to make them a ruin, an object of horror and contempt and cursing, as they are to this day--Jerusalem and the cities of Judah, its kings and officials; to make them a ruinThis phrase indicates the severe judgment that God is pronouncing upon Jerusalem and the cities of Judah. The concept of ruin is a common theme in prophetic literature, symbolizing the consequences of disobedience to God's covenant. The destruction of these cities serves as a tangible manifestation of divine wrath, fulfilling the warnings given by earlier prophets. an object of horror and contempt and cursing The language here reflects the intense shame and disgrace that would befall the people of Judah. In the ancient Near Eastern context, becoming an object of horror and contempt meant that other nations would view them with disdain and fear. This fulfills the covenant curses outlined in Deuteronomy 28, where disobedience leads to becoming a byword among the nations. as they are to this day This phrase suggests that the effects of the judgment were still evident at the time of writing. It underscores the enduring nature of God's judgment and serves as a historical reminder of the consequences of turning away from God. The phrase also implies that the prophecy had been fulfilled, lending credibility to Jeremiah's role as a prophet. Jerusalem and the cities of Judah Jerusalem, as the capital city, and the surrounding cities of Judah were central to the identity of the Israelite people. Their destruction would have been a devastating blow, both spiritually and politically. This judgment highlights the seriousness of their idolatry and covenant unfaithfulness, as Jerusalem was the location of the temple, the center of worship. its kings and officials The inclusion of kings and officials indicates that the leadership of Judah was particularly culpable in leading the nation astray. Throughout the book of Jeremiah, the failure of the leaders to heed prophetic warnings is a recurring theme. This phrase emphasizes that judgment begins with those in positions of authority, reflecting the biblical principle that leaders bear greater responsibility. Persons / Places / Events 1. JeremiahThe prophet who delivered God's message of judgment to Judah and the surrounding nations. He is known for his perseverance in the face of opposition. 2. JerusalemThe capital city of Judah, central to Jewish worship and identity, which faced destruction due to the people's disobedience. 3. JudahThe southern kingdom of Israel, which was warned by Jeremiah of impending judgment due to their idolatry and unfaithfulness. 4. Kings and Officials of JudahThe leaders who were responsible for guiding the people but often led them into idolatry and away from God's commandments. 5. Babylonian ExileThe event that fulfilled Jeremiah's prophecy, where the people of Judah were taken captive by Babylon as a result of their disobedience. Teaching Points The Consequences of DisobedienceJust as Judah faced severe consequences for their disobedience, we must recognize that turning away from God's commands leads to spiritual and sometimes physical ruin. The Role of LeadershipThe kings and officials of Judah failed in their duty to lead the people in righteousness. This serves as a reminder of the importance of godly leadership in all areas of life. God's Faithfulness in JudgmentWhile God's judgment may seem harsh, it is a reflection of His faithfulness to His word. He is just and righteous, and His warnings are meant to bring us back to Him. Hope Beyond JudgmentEven in the midst of judgment, God provides hope for restoration. The exile was not the end for Judah, and similarly, God offers redemption and restoration to us through Christ. Bible Study Questions 1. How does the prophecy in Jeremiah 25:18 reflect the covenantal relationship between God and His people as outlined in Deuteronomy 28? 2. In what ways can we see the consequences of disobedience in our own lives, and how can we turn back to God? 3. What lessons can we learn from the failures of Judah's leaders, and how can we apply these lessons to leadership roles we hold today? 4. How does the fulfillment of Jeremiah's prophecy in 2 Kings 25 and Lamentations 1 demonstrate God's faithfulness to His word? 5. How can the hope of restoration seen in the aftermath of the Babylonian exile encourage us in times of personal or communal judgment? Connections to Other Scriptures Deuteronomy 28This chapter outlines the blessings for obedience and curses for disobedience, which directly relate to the judgment pronounced in Jeremiah 25:18. 2 Kings 25Describes the fall of Jerusalem and the Babylonian exile, fulfilling the prophecy given by Jeremiah. Lamentations 1Written by Jeremiah, it poetically expresses the sorrow and devastation of Jerusalem after the fulfillment of the prophecy. Daniel 9Daniel's prayer of confession and plea for mercy reflects the acknowledgment of the sins that led to the exile, connecting back to Jeremiah's warnings. 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 Appalment, Astonishment, Cause, Cities, Curse, Cursing, Desolation, Fear, Heads, Hissing, Horror, Jerusalem, Judah, Kings, Object, Officials, Princes, Reviling, Ruin, Scorn, Surprise, Thereof, Towns, Waste, WitDictionary of Bible Themes Jeremiah 25:18 5818 contempt 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 25:18 NIVJeremiah 25:18 NLTJeremiah 25:18 ESVJeremiah 25:18 NASBJeremiah 25:18 KJV
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