The tumult will resound to the ends of the earth because the LORD brings a charge against the nations. He brings judgment on all mankind and puts the wicked to the sword,'" declares the LORD. A tumult reaches to the ends of the earthThis phrase speaks to the universal scope of God's judgment. The Hebrew word for "tumult" (שָׁאוֹן, sha'on) conveys a sense of noise, uproar, or commotion, often associated with the chaos of battle or divine intervention. Historically, this reflects the widespread impact of God's judgment, not limited to Israel but extending to all nations. The phrase "to the ends of the earth" emphasizes the global reach of God's sovereignty, reminding us that no corner of the world is beyond His authority or awareness. because the LORD brings a charge against the nations
Here, the term "brings a charge" (רִיב, rib) is a legal term in Hebrew, often used in the context of a lawsuit or formal accusation. This portrays God as the divine judge who holds the nations accountable for their actions. The historical context is significant, as it reflects the period when nations surrounding Israel were judged for their idolatry and injustice. This serves as a reminder of God's righteousness and His role as the ultimate arbiter of justice. He enters into judgment against all flesh
The phrase "enters into judgment" (דִּין, din) further emphasizes the legal proceedings initiated by God. "All flesh" (כָּל־בָּשָׂר, kol-basar) is a comprehensive term that includes all humanity, highlighting the inclusivity of God's judgment. This reflects the biblical theme that all people, regardless of nationality or status, are subject to God's moral standards. It serves as a call for introspection and repentance, recognizing that God's judgment is both inevitable and impartial. He will hand the wicked over to the sword
The imagery of "the sword" (חֶרֶב, cherev) is a common biblical symbol for divine judgment and warfare. In this context, it signifies the execution of God's justice against the wicked. Historically, this can be seen in the conquests and exiles that befell nations opposing God's will. The phrase underscores the certainty of divine retribution for those who persist in wickedness, serving as a sobering reminder of the consequences of sin. declares the LORD
The concluding phrase "declares the LORD" (נְאֻם־יְהוָה, ne'um-YHWH) is a prophetic formula that affirms the authority and certainty of the message. It is a divine seal, assuring that the words spoken are not merely human predictions but the assured pronouncements of God Himself. This reinforces the trustworthiness of the prophecy and the inevitability of its fulfillment, encouraging believers to heed God's warnings and align their lives with His will. Persons / Places / Events 1. The LORD (Yahweh)The sovereign God of Israel, who is depicted as the ultimate judge over all nations. 2. The NationsRefers to all the peoples and kingdoms of the earth, not just Israel, indicating the universal scope of God's judgment. 3. The WickedThose who oppose God and His ways, representing individuals and nations that live in rebellion against Him. 4. The SwordA symbol of divine judgment and warfare, indicating the means by which God will execute His judgment. 5. JeremiahThe prophet through whom God delivers this message of impending judgment. Teaching Points God's Sovereignty Over NationsGod is not just the God of Israel but the God of all nations. His authority extends to the ends of the earth, and He holds all accountable. The Reality of Divine JudgmentJudgment is a central theme in Scripture. It serves as a warning to the wicked and a call to repentance for all. The Call to RighteousnessBelievers are called to live righteously, knowing that God will judge the wicked. Our lives should reflect His holiness and justice. The Urgency of the GospelUnderstanding the reality of God's judgment should compel us to share the Gospel with urgency, knowing that many are still in rebellion against God. Hope in God's JusticeWhile judgment is sobering, it also brings hope, as it assures us that God will ultimately set things right and vindicate His people. Bible Study Questions 1. How does understanding God's sovereignty over all nations affect your view of current world events? 2. In what ways can the reality of divine judgment motivate you to live a life that honors God? 3. How can you actively participate in sharing the Gospel, knowing the urgency of God's coming judgment? 4. What are some practical steps you can take to ensure that your life reflects God's righteousness and justice? 5. How does the promise of God's ultimate justice provide hope and encouragement in times of personal or global injustice? Connections to Other Scriptures Isaiah 34This chapter also speaks of God's judgment against the nations, emphasizing the universal scope of His justice. Revelation 19Describes the final judgment and the return of Christ, where He judges the nations with a sword, echoing the imagery in Jeremiah. Psalm 2Highlights the futility of nations rebelling against God and His anointed, reinforcing the theme of divine judgment. Matthew 25Jesus speaks of the final judgment, where nations are gathered before Him, and He separates the righteous from the wicked. Ezekiel 21Uses the imagery of the sword to describe God's judgment, similar to the language in Jeremiah 25:31. 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 Affirmation, Bring, Cause, Charges, Clamor, Controversy, Decision, Declares, Ends, Enter, Entereth, Entering, Evil-doers, Executed, Flesh, Indictment, Judgment, Mankind, Nations, Noise, Plead, Resound, Says, Sword, Wasting, WickedDictionary of Bible Themes Jeremiah 25:30-31 7741 missionaries, task Jeremiah 25:31-33 9210 judgment, God's 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 25:31 NIVJeremiah 25:31 NLTJeremiah 25:31 ESVJeremiah 25:31 NASBJeremiah 25:31 KJV
Jeremiah 25:31 Commentaries
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