Jeremiah 25:11
And this whole land will become a desolate wasteland, and these nations will serve the king of Babylon for seventy years.
And this whole land will become a desolate wasteland
This phrase refers to the land of Judah, which was to experience devastation due to the Babylonian conquest. The term "desolate wasteland" indicates complete destruction and abandonment, a common consequence of ancient warfare. This prophecy was fulfilled when Nebuchadnezzar's forces destroyed Jerusalem in 586 BC. The desolation serves as a divine judgment for the people's persistent idolatry and disobedience, as outlined in earlier chapters of Jeremiah. The imagery of desolation is also used in other prophetic books, such as Isaiah and Ezekiel, to describe the consequences of turning away from God.

and these nations will serve the king of Babylon
The "nations" mentioned include not only Judah but also surrounding nations that were subjugated by Babylon. This reflects the historical reality of Babylon's dominance in the region during the 6th century BC. The phrase "serve the king of Babylon" indicates political subjugation and economic exploitation, as these nations were forced to pay tribute and provide resources to Babylon. This period of servitude is a direct result of God's judgment, as He used Babylon as an instrument to discipline His people and the surrounding nations.

for seventy years
The seventy-year period is significant both historically and theologically. Historically, it corresponds to the time from the first deportation of Jews to Babylon in 605 BC until the decree of Cyrus allowing their return in 538 BC. Theologically, the number seventy symbolizes completeness and fulfillment of divine judgment. This period allowed the land to rest, as prescribed in Leviticus 26:34-35, and served as a time for the people to reflect and repent. The seventy years also prefigure the ultimate restoration and return, pointing to God's faithfulness in fulfilling His promises, as seen in the later books of Ezra and Nehemiah.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah. His ministry spanned over 40 years during a tumultuous period in Judah's history.

2. Judah
The southern kingdom of Israel, which was warned by Jeremiah of impending judgment due to their disobedience and idolatry.

3. Babylon
The empire that would conquer Judah and take its people into exile. Babylon is often seen as a symbol of worldly power and opposition to God.

4. Seventy Years
The prophesied duration of Judah's exile in Babylon, symbolizing a complete period of judgment and purification.

5. Desolate Wasteland
The condition of the land of Judah as a result of God's judgment, emphasizing the seriousness of their sin and the consequences of turning away from God.
Teaching Points
The Consequences of Disobedience
God's warnings through His prophets are serious and should not be ignored. Persistent disobedience leads to judgment.

God's Sovereignty Over Nations
God uses nations like Babylon to accomplish His purposes. He is in control of history and uses it to fulfill His plans.

Hope in God's Promises
Even in judgment, God provides a timeline for restoration. The seventy years signify that God’s discipline is purposeful and has an end.

The Importance of Repentance
The exile serves as a call to repentance. It is a reminder that turning back to God is always the right response to His discipline.

Trust in God's Timing
God's timing is perfect. The seventy years teach us patience and trust in God's plan, even when it seems long or difficult.
Bible Study Questions
1. How does the prophecy of seventy years of exile demonstrate God's justice and mercy?

2. In what ways can we see God's sovereignty at work in the events of our own lives, similar to how He used Babylon in Jeremiah's time?

3. How can the concept of a "desolate wasteland" serve as a metaphor for spiritual dryness, and what steps can we take to restore our spiritual vitality?

4. What lessons can we learn from the seventy-year period that can help us trust in God's timing in our personal circumstances?

5. How does understanding the historical context of Jeremiah 25:11 enhance our appreciation for God's faithfulness in fulfilling His promises?
Connections to Other Scriptures
2 Chronicles 36:20-21
This passage confirms the fulfillment of Jeremiah's prophecy, detailing the exile and the land's rest during the seventy years.

Daniel 9:2
Daniel references Jeremiah's prophecy, showing its impact on the exiles and their understanding of God's timeline for restoration.

Leviticus 26:33-35
This passage outlines the consequences of disobedience, including exile and the land enjoying its Sabbaths, which connects to the seventy years of rest during the Babylonian captivity.
Judgment Plainly DeclaredA.F. Muir Jeremiah 25:7-11
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
Astonishment, Babylon, Cause, Desolation, Horror, Nations, Ruin, Servants, Serve, Served, Seventy, Waste, Wasteland, Wonder
Dictionary of Bible Themes
Jeremiah 25:11

     4207   land, divine gift

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

Jeremiah 25:11-12

     1654   numbers, 11-99

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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