Jeremiah 25:38
He has left His den like a lion, for their land has been made a desolation by the sword of the oppressor, and because of the fierce anger of the LORD.
He has left His den like a lion
This phrase evokes the imagery of God as a powerful lion emerging from His den. In Hebrew, the word for "lion" is "אַרְיֵה" (aryeh), symbolizing strength, majesty, and fearlessness. The lion is often used in Scripture to depict God's might and authority (e.g., Hosea 11:10). The "den" represents a place of rest or dwelling, suggesting that God is moving from a position of patience to one of action. This imagery underscores the seriousness of God's judgment and His active role in the unfolding events. Historically, lions were known in the regions surrounding Israel, making this metaphor vivid and relatable to the original audience.

for their land has become a desolation
The term "desolation" in Hebrew is "שְׁמָמָה" (sh'mamah), indicating utter ruin and emptiness. This reflects the consequences of the people's disobedience and the resulting divine judgment. The land, once flowing with milk and honey, is now barren and lifeless, a stark contrast to its intended state. This desolation serves as a physical manifestation of spiritual decay, reminding the people of the covenantal blessings and curses outlined in Deuteronomy 28. Archaeological evidence of destroyed cities and abandoned settlements from this period corroborates the historical reality of such devastation.

because of the sword of the oppressor
The "sword" symbolizes warfare and destruction, often used in the Bible to denote divine judgment executed through human agents. The "oppressor" refers to the Babylonian empire, which God used as an instrument of His wrath against Judah. The Hebrew word for "oppressor" is "לַחַץ" (lachats), meaning pressure or oppression, highlighting the severity of the Babylonian conquest. This phrase emphasizes the fulfillment of prophetic warnings given by Jeremiah and other prophets, who foretold that foreign nations would be used to discipline God's people.

and because of His fierce anger
The "fierce anger" of God is a recurring theme in the prophetic literature, reflecting His righteous indignation against sin and covenant unfaithfulness. The Hebrew word for "anger" is "אַף" (aph), often associated with the imagery of a flaring nostril, conveying intense emotion. This anger is not capricious but is a response to persistent rebellion and idolatry. It serves as a reminder of God's holiness and justice, as well as His desire for repentance and restoration. Theologically, this underscores the balance between God's love and justice, a central tenet in conservative Christian thought.

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

2. The LORD (Yahweh)
The covenant God of Israel, who is depicted as a lion leaving His den, symbolizing His active role in judgment against the nations.

3. The Land
Refers to the land of Judah, which is facing desolation due to the impending Babylonian invasion as a result of the people's disobedience and idolatry.

4. The Oppressor
Likely refers to the Babylonian empire, which God uses as an instrument of His judgment against Judah and other nations.

5. The Sword
Symbolizes war and destruction, a common consequence of divine judgment in the prophetic literature.
Teaching Points
God's Sovereignty in Judgment
God is depicted as a lion, symbolizing His power and authority over nations. His judgments are just and purposeful, reminding us of His sovereignty.

The Consequences of Disobedience
The desolation of the land serves as a stark reminder of the consequences of turning away from God. It calls us to examine our own lives for areas of disobedience.

The Role of Prophets
Jeremiah's role as a prophet highlights the importance of heeding God's warnings. We are encouraged to listen to God's Word and respond with repentance and faith.

God's Use of Nations
The oppressor, Babylon, is used by God to fulfill His purposes. This teaches us that God can use even those who do not know Him to accomplish His will.

Hope Amidst Judgment
While the immediate context is one of judgment, the broader biblical account assures us of God's ultimate plan for redemption and restoration through Christ.
Bible Study Questions
1. How does the imagery of God as a lion in Jeremiah 25:38 affect your understanding of His character and actions?

2. In what ways can the desolation of the land serve as a warning for us today in our personal and communal lives?

3. How can we discern and respond to the "prophetic voices" in our lives that call us back to faithfulness to God?

4. What are some modern-day "oppressors" that God might use to bring about His purposes, and how should we respond to them?

5. How does the theme of judgment in Jeremiah 25:38 connect with the hope and redemption found in Jesus Christ, and how can this shape our perspective on current events?
Connections to Other Scriptures
Amos 3:8
The imagery of a lion roaring is used to convey the certainty and fearfulness of God's judgment.

Hosea 5:14
God is also depicted as a lion, emphasizing His power and the inevitability of His judgment.

Isaiah 42:13
The LORD is portrayed as a warrior, highlighting His might and determination in executing judgment.

Revelation 5:5
The Lion of the tribe of Judah, Jesus Christ, is a figure of ultimate authority and victory, contrasting the judgment with redemption.
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
Anger, Astonishment, Covert, Cruel, Desolate, Desolation, Fierce, Fierceness, Forsaken, Heat, Hiding, Horror, Lair, Leave, Lion, Lord's, Oppressing, Oppressor, Secret, Surely, Sword, Waste, Wrath
Dictionary of Bible Themes
Jeremiah 25:37

     6702   peace, destruction

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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