Jeremiah 25:21
Edom, Moab, and the Ammonites;
Edom, Moab, and the Ammonites;
Edom: Edom is a nation descended from Esau, the brother of Jacob (Israel). The Edomites lived in the region south of the Dead Sea, in what is now southern Jordan. Historically, Edom had a tumultuous relationship with Israel, often characterized by conflict and hostility. The Edomites refused passage to the Israelites during the Exodus (Numbers 20:14-21), and their animosity continued throughout the Old Testament. Prophecies against Edom are found in several books, including Isaiah 34, Ezekiel 25, and the entire book of Obadiah, which predicts Edom's downfall due to their pride and violence against their brother nation, Israel. The judgment against Edom in Jeremiah 25:21 is part of a broader divine retribution against nations that opposed God's people.

Moab: Moab was located east of the Dead Sea, in present-day central Jordan. The Moabites were descendants of Lot, Abraham's nephew, through an incestuous relationship with his eldest daughter (Genesis 19:30-38). Moab had a complex relationship with Israel, sometimes hostile and other times allied. The Moabite king Balak attempted to curse Israel through the prophet Balaam (Numbers 22-24), and Moabite women led Israel into idolatry and immorality at Baal Peor (Numbers 25). Despite these conflicts, Ruth, a Moabite woman, became an ancestor of King David and Jesus Christ, highlighting God's grace and redemption. Jeremiah's prophecy against Moab aligns with other biblical judgments, such as those in Isaiah 15-16 and Amos 2:1-3, emphasizing Moab's pride and idolatry.

The Ammonites: The Ammonites, like the Moabites, were descendants of Lot, through his younger daughter (Genesis 19:38). They inhabited the region northeast of the Dead Sea, in modern-day northern Jordan. The Ammonites frequently opposed Israel, as seen in their conflict during the time of the judges (Judges 10-11) and their alliance with other nations against Israel (2 Samuel 10). The Ammonites' god, Molech, was associated with child sacrifice, a practice condemned by God (Leviticus 18:21). Prophecies against Ammon are found in Ezekiel 25:1-7 and Amos 1:13-15, highlighting their cruelty and idolatry. Jeremiah's inclusion of the Ammonites in this judgment reflects their persistent enmity towards Israel and their moral corruption.
Persons / Places / Events
1. Edom
A nation descended from Esau, Jacob's brother. Historically, Edom had a tumultuous relationship with Israel, often characterized by hostility and conflict. The Edomites lived in the region south of the Dead Sea.

2. Moab
A nation descended from Lot, Abraham's nephew, through an incestuous relationship with his daughter. Moab was located east of the Dead Sea and had a history of both conflict and cooperation with Israel.

3. The Ammonites
Another nation descended from Lot, through his other daughter. The Ammonites lived in the region northeast of Moab and were frequently in conflict with Israel.
Teaching Points
Understanding Historical Context
Recognize the historical and familial connections between Israel and these nations. This context helps us understand the nature of their conflicts and God's judgments.

God's Sovereignty Over Nations
Jeremiah 25:21 reminds us that God holds all nations accountable for their actions. His judgments are just and reflect His sovereignty over the entire world.

Lessons from Ancestral Relationships
The origins of Edom, Moab, and Ammon remind us of the long-term impact of family relationships and decisions. We should strive for reconciliation and peace in our own familial and communal relationships.

The Consequences of Hostility
The persistent enmity of these nations towards Israel serves as a warning about the destructive nature of hostility and pride. We are called to pursue peace and humility in our interactions with others.
Bible Study Questions
1. How do the historical relationships between Israel and the nations of Edom, Moab, and Ammon influence the message of Jeremiah 25:21?

2. In what ways does the judgment of these nations reflect God's sovereignty and justice? How can this understanding impact our view of current world events?

3. What lessons can we learn from the origins of Moab and Ammon regarding the long-term effects of family decisions and relationships?

4. How does the persistent hostility of Edom, Moab, and Ammon towards Israel serve as a warning for us today in our personal relationships?

5. Can you identify other biblical instances where God holds nations accountable for their actions? How do these instances reinforce the message of Jeremiah 25:21?
Connections to Other Scriptures
Genesis 19
Provides the background of Moab and Ammon's origins, highlighting the complex familial ties and moral challenges that shaped their history.

Obadiah 1
Offers a prophetic vision against Edom, emphasizing the consequences of their pride and hostility towards Israel.

Psalm 83
Lists Edom, Moab, and Ammon among the nations conspiring against Israel, illustrating their longstanding enmity.
Judgment Plainly DeclaredA.F. Muir
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
Ammon, Edom, Moab, Sons
Dictionary of Bible Themes
Jeremiah 25:15-29

     5602   vomit

Jeremiah 25:17-27

     1310   God, as judge

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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