This is what the LORD of Hosts says: "Behold! Disaster is spreading from nation to nation; a mighty storm is rising from the ends of the earth." This is what the LORD of Hosts saysThe phrase "LORD of Hosts" is a translation of the Hebrew "Yahweh Sabaoth," which emphasizes God's supreme command over the heavenly armies and all earthly powers. This title underscores His authority and power to execute judgment and fulfill His purposes. In the context of Jeremiah, it serves as a reminder of God's sovereignty over the nations and His ability to orchestrate events on a global scale. Historically, this title reassures the faithful of God's ultimate control, even amidst chaos and impending judgment. Behold!
The word "Behold" is an imperative that calls for attention and reflection. It is used to draw the listener's focus to the gravity and certainty of the message that follows. In Hebrew, the word is often "hinneh," which serves as a divine alert, urging the audience to pay close attention to the unfolding revelation. This call to attention is a common prophetic device, emphasizing the importance and urgency of the message. Disaster is spreading from nation to nation
The imagery of disaster spreading "from nation to nation" suggests a domino effect of judgment, where no nation is immune from the consequences of sin and rebellion against God. The Hebrew word for "disaster" can also mean "calamity" or "evil," indicating a divinely orchestrated judgment. Historically, this reflects the geopolitical turmoil of Jeremiah's time, where empires rose and fell, often as instruments of divine judgment. It serves as a sobering reminder of the interconnectedness of nations and the universal scope of God's justice. a great storm is being stirred up
The "great storm" symbolizes overwhelming chaos and divine wrath. In Hebrew literature, storms often represent God's power and judgment. The phrase "being stirred up" suggests an active, ongoing process, indicating that the judgment is not only imminent but also divinely initiated. This metaphor would resonate with an ancient audience familiar with the destructive power of storms, serving as a vivid illustration of God's impending judgment. from the ends of the earth
The phrase "from the ends of the earth" emphasizes the global reach of the coming judgment. It suggests that no corner of the earth will be untouched by God's sovereign action. In the ancient Near Eastern context, this would imply that the judgment is not limited to Israel or its immediate neighbors but extends to all nations. This universal scope highlights the comprehensive nature of God's justice and the ultimate accountability of all humanity before Him. Persons / Places / Events 1. The LORD of HostsThis title emphasizes God's supreme authority and power over all heavenly and earthly armies. It underscores His ability to execute judgment and control over the nations. 2. JeremiahThe prophet who conveyed God's message to the people of Judah and the surrounding nations. He is known for his warnings of impending judgment due to the people's disobedience. 3. NationsRefers to the various kingdoms surrounding Judah, including Babylon, which would be used as instruments of God's judgment. 4. DisasterSymbolizes the judgment and calamity that God is bringing upon the nations due to their sin and rebellion. 5. Great StormA metaphor for the overwhelming and unstoppable nature of God's judgment, indicating its widespread impact. Teaching Points God's Sovereignty Over NationsGod is in control of all nations and their destinies. His plans and purposes will prevail, regardless of human actions. The Certainty of Divine JudgmentJust as God warned through Jeremiah, His judgment is certain for those who persist in sin. This serves as a call to repentance and righteousness. The Global Impact of SinSin has consequences that extend beyond individuals to entire nations. We must be aware of the collective impact of our actions. The Urgency of RepentanceThe spreading disaster highlights the urgency for individuals and nations to turn back to God before it's too late. Hope in God's JusticeWhile the message is one of judgment, it also assures us that God is just and will ultimately set things right. Bible Study Questions 1. How does the title "LORD of Hosts" influence our understanding of God's power and authority in this passage? 2. In what ways can we see the consequences of national sin in today's world, and how should this influence our prayers and actions? 3. How does the imagery of a "great storm" help us understand the nature of God's judgment? 4. What parallels can we draw between the warnings in Jeremiah 25:32 and the messages in the book of Revelation? 5. How can we, as individuals and communities, respond to the urgency of repentance highlighted in this passage? Connections to Other Scriptures Isaiah 13This chapter also speaks of God's judgment on the nations, particularly Babylon, highlighting the theme of divine retribution. Ezekiel 30Similar to Jeremiah, Ezekiel prophesies about the day of the LORD and the coming judgment on Egypt and other nations. Revelation 16The imagery of a great storm and widespread disaster is echoed in the apocalyptic visions of Revelation, where God's final judgment is depicted. 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 Armies, Behold, Borders, Coasts, Disaster, Ends, Evil, Farthest, Forth, Hosts, Inmost, Mighty, Nation, Raised, Remotest, Rising, Says, Sides, Spreading, Stirred, Stirring, Storm, Tempest, Thus, Uttermost, WhirlwindDictionary of Bible Themes Jeremiah 25:32 4851 storm 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 25:32 NIVJeremiah 25:32 NLTJeremiah 25:32 ESVJeremiah 25:32 NASBJeremiah 25:32 KJV
Jeremiah 25:32 Commentaries
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