Jeremiah 25:6
Do not follow other gods to serve and worship them, and do not provoke Me to anger with the works of your hands. Then I will do you no harm.'
Sermons
No Hurt from GodB. Beddome, M.A.Jeremiah 25:6
A Twenty-Three Years' MinistryD. Young Jeremiah 25:1-7
Messages RecapitulatedA.F. Muir Jeremiah 25:1-7














I. CAREFUL REMINDER OF THE EXTENT OF HIS MINISTRY. (Vers. 1-3.)

1. The moral value of this is great. It is no vague indictment, but one made out with all accuracy and conscientiousness. We ought to take note of the extent of our privileges and opportunities, for we shall have to give an exact account of them all.

2. Its evidential value is equally great. The date of the prediction is thus fixed, and history becomes a long verification of his prophetic truth.

II. ASSERTION OF HIS OWN AND OF GOD'S DILIGENCE AND FAITHFULNESS. (Vers. 3-6.)

1. God has been diligent. He has "risen up early." The welfare of his people is of intense interest to him. The delays of his dispensations are only seeming. No earnestness on the part of the creature can ever anticipate or outrun his love or readiness to provide.

2. His servant the prophet was so also. It was God's Spirit in him that they heard. He was obedient to the heavenly Spirit, and announced its messages as they were received.

III. THE PERSISTENT UNBELIEF AND DISOBEDIENCE OF THE NATION DENOUNCED. (Vers. 3-7.) There is something very impressive in the repeated "Ye have not hearkened." It defines and characterizes the guilt of the apostate. There was not even the beginning of serious attention (vers. 5, 6); and their indifference had become systematic and habitual. What wonder that God should have been provoked to wrath? And this is the sinner's position today. It would be impossible to fathom the depths of our depravity by nature, or to trace it to its ultimate issues.

IV. THE SPIRIT AND SUBSTANCE OF THE MESSAGE IS REPEATED. How great is the long-suffering of God! The unbelief of the people had been marvelous, considering the signs which had been given. Another opportunity, however, was afforded ere the catastrophe should take place. No details of the teaching are entered into, but great plainness of speech is used. The emphasis is upon essentials and permanent principles. The "spirit of prophecy" is intensely moral; and this is why the "testimony of Jesus" represents it. It is the grand resultant of all the forces working through ancient prophecy, and casts its revealing light backward upon the prophetic page. These repentances so often urged but never forthcoming, these "returns" and obediences which were to crown with blessing and surround with Divine favor, are only possible through his Spirit. The future of the world, as of every individual and nation, is inextricably associated with the cause of righteousness, and therefore with. the gospel. - M.

I will do you no hurt.
I. THE IMPORT OF THE PROMISE.

1. Such a promise can apply to none but the people of God.

2. The Lord's people are apt to fear He should do them hurt, and hence He kindly assures them of the contrary. We want more of that love to God which beareth all things at His hand, which believeth all good things concerning Him, and hopeth for all things from Him.

3. As God will do no hurt to them that fear Him, so neither will He suffer others to hurt them. If God does not change their hearts, He win tie their hands; or if for wise ends He suffers them to injure you in your worldly circumstances, yet your heavenly inheritance is sure, and your treasure is laid up where thieves cannot break through nor steal.

4. More is implied in the promise than is absolutely expressed; for when the Lord says He will do His people no hurt, He means that He will really do them good. All things to God's people are blessings in their own nature, or are turned into blessings for their sake; so that all the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies to do them (Genesis 50:20; Jeremiah 24:5, 6; Romans 8:28).

II. THE ASSURANCE WE HAVE THAT THIS PROMISE WILL BE FULFILLED.

1. The Lord thinks no hurt of His people, and therefore He will certainly do them no hurt. His conduct is a copy of His decrees: He worketh all things according to the counsel of His own will, and therefore where no evil is determined, no evil can take place.

2. The Lord threatens them no hurt; no penal sentence lies against them.

3. He never has done them any hurt, but good, all the days of their life. Former experience of the Divine goodness should strengthen the believer's confidence, and fortify him against present discouragements (Judges 13:23; Psalm 42:6; Psalm 77:12; 2 Corinthians 1:10).

(B. Beddome, M.A.)

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, Angry, Bow, Causing, Evil, Gods, Hands, Harm, Hurt, Provoke, Servants, Serve, Works, Worship, Yourselves
Outline
1. Jeremiah, reproving the Jews' disobedience to the prophets,
8. foretells the seventy years' captivity;
12. and after that, the destruction of Babylon.
15. Under the type of a cup of wine he foreshows the destruction of all nations.
34. The howling of the shepherds.

Dictionary of Bible Themes
Jeremiah 25:6

     8138   monotheism

Jeremiah 25:3-7

     5885   indifference

Jeremiah 25:4-6

     2425   gospel, requirements
     6734   repentance, importance

Jeremiah 25:4-11

     5838   disrespect

Jeremiah 25:6-7

     6218   provoking God

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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