Jeremiah 19:7
And in this place I will ruin the plans of Judah and Jerusalem. I will make them fall by the sword before their enemies, by the hands of those who seek their lives, and I will give their carcasses as food to the birds of the air and the beasts of the earth.
And in this place
The phrase "in this place" refers to the Valley of Ben Hinnom, a location with a notorious history in ancient Israel. This valley, situated just outside Jerusalem, was associated with idolatrous practices, including child sacrifices to the god Molech. The Hebrew word for "place" here is "מָקוֹם" (maqom), which can denote a physical location but also carries a sense of significance or purpose. The use of "this place" underscores the specific judgment tied to the sins committed there, highlighting the gravity of turning sacred spaces into sites of abomination.

I will ruin the plans
The Hebrew root for "ruin" is "בָּקַע" (baqa), meaning to split, break open, or burst. This conveys a violent disruption, indicating that God will decisively intervene to thwart the schemes of Judah and Jerusalem. The "plans" refer to the political and military strategies devised by the leaders of Judah, which they believed would secure their safety and prosperity. This phrase emphasizes the futility of human wisdom and planning when it stands in opposition to God's will, reminding believers of the sovereignty of God over the affairs of nations.

of Judah and Jerusalem
Judah and Jerusalem represent the southern kingdom and its capital, the heart of Jewish religious and political life. Historically, Jerusalem was seen as the city of God, the place where His temple stood. The mention of both Judah and Jerusalem highlights the comprehensive nature of the impending judgment. It serves as a sobering reminder that even those who are chosen and set apart by God are not immune to His discipline when they stray from His commandments.

I will cause them to fall by the sword
The imagery of falling by the sword is a common biblical metaphor for defeat in battle. The Hebrew word for "sword" is "חֶרֶב" (cherev), often symbolizing war and destruction. This phrase indicates that the judgment will come through military conquest, a direct consequence of the people's disobedience. It serves as a warning that reliance on military might or alliances, rather than on God, leads to downfall.

before their enemies
The phrase "before their enemies" suggests a public and humiliating defeat. The Hebrew word "לִפְנֵי" (lifnei) means "before" or "in the presence of," indicating that the downfall of Judah and Jerusalem will be witnessed by their adversaries. This public nature of the judgment underscores the seriousness of their rebellion against God and serves as a cautionary tale for all who witness it.

by the hand of those who seek their lives
This phrase highlights the active pursuit of Judah and Jerusalem by their enemies. The Hebrew word for "seek" is "בָּקַשׁ" (baqash), which implies a determined and relentless pursuit. It underscores the idea that the judgment is not random but is executed through the agency of those who have long harbored enmity against God's people. This serves as a reminder of the consequences of forsaking divine protection.

I will give their carcasses as food
The imagery of carcasses being left as food for scavengers is a vivid depiction of utter defeat and disgrace. In ancient Near Eastern culture, proper burial was of utmost importance, and to be denied this was considered a great dishonor. The Hebrew word for "carcasses" is "פֶּגֶר" (peger), emphasizing the lifelessness and vulnerability of the defeated. This phrase serves as a stark warning of the ultimate consequence of turning away from God.

to the birds of the air and the beasts of the earth
This phrase completes the picture of desolation and abandonment. The "birds of the air" and "beasts of the earth" are often used in Scripture to symbolize the forces of nature that reclaim what is left unprotected. The Hebrew words "עוֹף" (oph) for birds and "חַיָּה" (chayah) for beasts highlight the natural order that takes over in the absence of divine protection. This serves as a powerful reminder of the protective hand of God, which, when withdrawn, leaves even the mightiest vulnerable to the elements.

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

2. Judah
The southern kingdom of Israel, consisting of the tribes of Judah and Benjamin, often warned by prophets for their disobedience to God.

3. Jerusalem
The capital city of Judah, central to Jewish worship and identity, yet often criticized by prophets for its idolatry and injustice.

4. Enemies of Judah and Jerusalem
Nations and peoples used by God as instruments of judgment against Judah for their unfaithfulness.

5. Birds of the air and beasts of the earth
Symbolic of the complete devastation and disgrace that would come upon Judah, as their bodies would be left unburied.
Teaching Points
The Consequences of Disobedience
God's warnings through Jeremiah highlight the serious consequences of turning away from His commandments. Disobedience leads to judgment and ruin.

God's Sovereignty in Judgment
The prophecy underscores God's control over nations and events. He uses even the enemies of His people to accomplish His purposes.

The Certainty of God's Word
The fulfillment of prophecies like this one in history assures us of the reliability and truth of God's Word.

Call to Repentance
The dire warnings serve as a call to repentance, urging us to turn back to God and seek His mercy.

Hope Beyond Judgment
While the immediate message is one of judgment, the broader account of Scripture offers hope and restoration for those who return to God.
Bible Study Questions
1. How does the prophecy in Jeremiah 19:7 reflect the covenant curses outlined in Deuteronomy 28, and what does this teach us about the nature of God's covenant with His people?

2. In what ways can we see the fulfillment of Jeremiah 19:7 in the historical events recorded in 2 Kings 25, and how does this historical fulfillment strengthen our faith in the reliability of Scripture?

3. How does the imagery of bodies being left for birds and beasts in Jeremiah 19:7 compare to similar imagery in Ezekiel 39 and Revelation 19, and what does this tell us about the theme of divine judgment throughout the Bible?

4. What lessons can we learn from the judgment pronounced on Judah and Jerusalem about the importance of obedience and faithfulness in our own lives?

5. How can the message of judgment in Jeremiah 19:7 serve as a catalyst for personal and communal repentance today, and what steps can we take to align ourselves more closely with God's will?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, including being defeated by enemies and becoming food for birds and beasts, similar to the judgment pronounced in Jeremiah 19:7.

2 Kings 25
Describes the fall of Jerusalem to the Babylonians, fulfilling the prophecy of destruction and defeat.

Isaiah 5
Uses the metaphor of a vineyard to describe God's disappointment with Judah and Jerusalem, leading to their judgment.

Ezekiel 39
Speaks of the aftermath of battle where bodies are left unburied, echoing the imagery in Jeremiah 19:7.

Revelation 19
Describes a great supper of God where birds eat the flesh of kings and mighty men, symbolizing divine judgment.
The Breaking of the Potter's VesselA.F. Muir Jeremiah 19:1, 2, 10, 11
A Broken VesselF. B. Meyer, B. A.Jeremiah 19:1-13
Dramatised TruthJ. Parker, D. D.Jeremiah 19:1-13
Opportunities and Their LimitW. M. Taylor, D. D.Jeremiah 19:1-13
Punishment Made to Tally with the SinA. F. Fausset, M. A.Jeremiah 19:1-13
The Breaking of the Potter's VesselD. Young Jeremiah 19:1-13
The Potter's Vessel BrokenA London MinisterJeremiah 19:1-13
Denunciations of DoomS. Conway Jeremiah 19:1-15
People
Ben, Jeremiah
Places
Jerusalem, Potsherd Gate, Topheth, Valley of Hinnom, Valley of Slaughter
Topics
Air, Beasts, Birds, Bodies, Carcasses, Cause, Counsel, Dead, Enemies, Fall, Hands, Jerusalem, Judah, Plans, Ruin, Seek, Sword, Void
Dictionary of Bible Themes
Jeremiah 19:7

     5917   plans
     8126   guidance, need for

Jeremiah 19:1-13

     1431   prophecy, OT methods

Jeremiah 19:1-15

     4290   valleys
     9511   hell, place of punishment

Jeremiah 19:7-9

     5290   defeat

Library
The Valley of Hinnom.
A great part of the valley of Kedron was called also the 'Valley of Hinnom.' Jeremiah, going forth into the valley of Hinnom, went out by the gate "Hacharsith, the Sun-gate," Jeremiah 19:2; that is, the Rabbins and others being interpreters, 'by the East-gate.' For thence was the beginning of the valley of Hinnom, which, after some space, bending itself westward, ran out along the south side of the city. There is no need to repeat those very many things, which are related of this place in the Old
John Lightfoot—From the Talmud and Hebraica

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

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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