all the kings of Tyre and Sidon; the kings of the coastlands across the sea; all the kings of Tyre and SidonThe mention of "Tyre and Sidon" refers to two prominent Phoenician city-states located along the Mediterranean coast, known for their wealth, trade, and maritime prowess. In the Hebrew text, Tyre is "צֹר" (Tzor) and Sidon is "צִידוֹן" (Tzidon). These cities were significant in the ancient world for their economic influence and were often mentioned in the Bible as centers of idolatry and pride ( Ezekiel 28:2-23). Historically, Tyre was an island fortress, and Sidon was one of the oldest Phoenician cities. Their kings were powerful figures, and their inclusion in this prophecy underscores the comprehensive nature of God's judgment. Theologically, this highlights God's sovereignty over all nations, not just Israel, and serves as a reminder that no earthly power is beyond His reach. the kings of the coastlands
The term "coastlands" (Hebrew: "אִיִּים" - 'iyim) refers to distant lands or islands, often associated with maritime regions. This phrase indicates the expansive scope of the prophecy, suggesting that God's judgment would extend beyond the immediate neighbors of Israel to include distant territories. In a broader biblical context, the coastlands often symbolize the far reaches of the known world (Isaiah 42:4). This serves as a powerful reminder of the universality of God's dominion and the far-reaching impact of His decrees. It also reflects the interconnectedness of ancient civilizations through trade and cultural exchange, emphasizing that no nation is isolated from divine accountability. across the sea
The phrase "across the sea" (Hebrew: "עֵבֶר הַיָּם" - 'ever hayam) further emphasizes the extent of the prophecy's reach. The sea, often the Mediterranean in biblical texts, was a barrier and a conduit for interaction with distant lands. This expression signifies that the judgment would not be confined to the land of Israel or its immediate neighbors but would extend to those across the waters, symbolizing the breadth of God's judgment. In a spiritual sense, it underscores the idea that God's authority and concern are not limited by geographical boundaries. This serves as an inspirational reminder of the omnipresence and omnipotence of God, who governs all creation and whose plans encompass the entire world. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of judgment and hope to the people of Judah and the surrounding nations. 2. TyreAn ancient Phoenician city known for its wealth and strong fortifications. It was a significant maritime power in the ancient world. 3. SidonAnother prominent Phoenician city, often mentioned alongside Tyre. It was known for its trade and skilled artisans. 4. Coastlands across the seaThis phrase refers to distant lands and islands that were part of the extensive trade networks of the Phoenicians. 5. Judgment of NationsThis event is part of a larger prophecy where God, through Jeremiah, pronounces judgment on various nations for their sins and rebellion against Him. Teaching Points God's Sovereignty Over NationsGod is sovereign over all nations, regardless of their power or wealth. His judgments are just and serve His divine purposes. The Temporary Nature of Earthly PowerLike Tyre and Sidon, earthly powers and riches are temporary. We should not place our trust in them but in God, who is eternal. The Consequences of PridePride leads to downfall. Tyre and Sidon were judged for their arrogance. We must cultivate humility and recognize our dependence on God. The Reach of God's JudgmentGod's judgment extends to all corners of the earth. No nation or individual is beyond His reach. This should inspire a reverent fear and a commitment to live righteously. The Call to RepentanceThe pronouncement of judgment is also a call to repentance. Nations and individuals are given the opportunity to turn back to God and seek His mercy. Bible Study Questions 1. How does the judgment of Tyre and Sidon in Jeremiah 25:22 reflect God's sovereignty over all nations? 2. In what ways can the temporary nature of Tyre and Sidon's power serve as a warning for us today? 3. How does the pride of Tyre and Sidon compare to the pride seen in other biblical accounts, and what lessons can we learn from these comparisons? 4. What are some modern-day "coastlands" or distant places that might be subject to God's judgment, and how can we pray for them? 5. How can we apply the call to repentance seen in Jeremiah 25:22 to our personal lives and communities? Connections to Other Scriptures Ezekiel 26-28These chapters provide a detailed prophecy against Tyre, highlighting its pride and eventual downfall, which aligns with the judgment pronounced in Jeremiah 25:22. Isaiah 23This chapter also speaks of the judgment against Tyre and Sidon, emphasizing the temporary nature of their wealth and power. Revelation 18The fall of Babylon in Revelation can be seen as a parallel to the judgment of Tyre and Sidon, representing the ultimate downfall of worldly pride and commerce. 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 Across, Beyond, Coastland, Coastlands, Isle, Isles, Kings, Lands, Sidon, Tyre, Tyrus, ZidonDictionary 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 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 25:22 NIVJeremiah 25:22 NLTJeremiah 25:22 ESVJeremiah 25:22 NASBJeremiah 25:22 KJV
Jeremiah 25:22 Commentaries
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