Moreover, I will banish from them the sounds of joy and gladness, the voices of the bride and bridegroom, the sound of the millstones, and the light of the lamp. Moreover, I will banish from them the sounds of joy and gladnessThis phrase indicates a divine judgment where God removes the elements of happiness and celebration from the people. In the context of Jeremiah, this prophecy is directed towards Judah and Jerusalem, foretelling the Babylonian exile. The absence of joy and gladness signifies a complete societal breakdown and the cessation of normal life. This echoes the covenant curses found in Deuteronomy 28:30, where disobedience leads to loss and sorrow. The removal of joy is a common theme in prophetic literature, symbolizing God's displeasure and the consequences of sin. the voices of the bride and bridegroom
The mention of the bride and bridegroom highlights the cessation of weddings, which are typically joyous occasions. In ancient Israel, weddings were significant social events, symbolizing hope and future prosperity. The silencing of these voices indicates a halt in community growth and continuity. This imagery is also used in Revelation 18:23 to describe the fall of Babylon, showing a parallel in the judgment of nations that turn away from God. The absence of marriage celebrations underscores the severity of the judgment and the desolation that will follow. the sound of the millstones
Millstones were essential for daily life in ancient times, used to grind grain into flour for bread, a staple food. The cessation of their sound signifies economic collapse and the end of normal domestic activities. This imagery suggests a halt in productivity and sustenance, leading to famine and hardship. The sound of millstones is also mentioned in Ecclesiastes 12:4, where it symbolizes the end of life and vitality. The removal of this sound indicates a profound disruption in the community's ability to sustain itself. and the light of the lamp
The extinguishing of lamps represents the end of domestic life and security. In biblical times, lamps provided light in homes, symbolizing life, guidance, and God's presence. The removal of lamp light signifies darkness, both literal and spiritual, indicating God's withdrawal and the onset of despair. This imagery is echoed in Matthew 25:1-13, where the parable of the ten virgins emphasizes the importance of being prepared for the coming of the Lord. The absence of light in Jeremiah's prophecy underscores the totality of the judgment and the loss of divine favor. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and hope to the people of Judah and Jerusalem. His ministry spanned over 40 years during a tumultuous period in Israel's history. 2. Judah and JerusalemThe southern kingdom of Israel, which was facing impending judgment due to persistent idolatry and disobedience to God. 3. Babylonian ExileThe event prophesied by Jeremiah where the people of Judah would be taken captive by Babylon as a consequence of their sins. 4. Bride and BridegroomSymbolic of joy and celebration, representing the normalcy and happiness of life that would be taken away as part of God's judgment. 5. Millstones and LampRepresenting daily life and sustenance, the absence of these signifies the cessation of normal life and the onset of desolation. Teaching Points The Consequences of DisobedienceGod's judgment is a direct result of persistent sin and rebellion. The removal of joy and normalcy serves as a stark reminder of the seriousness of turning away from God. The Importance of RepentanceThis passage calls believers to examine their lives and repent from any form of idolatry or disobedience, seeking God's forgiveness and restoration. Hope Beyond JudgmentWhile the immediate context is one of judgment, God's ultimate plan includes restoration and hope for those who turn back to Him. This encourages believers to trust in God's redemptive purposes. The Role of ProphetsProphets like Jeremiah were tasked with delivering difficult messages. This challenges believers to be faithful in speaking truth, even when it is unpopular or difficult. The Impact of Sin on CommunitySin affects not just individuals but entire communities, leading to widespread consequences. This underscores the importance of communal holiness and accountability. Bible Study Questions 1. How does the removal of joy and normalcy in Jeremiah 25:10 serve as a warning for us today in our personal and communal lives? 2. In what ways can we see the themes of judgment and restoration in Jeremiah 25:10 reflected in the New Testament, particularly in the book of Revelation? 3. How can we apply the lessons of repentance and obedience from Jeremiah's message to our current context? 4. What role do you think modern-day "prophets" or truth-tellers play in the church, and how can we support them? 5. How can we, as a community of believers, ensure that we are not falling into the same patterns of disobedience that led to Judah's judgment? Connections to Other Scriptures Isaiah 24:7-12This passage also speaks of the cessation of joy and celebration as a result of God's judgment, highlighting the seriousness of turning away from God. Revelation 18:22-23Echoes the themes of Jeremiah 25:10, describing the fall of Babylon and the end of joy and commerce, drawing a parallel between historical and eschatological judgments. Lamentations 5:15Reflects on the loss of joy and the heavy burden of sin, providing a lament over the consequences of disobedience. 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 Banish, Bride, Bridegroom, Candle, Cause, Cease, Crushing, Destroyed, Gladness, Grain, Grinding, Joy, Lamp, Lamps, Laughing, Lights, Millstones, Mirth, Moreover, Newly-married, Noise, Perish, Rejoicing, Shining, Sounds, Stones, Voice, VoicesDictionary of Bible Themes Jeremiah 25:10 4482 millstones
5196 voice
5373 lamp and lampstand
5659 bride
5660 bridegroom
6112 banishment Jeremiah 25:4-11 5838 disrespect Jeremiah 25:7-11 1025 God, anger of Jeremiah 25:8-11 1035 God, faithfulness Jeremiah 25:8-14 7217 exile, in Babylon 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 25:10 NIVJeremiah 25:10 NLTJeremiah 25:10 ESVJeremiah 25:10 NASBJeremiah 25:10 KJV
Jeremiah 25:10 Commentaries
Bible Hub |
