Jeremiah 25:29
For behold, I am beginning to bring disaster on the city that bears My Name, so how could you possibly go unpunished? You will not go unpunished, for I am calling down a sword upon all the inhabitants of the earth, declares the LORD of Hosts.'
For behold
This phrase serves as a divine attention-getter, urging the listener to pay close attention to the gravity of the message. In Hebrew, "behold" is often translated from "הִנֵּה" (hinneh), which is used to draw attention to something significant. It is a call to witness God's active involvement in the affairs of humanity, emphasizing His sovereignty and the certainty of His actions.

I am beginning
The phrase indicates the initiation of a process. In the context of Jeremiah, it marks the commencement of divine judgment. The Hebrew root "הָלַל" (halal) can imply a starting point, suggesting that what is about to unfold is part of a larger divine plan. This underscores God's control over history and His righteous judgment.

to bring disaster
The word "disaster" is translated from the Hebrew "רָעָה" (ra'ah), which can mean evil, calamity, or misfortune. It reflects the consequences of sin and rebellion against God. Theologically, it serves as a reminder of the seriousness of turning away from God's commandments and the inevitable judgment that follows.

on the city that bears My Name
This refers to Jerusalem, the city chosen by God to bear His Name, symbolizing His presence and covenant with His people. The phrase underscores the gravity of the situation, as even the city associated with God's Name is not exempt from judgment due to its inhabitants' unfaithfulness. It highlights the principle that privilege comes with responsibility.

and will you indeed go unpunished?
This rhetorical question challenges the complacency of those who believe they can escape divine justice. The Hebrew construction implies certainty that punishment will occur. It serves as a warning to all nations and individuals that God's justice is impartial and universal.

You will not go unpunished
The repetition of the assurance of punishment emphasizes its inevitability. It reflects the biblical principle that God is just and will hold all accountable for their actions. This serves as a sobering reminder of the consequences of sin and the need for repentance.

for I am calling down a sword
The "sword" symbolizes war and destruction, a common motif in prophetic literature representing divine judgment. The Hebrew "חֶרֶב" (chereb) is often used to depict the instrument of God's wrath. This imagery conveys the seriousness of God's judgment and the reality of its execution.

upon all the inhabitants of the earth
This phrase expands the scope of judgment from Jerusalem to the entire world, indicating the universal nature of God's justice. It reflects the biblical theme that God is the sovereign ruler over all nations and that His moral standards apply universally.

declares the LORD of Hosts
The title "LORD of Hosts" (Yahweh Sabaoth) emphasizes God's supreme authority and power over all heavenly and earthly armies. It reassures the faithful of God's ultimate control and the certainty of His promises. This declaration serves as a reminder of God's majesty and the assurance that His purposes will be fulfilled.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah and Jerusalem.

2. The City that Bears My Name
Refers to Jerusalem, the city chosen by God to bear His name and where His temple was located.

3. The LORD of Hosts
A title for God emphasizing His sovereignty and command over the armies of heaven and earth.

4. The Inhabitants of the Earth
Represents all nations and peoples, indicating the universal scope of God's judgment.

5. The Sword
Symbolizes impending judgment and destruction, often used in prophetic literature to denote war and divine retribution.
Teaching Points
God's Judgment Begins with His People
Just as Jerusalem, the city bearing God's name, was not exempt from judgment, Christians today must recognize that being part of God's family comes with accountability.

Universal Scope of God's Justice
God's judgment is not limited to one nation or people; it extends to all the inhabitants of the earth. This reminds us of the global nature of sin and the need for repentance.

The Certainty of Divine Justice
The repeated assurance that punishment will not be avoided underscores the certainty of God's justice. Believers are called to live righteously, knowing that God sees and judges all actions.

The Role of Prophets and Scripture
Jeremiah's role as a prophet highlights the importance of heeding God's word through Scripture. Believers are encouraged to study and apply biblical teachings to avoid the pitfalls of disobedience.

Hope Amidst Judgment
While the focus is on judgment, the broader context of Jeremiah includes promises of restoration. This dual message offers hope and encourages believers to trust in God's ultimate plan for redemption.
Bible Study Questions
1. How does the concept of judgment beginning with God's people challenge your understanding of accountability within the church today?

2. In what ways can we see the universal nature of God's justice reflected in current global events?

3. How can the certainty of divine justice influence our daily decisions and interactions with others?

4. What role does Scripture play in guiding us away from the behaviors that led to Jerusalem's judgment?

5. How can we find hope and encouragement in God's promises of restoration, even when facing personal or communal challenges?
Connections to Other Scriptures
Jeremiah 7:10-14
This passage also speaks of the false security the people of Jerusalem felt because of the temple, emphasizing that God's judgment would begin with His own people.

1 Peter 4:17
This New Testament verse echoes the theme that judgment begins with the house of God, reinforcing the idea that those who bear God's name are held to a higher standard.

Isaiah 13:11
Similar to Jeremiah 25:29, this verse speaks of God's judgment on the world for its evil and wickedness, highlighting the universal nature of divine justice.
Judgment Beginning At the House of GodA.F. Muir Jeremiah 25:29
People
Amon, Babylonians, Buz, Dedan, Elam, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Pharaoh, Tema, Zidon, Zimri
Places
Ammon, Arabia, Ashdod, Ashkelon, Babylon, Buz, Dedan, Edom, Egypt, Ekron, Elam, Gaza, Jerusalem, Media, Moab, Sidon, Tema, Tyre, Uz, Zimri
Topics
Acquitted, Affirmation, Almighty, Altogether, Armies, Bears, Begin, Beginning, Behold, Bring, Calamity, Calling, Completely, Declares, Disaster, Entirely, Evil, Free, Hosts, Indeed, Inhabitants, Named, Proclaiming, Punishment, Says, Starting, Summoning, Sword, Town, Unpunished, Utterly, Whereupon
Dictionary of Bible Themes
Jeremiah 25:29

     5256   city

Jeremiah 25:15-29

     5602   vomit

Library
Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

The Man and the Book.
In this and the following lectures I attempt an account and estimate of the Prophet Jeremiah, of his life and teaching, and of the Book which contains them--but especially of the man himself, his personality and his tempers (there were more than one), his religious experience and its achievements, with the various high styles of their expression; as well as his influence on the subsequent religion of his people. It has often been asserted that in Jeremiah's ministry more than in any other of the
George Adam Smith—Jeremiah

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Ci. Foretelling his Passion. Rebuking Ambition.
(Peræa, or Judæa, Near the Jordan.) ^A Matt. XX. 17-28; ^B Mark X. 32-45; ^C Luke XVIII. 31-34. ^b 32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judæa. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peræa. The parable
J. W. McGarvey—The Four-Fold Gospel

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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