Jeremiah 29:25
this is what the LORD of Hosts, the God of Israel, says: "In your own name you have sent out letters to all the people of Jerusalem, to the priest Zephaniah son of Maaseiah, and to all the priests. You said to Zephaniah:
Sermons
The Punishment of False ProphetsA.F. Muir Jeremiah 29:20-32














The opposition between Jeremiah and the false prophets is one of the most interesting phenomena of the period to which these prophecies belong. It is a real battle, albeit not with earthly weapons. The question between them could not be suffered to remain doubtful, as it involved immense consequences. A striking correspondence is discovered in the antagonism to the labors of the apostles. There is the same barefaced, fearless lying and dishonesty, the same terrible denunciation of judgment. (We are reminded of the sentence on Simon Magus, "Thy silver perish with thee," etc., Acts 8:20-24; and the reply to Ananias, the high priest, "God shall smite thee, thou whited wall," Acts 23:3.) How is the latter to be regarded? Evidently as the word of God through his true servants, and not as the expression of vindictive feeling. In regard to this punishment notice -

I. ITS NATURE. It had direct reference to that concerning which they spoke. From the future they had denied they were to be cut off. In the case of Ahab and Zedekiah the instrumentality of man is indirectly employed; in that of Shemaiah it is brought about by what we might regard as natural causes. In both instances the penalty was:

1. Exceptionally were. The fate of the lying prophets, even apart from its associated consequences in the eternal sphere, was tragic in the extreme, and presents hardly an element of hope. Ahab and his companion are subjected to a fearful death and an eternity of shame in Israel. Shemaiah is consigned to effacement and deprived both as regards himself and his posterity, of the promised blessings.

2. Exemplary. Unmistakably these men were but the leaders of many of like mind, and it was intended they should be marked out for signal retribution. Their fate would appeal to the imagination and spiritual feeling of their people, and in either case it corresponded closely with the peculiarity of their conduct. In their heathen exile they were to be taught that God's hand could still reach them and that an exact justice waited upon their actions. Ahab and Zedekiah so lived that even a heathen monarch had to make them examples.

3. Graduated according to heinousness of offence.

II. ITS JUSTIFICATION.

1. The opposition to God's truth was necessarily direct and malicious, Nothing could well be more consciously wicked than their whole behavior. It occurred at a critical period, when great destinies were determined. The prophet of God was thereby discredited and hindered, and the people prevented from receiving and acting upon his message. In every season of critical consequence and great spiritual activity such manifestations occur. Merely to overcome them is not sufficient. The victory must be signal and conspicuous.

2. The offense was one to which God himself is ever most sensitive. It affected his character and prerogatives, and was therefore nothing else than blasphemy (cf. Matthew 12:32. "Even I know, and am a witness, saith the Lord," ver. 23).

3. The interests of truth required the penalty. The people had to be overawed by the presence of the supernatural; their obedience had to be won to the direction of the true prophet, and the spiritual ends of the Captivity were thus to be secured. A moral demonstration like this was requisite, and enables the human mind more completely to realize the Divine conceptions of righteousness and truth. - M.

Now these are the words of the letter that Jeremiah the prophet sent.
I. THE VERY FACT THAT A MESSAGE WAS SENT TO THEM UNDER AN EXPRESS DIVINE APPOINTMENT WAS CONSOLATORY. Wherever God's children are scattered, the written Word is to them a source of permanent encouragement. In the severest ways of justice God does not forget His own children, but has in reserve ample consolations for them, when they lie under the common judgment

II. THE PARTICULAR PROVIDENCE OF GOD, APPEARING ON THEIR BEHALF UNDER ALL THEIR CALAMITIES, WAS A SOURCE OF CONSOLATION.

1. He is the Lord of hosts, of all the armies above and below, and yet is the God of Israel; and though He permits their captivity, He does not break His relation to them — their covenant-God still, though under a cloud.

2. He assumes the active agency in their dispersion. "I have caused them to be carried away." Certainly it must be a great sin which induces a loving father to cast his child out of doors. But sin is a great scatterer, and is always followed by a driving away and a casting out. Yet the fact of God's being the agent in their dispersion is referred to as a ground of consolation; since it reconciles us to our troubles to see the hand of God in them, and to trace an all-gracious and merciful design in them.

III. THE PROMISE OF THE STABILITY AND SECURITY OF THEIR SOCIAL AND DOMESTIC INTERESTS WAS GIVEN.

IV. THE PROSPECT OF A CERTAIN AND FAVOURABLE ISSUE TO THEIR TRIALS (ver. 11).

(S. Thodey.)

People
Ahab, Anathoth, David, Elasah, Eleasah, Gemariah, Hilkiah, Jeconiah, Jehoiada, Jeremiah, Kolaiah, Maaseiah, Nebuchadnezzar, Nebuchadrezzar, Shaphan, Shemaiah, Zedekiah, Zephaniah
Places
Anathoth, Babylon, Jerusalem, Nehelam
Topics
Armies, Hast, Hosts, Jerusalem, Letter, Letters, Maaseiah, Ma-asei'ah, Nehelamite, Priest, Priests, Saying, Says, Shemaiah, Speaketh, Speaks, Thus, Zephaniah, Zephani'ah
Outline
1. Jeremiah sends a letter to the captives in Babylon to be quiet there,
8. and not to believe the dreams of their prophets;
10. and that they shall return with grace after seventy years.
15. He foretells the destruction of the rest for their disobedience.
20. He shows the fearful end of Ahab and Zedekiah, two false prophets.
24. Shemaiah writes a letter against Jeremiah.
30. Jeremiah foretells his doom.

Dictionary of Bible Themes
Jeremiah 29:25-28

     5401   madness

Library
Finding God
Ye shall seek Me, and find Me, when ye shall search for Me with all your heart.' (Jeremiah xxix. 13.) The words of Jeremiah in their relation to God are very appropriate for men and women in whose hearts there is any longing after personal Holiness. Look at them: 'Ye shall seek Me, and find Me, when ye shall search for Me with all your heart'. I like this word, because it turns our minds to the true and only source of light and life and power. We speak of seeking and getting the blessing; but,
T. H. Howard—Standards of Life and Service

The Secret of Effectual Prayer
"What things soever ye desire, when ye pray, believe that ye have received them, and ye shall have them."--MARK xi. 24. Here we have a summary of the teaching of our Lord Jesus on prayer. Nothing will so much help to convince us of the sin of our remissness in prayer, to discover its causes, and to give us courage to expect entire deliverance, as the careful study and then the believing acceptance of that teaching. The more heartily we enter into the mind of our blessed Lord, and set ourselves simply
Andrew Murray—The Ministry of Intercession

The Spirit of Prayer.
Text.--Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God.--Romans viii. 26, 27. My last lecture but one was on the subject of Effectual Prayer; in which I observed that one of the most important attributes of effectual
Charles Grandison Finney—Lectures on Revivals of Religion

The Costliness of Prayer
"Lord, teach us to pray."--Luke xi. 1. "And ye shall seek Me, and find Me, when ye shall search for Me with all your heart."--Jer. xxix. 13. IN his fine book on Benefits, Seneca says that nothing is so costly to us as that is which we purchase by prayer. When we come on that hard-to-be-understood saying of his for the first time, we set it down as another of the well-known paradoxes of the Stoics. For He who is far more to us than all the Stoics taken together has said to us on the subject of prayer,--"Ask,
Alexander Whyte—Lord Teach Us To Pray

Putting God to Work
"For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee who worketh for him that waiteth for him."--Isaiah 64:4. The assertion voiced in the title given this chapter is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer
Edward M. Bounds—The Weapon of Prayer

The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration:
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

The Seventh Commandment
Thou shalt not commit adultery.' Exod 20: 14. God is a pure, holy spirit, and has an infinite antipathy against all uncleanness. In this commandment he has entered his caution against it; non moechaberis, Thou shalt not commit adultery.' The sum of this commandment is, The preservations of corporal purity. We must take heed of running on the rock of uncleanness, and so making shipwreck of our chastity. In this commandment there is something tacitly implied, and something expressly forbidden. 1. The
Thomas Watson—The Ten Commandments

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is
John Bunyan—The Works of John Bunyan Volumes 1-3

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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