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Jeremiah 25:4-7.And the Lord hath sent unto you all his servants,&c. — Nor am I the only prophet whom the Lord hath sent you, and whom you have neglected and despised. God hath sent you many more, and you have despised as many as he hath sent. This contempt of the Lord’s messengers is made the proximate cause of God’s wrath coming upon this people, till there was no remedy,2 Chronicles 36:16.They said, Turn ye again now,&c. — The substance, both of their and my sermons, hath been to persuade you to abandon those sinful courses, wherein you have lived, and which you might have amended, by virtue of that grace which God did not deny you. We have not differed in our doctrine, to the practice of which you have also been encouraged, both by them and me, with an assurance from God, that, if you obeyed it, you should enjoy this good land which the Lord promised, and gave to you and your fathers, and which you have now possessed for many ages.And go not after other gods —Though the Jews were guilty of many other sins, yet their most heinous sin was idolatry, as it was a direct renouncing of God’s authority, who had, by so many miracles of mercy, set them apart for himself and his own service, and had bestowed so many signal privileges and blessings upon them.And provoke me not with the works of your hands— By worshipping, as gods, the images which your own hands have made, or with any works which are contrary to my law.And I will do you no hurt— You shall yet enjoy your own land and prosper.Yet ye have not hearkened unto me— Ye heard me, and other the Lord’s prophets, thus speaking to you, but you have not obeyed;that ye might provoke me,&c. — As if you had disobeyed with a design to incense me against you;to your own hurt— For the sinful actions of men do not affect or injure me, but are to the hurt of those who do them.

25:1-7 The call to turn from evil ways to the worship and service of God, and for sinners to trust in Christ, and partake of his salvation, concerns all men. God keeps an account how long we possess the means of grace; and the longer we have them, the heavier will our account be if we have not improved them. Rising early, points out the earnest desire that this people should turn and live. Personal and particular reformation must be insisted on as necessary to a national deliverance; and every one must turn from his own evil way. Yet all was to no purpose. They would not take the right and only method to turn away the wrath of God.The three and twentieth year - i. e., nineteen under Josiah, and four under Jehoiakim. This prophecy divides itself into three parts,

(1) the judgment of JudahJeremiah 25:3-11, and Babylon's doomJeremiah 25:12-14;

(2) the wine-cup of furyJeremiah 25:15-29;

(3) the judgment of the worldJeremiah 25:30-38.

4. rising early—(See on [924]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. Nor am I the only prophet whom the Lord hath sent you, and whom you have neglected and despised; God hath sent you many more, and you have despised as many as he hath sent, though the Lord hath made it his business to send you one after another from time to time. This contempt of the Lord’s messengers is made the proximate cause of God’s wrath coming upon this people, till there was no remedy,2 Chronicles 36:16.

And the Lord hath sent unto you all his servants the prophets,.... Not only him, but many others, Micah, Nahum, Zephaniah, and others:

rising early and sending them; not only the prophet, but the Lord himself is said to rise early, and send his prophets to them; which denotes his great care and concern for this people for their good; seeJeremiah 7:25;

but ye have not hearkened, nor inclined your ear to hear; which is an aggravation of their sin; that whereas they had one prophet after another sent to them, and sent by the Lord himself; he rising early, and sending them; and they rising early, being sent to do their message; and yet were not hearkened and attended to.

And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear.

4. The editor or copyist failed to perceive that it is the prophet, not Jehovah, who is speaking inJeremiah 25:3. Moreover, the grammar in the Hebrew is suspicious, and thisv. is an insertion suggested by such passages asJeremiah 7:25,Jeremiah 11:7. By omitting it, and (with LXX) all after “unto me” inJeremiah 25:7, we get a smooth and consistent text, the words being those of Jeremiah, not Jehovah, throughout.

Jeremiah 25:4The seventy years' Chaldean bondage of Judah and the peoples. -Jeremiah 25:3. "From the thirteenth year of Josiah, son of Amon king of Judah, unto this day, these three and twenty years, came the word of Jahveh to me, and I spake to you, from early morn onwards speaking, but ye hearkened not.Jeremiah 25:4. And Jahveh sent to you all His servants, the prophets, from early morning on sending them, but ye hearkened not, and inclined not your ear to hear.Jeremiah 25:5. They said: Turn ye now each from his evil way and from the evil of your doings, so shall ye abide in the land which Jahveh hath given to your fathers from everlasting to everlasting.Jeremiah 25:6. And go not after other gods, to serve them and to worship them, that ye provoke me not with the work of your hands, and that I do you no evil.Jeremiah 25:7. But ye hearkened not to me, to provoke me by the work of your hands, to your own hurt.Jeremiah 25:8. Therefore thus hath said Jahveh of hosts: Because ye have not heard my words,Jeremiah 25:9. Behold, I send and take all the families of the north, saith Jahveh, and to Nebuchadrezzar my servant (I send), and bring them upon this land, and upon its inhabitants, and upon all these peoples round about, and ban them, and make them an astonishment and a derision and everlasting desolations,Jeremiah 25:10. And destroy from among them the voice of the bridegroom and the voice of the bride, the sound of the mill and the light of the lamp.Jeremiah 25:11. And this land shall become a desert, a desolation, and these peoples shall serve the king of Babylon seventy years."

The very beginning of this discourse points to the great crisis in the fortunes of Judah. Jeremiah recalls into the memory of the people not merely the whole time of his own labours hitherto, but also the labours of many other prophets, who, like himself, have unremittingly preached repentance to the people, called on them to forsake idolatry and their evil ways, and to return to the God of their fathers - but in vain (Jeremiah 25:3-7). The 23 years, from the 13th of Josiah till the 4th of Jehoiakim, are thus made up: 19 years of Josiah and 4 years of Jehoiakim, including the 3 months' reign of Jehoahaz. The form אשׁכּים might be an Aramaism; but it is more probably a clerical error, since we have השׁכּם everywhere else; cf.Jeremiah 25:4,Jeremiah 7:13;Jeremiah 35:14, etc., and Olsh. Gramm. 191, g. For syntactical reasons it cannot be 1st pers. imperf., as Hitz. thinks it is. On the significance of this infin. abs. see onJeremiah 7:13. As to the thought ofJeremiah 25:4 cf.Jeremiah 7:25. andJeremiah 11:7. לאמר introduces the contents of the discourses of Jeremiah and the other prophets, though formally it is connected with ושׁלח,Jeremiah 25:4. As to the fact, cf.Jeremiah 35:15. וּשׁבוּ, so shall ye dwell, cf.Jeremiah 7:7. - WithJeremiah 25:6 cf.Jeremiah 7:6;Jeremiah 1:16, etc. (ארע, imperf. Hiph. from רעע). הכעסוּני cannot be the reading of its Chet., for the 3rd person will not do. The ו seems to have found its way in by an error in writing and the Keri to be the proper reading, since למען is construed with the infinitive.

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