Jeremiah 25:34
Wail, you shepherds, and cry out; roll in the dust, you leaders of the flock. For the days of your slaughter have come; you will fall and be shattered like fine pottery.
Wail, you shepherds, and cry out;
This phrase addresses the leaders of Israel, often referred to as "shepherds" in the Bible. Shepherds were responsible for guiding and protecting their flock, symbolizing the leaders' duty to care for the people. The call to "wail" and "cry out" indicates impending judgment and disaster. In the context of Jeremiah, this is a warning of the Babylonian invasion. The shepherds' failure to lead righteously has led to this calamity. This imagery is echoed in Ezekiel 34, where God condemns the shepherds of Israel for neglecting their duties.

roll in the dust, you leaders of the flock.
Rolling in the dust is a sign of mourning and deep distress in ancient Near Eastern cultures. It signifies humility and repentance, actions expected from the leaders in response to the coming judgment. The leaders of the flock, synonymous with the shepherds, are called to acknowledge their failures and the resulting consequences. This act of mourning is similar to Job's response to his suffering (Job 2:12), highlighting the severity of the situation.

For the days of your slaughter have come;
This phrase foretells the imminent destruction and judgment that will befall the leaders and the people they guide. The "days of your slaughter" refers to the Babylonian conquest, a historical event where Jerusalem was besieged, and many were killed or taken into exile. This judgment is a fulfillment of the covenant curses outlined in Deuteronomy 28 for disobedience to God's laws. It serves as a sobering reminder of the consequences of turning away from God.

you will fall and be shattered like fine pottery.
The imagery of being shattered like fine pottery conveys total destruction and irreparability. Pottery, once broken, cannot be restored to its original form, symbolizing the complete downfall of the leaders and their inability to recover from the judgment. This metaphor is also used in Isaiah 30:14, emphasizing the fragility of human strength and plans when opposed to God's will. The shattering of pottery can also be seen as a type of Christ, who was "broken" for humanity's sins, yet through His resurrection, brought restoration and hope.

Persons / Places / Events
1. Shepherds
In this context, the shepherds symbolize the leaders of Israel, including kings, priests, and prophets, who were responsible for guiding the people spiritually and politically.

2. Leaders of the Flock
This phrase refers to the same group as the shepherds, emphasizing their role in leading and protecting the people, who are metaphorically described as the flock.

3. Days of Slaughter
This event signifies the impending judgment and destruction that God is bringing upon the leaders and the nation due to their disobedience and idolatry.

4. Shattered Like Fine Pottery
This imagery illustrates the complete and irreversible destruction that will come upon the leaders, highlighting the fragility of their power and position when faced with God's judgment.
Teaching Points
Responsibility of Leadership
Leaders are accountable to God for their actions and the spiritual well-being of those they lead. This calls for integrity and faithfulness in leadership roles.

Consequences of Disobedience
Disobedience to God's commands leads to judgment. This serves as a warning to remain faithful and obedient to God's Word.

God's Sovereignty in Judgment
God's judgment is just and inevitable for those who persist in sin. Recognizing His sovereignty should lead to repentance and humility.

Hope in Divine Leadership
While human leaders may fail, God promises to be the ultimate shepherd, providing hope and assurance of His guidance and care.
Bible Study Questions
1. How does the role of the shepherds in Jeremiah 25:34 compare to the role of leaders in the church today?

2. What are some modern examples of leaders who have failed in their responsibilities, and what can we learn from their mistakes?

3. How does the imagery of being "shattered like fine pottery" speak to the consequences of sin in our own lives?

4. In what ways can we ensure that we are following the Good Shepherd, as described in John 10, rather than relying solely on human leaders?

5. How can we apply the lessons of accountability and responsibility from Jeremiah 25:34 in our personal and professional lives?
Connections to Other Scriptures
Ezekiel 34
This chapter also addresses the failure of Israel's shepherds and God's promise to be the true shepherd of His people, providing a parallel to the judgment pronounced in Jeremiah.

Zechariah 11
This passage speaks of the breaking of the staff called "Favor" and "Union," symbolizing the breaking of God's covenant with the people due to their leaders' failures.

John 10
Jesus identifies Himself as the Good Shepherd, contrasting His faithful leadership with the failure of the shepherds in Jeremiah's time.
The Vision of Final JudgmentA.F. Muir Jeremiah 25:30-38
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
Accomplished, Ashes, Break, Chiefs, Choice, Cries, Cry, Desirable, Destruction, Directions, Disperse, Dispersion, Dispersions, Dust, Fall, Fallen, Fine, Flock, Full, Fully, Goodly, Grief, Honourable, Howl, Keepers, Leaders, Lords, Males, Masters, Noble, Ones, Pieces, Pleasant, Pottery, Precious, Principal, Rams, Roll, Rolling, Scatterings, Shattered, Sheep, Shepherds, Slaughter, Slaughtered, Slaughtering, Vessel, Wail, Wallow, Yourselves
Dictionary of Bible Themes
Jeremiah 25:34

     5198   weeping
     5445   potters and pottery

Jeremiah 25:34-36

     7130   flock, God's

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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