Jeremiah 25:37
The peaceful meadows have been silenced because of the LORD's burning anger.
The peaceful meadows
This phrase evokes imagery of tranquility and abundance, often associated with God's blessings in the land of Israel. In Hebrew, "meadows" can be linked to the word "na'ot," which suggests pastures or dwelling places. Historically, these meadows would have been vital for agriculture and livestock, symbolizing prosperity and sustenance. The peace of these meadows is shattered, indicating a dramatic shift from blessing to judgment.

will become lifeless
The transformation from life to lifelessness signifies a profound judgment. The Hebrew root for "lifeless" can be traced to "charab," meaning to be desolate or ruined. This conveys not just physical desolation but also spiritual barrenness. The once-vibrant meadows, now devoid of life, reflect the consequences of turning away from God, emphasizing the seriousness of divine judgment.

because of the LORD’s burning anger
This phrase underscores the cause of the desolation. The "LORD" here is "Yahweh," the covenant name of God, highlighting His personal relationship with Israel. "Burning anger" translates from the Hebrew "charon aph," which literally means "heat of the nose," a vivid metaphor for intense wrath. This anger is not arbitrary but a response to persistent disobedience and idolatry. The historical context of Jeremiah's prophecy is crucial, as it was delivered during a time when Judah faced imminent invasion due to their unfaithfulness. This serves as a sobering reminder of God's holiness and justice, calling believers to repentance and faithfulness.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah and Jerusalem. His ministry spanned over 40 years during a tumultuous period in Israel's history.

2. Judah and Jerusalem
The southern kingdom of Israel, which was facing impending judgment due to its persistent idolatry and disobedience to God.

3. The LORD
The covenant-keeping God of Israel, who is both just and merciful. His anger is a response to the people's unfaithfulness.

4. The Peaceful Meadows
Symbolic of the land of Judah, which was once prosperous and secure but is now facing desolation due to divine judgment.

5. Babylonian Invasion
The historical event that fulfilled Jeremiah's prophecies, where Babylon conquered Judah, leading to the destruction of Jerusalem and the exile of its people.
Teaching Points
The Consequences of Disobedience
God's judgment is a direct result of persistent disobedience and idolatry. The peaceful meadows becoming lifeless is a vivid picture of the consequences of turning away from God.

The Nature of God's Anger
God's anger is not arbitrary but is a response to sin and injustice. It serves as a warning to return to righteousness and faithfulness.

Hope Beyond Judgment
While the immediate context is one of judgment, the broader biblical account assures us of God's desire for restoration and reconciliation with His people.

Personal Reflection on Spiritual Health
Just as the meadows became lifeless, our spiritual lives can become barren if we neglect our relationship with God. Regular self-examination and repentance are crucial.

Trust in God's Sovereignty
Even in times of judgment, God remains sovereign and His purposes are ultimately for the good of His people. Trusting in His plan is essential.
Bible Study Questions
1. How does the imagery of "peaceful meadows" becoming "lifeless" speak to the condition of our spiritual lives when we stray from God?

2. In what ways can we see the consequences of disobedience in our own lives or communities today, and how can we respond?

3. How does understanding the nature of God's anger help us in our relationship with Him?

4. What other biblical passages offer hope and restoration after judgment, and how can they encourage us in difficult times?

5. How can we actively cultivate a "peaceful meadow" in our spiritual lives, ensuring it remains vibrant and fruitful?
Connections to Other Scriptures
Isaiah 5:5-7
This passage also uses agricultural imagery to describe God's judgment on Israel, likening it to a vineyard that will be destroyed due to its failure to produce good fruit.

Ezekiel 34:25-31
Contrasts the desolation with a future promise of peace and restoration, where God will make a covenant of peace and the land will be secure.

Psalm 23
Offers a contrasting image of God as a shepherd who leads His people to green pastures, highlighting the peace and provision found in obedience to Him.
The Vision of Final JudgmentA.F. Muir Jeremiah 25:30-38
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
Anger, Burning, Cut, Desolated, Devastated, Enclosures, Fields, Fierce, Fierceness, Folds, Habitations, Laid, Meadows, Peace, Peaceable, Peaceful, Silence, Silent, Waste, Wrath
Dictionary of Bible Themes
Jeremiah 25:37

     6702   peace, destruction

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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