But to your own harm, you have not listened to Me,' declares the LORD, 'so you have provoked Me to anger with the works of your hands.' Yet you have not listened to MeThis phrase underscores the persistent disobedience of the people of Judah. The Hebrew word for "listened" is "שָׁמַע" (shama), which implies not just hearing but also obeying. In the biblical context, listening to God is synonymous with obedience. Historically, the Israelites had a covenant relationship with God, which required them to heed His commands. Their failure to listen is a recurring theme in the prophetic books, highlighting a pattern of rebellion and the consequences that follow. declares the LORD
The phrase "declares the LORD" is a common prophetic formula used to assert the divine authority behind the message. The Hebrew term "נְאֻם" (ne'um) is often used to convey a solemn pronouncement from God. This emphasizes that the message is not Jeremiah's own but is directly from Yahweh, the covenant God of Israel. It serves as a reminder of the seriousness and authenticity of the prophetic word. And you have provoked Me to anger
The word "provoked" comes from the Hebrew "כָּעַס" (ka'as), which means to irritate or incite to anger. This phrase indicates that the actions of the people were not just passive disobedience but active rebellion against God. In the historical context, this provocation often involved idolatry and injustice, which were direct violations of the covenant. The anger of God is not capricious but is a response to the breach of the relationship He established with His people. with the works of your hands
This phrase refers to the idols and altars that the people of Judah made and worshipped. The "works of your hands" is a common biblical expression for idols, emphasizing their man-made nature. In the ancient Near Eastern context, idol worship was prevalent, but for Israel, it was a direct violation of the first and second commandments. This idolatry was not just a religious failure but a relational betrayal of God, who had delivered them and established them as His people. to your own harm
The phrase "to your own harm" highlights the self-destructive nature of sin. The Hebrew word "רָעָה" (ra'ah) can mean evil or harm, indicating that their actions were not only morally wrong but also detrimental to their well-being. In the biblical narrative, disobedience to God leads to natural and spiritual consequences. This serves as a warning that turning away from God ultimately leads to one's downfall, as seen in the subsequent Babylonian exile. The verse as a whole is a poignant reminder of the importance of obedience and the dire consequences of ignoring God's voice. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and hope to the people of Judah and Jerusalem. His ministry spanned over 40 years during a tumultuous period in Israel's history. 2. The LORD (Yahweh)The covenant God of Israel, who speaks through Jeremiah, expressing His displeasure with the people's disobedience. 3. Judah and JerusalemThe southern kingdom of Israel and its capital, which were the primary audience of Jeremiah's prophecies. They were facing impending judgment due to their persistent idolatry and rebellion against God. 4. The Works of Your HandsRefers to the idolatrous practices and sinful actions of the people, which were contrary to God's commandments. 5. Divine Anger and JudgmentThe consequence of the people's disobedience, leading to their harm and eventual exile. Teaching Points The Importance of Listening to GodGod repeatedly calls His people to listen and obey. Ignoring His voice leads to spiritual and often physical consequences. The Dangers of IdolatryIdolatry is not just the worship of physical idols but can include anything that takes precedence over God in our lives. We must examine our hearts for modern-day idols. Consequences of DisobedienceDisobedience to God leads to self-inflicted harm. Understanding this helps us to choose obedience and align our actions with God's will. God's Righteous AngerGod's anger is a response to sin and injustice. It is a call to repentance and a reminder of His holiness and justice. Repentance and RestorationWhile judgment is certain for disobedience, God always offers a path to repentance and restoration. We must seek His forgiveness and turn back to Him. Bible Study Questions 1. How does Jeremiah 25:7 reflect the broader theme of covenant faithfulness in the Old Testament? 2. In what ways can we identify and remove "the works of our hands" that provoke God in our own lives today? 3. How does understanding the historical context of Judah's disobedience help us apply this scripture to our current spiritual walk? 4. What are some modern-day idols that can lead us away from listening to God, and how can we guard against them? 5. How can we balance the understanding of God's righteous anger with His mercy and grace in our personal faith journey? Connections to Other Scriptures Deuteronomy 28This chapter outlines the blessings for obedience and curses for disobedience, providing a backdrop for understanding the consequences faced by Judah. 2 Kings 24-25These chapters describe the historical fulfillment of Jeremiah's prophecies, detailing the Babylonian conquest and exile of Judah. Isaiah 1Isaiah also calls out the rebellion and idolatry of Judah, echoing similar themes of judgment and the need for repentance. Romans 1:18-32Paul discusses the wrath of God against ungodliness and unrighteousness, drawing parallels to the consequences of ignoring God's truth. 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 Affirmation, Anger, Angry, Causing, Declares, Ear, Evil, Hands, Harm, Hearkened, Hurt, Listened, Order, Provoke, Provoked, Says, Works, Yet, YourselvesDictionary of Bible Themes Jeremiah 25:7 5165 listening Jeremiah 25:3-7 5885 indifference Jeremiah 25:4-11 5838 disrespect Jeremiah 25:6-7 6218 provoking God Jeremiah 25:7-11 1025 God, anger of 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 25:7 NIVJeremiah 25:7 NLTJeremiah 25:7 ESVJeremiah 25:7 NASBJeremiah 25:7 KJV
Jeremiah 25:7 Commentaries
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