And the LORD has sent all His servants the prophets to you again and again, but you have not listened or inclined your ear to hear. And the LORD has sentThe phrase emphasizes the divine initiative and authority behind the sending of the prophets. The Hebrew root for "sent" is שָׁלַח (shalach), which conveys the idea of dispatching or commissioning with a purpose. This underscores God's active role in reaching out to His people, demonstrating His persistent love and desire for their repentance. Historically, this reflects God's covenant relationship with Israel, where He continually sought to guide and correct them through His chosen messengers. all His servants the prophets The term "servants" (עֲבָדִים, avadim) highlights the prophets' role as devoted and obedient messengers of God. The prophets were not acting on their own accord but were fulfilling a divine mandate. This phrase also indicates the comprehensive nature of God's communication; He sent "all" His prophets, showing that His warnings and messages were consistent and abundant. The historical context reveals a long line of prophets, from Moses to Jeremiah, who were sent to call Israel back to faithfulness. to you again and again This repetition underscores God's relentless pursuit of His people. The Hebrew phrase used here, שָׁכַם וְשָׁלַח (shakam v'shalach), literally means "rising early and sending," which is a metaphor for diligence and persistence. It paints a picture of God's eagerness and urgency in delivering His message, reflecting His patience and long-suffering nature. This persistence is a testament to God's grace, as He continually offers opportunities for repentance despite repeated rejections. but you have not listened The phrase "not listened" (לֹא שְׁמַעְתֶּם, lo sh'matem) indicates a willful disobedience and rejection of God's message. Listening, in the Hebrew context, implies not just hearing but also obeying. The people's refusal to listen signifies a hardened heart and a deliberate choice to ignore God's warnings. This highlights the spiritual stubbornness that characterized Israel's history, leading to their eventual judgment. or inclined your ear to hear The imagery of "inclining the ear" (הִטּוֹתֶם אֶת־אָזְנְכֶם, hitotem et-oznechem) suggests an active effort to pay attention and understand. It implies a posture of humility and readiness to receive instruction. The failure to incline the ear indicates a lack of willingness to be corrected or guided by God. This phrase serves as a poignant reminder of the importance of being receptive to God's voice, a theme echoed throughout Scripture as essential for spiritual growth and obedience. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, who communicates His will and warnings through His prophets. 2. ProphetsGod's messengers, sent repeatedly to deliver His word and call the people to repentance. 3. JeremiahThe primary prophet in this context, delivering God's message of impending judgment due to the people's disobedience. 4. Judah and JerusalemThe primary audience of Jeremiah's prophecies, representing the southern kingdom of Israel. 5. Babylonian ExileThe impending event of judgment that Jeremiah warns about, where the people of Judah will be taken captive by Babylon. Teaching Points The Persistence of God's CallGod is patient and persistent, sending His prophets repeatedly to call His people back to Him. This demonstrates His desire for repentance and restoration rather than judgment. The Danger of Spiritual DeafnessIgnoring God's messages leads to spiritual hardness and eventual judgment. We must cultivate a heart that is open and responsive to God's word. The Role of ProphetsProphets serve as God's mouthpiece, delivering messages that are often counter-cultural and challenging. We should respect and heed the voices God places in our lives to guide us. Historical Context and Modern ApplicationUnderstanding the historical context of Jeremiah's warnings helps us see the relevance of God's timeless principles. We must apply these lessons to our lives today, recognizing the consequences of disobedience. God's Faithfulness and JusticeGod's repeated warnings through the prophets highlight His faithfulness and justice. He is committed to His covenant and will act justly, even when it involves discipline. Bible Study Questions 1. How does the repeated sending of prophets reflect God's character and His relationship with His people? 2. In what ways can we become spiritually deaf to God's messages today, and how can we guard against this? 3. How does the role of prophets in the Old Testament compare to the role of spiritual leaders in the church today? 4. What lessons can we learn from the historical context of Jeremiah's warnings that apply to our personal and communal lives? 5. How do the themes of God's faithfulness and justice in Jeremiah 25:4 encourage us in our walk with God, especially when facing difficult circumstances? Connections to Other Scriptures 2 Chronicles 36:15-16This passage parallels Jeremiah 25:4, emphasizing the repeated sending of prophets and the people's persistent refusal to listen, leading to judgment. Matthew 23:37Jesus laments over Jerusalem, echoing the theme of God sending prophets and the people's unwillingness to listen. Hebrews 1:1-2Highlights God's communication through prophets in the past and ultimately through His Son, Jesus Christ. 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 Although, Attention, Betimes, Ear, Early, Ears, Getting, Hearing, Hearkened, Inclined, Listened, Often, Open, Paid, Persistently, Prophets, Rising, Saying, Sending, ServantsDictionary of Bible Themes Jeremiah 25:4 5408 messenger 6628 conversion, God's demand 7942 ministry 8491 watchfulness, divine Jeremiah 25:3-4 6194 impenitence, warnings Jeremiah 25:3-7 5885 indifference Jeremiah 25:4-6 2425 gospel, requirements 6734 repentance, importance Jeremiah 25:4-11 5838 disrespect 5978 warning 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 25:4 NIVJeremiah 25:4 NLTJeremiah 25:4 ESVJeremiah 25:4 NASBJeremiah 25:4 KJV
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