Do not follow other gods to serve and worship them, and do not provoke Me to anger with the works of your hands. Then I will do you no harm.' Do not follow other godsThe phrase "do not follow other gods" is a direct command from God, emphasizing the exclusivity of worship that He demands. In the Hebrew context, the word for "follow" (הלך, halak) implies a way of life or a path one chooses to walk. The Israelites were surrounded by nations with polytheistic practices, and the temptation to adopt these practices was strong. This command is a reminder of the first commandment given in Exodus 20:3, "You shall have no other gods before Me." It underscores the importance of loyalty and faithfulness to the one true God, Yahweh, who delivered them from Egypt and established a covenant with them. to serve and worship them
The Hebrew words for "serve" (עבד, avad) and "worship" (שׁחה, shachah) indicate actions of devotion and reverence. Serving other gods often involved rituals and sacrifices, which were acts of allegiance and submission. Worship, in this context, is not merely an external act but an expression of the heart's devotion. The Israelites were called to serve and worship Yahweh alone, as seen in Deuteronomy 6:13, "Fear the LORD your God, serve Him only." This phrase highlights the danger of idolatry, which is not just a physical act but a spiritual betrayal. do not provoke Me to anger
The phrase "do not provoke Me to anger" reflects God's righteous indignation against idolatry. The Hebrew word for "provoke" (כעס, kaas) conveys the idea of inciting or stirring up anger. God's anger is not capricious but is a response to the violation of His covenant and the betrayal of His love. Throughout the Old Testament, God's anger is depicted as a consequence of Israel's persistent disobedience and idolatry. This warning serves as a call to repentance and a return to covenant faithfulness. with the works of your hands
This phrase refers to the idols that the Israelites crafted and worshiped. The "works of your hands" (מעשה ידיכם, maaseh yedeikhem) is a common biblical expression for idols, emphasizing their man-made nature. In Isaiah 44:9-20, the futility of idol-making is vividly described, highlighting the absurdity of worshiping something created by human hands. This phrase serves as a reminder of the impotence of idols compared to the living God, who is the Creator of all. and I will not harm you
The promise "and I will not harm you" is a conditional assurance of God's protection and blessing. The Hebrew word for "harm" (רע, ra) can also mean "evil" or "calamity." God's desire is to bless His people and not to bring disaster upon them. However, this promise is contingent upon their obedience and faithfulness. It echoes the blessings and curses outlined in Deuteronomy 28, where obedience leads to blessing and disobedience to curses. This assurance is a testament to God's mercy and His desire for His people to live in peace and prosperity under His care. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and hope to the people of Judah. His ministry spanned over 40 years during a tumultuous period in Judah's history. 2. JudahThe southern kingdom of Israel, which was facing impending judgment due to its persistent idolatry and disobedience to God. 3. Babylonian ExileThe event that Jeremiah's prophecies often pointed towards, where the people of Judah would be taken captive by Babylon as a consequence of their unfaithfulness. Teaching Points Avoiding IdolatryIdolatry is not just the worship of physical idols but can include anything that takes precedence over God in our lives. Reflect on what modern "idols" might be present in your life. Provoking God to AngerUnderstand that disobedience and idolatry provoke God's righteous anger. Consider how our actions and choices align with God's commands. The Works of Our HandsEvaluate how the "works of your hands"—your daily activities and pursuits—either honor or dishonor God. Are they aligned with His will? God's Promise of ProtectionGod promises not to harm those who remain faithful. Trust in His protection and guidance as you strive to live according to His word. Repentance and RestorationEven when we fall into idolatry, God offers a path to repentance and restoration. Seek His forgiveness and realign your life with His purposes. Bible Study Questions 1. What are some modern forms of idolatry that can distract us from our relationship with God, and how can we guard against them? 2. How does the warning in Jeremiah 25:6 about provoking God to anger relate to the first and second commandments in Exodus 20? 3. In what ways can the "works of your hands" reflect your commitment to God, and how can you ensure they do? 4. How does the promise of protection in Jeremiah 25:6 encourage you in your walk with God, especially when facing challenges? 5. Reflect on a time when you experienced God's forgiveness and restoration. How can this experience motivate you to avoid idolatry and remain faithful? Connections to Other Scriptures Exodus 20:3-5The first and second commandments, which prohibit the worship of other gods and the making of idols, echo the warning in Jeremiah 25:6 against idolatry. Deuteronomy 6:14-15Reinforces the command to not follow other gods, emphasizing God's jealousy and the consequences of disobedience. 1 Corinthians 10:14Paul advises believers to flee from idolatry, connecting the Old Testament warnings to New Testament teachings. 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 Anger, Angry, Bow, Causing, Evil, Gods, Hands, Harm, Hurt, Provoke, Servants, Serve, Works, Worship, YourselvesDictionary of Bible Themes Jeremiah 25:6 8138 monotheism Jeremiah 25:3-7 5885 indifference Jeremiah 25:4-6 2425 gospel, requirements
6734 repentance, importance Jeremiah 25:4-11 5838 disrespect Jeremiah 25:6-7 6218 provoking God 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 25:6 NIVJeremiah 25:6 NLTJeremiah 25:6 ESVJeremiah 25:6 NASBJeremiah 25:6 KJV
Jeremiah 25:6 Commentaries
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