Seventh-day Adventist Bible CommentaryJeremiah 25

Fourth year of Jehoiakim. The message of ch. 25 is definitely placed in the year immediately following the taking of the first Jewish captives to Babylon (see on Dan. 1:1). This message given in the 4th year of Jehoiakim, either 605 or 604 B.C., would seem to have preceded the prophet’s parable of the potter’s vessel (see Jer. 18; 19; PK 431). First year. Nebuchadnezzar succeeded to his father’s throne in the summer of 605 B.C., which would be his accession year. His year 1 would be the next full calendar year, beginning, by Jewish reckoning, in the fall of 605, and in the Babylonian calendar in the spring of 604 (see pp. 505, 755, 756; also Vol. II, pp. 138, 160, 161; Vol. III, pp. 91, 92). Nebuchadrezzar. See on ch. 21:2. 3. The thirteenth year. The Jewish civil year 628/627 B.C. (see on ch. 1:2). Three and twentieth year. The 23rd of Jeremiah’s personal ministry, not necessarily a calendar or regnal year; probably an example of anniversary reckoning from his first message, perhaps late in Josiah’s 13th year. Only thus could the 23rd year extend into Nebuchadnezzar’s 1st year. (Some count it inclusively to his accession year.) Rising early. An idiom indicating persevering endeavor (see on ch. 7:13). 5. Turn ye. This appeal for repentance, conversion, and obedience expressly sets forth the mission of the true prophet (see 2 Kings 17:13; Eze. 18:30–32). For ever and ever. If the Israelites had fulfilled their divine destiny, their settlement in the land would have been permanent (see p. 30). 7. Your own hurt. See ch. 24:9. 8. Lord of hosts. See on ch. 7:3.

9. All the families. The various races subjugated by Nebuchadnezzar, and which furnished men to serve in the Babylonian armies. Of the north. See on chs. 1:14; 4:6. Nebuchadrezzar. Regarding this spelling see on ch. 21:2. My servant. See chs. 27:6; 43:10. Cyrus was similarly designated as God’s “servant” in that he would do a work that God wished to have done (see Isa. 44:24 to 45:5). Astonishment. Heb. shammah, “a horror” (see on ch. 5:30). An hissing. That is, derision. 10. The voice of mirth. Not only would these sounds of joy (see on ch. 7:34) be heard no more, but also “the sound of the millstones,” the grinding of corn by women (Ex. 11:5; Matt. 24:41), and “the light of the candle” would cease. The picture presented in Jer. 25:10 is one depicting the complete dissolution of family life, both as to its seasons of rejoicing and as to its daily routine (see Rev. 18:22, 23). 11. An astonishment. Literally, “a horror” (see on ch. 5:30). Seventy years. This mention of the 70-year period includes the nations immediately surrounding Judah (see v. 9), whereas ch. 29:10 refers to the captivity of Judah only. However, the LXX renders this last clause, “and they shall serve among the Gentiles seventy years,” which agrees with ch. 29:10 in applying the 70 years to the Jews only. This period of 70 years has generally been equated with the 70-year period of Jewish captivity (ch. 29:10). Both of these periods may be reckoned from 605 B.C. to 536 B.C. inclusive (for a discussion of this 70-year period see Vol. III, pp. 90–92, 94–97). 12. I will punish. This prophecy against Babylon began to be fulfilled when “the Medes and Persians” captured the city, killed Belshazzar, and ended the Neo-Babylonian Empire (Dan. 5:17–31). Although Babylon was used by God to chastise His own people, this did not relieve the Babylonians from punishment for their own iniquities (see Jer. 50; 51; cf. Isa. 10:5–16). The king of Babylon. As one of Israel’s chief enemies in OT times, Babylon became a fitting symbol, in the book of Revelation, of apostate Christianity in its opposition to God’s remnant people (see on Rev. 14:8; 17:5; 18:2). In large part the symbols of the book of Revelation are drawn from the experiences of literal Israel in ancient times, or are based on the symbolic messages of the OT prophets (see AA 585). For this reason, when the symbols of the book of Revelation are studied, it is important that a most careful consideration be given to their counterparts in OT history and prophecy. Only against such a background do the symbols of the Revelation take on the full meaning Inspiration intended them to convey. Several aspects of the punishment of literal Babylon as set forth in Jer. 25 are of value in connection with the study of the punishment of mystical Babylon as set forth in Rev. 16 to 19 (see on Isa. 14:4). Note the following: Jeremiah 25 Revelation 16 to 19 1. “I will take from them the 1. “The voice of harpers . . . a millstone . . . a candle . . . the bride- voice of mirth . . . bridegroom . . groom . . . the bride shall be no more heard in thee” (18:22, 23). . bride . . . millstones . . . candle” (v. 10).

Ellen G. White

“I will punish the king of 2. “Great Babylon came in remembrance before God” (16:19; cf. Babylon” (v. 12). 17:1; 18:7, 8).

“I will recompense them 3. “Reward her . . . ac-cording to her works” (18:6).

according to their deeds” (v. 14).

“The wine cup of 4. “The cup of the wine of the fierceness of his wrath” (16:19). this fury” (v. 15).

“A sword upon all the 5. “The remnant were slain with the sword” (19: 21). inhabitants of the earth” (v. 29). “A sharp sword, that with it he should smite the nations” (19:15).

“The Lord shall roar from 6. “There came a great voice out of the temple of heaven, from the on high, and utter his voice from throne” (16:17). his holy habita-tion; . . . he shall give a shout” (v. 30).

“The Lord hath a 7. “He gathered them together into a place called in the Hebrew controversy with the na-tions” tongue Armageddon” (16:16). (v. 31). “In righteousness he doth judge and make war” (19:11; see also 17:14; 19:15, 19).

“Evil shall go forth from 8. “The spirits of devils, working miracles, . . . go forth unto the kings nation to nation” of the earth and of the whole world” (16:14). (v. 32).

“The slain of the Lord” (v. 9. “The remnant were slain with the sword of him that sat upon the 33). horse” (19:21).

Ellen G. White

Serve themselves of them. Literally, “make servants of them.” In divine retribution, the Babylonians, then the leading nation of the world, would in turn become the slaves of their conquerors.

Take the wine cup. See Ps. 75:8; Isa. 51:17, 22; Rev. 14:10.

They shall drink. A graphic portrayal of the panic and terror experienced by the various nations as the Babylonian conqueror advances upon them. The wine of God’s wrath (see v. 15) will intoxicate them, as it were, with dread and despair (see Isa. 51:17, 22; Jer. 51:7; Hab. 2:16; cf. Rev. 14:10; 17:4; 18:3).

Took I the cup. That is, the prophet did this in figure by pouring out his prophecies against these nations.

Judah. Jeremiah begins the recital of the divine judgments, with a prophecy of the chastisement pronounced upon his own people for their iniquity, and then he passes on to that to be inflicted upon other nations (see 1 Peter 4:17). Astonishment. Literally, “a horror” (see on ch. 5:30). Hissing. An expression of derision.

Pharaoh. The king of Egypt at this time was Necho II (610–595 B.C.), who was defeated by Nebuchadnezzar at Carchemish.

Mingled people. Or, “mixed multitude” (see Jer. 50:37; cf. Ex. 12:38; Neh. 13:3). Possibly an allusion to the Ionians and Carians whom Psamtik I, the father of Necho II, had settled in Egypt, and who were used in the Egyptian army as auxiliary troops (see Herodotus ii. 152, 154; see also on Dan. 2:39). Uz. As to the location of this land, see on Job 1:1. Land of the Philistines. This includes the four cities that immediately follow: Ashkelon, Azzah (the same as Gaza), Ekron, and Ashdod. Remnant of Ashdod. Possibly an allusion to the fact that the Egyptian king Psamtik I (see Vol. II, p. 90) captured Ashdod after a siege of 29 years (see Herodotus ii. 157).

Isles. Heb. ’i, “island,” “coastland,” or “shore.” The islands and coasts of the Mediterranean Sea are referred to (see on Isa. 49:1).

Dedan. See on Eze. 25:13. Buz. The location is uncertain. It is thought by some to have been in Arabia.

Are in the utmost corners. That is, those who cut their hair in a certain manner (see on ch. 9:26).

The mingled people. See on v. 20.

Zimri. The name of a country found nowhere else in or out of the Bible. Some believe it to be connected with Zimran, Abraham’s eldest son by Keturah (Gen. 25:1, 2), and that its position here indicates an Arabian nomad tribe southeast of Palestine. Others consider it a cryptic name for Elam. Elam. See on Gen. 10:22.

Sheshach. Considered by some to be a cryptic name for Babylon, arrived at by a device known as atbash (see on ch. 51:1). When decoded the consonants sh-sh-k equal b- b-l, the Hebrew form of Babylon. Others think Sheshach may represent the Akkadian Shishkú, a name for Babylon appearing in late royal lists. Drink after them. After forcing the other nations to drink the cup of defeat, Babylon herself would in turn have the same experience.

Drink ye, and be drunken. Jeremiah seems to revert to vs. 15, 16 (see comments there), depicting the dread and despair to come upon men through the sorrows of international strife. Spue. A striking representation of the giving up, or disgorging, of spoils that had been taken in war.

I begin to bring evil. Again, as in v. 18, the picture of divine judgment opens with a view of the chastisement of the Israelites (see 1 Peter 4:17). If Jerusalem cannot escape the Chaldean invasion, surely the surrounding nations cannot. Therefore they, as well as Judah, will be wise if they submit to the Babylonian yoke (see Jer. 49:12).

Shall roar. Verses 30–33 summarize, by dramatic figure, the message of ch. 25. Earlier the prophet had noted the judgments to fall upon Judah and upon all the nations round about her (v. 9), and finally upon Babylon (v. 12). Now, in summary, God is represented as roaring forth from His habitation to punish all nations. These words will meet another fulfillment in the closing conflict of the nations immediately preceding the second coming of Christ (see GC 656, 657; PP 340). Upon his habitation. Literally, “against his pasture ground” (see Joel 3:16; Amos 1:2). Shout. Compare 1 Thess 4:16.

A controversy. Heb. rib, “strife,” or “a case at law.” The picture is that of God sitting in judgment upon the wicked nations. To the sword. The symbol of destruction by war. In the final conflict of nations the wicked will perish by various means (see GC 657).

A great whirlwind. For comment see on ch. 23:19. Coasts of the earth. That is, from the remote parts of earth (see ch. 6:22).

The slain of the Lord. See Isa. 34:1–4; 66:15, 16, 24; GC 657. Not be lamented. Not to receive the respect of the usual burial service would add to the dishonor of their punishment.

Ye shepherds. The ones who were false leaders of the people of God’s pasture (see on ch. 23:1). The same woe is uttered against the false religious leaders, who, in the last days, have caused the people to trust in a lie (GC 655). Wallow. Literally, “roll.” “Roll” may be followed by the supplied words “in the ashes” (as in the KJV), or some other expression may be added which fits the context,

such as “on the ground,” or “in the dust.” The act was an expression of mourning and grief. Principal. Literally, “the mighty ones,” that is, the chieftains and captains of the people. Pleasant vessel. The LXX renders this clause, “and ye shall fall as the choice rams.”

Principal. For comment see on v. 34.

Shall be heard. Omitting these supplied words seems to strengthen the force of the sentence, which pictures Jeremiah as actually hearing “the cry” and the “howling” of the leaders of the people.

Habitations. Or, literally, “pasture grounds” (see on v. 30).

As the lion. The “Lamb of God” is also “the Lion of the tribe of Juda” (Rev. 5:5). A “lion” brings to mind not only a picture of kingly majesty but also a graphic representation of destructive power, such as that which the Lord will use when He performs His “strange act” of destroying the wicked (see on Isa. 28:21). Here Jeremiah takes up again the figure of v. 30, which typifies the Lord’s “fierce anger” as the roaring of a lion (see Amos 3:8) that leaves his “covert” in the forest to seek his prey. Fierceness. Heb. charon, “burning”; always in the sense of “anger,” and used only of God in the OT. Oppressor. Heb. yonah, the participle of yanah, “to oppress.”