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 I will ruin the plans of Judah and Jerusalem.
This phrase indicates a divine judgment pronounced by God through the prophet Jeremiah. The "place" refers to the Valley of Ben Hinnom, a site associated with idolatry and child sacrifice (Jeremiah 19:2-6). The plans of Judah and Jerusalem likely refer to their political and military strategies, as well as their religious practices, which were contrary to God's commands. This judgment reflects the covenantal relationship between God and Israel, where disobedience leads to consequences (Deuteronomy 28:15-68).

I will make them fall by the sword before their enemies,
This part of the prophecy foretells military defeat. Historically, this was fulfilled during the Babylonian invasion when Jerusalem fell in 586 BC. The "sword" symbolizes warfare and divine retribution. The enemies, in this context, are the Babylonians, who were instruments of God's judgment. This echoes earlier warnings given by prophets like Isaiah (Isaiah 39:6-7).

by the hands of those who seek their lives,
The phrase emphasizes the personal nature of the threat. The Babylonians, led by King Nebuchadnezzar, were actively seeking to conquer and destroy Jerusalem. This reflects the broader biblical theme of God using foreign nations to discipline His people, as seen in the Assyrian conquest of the Northern Kingdom (2 Kings 17:6).

and I will give their carcasses as food to the birds of the air and the beasts of the earth.
This imagery is a common biblical motif for disgrace and dishonor in death (Deuteronomy 28:26). It signifies a complete and utter defeat, where the dead are left unburied, a fate considered shameful in ancient Near Eastern cultures. This also serves as a stark warning of the consequences of forsaking God, reminiscent of the curses outlined in the Mosaic Law.

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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