1Das Wort, das an Jirmejahu erging über alles Volk Jehudas im vierten Jahr Jehojakims, des Sohnes Joschijahus, des Königs von Jehuda, das ist das erste Jahr Nebuchadrezzars, des Königs von Babel, 2das Jirmejahu, der Gottbegeistete, redete zu allem Volk Jehudas und zu allen Bewohnern Jeruschalaims, sprechend: 3«Seit dem dreizehnten Jahr Joschijahus, des Sohnes Amons, des Königs von Jehuda, bis zu diesem Tag, seit dreiundzwanzig Jahren erging das Wort des Ewigen an mich, und ich redete zu euch allmorgen wieder, ihr aber hörtet nicht. 4Und der Ewige sandte zu euch alle seine Diener, die Gottbegeisteten, allmorgen wieder - ihr aber hörtet nicht und neigtet nicht euer Ohr zu hören - 5sprechend: ,Kehrt doch um, jeder von seinem bösen Weg und von der Bosheit eurer Taten, daß ihr wohnen bleibt auf dem Boden, den der Ewige euch und euren Vätern gegeben, von Ewigkeit zu Ewigkeit. 6Und wandelt nicht anderen Göttern nach, ihnen zu dienen und euch vor ihnen niederzuwerfen, und kränkt mich nicht durch eurer Hände Werk, daß ich euch nichts Böses tue.' 7Aber ihr hörtet nicht auf mich, ist des Ewigen Spruch, um mich zu kränken durch eurer Hände Werk, euch zum Unheil. 8Darum spricht so der Ewige der Scharen: Weil ihr meine Worte nicht gehört, 9sieh, sende ich hin und hole herbei alle Geschlechter des Nordens, ist des Ewigen Spruch, und zu Nebuchadrezzar, dem König von Babel, meinem Knecht, und bringe sie über dieses Land und seine Bewohner und über all diese Völker ringsumher und banne sie und mache sie zum Geschnaube und Gezisch und zu Wüsteneien auf ewig, 10und ich tilge aus ihnen den Schall des Jubels und der Freude, den Schall von Bräutigam und Braut, den Schall der Mühle und der Lampe Licht. 11Da wird dieses ganze Land zu Wüstenei und Öde werden, und diese Völker werden dem König von Babel dienen, siebzig Jahre. 12Und es soll sein, wenn die siebzig Jahre voll sind, dann werde ich an dem König von Babel und an jenem Volk, ist des Ewigen Spruch, ihre Schuld heimsuchen und am Land der Kasdäer, und werde es zu ewiger Einöde machen, 13und ich lasse über jenes Land eintreffen alle meine Worte, die ich darüber geredet habe, alles was in diesem Buch niedergeschrieben ist, was Jirmejahu über alle Völker geweissagt hat. 14Denn auch sie nehmen viele Völker und große Könige zu Knechten, so will ich ihnen heimzahlen nach ihrem Tun und nach ihrer Hände Werk.» 15«Denn so sprach der Ewige, der Gott Jisraëls, zu mir: ,Nimm diesen Becher Zorneswein aus meiner Hand und gib ihn allen Völkern zu trinken, zu denen ich dich sende, 16daß sie trinken und toben und rasen vor dem Schwert, das ich unter sie sende.' 17Da nahm ich den Becher aus der Hand des Ewigen und gab allen Völkern zu trinken, zu denen mich der Ewige gesandt hatte: 18Jeruschalaim und den Städten Jehudas, ihren Königen und Oberen, sie zu Wüstenei und Einöde, zum Gezisch und Fluch zu machen - wie dies heute ist, 19Par'o, dem König von Mizraim, seinen Dienern, seinen Oberen und all seinem Volk 20und der ganzen Steppenniederung und allen Königen des Landes Uz, und allen Königen des Pelischtäerlandes, Aschkelon, Asa, Ekron und dem Rest von Aschdod; 21Edom, Moab, und den Söhnen Ammons. 22Und allen Königen von Zor und allen Königen von Zidon und allen Königen des Seelands jenseits des Meeres; 23Dedan, Tema, Bus und allen Schläfengelockten. 24Allen Königen Arabiens und allen Königen der Steppenniederung, die die Wüste bewohnen. 25Allen Königen der Simriter, allen Königen Elams und allen Königen Madais, 26und allen Königen des Nordens, einander nah und fern, und allen den Königreichen der Welt auf der Erde Fläche - aber der König (von) Scheschach soll nach ihnen trinken. 27Und sprich zu ihnen: So spricht der Ewige der Scharen, der Gott Jisraëls: Trinkt, werdet trunken, speit und fallt und steht nicht auf - vor dem Schwert, das ich unter euch sende. 28Geschieht es aber, daß sie sich weigern, den Becher aus deiner Hand zu nehmen um zu trinken, so sprich zu ihnen: So spricht der Ewige der Scharen: Ihr müßt trinken! 29Denn sieh, bei der Stadt, über der mein Name genannt wird, hebe ich an Unheil anzurichten - und ihr wollt frei ausgehn? Nimmer sollt ihr frei ausgehn! Denn das Schwert rufe ich auf gegen alle Bewohner des Landes, ist der Spruch des Ewigen der Scharen. 30Du aber weissage ihnen alle diese Worte und sprich zu ihnen: Der Ewge, aus der Höhe brüllt er von seiner heilgen Wohnstatt läßt ers hallen brüllt laut hin über seine Aue Hedad! wie die Kelterer ruft er ob allen Bewohnern der Erde. 31Es dringt das Tosen zu der Erde Ende denn Rechtsstreit hat der Ewge mit den Völkern hält ab Gericht mit allem Fleisch die Frevler gibt dem Schwert er preis! Ist des Ewigen Spruch. 32So spricht der Ewige der Scharen: Sieh, Unheil geht aus von Volk zu Volk gewaltger Sturm bricht los von der Erde Fernen. 33Da werden vom Ewigen Erschlagene sein an jenem Tag von einem Ende der Erde bis zu dem andern. Sie werden nicht beklagt, nicht eingetan und nicht bestattet werden, zum Dünger auf dem Ackerboden sollen sie werden. 34O heult, ihr Hirten, und schreit und wälzet euch, der Schafe Hirten! Denn voll ist eure Zeit zum Schlachten zersprengt, zerfallet ihr wie köstlich Ding. 35Verloren ist die Zuflucht da den Hirten und ein Entrinnen für der Schafe Hüter! 36Horch auf! Geschrei der Hirten und Heulen von der Schafe Hütern denn der Ewge verheert ihre Hut. 37Stumm werden die Auen des Friedens vor der Glut im Antlitz des Ewgen. 38Er verläßt wie ein Leu sein Versteck denn ihr Land ist zur Einöde worden vor des Drängers Wut und vor der Glut in seinem Antlitz.»
Jamieson Fausset Brown Bible Commentary 1 PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
fourth year of Jehoiakim--called the third year in
Dan 1:1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about July, whereas Nebuchadnezzar mounted the throne January 21, 604 B.C.; so that Nebuchadnezzar's first year was partly the third, partly the fourth, of Jehoiakim's. Here first Jeremiah gives specific dates. Nebuchadnezzar had previously entered Judea in the reign of his father Nabopolassar.
3 From the thirteenth year of Josiah, in which Jeremiah began to prophesy (
Jer 1:1), to the end of Josiah's reign, was nineteen years (
2Kgs 22:1) of Jehoahaz' reign, with the not quite complete four years of Jehoiakim (
Jer 25:1), added to the nineteen years, make up twenty-three years in all.
4 rising early--(See on
Jer 7:13). "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers, prophets; and, that during all those years specified, Jeremiah and his fellow prophets spared no effort, late and early.
5 Turn . . . dwell--In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu . . . shebu, "Return" . . . so shall ye "remain."
every one from . . . evil--Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.
6 He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.
7 Though ye provoke Me to anger (
Deut 32:21), yet it is not I, but yourselves, whom ye thereby hurt (
Pro 8:36;
Pro 20:2).
9 the north--(see on
Jer 1:14-
Jer 1:15). The Medes and other northern peoples, confederate with Babylon, are included with the Chaldeans.
my servant--My agent for punishing (
Jer 27:6;
Jer 43:10; compare
Jer 40:2). Compare
Isa 44:28; Cyrus, "My shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment.
10 (
Jer 7:34;
Rev 18:23). The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked by two women,
Exod 11:5;
Matt 24:41; in daily use in every house, and therefore forbidden to be taken in pledge,
Deut 24:6); no night-light, so universal in the East that the poorest house has it, burning all night.
candle--lamp (
Job 21:17;
Job 18:6).
11 seventy years-- (
Jer 27:7). The exact number of years of Sabbaths in four hundred ninety years, the period from Saul to the Babylonian captivity; righteous retribution for their violation of the Sabbath (
Lev 26:34-
Lev 26:35;
2Chr 36:21). The seventy years probably begin from the fourth year of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasures of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict for the restoration of the Jews (
Ezra 1:1). Daniel's seventy prophetic weeks are based on the seventy years of the captivity (compare
Dan 9:2,
Dan 9:24).
13 all . . . written in this book, which Jeremiah . . . prophesied against all . . . nations--It follows from this, that the prophecies against foreign nations (forty-sixth through fifty-first chapters) must have been already written. Hence the Septuagint inserts here those prophecies. But if they had followed immediately (
Jer 25:13), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediate context. It was in this very year, the fourth of Jehoiakim (
Jer 36:1-
Jer 36:2), that Jeremiah was directed to write in a regular book for the first time all that he had prophesied against Judah and foreign "nations" from the beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including the forty-sixth through fifty-first chapters, Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." The prophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they may have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position.
14 serve themselves-- (
Jer 27:7;
Jer 30:8;
Jer 34:10). Avail themselves of their services as slaves.
them also--the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. MAURER translates, "shall impose servitude on them, even them."
recompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (
Jer 25:13), as having oppressed the Jews.
their deeds--rather, "deed," namely, their bad treatment of the Jews (
Jer 50:29;
Jer 51:6,
Jer 51:24; compare
2Chr 36:17).
15 wine cup--Compare
Jer 13:12-
Jer 13:13, as to this image, to express stupefying judgments; also
Jer 49:12;
Jer 51:7. Jeremiah often embodies the imagery of Isaiah in his prophecies (
Lam 4:21;
Isa 51:17-
Isa 51:22;
Rev 16:19;
Rev 18:6). The wine cup was not literally given by Jeremiah to the representatives of the different nations; but only in symbolical vision.
16 be moved--reel (
Nah 3:11).
18 Jerusalem--put first: for "judgment begins at the house of God"; they being most guilty whose religious privileges are greatest (
1Pet 4:17).
kings--Jehoiakim, Jeconiah, and Zedekiah.
as it is this day--The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.
19 Pharaoh--put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (
Jer 46:2,
Jer 46:25).
20 mingled people--mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers [HERODOTUS, 2.152, 154]. See on
Jer 50:37;
Isa 19:2-
Isa 19:3;
Isa 20:1;
Ezek 30:5. The term is first found in
Exod 12:38.
Uz--in the geographical order here, between Egypt and the states along the Mediterranean; therefore not the "Uz" of
Job 1:1 (north of Arabia-Deserta), but the northern part of Arabia-Petrća, between the sea and Idumea (
Lam 4:21; see
Gen 36:20,
Gen 36:28).
remnant of Ashdod--called a "remnant," because Ashdod had lost most of its inhabitants in the twenty-nine years siege by Psammetichus. Compare also see on
Isa 20:1. Gath is not mentioned because it was overthrown in the same war.
21 Edom . . . Moab . . . Ammon--joined together, as being related to Israel (see Jer. 48:1-49:39).
22 all the kings of Tyrus--the petty kings of the various dependencies of Tyre.
isles--a term including all maritime regions (
Ps 72:10).
23 Dedan--north of Arabia (
Gen 25:3-
Gen 25:4).
Tema . . . Buz--neighboring tribes north of Arabia (
Job 32:2).
all . . . in . . . utmost corners--rather, "having the hair cut in angles," a heathenish custom (see on
Jer 9:26).
24 mingled people--not in the same sense as in
Jer 25:20; the "motley crowd," so called in contempt (compare
Jer 49:28,
Jer 49:31;
Jer 50:37). By a different pointing it may be translated the "Arabs"; but the repetition of the name is not likely. BLANEY thinks there were two divisions of what we call Arabia, the west (Araba) and the east. The west included Arabia-Petrća and the parts on the sea bordering on Egypt, the land of Cush; the east, Arabia-Felix and Deserta. The latter are "the mixed race" inhabiting the desert.
25 Zimri--perhaps the Zabra mentioned by PTOLEMY between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Keturah (
Gen 25:2).
Elam--properly, west of Persia; but used for Persia in general.
26 Sheshach--Babylon; as the parallelism in
Jer 51:41 proves. In the Cabalistic system (called Athbash, the first Hebrew letter in the alphabet being expressed by the last) Sheshach would exactly answer to Babel. Jeremiah may have used this system (as perhaps in
Jer 51:41) for concealment at the time of this prediction, in the fourth year of Jehoiakim, while Nebuchadnezzar was before Jerusalem. In
Jer 51:41 there can be no concealment, as Babylon is expressly mentioned. MICHAELIS more simply explains the term "brazen-gated" (compare
Isa 45:2); others, "the house of a prince." Rather, it comes from the Babylonian goddess, Shach, by reduplication of the first letter; from her Misael was named Meshach by the Babylonians. The term Shace was applied to a festival at Babylon, alluded to in
Jer 51:39,
Jer 51:57;
Isa 21:5. It was during this feast that Cyrus took Babylon [HERODOTUS, 1]. Thus Jeremiah mystically denotes the time of its capture by this term [GLASSIUS].
27 rise no more--The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."
28 if they refuse to take the cup--No effort of theirs to escape destruction will avail.
29 If I spared not Mine elect people on account of sin, much less will I spare you (
Ezek 9:6;
Obad 1:16;
Luke 23:31;
1Pet 4:17).
be unpunished--"be treated as innocent."
30 roar--image from a destructive lion (
Isa 42:13;
Joel 3:16).
upon his habitation--rather, "His pasturage"; keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea wherein were "the sheep of His pasture" (
Ps 100:3), and thence into heathen lands.
shout . . . tread . . . grapes-- (
Jer 48:33;
Isa 16:9-
Isa 16:10).
31 controversy--cause at issue (
Mic 6:2).
plead with all flesh-- (
Isa 66:16). God shows the whole world that He does what is altogether just in punishing.
32 from the coasts--rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment.
not be lamented-- (
Jer 16:4,
Jer 16:6).
neither gathered--to their fathers, in their ancestral tombs (
Jer 8:2).
dung-- (
Ps 83:10).
34 shepherds--princes (
Jer 22:22). Here he returns to the Jews and their rulers, using the same image as in
Jer 25:30, "pasture" (see on
Jer 25:30).
wallow yourselves--Cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (
Jer 6:26;
Ezek 27:30) [MAURER].
principal--leaders. The Septuagint translates "rams," carrying out the image (compare
Isa 14:9, Margin;
Zech 10:3).
days of your slaughter . . . of . . . dispersions--rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."
pleasant vessel--Ye were once a precious vessel, but ye shall fall, and so be a broken vessel (see on
Jer 22:28). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glory I conferred on you" [CALVIN].
35 Literally, "Flight shall fail the shepherds . . . escaping (shall fail) the principal," &c. (
Amos 2:14). The leaders will be the first objects for slaughter; escape by flight will be out of their power.
37 habitations--rather, carrying out the image "pastures" (see on
Jer 25:30). The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed; that is, the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, "possessing peace").
38 his covert--the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [CALVIN].
fierceness of . . . oppressor--rather, as the Hebrew, for "oppressor" is an adjective feminine, the word "sword" is understood, which, in
Jer 46:16;
Jer 50:16, is expressed (indeed, some manuscripts and the Septuagint read "sword" instead of "fierceness" here; probably interpolated from
Jer 46:16), "the oppressing sword." The Hebrew for "oppressing" means also a "dove": there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honor of Semiramis, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess Venus. Vulgate so translates "the anger of the dove."
his . . . anger--If the anger of Nebuchadnezzar cannot be evaded, how much less that of God (compare
Jer 25:37)!
The prophecies which gave the offense were those given in detail in the seventh, eighth, and ninth chapters (compare
Jer 26:6 here with
Jer 7:12,
Jer 7:14); and summarily referred to here [MAURER], probably pronounced at one of the great feasts (that of tabernacles, according to USSHER; for the inhabitants of "all the cities of Judah" are represented as present,
Jer 26:2). See on
Jer 7:1.