Flight will evade the shepherds, and escape will elude the leaders of the flock. Flight will perishThe phrase "flight will perish" conveys a sense of inevitable doom and the futility of escape. In the Hebrew text, the word for "flight" is "נָס" (nas), which means to flee or escape. This word is often used in contexts where there is a pursuit or a threat. The imagery here is powerful, suggesting that even the natural instinct to flee from danger will be rendered impossible. Historically, this reflects the situation of the leaders of Judah who, despite their attempts to avoid the consequences of their actions, could not escape the judgment that God had decreed through the prophet Jeremiah. This serves as a sobering reminder of the inescapability of divine justice. from the shepherds The term "shepherds" in this context is metaphorical, referring to the leaders and rulers of the people. In ancient Near Eastern culture, shepherds were often used as symbols for kings and leaders, responsible for the welfare and guidance of their people. The Hebrew word "רֹעִים" (ro'im) is used here, emphasizing the role of these leaders as caretakers who have failed in their duties. This failure is not just a political or social one, but a spiritual failure to lead the people in accordance with God's laws and commandments. The shepherds' inability to find "flight" underscores their accountability before God. and escape will fail The word "escape" in Hebrew is "מִלְטָה" (miltah), which implies a way out or deliverance. The phrase "will fail" indicates that any hope of deliverance or rescue is futile. This is a direct consequence of the leaders' disobedience and the people's idolatry, as repeatedly warned by Jeremiah. The historical context here is the impending Babylonian exile, a period of great suffering and displacement for the people of Judah. Theologically, this serves as a warning that turning away from God leads to a loss of His protection and the collapse of any human-devised plans for salvation. from the leaders of the flock The "leaders of the flock" again uses pastoral imagery to describe those in positions of authority. The Hebrew word "אַדִּירֵי" (addirei) is used for "leaders," which can also mean nobles or mighty ones. This highlights the responsibility and power these individuals held, and yet, despite their status, they are unable to avert the coming disaster. The "flock" refers to the people of Judah, who are depicted as sheep in need of guidance and protection. The failure of their leaders to provide this results in the flock being left vulnerable to the consequences of their collective sin. This serves as a poignant reminder of the importance of godly leadership and the dire consequences when leaders fail to uphold God's standards. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and judgment to the people of Judah and the surrounding nations. His ministry spanned over 40 years during a tumultuous period in Israel's history. 2. ShepherdsIn this context, the shepherds symbolize the leaders of Judah, including kings, priests, and prophets, who were responsible for guiding the people spiritually and politically. 3. Leaders of the FlockThis phrase refers to the same group as the shepherds, emphasizing their role in leading and protecting the people, who are metaphorically described as the flock. 4. JudahThe southern kingdom of Israel, which was facing impending judgment and exile due to its persistent disobedience and idolatry. 5. Babylonian ExileThe event that Jeremiah prophesied, where the Babylonians would conquer Judah, leading to the destruction of Jerusalem and the temple, and the captivity of its people. Teaching Points Accountability of LeadersLeaders are accountable to God for their actions and the spiritual well-being of those they lead. The failure of the shepherds in Jeremiah's time serves as a warning to all leaders today. Consequences of DisobediencePersistent disobedience and failure to heed God's warnings lead to judgment. This is a call for repentance and turning back to God. God's SovereigntyDespite human failure, God's plans and purposes will prevail. He remains in control and will ultimately shepherd His people Himself. Hope in ChristWhile human leaders may fail, Jesus, the Good Shepherd, provides perfect guidance and care for His flock. Bible Study Questions 1. How does the role of the shepherds in Jeremiah 25:35 reflect the responsibilities of leaders in the church today? 2. In what ways can we ensure that we are not like the shepherds who failed their flock? Consider practical steps for accountability and spiritual growth. 3. How does the theme of failed leadership in Jeremiah connect with Jesus' teachings in John 10 about the Good Shepherd? 4. Reflect on a time when you experienced the consequences of disobedience. How did that experience shape your understanding of God's justice and mercy? 5. How can we find hope and assurance in God's sovereignty, especially when human leaders fail us? Consider other scriptures that reinforce this truth. Connections to Other Scriptures Ezekiel 34This chapter also addresses the failure of Israel's shepherds (leaders) and God's promise to be the true shepherd for His people. John 10Jesus describes Himself as the Good Shepherd, contrasting His leadership with that of the failed shepherds of Israel. Zechariah 11This passage speaks of the breaking of the covenant and the failure of the shepherds, similar to the themes in Jeremiah. 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 Chiefs, Escape, Flee, Flight, Flock, Honourable, Keepers, Leaders, Lords, Masters, Noble, Nowhere, Ones, Perish, Perished, Principal, Refuge, Road, Safely, Sheep, ShepherdsDictionary of Bible Themes Jeremiah 25:34-36 7130 flock, 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 25:35 NIVJeremiah 25:35 NLTJeremiah 25:35 ESVJeremiah 25:35 NASBJeremiah 25:35 KJV
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