So you are to prophesy all these words against them and say to them: 'The LORD will roar from on high; He will raise His voice from His holy habitation. He will roar loudly over His pasture; like those who tread the grapes, He will call out with a shout against all the inhabitants of the earth. So you are to prophesy all these words against them and say to them:Jeremiah is instructed to deliver a message of judgment. This reflects the role of prophets as God's messengers, often tasked with delivering difficult truths. The context here is the impending judgment on Judah and the nations, emphasizing the seriousness of their disobedience. Prophets like Jeremiah were often met with resistance, highlighting the challenge of speaking God's truth in a rebellious world. ‘The LORD will roar from on high;
The imagery of the LORD roaring suggests power and authority, akin to a lion asserting dominance. This metaphor is used elsewhere in Scripture, such as in Amos 1:2, to convey God's impending judgment. The "roar" signifies a divine warning that cannot be ignored, emphasizing the seriousness of the message and the certainty of its fulfillment. He will raise His voice from His holy habitation.
God's "holy habitation" refers to heaven, His dwelling place, underscoring His sovereignty and the divine origin of the message. This phrase assures that the judgment is not from human origin but from the Creator Himself. It connects to passages like Psalm 11:4, which speaks of the LORD's throne in heaven, reinforcing His omniscience and omnipotence. He will roar loudly over His pasture;
The "pasture" symbolizes God's people, often depicted as sheep under His care. This imagery is common in the Old Testament, such as in Psalm 23. The loud roar over the pasture indicates a protective yet corrective action, where God addresses the sin and rebellion among His people, ensuring they understand the gravity of their situation. like those who tread the grapes,
This simile draws on the imagery of a winepress, a common biblical metaphor for judgment (Isaiah 63:3, Revelation 14:19-20). The act of treading grapes involves crushing, symbolizing the thoroughness and inevitability of God's judgment. It reflects the process of separating the good from the bad, a theme prevalent in prophetic literature. He will call out with a shout against all the inhabitants of the earth.
The scope of the judgment extends beyond Judah to all nations, highlighting God's universal sovereignty. This global perspective is consistent with the prophetic vision of God's ultimate plan for justice and righteousness. It connects to the eschatological themes found in books like Daniel and Revelation, where God's final judgment is portrayed as encompassing all humanity. Persons / Places / Events 1. JeremiahA major prophet in the Old Testament, called by God to deliver messages of warning and hope to the people of Judah and Jerusalem. 2. The LORD (Yahweh)The covenant God of Israel, who speaks through Jeremiah, warning of impending judgment. 3. The Holy HabitationRefers to heaven, the dwelling place of God, from where He issues His divine decrees. 4. The FoldSymbolically represents God's people, Israel, who are under His care but also subject to His judgment due to their disobedience. 5. The EarthRepresents all nations, indicating that God's judgment is not limited to Israel but extends to all who oppose Him. Teaching Points The Sovereignty of GodGod's voice is powerful and authoritative, reminding us of His ultimate control over all creation. The Reality of Divine JudgmentThis passage underscores the certainty of God's judgment against sin, calling us to live in reverence and obedience. God's HolinessThe reference to God's "holy habitation" highlights His purity and the standard to which He holds His people. The Call to RepentanceUnderstanding the seriousness of God's judgment should lead us to examine our lives and turn from sin. Global Scope of God's JudgmentGod's concern is not limited to Israel; His justice extends to all nations, reminding us of the universal need for the gospel. Bible Study Questions 1. How does the imagery of God roaring from His holy habitation impact your understanding of His character and authority? 2. In what ways does the concept of divine judgment in Jeremiah 25:30 challenge or affirm your view of God's justice? 3. How can the certainty of God's judgment motivate us to share the gospel with others? 4. What parallels can you draw between the judgment described in Jeremiah 25:30 and the end-time judgments in the book of Revelation? 5. How does recognizing God's sovereignty and holiness influence your daily walk with Him? Connections to Other Scriptures Amos 1:2This verse also speaks of the LORD roaring from Zion, emphasizing the power and authority of God's voice in judgment. Isaiah 42:13Describes the LORD as a warrior who cries out, showing His might and readiness to act against His enemies. Revelation 14:18-20The imagery of treading grapes is echoed in the New Testament, symbolizing God's wrath and judgment during the end times. People Amon, Babylonians, Buz, Dedan, Elam, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Pharaoh, Tema, Zidon, ZimriPlaces Ammon, Arabia, Ashdod, Ashkelon, Babylon, Buz, Dedan, Edom, Egypt, Ekron, Elam, Gaza, Jerusalem, Media, Moab, Sidon, Tema, Tyre, Uz, ZimriTopics Answereth, Crushing, Cry, Dwelling, Dwelling-place, Flock, Fold, Forth, Giveth, Grapes, Habitation, Hast, Holy, Inhabitants, Lion, Loud, Mightily, Prophesy, Prophet, Roar, Roareth, Shout, Sounding, Surely, Thunder, Tread, Treaders, Utter, Vintage, VoiceDictionary of Bible Themes Jeremiah 25:30 1690 word of God
4458 grape
4852 thunder Jeremiah 25:30-31 7741 missionaries, task 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 MessiahAppendix 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 Links Jeremiah 25:30 NIVJeremiah 25:30 NLTJeremiah 25:30 ESVJeremiah 25:30 NASBJeremiah 25:30 KJV
Jeremiah 25:30 Commentaries
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