Jeremiah 25:9
behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation.
Sermons
Nebuchadnezzar, the Servant of GodD. Young Jeremiah 25:9
Judgment Plainly DeclaredA.F. Muir Jeremiah 25:7-11














I. THE CONTRAST WITH OTHER SERVANTS. Observe the mention, in ver. 4, of those very different servants of God, the prophets (so mentioned elsewhere). God had sent many of them and many times, and hardly any attention had been paid to them. Higher motives had been appealed to in vain. Considerations of duty and prudence were thrown to the winds. And now the mighty king Nebuchadnezzar comes, with a very different sort of force - not looking at all like a servant of God; and yet he is just as much the servant of God as is any of the prophets. Indeed, king of a great people though he was, his rank in the service of God was not so high as that of the prophets. He appears in this place as nothing more than the final executioner of justice.

II. NONETHELESS EFFICIENT A SERVANT BECAUSE THE SERVICE WAS RENDERED UNCONSCIOUSLY. Nebuchadnezzar, despot as he was, would have been very wrathful if he had known exactly how he appeared in the sight of God. He had certain purposes of his own, and he succeeded in effecting them; but the very energy with which he worked for himself only made him to render his service to God more complete. And may it not be happening in the world, a great deal more frequently than we think, that the very success of selfish and domineering men is being so handled by God as all the more to serve his purposes?

III. THE LIMITATIONS OF NEBUCHADNEZZAR'S SERVICE. The service, with all its completeness, was only within certain limits. It does not require much intelligence to destroy what is destructible. But if there is to be a building-up work for God, then there must be a conscious, voluntary, and devoted service. Israel was meant to be a servant of God in the fullest and noblest sense of the word. It had been instructed in the will of God and borne with patiently in many failures to obey that will. Hence the description of Nebuchadnezzar as a servant is an implied rebuke of those who had refused to be servants. Note the great contrast found in the New Testament, where Christ's apostles, at the beginning of their Epistles, hasten to proclaim themselves as the servants of God. - Y.

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
Affirmation, Age-during, Appointed, Astonishment, Babylon, Behold, Bring, Cause, Complete, Completely, Declares, Desolation, Desolations, Destroy, Destruction, Devoted, Everlasting, Families, Fear, Hissing, Horror, Inhabitants, Nations, Nebuchadnezzar, Nebuchadrezzar, Nebuchadrez'zar, North, Object, Peoples, Perpetual, Reproach, Round, Ruin, Says, Scorn, Sending, Servant, Surprise, Surrounding, Thereof, Tribes, Utterly, Waste, Wastes
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 25:9

     5219   authority, human institutions
     5257   civil authorities
     5295   destruction
     5509   rulers
     5818   contempt
     6641   election, responsibilities
     7160   servants of the Lord
     7942   ministry

Jeremiah 25:4-11

     5838   disrespect

Jeremiah 25:7-11

     1025   God, anger of

Jeremiah 25:8-11

     1035   God, faithfulness

Jeremiah 25:8-14

     7217   exile, in Babylon

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

Links
Jeremiah 25:9 NIV
Jeremiah 25:9 NLT
Jeremiah 25:9 ESV
Jeremiah 25:9 NASB
Jeremiah 25:9 KJV

Jeremiah 25:9 Bible Apps
Jeremiah 25:9 Parallel
Jeremiah 25:9 Biblia Paralela
Jeremiah 25:9 Chinese Bible
Jeremiah 25:9 French Bible
Jeremiah 25:9 German Bible

Jeremiah 25:9 Commentaries

Bible Hub
Jeremiah 25:8
Top of Page
Top of Page