Jeremiah 25:9
behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation.
behold
The Hebrew word for "behold" is "הִנֵּה" (hinneh), which serves as a call to attention, urging the listener to focus on the gravity of the message. In the context of prophecy, it often introduces a significant divine action or revelation. Here, it underscores the seriousness of God's impending judgment, demanding the audience's full attention to the divine decree.

I will send for
This phrase indicates God's sovereign control over the events to unfold. The Hebrew verb "שָׁלַח" (shalach) implies commissioning or dispatching with authority. It emphasizes that the forthcoming actions are not random but are orchestrated by God Himself, highlighting His ultimate authority over nations and history.

all the families of the north
The "families of the north" refers to the coalition of nations led by Babylon. Historically, Babylon was located to the east of Judah, but invasions typically came from the north due to the geographical terrain. This phrase signifies the comprehensive nature of the threat, encompassing multiple groups united under Babylon's leadership.

declares the LORD
This phrase, "נְאֻם־יְהוָה" (ne'um-YHWH), is a prophetic formula asserting the divine origin of the message. It reassures the audience that the words spoken are not Jeremiah's own but are directly from God, lending them absolute authority and certainty.

My servant Nebuchadnezzar king of Babylon
Referring to Nebuchadnezzar as "My servant" is striking, as it illustrates God's use of even pagan rulers to fulfill His purposes. The term "servant" (עֶבֶד, eved) denotes one who carries out the will of another. Despite Nebuchadnezzar's own ambitions, he is unwittingly serving God's plan, demonstrating God's sovereignty over all rulers.

I will bring them against this land and its residents
This phrase conveys the inevitability of judgment upon Judah and its inhabitants. The Hebrew verb "בּוֹא" (bo) means to come or bring, indicating that God is actively directing the course of events. The specificity of "this land" underscores the direct impact on Judah, highlighting the consequences of their disobedience.

and against all the surrounding nations
God's judgment is not limited to Judah but extends to the neighboring nations. This reflects the broader scope of divine justice, where all nations are accountable to God. It also serves as a reminder of the interconnectedness of these nations and the widespread impact of Babylon's rise.

I will devote them to destruction
The phrase "devote to destruction" translates the Hebrew "חֵרֶם" (cherem), which refers to something set apart for complete destruction as an act of divine judgment. This term is often associated with holy war, where objects or people are irrevocably given over to God, emphasizing the totality and finality of the judgment.

make them an object of horror and scorn
This phrase describes the aftermath of divine judgment, where the affected nations become a cautionary tale. The Hebrew words for "horror" (שַׁמָּה, shammah) and "scorn" (שְׁרֵקָה, shereqah) convey a sense of desolation and derision, serving as a warning to others of the consequences of defying God.

an everlasting desolation
The term "everlasting" (עוֹלָם, olam) signifies a prolonged, indefinite period, often interpreted as eternal. "Desolation" (שְׁמָמָה, shemamah) indicates a state of utter ruin. Together, they portray a future where the land remains in a state of devastation, symbolizing the enduring impact of God's judgment and the seriousness of turning away from Him.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah and Jerusalem.

2. The LORD (Yahweh)
The covenant God of Israel, who is sovereign over all nations and history.

3. Nebuchadnezzar
The king of Babylon, referred to as God's "servant" in this context, used by God to execute judgment.

4. Babylon
A powerful empire in the ancient Near East, used by God as an instrument of judgment against Judah and surrounding nations.

5. Judah and Surrounding Nations
The primary recipients of God's judgment due to their persistent idolatry and disobedience.
Teaching Points
God's Sovereignty Over Nations
God is in control of all nations and uses them to accomplish His purposes, even when they are unaware of it.

The Role of Prophecy
Prophecy serves as both a warning and a call to repentance. Ignoring it leads to dire consequences.

Divine Judgment and Mercy
While God judges sin, His ultimate desire is for repentance and restoration. His judgments are just and serve a greater purpose.

The Consequences of Disobedience
Persistent disobedience to God leads to severe consequences, as seen in the destruction of Judah and the surrounding nations.

God's Use of Unlikely Instruments
God can use anyone, even those who do not know Him, to fulfill His plans. This challenges us to see His hand in unexpected places.
Bible Study Questions
1. How does understanding God's sovereignty over nations affect your view of current world events?

2. In what ways can we heed prophetic warnings in our own lives today?

3. How does the concept of divine judgment and mercy influence your understanding of God's character?

4. What are some modern examples of God using unlikely instruments to accomplish His purposes?

5. How can we apply the lessons of Judah's disobedience to our personal walk with God?
Connections to Other Scriptures
Jeremiah 1:15
This verse also speaks of the families of the north coming against Judah, emphasizing the consistency of God's message through Jeremiah.

Daniel 1:1-2
Describes the fulfillment of this prophecy when Nebuchadnezzar besieges Jerusalem, illustrating the historical accuracy of Jeremiah's prophecy.

Isaiah 13:19
Speaks of Babylon's eventual downfall, showing that while God uses nations for His purposes, they are also subject to His judgment.

2 Chronicles 36:15-21
Provides a historical account of Judah's fall to Babylon, highlighting the consequences of ignoring prophetic warnings.

Romans 13:1-4
Discusses the concept of God using governing authorities to execute His will, similar to how Nebuchadnezzar was used.
Nebuchadnezzar, the Servant of GodD. Young Jeremiah 25:9
Judgment Plainly DeclaredA.F. Muir Jeremiah 25:7-11
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
Affirmation, Age-during, Appointed, Astonishment, Babylon, Behold, Bring, Cause, Complete, Completely, Declares, Desolation, Desolations, Destroy, Destruction, Devoted, Everlasting, Families, Fear, Hissing, Horror, Inhabitants, Nations, Nebuchadnezzar, Nebuchadrezzar, Nebuchadrez'zar, North, Object, Peoples, Perpetual, Reproach, Round, Ruin, Says, Scorn, Sending, Servant, Surprise, Surrounding, Thereof, Tribes, Utterly, Waste, Wastes
Dictionary of Bible Themes
Jeremiah 25:9

     5219   authority, human institutions
     5257   civil authorities
     5295   destruction
     5509   rulers
     5818   contempt
     6641   election, responsibilities
     7160   servants of the Lord
     7942   ministry

Jeremiah 25:4-11

     5838   disrespect

Jeremiah 25:7-11

     1025   God, anger of

Jeremiah 25:8-11

     1035   God, faithfulness

Jeremiah 25:8-14

     7217   exile, in Babylon

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

Links
Jeremiah 25:9 NIV
Jeremiah 25:9 NLT
Jeremiah 25:9 ESV
Jeremiah 25:9 NASB
Jeremiah 25:9 KJV

Jeremiah 25:9 Commentaries

Bible Hub
Jeremiah 25:8
Top of Page
Top of Page