-22. The dispute is an unfortunate one, as it tacitly implies that circumstantial fulfillments are necessary to the veracity of prophecy. The truth seems to lie in the mean between two opposing views. As a rule, the details of a prophetic description cannot be pressed; they are mainly imaginative elaborations of a great central truth or fact. Occasionally, however, regarding the prophecies in the light of gospel times, it is almost impossible not to observe that "the Spirit of Christ which was in" the prophets (1Pe_1:11) has overruled their expressions, so that they correspond more closely to facts than could have been reasonably anticipated. Such superabundant favors to believers in inspiration occur repeatedly in the prophecies respecting Christ. They may, of course, occur elsewhere for a sufficient reason, but we have no right to be surprised if we do not meet with them. The general truth of the prophecy is that the empire of Babylon shall fall forever. As Dr. Payne Smith remarks, it was practically the work of one man (Nebuchadnezzar), and after his death it only lasted for a few years, during which its history is a series of murders and usurpations.
13And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations.
Jamieson-Fausset-Brown
13. all ... written in this book, which Jeremiah ... prophesied against all ... nations--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 (Jr 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 (Jr 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.
13. all ... written in this book, which Jeremiah ... prophesied against all ... nations--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 (Jr 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 (Jr 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.
The Pulpit Commentary
And I will bring, etc. Clearly this verse cannot have formed part of the original prophecy, but must have been added whenever the collection of prophecies against foreign nations finally assumed its present form (see introduction on Jer_50:1-46; Jer_51:1-64). It should be mentioned that the Septuagint separates the last clause of the verse, "that which Jeremiah prophesied," etc; and makes it the heading of the group of prophecies against the nations, which in the Hebrew Bible stand at the end of Jeremiah's prophecies, but which, beginning with "Elam," the Alexandrian Version inserts at this point.
And I will bring, etc. Clearly this verse cannot have formed part of the original prophecy, but must have been added whenever the collection of prophecies against foreign nations finally assumed its present form (see introduction on Jer_50:1-46; Jer_51:1-64). It should be mentioned that the Septuagint separates the last clause of the verse, "that which Jeremiah prophesied," etc; and makes it the heading of the group of prophecies against the nations, which in the Hebrew Bible stand at the end of Jeremiah's prophecies, but which, beginning with "Elam," the Alexandrian Version inserts at this point.
14For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.
Jamieson-Fausset-Brown
14. serve themselves--(Jr 27:7; 30:8; 34:10). Avail themselves of their services as slaves.
them also--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."
recompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jr 25:13), as having oppressed the Jews.
their deeds--rather, "deed," namely, their bad treatment of the Jews (Jr 50:29; 51:6, 24; compare 2Ch 36:17).
14. serve themselves--(Jr 27:7; 30:8; 34:10). Avail themselves of their services as slaves.
them also--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."
recompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jr 25:13), as having oppressed the Jews.
their deeds--rather, "deed," namely, their bad treatment of the Jews (Jr 50:29; 51:6, 24; compare 2Ch 36:17).
The Pulpit Commentary
For many nations … shall serve themselves of them else; i.e. put forced labor upon them also. The same phrase is used of the conduct of the Egyptians to the Israelites (Exo_1:14). Of them also; and "also" suggests that the calamity of the Chaldeans is a retribution (comp. Isa_66:4), as the next clause, in harmony with Jer_50:29, Jer_51:24, emphatically declares.
For many nations … shall serve themselves of them else; i.e. put forced labor upon them also. The same phrase is used of the conduct of the Egyptians to the Israelites (Exo_1:14). Of them also; and "also" suggests that the calamity of the Chaldeans is a retribution (comp. Isa_66:4), as the next clause, in harmony with Jer_50:29, Jer_51:24, emphatically declares.
The Cup of the LORD's Fury to All Nations
15For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
Jamieson-Fausset-Brown
15. wine cup--Compare Jr 13:12, 13, as to this image, to express stupefying judgments; also Jr 49:12; 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (La 4:21; Is 51:17-22; Re 16:19; 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.
15. wine cup--Compare Jr 13:12, 13, as to this image, to express stupefying judgments; also Jr 49:12; 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (La 4:21; Is 51:17-22; Re 16:19; 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.
The Pulpit Commentary
For thus saith, etc. Out of this verse and the following, to the end of the chapter, the Septuagint makes the thirty-second chapter, Jer_25:1-38 being completed by the prophecy against Elam (Jer_49:34-39). The symbolic act which the prophet is directed to perform is mentioned in order to explain the word of threatening just uttered. So, at least, we must understand it, if we accept the arrangement of the Hebrew text. But the connection is certainly improved if we follow Graf, and omit Jer_25:11-14; Jer_25:15 thus becomes an explanation of the threat against Judah and the other nations in Jer_25:9-11. The wine, up of this fury; or, this wine-cup of fury. The wine with which the cup is filled is the wrath of God. The figure is not an infrequent one with the prophets and the psalmists (comp. Jer_49:12; Jer_51:7; Isa_51:17, Isa_51:22; Eze_23:31-34; Hab_1:16; Psa_60:3; Psa_75:8).
For thus saith, etc. Out of this verse and the following, to the end of the chapter, the Septuagint makes the thirty-second chapter, Jer_25:1-38 being completed by the prophecy against Elam (Jer_49:34-39). The symbolic act which the prophet is directed to perform is mentioned in order to explain the word of threatening just uttered. So, at least, we must understand it, if we accept the arrangement of the Hebrew text. But the connection is certainly improved if we follow Graf, and omit Jer_25:11-14; Jer_25:15 thus becomes an explanation of the threat against Judah and the other nations in Jer_25:9-11. The wine, up of this fury; or, this wine-cup of fury. The wine with which the cup is filled is the wrath of God. The figure is not an infrequent one with the prophets and the psalmists (comp. Jer_49:12; Jer_51:7; Isa_51:17, Isa_51:22; Eze_23:31-34; Hab_1:16; Psa_60:3; Psa_75:8).
16And they shall drink, and be moved, and be mad, because of the sword that I will send among them.
Jamieson-Fausset-Brown
16. be moved--reel (Na 3:11).
16. be moved--reel (Na 3:11).
The Pulpit Commentary
And be moved, and be mad; rather, and reel to and fro, and behave themselves madly. The inspired writers do not scruple to ascribe all phenomena, the "bad" as well as the "good," to a Divine operation. "Shall there be evil in a city, and Jehovah hath not done it?" (Amo_3:6). "An evil spirit from Elohim came upon Saul, and he became frenzied" (1Sa_18:10; see also Isa_19:14; Isa_29:10; 1Ki_22:19-23, and especially the very remarkable prologue of the Book of Job). To understand this form of expression, we must remember the strength of the reaction experienced by the prophets against the polytheism of the surrounding nations. It was not open to them to account for the existence of evil by ascribing it to the activity of various divinities; they knew Jehovah to be the sole cause in the universe. To us, "sicklied o'er with the pale cast of thought," such a doctrine occasions "great searchings of heart," and is sometimes a sore trial of our faith. But the prophets were not logicians, and their faith, compared to ours, was as an oak tree to a sapling; hence they can generally (see, however, Isa_63:17) express the truth of the universal causation of Jehovah with perfect tranquility. Because of the sword. Here Jeremiah deserts the figure of the Cup, and, as most commentators think, uses the language of fact. It is not, however, certain that "the sword" means that of God's human instruments; Jehovah himself has a sword (Jer_46:10; Jer_47:6; Jer_50:35-38; Isa_27:1; Isa_34:5; and elsewhere), just as he has a hand (Isa_8:11; Isa_59:1) and an arm (Isa_40:10; Isa_53:1). All these belong to a group of childlike symbolic expressions for the manifestation of the Deity. Jehovah's "sword" is described more fully in Gen_3:24; it "turns hither and thither," like the lightning—a striking figure of the completeness with which God performs his work of vengeance (see also on verse 27).
And be moved, and be mad; rather, and reel to and fro, and behave themselves madly. The inspired writers do not scruple to ascribe all phenomena, the "bad" as well as the "good," to a Divine operation. "Shall there be evil in a city, and Jehovah hath not done it?" (Amo_3:6). "An evil spirit from Elohim came upon Saul, and he became frenzied" (1Sa_18:10; see also Isa_19:14; Isa_29:10; 1Ki_22:19-23, and especially the very remarkable prologue of the Book of Job). To understand this form of expression, we must remember the strength of the reaction experienced by the prophets against the polytheism of the surrounding nations. It was not open to them to account for the existence of evil by ascribing it to the activity of various divinities; they knew Jehovah to be the sole cause in the universe. To us, "sicklied o'er with the pale cast of thought," such a doctrine occasions "great searchings of heart," and is sometimes a sore trial of our faith. But the prophets were not logicians, and their faith, compared to ours, was as an oak tree to a sapling; hence they can generally (see, however, Isa_63:17) express the truth of the universal causation of Jehovah with perfect tranquility. Because of the sword. Here Jeremiah deserts the figure of the Cup, and, as most commentators think, uses the language of fact. It is not, however, certain that "the sword" means that of God's human instruments; Jehovah himself has a sword (Jer_46:10; Jer_47:6; Jer_50:35-38; Isa_27:1; Isa_34:5; and elsewhere), just as he has a hand (Isa_8:11; Isa_59:1) and an arm (Isa_40:10; Isa_53:1). All these belong to a group of childlike symbolic expressions for the manifestation of the Deity. Jehovah's "sword" is described more fully in Gen_3:24; it "turns hither and thither," like the lightning—a striking figure of the completeness with which God performs his work of vengeance (see also on verse 27).
17Then took I the cup at the LORD’s hand, and made all the nations to drink, unto whom the LORD had sent me:
The Pulpit Commentary
Then took I the cup … and made all the nations to drink. It is too pro-sale to suppose either that Jeremiah made a journey to "all the nations," or that he actually went through the form of presenting the cup to the ambassadors who (it is conjectured, comp. Jer_27:3) had come to Jerusalem to take measures against the common foe (so J. D. Michaelis). But the supposition arises (as Keil has well observed) out of an imperfect comprehension of the figure. It is not a cup with wine which the prophet receives from Jehovah, but a wine-cup filled with the wine of God's fury, which wine is no more a literal wine than the "sword of Jehovah" is a literal sword. The "making all the nations to drink" is simply a way of expressing the prophet's firm faith that the word of Jehovah will not "return unto him void "—that a prophecy once uttered must fulfill itself; and "sent me," in the last clause, merely means "entrusted me with a message" (comp. Pro_26:6). For the fulfillment of this detailed prediction, see on Jeremiah 46-51.
Then took I the cup … and made all the nations to drink. It is too pro-sale to suppose either that Jeremiah made a journey to "all the nations," or that he actually went through the form of presenting the cup to the ambassadors who (it is conjectured, comp. Jer_27:3) had come to Jerusalem to take measures against the common foe (so J. D. Michaelis). But the supposition arises (as Keil has well observed) out of an imperfect comprehension of the figure. It is not a cup with wine which the prophet receives from Jehovah, but a wine-cup filled with the wine of God's fury, which wine is no more a literal wine than the "sword of Jehovah" is a literal sword. The "making all the nations to drink" is simply a way of expressing the prophet's firm faith that the word of Jehovah will not "return unto him void "—that a prophecy once uttered must fulfill itself; and "sent me," in the last clause, merely means "entrusted me with a message" (comp. Pro_26:6). For the fulfillment of this detailed prediction, see on Jeremiah 46-51.
18To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;
Jamieson-Fausset-Brown
18. Jerusalem--put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (1Pe 4:17).
kings--Jehoiakim, Jeconiah, and Zedekiah.
as it is this day--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.
18. Jerusalem--put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (1Pe 4:17).
kings--Jehoiakim, Jeconiah, and Zedekiah.
as it is this day--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.
The Pulpit Commentary
The kings thereof (see on Jer_19:3). As it is this day. As to the meaning of this phrase, see on Jer_11:5. The words evidently presuppose that the prediction has already been fulfilled (comp. Jer_44:6, Jer_44:23); consequently, they cannot have stood here in the original draft of the prophecy. An early editor, or even Jeremiah himself, must have inserted them. They are omitted in the Septuagint.
The kings thereof (see on Jer_19:3). As it is this day. As to the meaning of this phrase, see on Jer_11:5. The words evidently presuppose that the prediction has already been fulfilled (comp. Jer_44:6, Jer_44:23); consequently, they cannot have stood here in the original draft of the prophecy. An early editor, or even Jeremiah himself, must have inserted them. They are omitted in the Septuagint.
19Pharaoh king of Egypt, and his servants, and his princes, and all his people;
Jamieson-Fausset-Brown
19. Pharaoh--put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (Jr 46:2, 25).
19. Pharaoh--put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (Jr 46:2, 25).
The Pulpit Commentary
Pharaoh king of Egypt. After leaving Judah and Jerusalem, the prophet turns to the far south—to Egypt; then he ascends to the south-east (Uz), and the south-west (the Philistines); thence he passes to the east (Edom, Moab, Ammon); and thence to the west of the Holy Land (Phoenicia). This suggests the maritime lands "beyond the sea" (including especially Cyprus); a sudden transition brings the prophet to the Arabian tribes (Dedan, etc.), from whence he passes by the road of the northeast (Elam, Media) to the indefinitely distant north. Last of all, in solitary grandeur or infamy, Babylon is mentioned.
Pharaoh king of Egypt. After leaving Judah and Jerusalem, the prophet turns to the far south—to Egypt; then he ascends to the south-east (Uz), and the south-west (the Philistines); thence he passes to the east (Edom, Moab, Ammon); and thence to the west of the Holy Land (Phoenicia). This suggests the maritime lands "beyond the sea" (including especially Cyprus); a sudden transition brings the prophet to the Arabian tribes (Dedan, etc.), from whence he passes by the road of the northeast (Elam, Media) to the indefinitely distant north. Last of all, in solitary grandeur or infamy, Babylon is mentioned.
20And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
Jamieson-Fausset-Brown
20. mingled people--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]. (Compare Jr 50:37; see on Is 19:2, 3; Is 20:1; Eze 30:5. The term is first found in Ex 12:38.
Uz--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 (La 4:21; see Ge 36:20, 28).
remnant of Ashdod--called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on Is 20:1. Gath is not mentioned because it was overthrown in the same war.
20. mingled people--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]. (Compare Jr 50:37; see on Is 19:2, 3; Is 20:1; Eze 30:5. The term is first found in Ex 12:38.
Uz--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 (La 4:21; see Ge 36:20, 28).
remnant of Ashdod--called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on Is 20:1. Gath is not mentioned because it was overthrown in the same war.
The Pulpit Commentary
The mingled people; Septuagint, καὶ πάντας τοὺς συμμίκτους: Vulgate, et universes generaliter. The Hebrew ‛erebh probably means, not "mingled [i.e. 'motley'] people," as the Authorized Version, but "foreign people," i.e. a body of men belonging to some particular nation intermixed or interspersed among those belonging to another. This explanation will account for the use of the word in all the passages in which it occurs (here and in Jer_25:24; also Exo_12:38; Neh_13:3; ‹je-1› 1Ki_10:15; Jer_1:1-19 :37; Eze_30:5; and perhaps 2Ch_9:14). The context here and in 1Ki_10:15 seems to imply that the name was given especially to the tribes (probably Bedawin tribes) on the frontier of Judah towards the desert, though in Eze_30:5 it is evidently applied to a people which in some sense belonged to Egypt. In Exo_12:38 it may be doubted whether the phrase is used from the point of view of Egypt or of the Israelites; in Jer_50:37 it is used of the foreigners in Babylon in 2Ch_9:14 the Massoretic critics have pointed the consonants of the text wrongly (‛arabh, Arabia, instead of ‛erebh), but without injury to the sense; the Vulgate and Syriac have done the same in 1Ki_10:15. The notion that the word means ' auxiliary troops" arises (as Thenius on 1Ki_10:15 remarks) from the free rendering of the Targum at 1Ki_10:15 and Jer_1:1-19 :37. Uz. The land associated with the name of Job, and probably east or south-east of Palestine, and adjacent to the Edomites of Mount Seir (Lam_4:21). Of the Philistines. Observe, Gath is alone omitted of the five Philistine towns (Jos_13:3; 1Sa_6:17). It had been reduced to complete insignificance (Amo_6:2), through Uzziah's having "broken down" its walls (2Ch_26:6), and is equally passed over in Amos (Amo_1:6-8), Zephaniah (Zep_2:4), and Zechariah (Zec_9:5, Zec_9:6). Azzah; i.e. Gaza, the Septuagint form (the G representing the initial ayin), which is everywhere else adopted by the Authorized Version. The remnant of Ashdod. A significant phrase, which can be explained from Herodotus (2.157): For twenty-nine years Psamnutichus "pressed the siege of Azotus without intermission." We can imagine that he would not be disposed to lenient dealings with the town upon its capture. (An earlier and shorter siege of Ashdod is mentioned in Isa_20:1-6.)
The mingled people; Septuagint, καὶ πάντας τοὺς συμμίκτους: Vulgate, et universes generaliter. The Hebrew ‛erebh probably means, not "mingled [i.e. 'motley'] people," as the Authorized Version, but "foreign people," i.e. a body of men belonging to some particular nation intermixed or interspersed among those belonging to another. This explanation will account for the use of the word in all the passages in which it occurs (here and in Jer_25:24; also Exo_12:38; Neh_13:3; ‹je-1› 1Ki_10:15; Jer_1:1-19 :37; Eze_30:5; and perhaps 2Ch_9:14). The context here and in 1Ki_10:15 seems to imply that the name was given especially to the tribes (probably Bedawin tribes) on the frontier of Judah towards the desert, though in Eze_30:5 it is evidently applied to a people which in some sense belonged to Egypt. In Exo_12:38 it may be doubted whether the phrase is used from the point of view of Egypt or of the Israelites; in Jer_50:37 it is used of the foreigners in Babylon in 2Ch_9:14 the Massoretic critics have pointed the consonants of the text wrongly (‛arabh, Arabia, instead of ‛erebh), but without injury to the sense; the Vulgate and Syriac have done the same in 1Ki_10:15. The notion that the word means ' auxiliary troops" arises (as Thenius on 1Ki_10:15 remarks) from the free rendering of the Targum at 1Ki_10:15 and Jer_1:1-19 :37. Uz. The land associated with the name of Job, and probably east or south-east of Palestine, and adjacent to the Edomites of Mount Seir (Lam_4:21). Of the Philistines. Observe, Gath is alone omitted of the five Philistine towns (Jos_13:3; 1Sa_6:17). It had been reduced to complete insignificance (Amo_6:2), through Uzziah's having "broken down" its walls (2Ch_26:6), and is equally passed over in Amos (Amo_1:6-8), Zephaniah (Zep_2:4), and Zechariah (Zec_9:5, Zec_9:6). Azzah; i.e. Gaza, the Septuagint form (the G representing the initial ayin), which is everywhere else adopted by the Authorized Version. The remnant of Ashdod. A significant phrase, which can be explained from Herodotus (2.157): For twenty-nine years Psamnutichus "pressed the siege of Azotus without intermission." We can imagine that he would not be disposed to lenient dealings with the town upon its capture. (An earlier and shorter siege of Ashdod is mentioned in Isa_20:1-6.)
21Edom, and Moab, and the children of Ammon,
Jamieson-Fausset-Brown
21. Edom ... Moab ... Ammon--joined together, as being related to Israel (see Jr 48:1-49:39).
21. Edom ... Moab ... Ammon--joined together, as being related to Israel (see Jr 48:1-49:39).
22And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea,
Jamieson-Fausset-Brown
22. all the kings of Tyrus--the petty kings of the various dependencies of Tyre.
isles--a term including all maritime regions (Psa 72:10).
22. all the kings of Tyrus--the petty kings of the various dependencies of Tyre.
isles--a term including all maritime regions (Psa 72:10).
The Pulpit Commentary
Kings of Tyrus, kings of Zidon. Under the names of the two leading cities, the prophet includes the various dependent Phoenician commonwealths. Hence the plural "kings." The isles. The Hebrew has the singular, "the isle," or rather, "the coast-land" (more strictly, the region), i.e. perhaps either Tartessus in Spain, or Cyprus (which Esarhaddon describes as "lying in the midst of the sea," and as having two kings, 'Records of the Past,' 3:108).
Kings of Tyrus, kings of Zidon. Under the names of the two leading cities, the prophet includes the various dependent Phoenician commonwealths. Hence the plural "kings." The isles. The Hebrew has the singular, "the isle," or rather, "the coast-land" (more strictly, the region), i.e. perhaps either Tartessus in Spain, or Cyprus (which Esarhaddon describes as "lying in the midst of the sea," and as having two kings, 'Records of the Past,' 3:108).
23Dedan, and Tema, and Buz, and all that are in the utmost corners,
Jamieson-Fausset-Brown
23. Dedan--north of Arabia (Ge 25:3, 4).
Tema ... Buz--neighboring tribes north of Arabia (Job 32:2).
all ... in ... utmost corners--rather, "having the hair cut in angles," a heathenish custom (see on Jr 9:26).
23. Dedan--north of Arabia (Ge 25:3, 4).
Tema ... Buz--neighboring tribes north of Arabia (Job 32:2).
all ... in ... utmost corners--rather, "having the hair cut in angles," a heathenish custom (see on Jr 9:26).
The Pulpit Commentary
Dedan, and Tema, and Buz. Three tribes of North Arabia, bordering on Edom. The two former are mentioned as commercial peoples in Isa_21:13, Isa_21:14; Eze_27:15, Eze_27:20; Eze_38:13; Job_6:19. Elihu, Job's youngest friend, was of Bus (Job_32:2). All that are in the utmost corners; rather, all the corner-clipped (see on Jer_9:26).
Dedan, and Tema, and Buz. Three tribes of North Arabia, bordering on Edom. The two former are mentioned as commercial peoples in Isa_21:13, Isa_21:14; Eze_27:15, Eze_27:20; Eze_38:13; Job_6:19. Elihu, Job's youngest friend, was of Bus (Job_32:2). All that are in the utmost corners; rather, all the corner-clipped (see on Jer_9:26).
24And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert,
Jamieson-Fausset-Brown
24. mingled people--not in the same sense as in Jr 25:20; the "motley crowd," so called in contempt (compare Jr 49:28, 31; 50:37). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. Blaney thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-Petræa and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.
24. mingled people--not in the same sense as in Jr 25:20; the "motley crowd," so called in contempt (compare Jr 49:28, 31; 50:37). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. Blaney thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-Petræa and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.
The Pulpit Commentary
All the kings of Arabia. Not "Arabia" in our sense (which is never found in the Old Testament), but the desert region to the east and south-east of Palestine, occupied by nomad or "Ishmaelitish" tribes. The mingled people; rather, the intermingled people (see on Jer_25:20); i.e. probably in this passage populations of a different race interspersed among the Aramaic tribes to which most of the inhabitants of the desert belonged.
All the kings of Arabia. Not "Arabia" in our sense (which is never found in the Old Testament), but the desert region to the east and south-east of Palestine, occupied by nomad or "Ishmaelitish" tribes. The mingled people; rather, the intermingled people (see on Jer_25:20); i.e. probably in this passage populations of a different race interspersed among the Aramaic tribes to which most of the inhabitants of the desert belonged.
25And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,
Jamieson-Fausset-Brown
25. Zimri--perhaps the Zabra mentioned by Ptolemy between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (Ge 25:2).
Elam--properly, west of Persia; but used for Persia in general.
25. Zimri--perhaps the Zabra mentioned by Ptolemy between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (Ge 25:2).
Elam--properly, west of Persia; but used for Persia in general.
The Pulpit Commentary
Zimri. The Zimri were a people to the northeast of Assyria, against whom various Assyrian kings waged war. Whether they axe to be connected with the Zimran of Gen_25:2 seems doubtful; their locality hardly suits. Elam. Elam, one of the most ancient monarchies in the world (comp. Gen_14:1-24.), is again coupled with Media in Isa_21:2. It was a region on the east of the lower Tigris, bounded westward by Babylonia, northward by Assyria and Media, southward by the Persian Gulf. To say that it is put either here or anywhere else in the Old Testament for the whole of Persia seems a mistake, as the Persians were hardly known before the time of Cyrus.
Zimri. The Zimri were a people to the northeast of Assyria, against whom various Assyrian kings waged war. Whether they axe to be connected with the Zimran of Gen_25:2 seems doubtful; their locality hardly suits. Elam. Elam, one of the most ancient monarchies in the world (comp. Gen_14:1-24.), is again coupled with Media in Isa_21:2. It was a region on the east of the lower Tigris, bounded westward by Babylonia, northward by Assyria and Media, southward by the Persian Gulf. To say that it is put either here or anywhere else in the Old Testament for the whole of Persia seems a mistake, as the Persians were hardly known before the time of Cyrus.
26And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.
Jamieson-Fausset-Brown
26. Sheshach--Babylon; as the parallelism in Jr 51:41 proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in Jr 51:41) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In Jr 51:41 there can be no concealment, as Babylon is expressly mentioned. Michaelis more simply explains the term "brazen-gated" (compare Is 45:2); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in Jr 51:39, 57; Is 21:5. It was during this feast that Cyrus took Babylon [Herodotus, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [Glassius].
26. Sheshach--Babylon; as the parallelism in Jr 51:41 proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in Jr 51:41) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In Jr 51:41 there can be no concealment, as Babylon is expressly mentioned. Michaelis more simply explains the term "brazen-gated" (compare Is 45:2); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in Jr 51:39, 57; Is 21:5. It was during this feast that Cyrus took Babylon [Herodotus, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [Glassius].
The Pulpit Commentary
The kings of the north. The distant, mysterious north. Far and near, one with another. The Hebrew has, "the near and the far, the one to the other;" i.e. whether near or far in relation to each other, for of course with regard to Judah they were all "the far north." All the kingdoms of the world, etc. This is far from being the only instance in which a special judgment upon a nation or nations is apparently identified with a great final judgment upon the world (see Isa_2:12; Isa_3:13; Isa_13:9; Isa_24:1-12). The truth is that every great serf-manifestation of the Divine Governor of the world is a fresh act in that great drama of which the universal judgment will be the close. Hence the prophets, whose perspective was necessarily limited, seeing the cud but not all that was to precede it, speak as if the end were nearer at hand than it really was. The king of Sheshach, etc. This clause, however, is omitted in the Septuagint, and is too manifestly the insertion of an unwise copyist or editor. For, though perfectly true that Babylon was to suffer punishment afterwards, it is most inappropriate to mention it here at the end of a list of the nations which Babylon itself was to punish. "Sheshach," it should be explained, is the form assumed by the word "Babylon" in the cypher called Athbash (A=T, B=SH, etc.). It happens to convey a very appropriate meaning, viz. "humiliation" (comp. Isa_47:1). A similar instance of cypher allegory occurs in Jer_51:1. "Sheshach" occurs again in Jer_51:41, where, however, it is omitted by the Septuagint. [Dr. Lauth, of Munich, thinks that Sheshach is equivalent to Sisku, the name of a district in Babylonia; but the reading Sisku is uncertain.]
The kings of the north. The distant, mysterious north. Far and near, one with another. The Hebrew has, "the near and the far, the one to the other;" i.e. whether near or far in relation to each other, for of course with regard to Judah they were all "the far north." All the kingdoms of the world, etc. This is far from being the only instance in which a special judgment upon a nation or nations is apparently identified with a great final judgment upon the world (see Isa_2:12; Isa_3:13; Isa_13:9; Isa_24:1-12). The truth is that every great serf-manifestation of the Divine Governor of the world is a fresh act in that great drama of which the universal judgment will be the close. Hence the prophets, whose perspective was necessarily limited, seeing the cud but not all that was to precede it, speak as if the end were nearer at hand than it really was. The king of Sheshach, etc. This clause, however, is omitted in the Septuagint, and is too manifestly the insertion of an unwise copyist or editor. For, though perfectly true that Babylon was to suffer punishment afterwards, it is most inappropriate to mention it here at the end of a list of the nations which Babylon itself was to punish. "Sheshach," it should be explained, is the form assumed by the word "Babylon" in the cypher called Athbash (A=T, B=SH, etc.). It happens to convey a very appropriate meaning, viz. "humiliation" (comp. Isa_47:1). A similar instance of cypher allegory occurs in Jer_51:1. "Sheshach" occurs again in Jer_51:41, where, however, it is omitted by the Septuagint. [Dr. Lauth, of Munich, thinks that Sheshach is equivalent to Sisku, the name of a district in Babylonia; but the reading Sisku is uncertain.]
27Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.
Jamieson-Fausset-Brown
27. rise no more--The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."
27. rise no more--The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."
The Pulpit Commentary
Therefore thou shalt say, etc.; rather, And thou shalt say, etc. This verse is probably a continuation of Jer_25:16, Jer_25:17, Jer_25:18-26 being apparently inserted by an afterthought. The message given to Jeremiah to deliver is that the judgment is both overpoweringly complete and irreversible. If God's own people has not been spared, how should any other escape (comp. Jer_49:12)?
Therefore thou shalt say, etc.; rather, And thou shalt say, etc. This verse is probably a continuation of Jer_25:16, Jer_25:17, Jer_25:18-26 being apparently inserted by an afterthought. The message given to Jeremiah to deliver is that the judgment is both overpoweringly complete and irreversible. If God's own people has not been spared, how should any other escape (comp. Jer_49:12)?
28And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.
Jamieson-Fausset-Brown
28. if they refuse to take the cup--No effort of theirs to escape destruction will avail.
28. if they refuse to take the cup--No effort of theirs to escape destruction will avail.
29For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.
Jamieson-Fausset-Brown
29. If I spared not Mine elect people on account of sin, much less will I spare you (Eze 9:6; Ob 16; Lu 23:31; 1Pe 4:17).
be unpunished--"be treated as innocent."
29. If I spared not Mine elect people on account of sin, much less will I spare you (Eze 9:6; Ob 16; Lu 23:31; 1Pe 4:17).
be unpunished--"be treated as innocent."
The Pulpit Commentary
I will call for a sword. It is probably that awful sword referred to in Jer_25:16 (see note).
I will call for a sword. It is probably that awful sword referred to in Jer_25:16 (see note).
30Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.
Jamieson-Fausset-Brown
30. roar--image from a destructive lion (Is 42:13; Joe 3:16).
upon his habitation--rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (Psa 100:3), and thence into heathen lands.
shout ... tread ... grapes--(Jr 48:33; Is 16:9, 10).
30. roar--image from a destructive lion (Is 42:13; Joe 3:16).
upon his habitation--rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (Psa 100:3), and thence into heathen lands.
shout ... tread ... grapes--(Jr 48:33; Is 16:9, 10).
The Pulpit Commentary
The judgment upon the world.
Therefore prophesy thou, etc. Babylon, like the smaller kingdoms which it absorbed, has fallen, and nothing remains (for nothing had been revealed to the prophet concerning an interval to elapse previously) but to picture the great assize from which no flesh should be exempt. As the lion suddenly bursts, roaring, from his lair, so Jehovah, no longer the "good Shepherd," shall roar from on high (comp. Amo_1:2; Joe_3:16) even upon his habitation, or rather, against his pasture, where his flock (Jer_23:1) has been feeding so securely. He shall give a shout. It is the technical term used at once for the vintage-shout and for the battle-cry. In Isa_16:9, Isa_16:10, there is a beautiful allusion to this double meaning, and so perhaps there is here (comp. Jer_51:14).
The judgment upon the world.
Therefore prophesy thou, etc. Babylon, like the smaller kingdoms which it absorbed, has fallen, and nothing remains (for nothing had been revealed to the prophet concerning an interval to elapse previously) but to picture the great assize from which no flesh should be exempt. As the lion suddenly bursts, roaring, from his lair, so Jehovah, no longer the "good Shepherd," shall roar from on high (comp. Amo_1:2; Joe_3:16) even upon his habitation, or rather, against his pasture, where his flock (Jer_23:1) has been feeding so securely. He shall give a shout. It is the technical term used at once for the vintage-shout and for the battle-cry. In Isa_16:9, Isa_16:10, there is a beautiful allusion to this double meaning, and so perhaps there is here (comp. Jer_51:14).
31A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD.
Jamieson-Fausset-Brown
31. controversy--cause at issue (Mi 6:2).
plead with all flesh--(Is 66:16). God shows the whole world that He does what is altogether just in punishing.
31. controversy--cause at issue (Mi 6:2).
plead with all flesh--(Is 66:16). God shows the whole world that He does what is altogether just in punishing.
The Pulpit Commentary
A noise. The word is used elsewhere for the tumultuous sound of a marching army (see Isa_13:4; Isa_17:12). He will plead; rather, he will hold judgment. Jehovah's "contending" sometimes involves the notion of punishing, e.g. Eze_38:22; Isa_66:16. In 2 Chronicles, 2Ch_22:8, the same verb in the same conjugation is forcibly rendered in the Authorized Version, "to execute judgment."
A noise. The word is used elsewhere for the tumultuous sound of a marching army (see Isa_13:4; Isa_17:12). He will plead; rather, he will hold judgment. Jehovah's "contending" sometimes involves the notion of punishing, e.g. Eze_38:22; Isa_66:16. In 2 Chronicles, 2Ch_22:8, the same verb in the same conjugation is forcibly rendered in the Authorized Version, "to execute judgment."
32Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth.
Jamieson-Fausset-Brown
32. from the coasts--rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment.
not be lamented--(Jr 16:4, 6).
neither gathered--to their fathers, in their ancestral tombs (Jr 8:2).
dung--(Psa 83:10).
32. from the coasts--rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment.
not be lamented--(Jr 16:4, 6).
neither gathered--to their fathers, in their ancestral tombs (Jr 8:2).
dung--(Psa 83:10).
The Pulpit Commentary
A great whirlwind; rather, a great storm (as Jer_23:19). The coasts of the earth; rather, the furthest parts of the earth. The storm, as it appears on the horizon, comes as it were from the ends of the earth; perhaps, too, there is an allusion to the distant abode of the foe (comp. Jer_6:22).
A great whirlwind; rather, a great storm (as Jer_23:19). The coasts of the earth; rather, the furthest parts of the earth. The storm, as it appears on the horizon, comes as it were from the ends of the earth; perhaps, too, there is an allusion to the distant abode of the foe (comp. Jer_6:22).
33And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.
The Pulpit Commentary
The slain of the Lord; i.e. those slain by the Lord, as Isa_66:16, where his sword is further spoken of as the agent (see on Isa_66:16). They shall not be lamented, etc.; parallel to Jer_8:2; Jer_16:4.
The slain of the Lord; i.e. those slain by the Lord, as Isa_66:16, where his sword is further spoken of as the agent (see on Isa_66:16). They shall not be lamented, etc.; parallel to Jer_8:2; Jer_16:4.
34Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.
Jamieson-Fausset-Brown
34. shepherds--princes (Jr 22:22). Here he returns to the Jews and their rulers, using the same image as in Jr 25:30, "pasture" (see on Jr 25:30).
wallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jr 6:26; Eze 27:30) [Maurer].
principal--leaders. The Septuagint translates "rams," carrying out the image (compare Is 14:9, Margin; Zec 10:3).
days of your slaughter ... of ... dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."
pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on Jr 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [Calvin].
34. shepherds--princes (Jr 22:22). Here he returns to the Jews and their rulers, using the same image as in Jr 25:30, "pasture" (see on Jr 25:30).
wallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (Jr 6:26; Eze 27:30) [Maurer].
principal--leaders. The Septuagint translates "rams," carrying out the image (compare Is 14:9, Margin; Zec 10:3).
days of your slaughter ... of ... dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."
pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on Jr 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [Calvin].
The Pulpit Commentary
Wallow yourselves in the ashes. Supply rather, in the dust (comp. Mic_1:10), as more suitable to the figure (see on Jer_6:26). The shepherds, and the principal (or, noble ones) of the flock, are, of course, merely different forms of expression for the rulers. The days of your slaughter and of your dispersions are accomplished; rather, your days for being slaughtered are fulfilled; and I will scatter you (or, dash you in pieces). This is the reading of an old and valuable manuscript at St. Petersburg, and is partly favored by the pointing; it is adopted by most modern critics, the form in the text being ungrammatical. Pleasant; or, precious (comp. Dan_11:8, Authorized Version). Compare the figure in Jer_22:28.
Jer_25:36, Jer_25:37
The prophet seems in his spirit to hear the lamentation to which in Jer_25:34 he summoned the "shepherds." A voice of the cry should be, Hark I the cry (omitting "shall be heard"); the clause is an exclamation. Hath spoiled; rather, is spoiling (or, laying waste). The peaceable habitations; rather, the peaceful fields (or, pastures). Are cut down; rather, are destroyed; literally, are brought to silence (comp. Jer_9:10).
Wallow yourselves in the ashes. Supply rather, in the dust (comp. Mic_1:10), as more suitable to the figure (see on Jer_6:26). The shepherds, and the principal (or, noble ones) of the flock, are, of course, merely different forms of expression for the rulers. The days of your slaughter and of your dispersions are accomplished; rather, your days for being slaughtered are fulfilled; and I will scatter you (or, dash you in pieces). This is the reading of an old and valuable manuscript at St. Petersburg, and is partly favored by the pointing; it is adopted by most modern critics, the form in the text being ungrammatical. Pleasant; or, precious (comp. Dan_11:8, Authorized Version). Compare the figure in Jer_22:28.
Jer_25:36, Jer_25:37
The prophet seems in his spirit to hear the lamentation to which in Jer_25:34 he summoned the "shepherds." A voice of the cry should be, Hark I the cry (omitting "shall be heard"); the clause is an exclamation. Hath spoiled; rather, is spoiling (or, laying waste). The peaceable habitations; rather, the peaceful fields (or, pastures). Are cut down; rather, are destroyed; literally, are brought to silence (comp. Jer_9:10).
35And the shepherds shall have no way to flee, nor the principal of the flock to escape.
Jamieson-Fausset-Brown
35. Literally, "Flight shall fail the shepherds ... escaping (shall fail) the principal," &c. (Am 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.
35. Literally, "Flight shall fail the shepherds ... escaping (shall fail) the principal," &c. (Am 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.
36A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture.
37And the peaceable habitations are cut down because of the fierce anger of the LORD.
Jamieson-Fausset-Brown
37. habitations--rather, carrying out the image "pastures" (see on Jr 25:30). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").
37. habitations--rather, carrying out the image "pastures" (see on Jr 25:30). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").
38He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.
Jamieson-Fausset-Brown
38. his covert--the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin].
fierceness of ... oppressor--rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in Jr 46:16; 50:16, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from Jr 46:16), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove."
his ... anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare Jr 25:37)!
38. his covert--the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin].
fierceness of ... oppressor--rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in Jr 46:16; 50:16, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from Jr 46:16), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove."
his ... anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare Jr 25:37)!
The Pulpit Commentary
Close of the prophecy with a fuller enunciation of the thought with which the paragraph was introduced. He hath forsaken; comp. Jer_25:30, and notice the impressive non-mention of the subject (as Jer_4:13, etc.). Their land; i.e. that of tile shepherds. The fierceness of the oppressor. A various reading, supported by some manuscripts, the Septuagint and the Targum, and accepted by Ewald, Hitzig, and Graf, and is the oppressing sword (so Jer_46:16; Jer_50:16). The text reading is very difficult to defend, and the punctuation itself is really more in favor of the variant than of the received text.
Close of the prophecy with a fuller enunciation of the thought with which the paragraph was introduced. He hath forsaken; comp. Jer_25:30, and notice the impressive non-mention of the subject (as Jer_4:13, etc.). Their land; i.e. that of tile shepherds. The fierceness of the oppressor. A various reading, supported by some manuscripts, the Septuagint and the Targum, and accepted by Ewald, Hitzig, and Graf, and is the oppressing sword (so Jer_46:16; Jer_50:16). The text reading is very difficult to defend, and the punctuation itself is really more in favor of the variant than of the received text.
THE HOLY BIBLE
Jeremiah
Chapter 25
Translated out of the original tongues, and with the former translations diligently compared and revised.
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