TRV
Translation
King James Version
¶ The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon;
KJV (with Strong's)
Complete Jewish Bible
This is the word that came to Yirmeyahu concerning all the people of Y'hudah in the fourth year of Y'hoyakim the son of Yoshiyahu, king of Y'hudah; this was also the first year of N'vukhadretzar king of Bavel.
Berean Standard Bible
This is the word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim son of Josiah king of Judah, which was the first year of Nebuchadnezzar king of Babylon.
American Standard Version
The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (the same was the first year of Nebuchadrezzar king of Babylon),
World English Bible Messianic
The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (the same was the first year of Nebuchadnezzar king of Babylon),
Geneva Bible (1599)
The word that came to Ieremiah, concerning all the people of Iudah in the fourth yeere of Iehoiakim the sonne of Iosiah King of Iudah that was in the first yeere of Nebuchad-nezzar King of Babel:
Young's Literal Translation
The word that hath been unto Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim son of Josiah king of Judah, --it is the first year of Nebuchadrezzar king of Babylon, --
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Commentary on Jeremiah 25 verses 1–7
1 ¶ The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon;
2 The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying,
3 From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened.
4 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.
5 They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever:
6 And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt.
7 Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
We have here a message from God concerning all the people of Judah (Jer 25:1), which Jeremiah delivered, in his name, unto all the people of Judah, Jer 25:2. Note, That which is of universal concern ought to be of universal cognizance. It is fit that the word which concerns all the people, as the word of God does, the word of the gospel particularly, should be divulged to all in general, and, as far as may be, addressed to each in particular. Jeremiah had been sent to the house of the king (Jer 22:1), and he took courage to deliver his message to them, probably when they had all come up to Jerusalem to worship at one of the solemn feasts; then he had them together, and it was to be hoped then, if ever, they would be well disposed to hear counsel and receive instruction.
This prophecy is dated in the fourth year of Jehoiakim and the first of Nebuchadrezzar. It was in the latter end of Jehoiakim's third year that Nebuchadrezzar began to reign by himself alone (having reigned some time before in conjunction with his father), as appears, Dan 1:1. But Jehoiakim's fourth year was begun before Nebuchadrezzar's first was completed. Now that that active, daring, martial prince began to set up for the world's master, God, by his prophet, gives notice that he is his servant, and intimates what work he intends to employ him in, that his growing greatness, which was so formidable to the nations, might not be construed as any reflection upon the power and providence of God in the government of the world. Nebuchadrezzar should not bid so fair for universal monarchy (I should have said universal tyranny) but that God had purposes of his own to serve by him, in the execution of which the world shall see the meaning of God's permitting and ordering a thing that seemed such a reflection on his sovereignty and goodness.
Now in this message we may observe the great pains that had been taken with the people to bring them to repentance, which they are here put in mind of, as an aggravation of their sin and a justification of God in his proceedings against them.
I. Jeremiah, for his part, had been a constant preacher among them twenty-three years; he began in the thirteenth year of Josiah, who reigned thirty-one years, so that he prophesied about eighteen or nineteen years in his reign, then in the reign of Jehoahaz, and now four years of Jehoiakim's reign. Note, God keeps an account, whether we do or no, how long we have enjoyed the means of grace; and the longer we have enjoyed them the heavier will our account be if we have not improved them. These three years (these three and twenty years) have I come seeking fruit on this fig-tree. All this while, 1. God had been constant in sending messages to them, as there was occasion for them: "From that time to this very day the word of the Lord has come into me, for your use." Though they had the substance of the warning sent them already in the books of Moses, yet, because those were not duly regarded and applied, God sent to enforce them and make them more particular, that they might be without excuse. Thus God's Spirit was striving with them, as with the old world, Gen 6:3. 2. Jeremiah had been faithful and industrious in delivering those messages. He could appeal to themselves, as well as to God and his own conscience, concerning this: I have spoken to you, rising early and speaking. He had declared to them the whole counsel of God; he had taken a great deal of care and pains to discharge his thrust in such a manner as might be most likely to win and work upon them. What men are solicitous about and intent upon they rise up early to prosecute. It intimates that his head was so full of thoughts about it, and his heart so intent upon doing good, that it broke his sleep, and made him get up betimes to project which way he might take that would be most likely to do them good. He rose early, both because he would lose no time and because he would lay hold on and improve the best time to work upon them, when, if ever, they were sober and sedate. Christ came early in the morning to preach in the temple, and the people as early to hear him, Luk 21:38. Morning lectures have their advantages. My voice shalt thou hear in the morning.
II. Besides him, God had sent them other prophets, on the same errand, Jer 25:4. Of the writing prophets Micah, Nahum, and Habakkuk, were a little before him, and Zephaniah contemporary with him. But, besides those, there were many other of God's servants the prophets who preached awakening sermons, which were never published. And here God himself is said to rise early and send them, intimating how much his heart also was upon it, that this people should turn and live, and not go on and die, Eze 33:11.
III. All the messages sent them were to the purpose, and much to the same purport, Jer 25:5, Jer 25:6. 1. They all told them of their faults, their evil way, and the evil of their doings. Those were not of God's sending who flattered them as if there were nothing amiss among them. 2. They all reproved them particularly for their idolatry, as a sin that was in a special manner provoking to God, their going after other gods, to serve them and to worship them, gods that were the work of their own hands. 3. They all called on them to repent of their sins and to reform their lives. This was the burden of every song, Turn you now every one from his evil way. Note, Personal and particular reformation must be insisted on as necessary to a national deliverance: every one must turn from his own evil way. The street will not be clean unless every one sweep before his own door. 4. They all assured them that, if they did so, it would certainly be the lengthening out of their tranquillity. The mercies they enjoyed should be continued to them: "You shall dwell in the land, dwell at ease, dwell in peace, in this good land, which the Lord has given you and your fathers. Nothing but sin will turn you out of it, and that shall not if you turn from it." The judgments they feared should be prevented: Provoke me not, and I will do you no hurt. Note, We should never receive from God the evil punishment if we did not provoke him by the evil of sin. God deals fairly with us, never corrects his children without cause, nor causes grief to us unless we give offence to him.
IV. Yet all was to no purpose. They were not wrought upon to take the right and only method to turn away the wrath of God. Jeremiah was a very lively affectionate preacher, yet they hearkened not to him, Jer 25:3. The other prophets dealt faithfully with them, but neither did they hearken to them, nor incline their ear, Jer 25:4. That very particular sin which they were told, of all others, was most offensive to God, and made them obnoxious to his justice, they wilfully persisted in: You provoke me with the works of your hands to your own hurt. Note, What is a provocation to God will prove, in the end, hurt to ourselves, and we must bear the blame of it. O Israel! thou hast destroyed thyself.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Chapter 25, Verse 1) The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah. These events took place before the vision because it was during the reign of Zedekiah, after Jehoiachin was deported to Babylon. But this event took place during the reign of Jehoiakim, the son of Josiah, and the father of Jehoiachin. For the prophets (as I mentioned before) were not concerned with keeping track of the times, which require the laws of history, but rather with writing in a way that would be useful to those hearing or reading it. Some people wrongly seek the order of the history of the psalms in the Psalter, which is not observed in lyrical poetry.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 25:1 serves as a crucial chronological and theological anchor, precisely dating the commencement of a profound prophetic message from God to Jeremiah concerning the people of Judah. It meticulously links the fourth regnal year of King Jehoiakim of Judah, a period of spiritual decline and political instability, with the inaugural year of Nebuchadrezzar's reign as king of Babylon, thereby signaling the imminent and divinely orchestrated judgment that would reshape the geopolitical landscape and bring about the Babylonian exile. This verse establishes the divine authority and historical specificity of the prophecies that follow, underscoring God's sovereign control over human history and the unfolding of His redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 25:1 employs several key literary devices to establish its significance. The most prominent is Chronological Marker, providing a precise double-dating—the fourth year of King Jehoiakim of Judah and the first year of King Nebuchadrezzar of Babylon. This meticulous dating grounds the prophecy in verifiable history, lending it credibility and emphasizing God's sovereign control over specific historical events. This also functions as a form of Juxtaposition, placing the declining kingdom of Judah under its wicked king Jehoiakim directly against the ascendant, divinely appointed power of Babylon under Nebuchadrezzar. This contrast immediately signals the shift in regional power dynamics and the impending judgment. Furthermore, the opening phrase, "The word that came to Jeremiah," serves as a Prophetic Formula, a common literary convention in prophetic books that authenticates the message as divine revelation rather than human opinion, establishing Jeremiah's authority as God's mouthpiece.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 25:1 powerfully articulates God's active involvement in human history, demonstrating His sovereignty over nations and kings. The precise dating highlights that divine judgment is not arbitrary but unfolds according to a divinely ordained timeline, directly linked to the moral and spiritual state of His people and the rise and fall of world powers. This verse sets the stage for the revelation of God's righteous judgment against Judah for their persistent idolatry and disobedience, while simultaneously revealing His use of foreign empires, even pagan ones like Babylon, as instruments of His will. It underscores the principle that national sin incurs divine consequences, and that God's prophetic word, though often unpopular, is always true and will inevitably come to pass.
REFLECTION AND APPLICATION
This introductory verse reminds us that God's divine purposes are intricately woven into the fabric of human history, operating through the reigns of kings and the rise of empires. Just as God precisely timed the delivery of Jeremiah's message to coincide with pivotal geopolitical shifts, His plans for our lives and for the world unfold according to His perfect schedule and sovereign will. We are called to discern the "times and seasons" in which we live, recognizing that even amidst political turmoil and societal decay, God remains on His throne, orchestrating events for His glory and the ultimate good of His people. The consistent rejection of God's word by Jehoiakim and Judah serves as a sober warning: persistent disobedience and spiritual apathy inevitably lead to consequences, both personal and corporate. Yet, even in judgment, God's ultimate aim is often to bring about repentance and restoration, demonstrating His unwavering faithfulness.
Questions for Reflection
FAQ
What is the significance of the "fourth year of Jehoiakim" being the "first year of Nebuchadrezzar"?
Answer: This dual dating is profoundly significant because it precisely marks the historical moment when Judah's fate became inextricably linked with the rising power of Babylon. The "fourth year of Jehoiakim" (c. 605 BC) was the year of the Battle of Carchemish, where Nebuchadrezzar decisively defeated Egypt, establishing Babylon as the dominant force in the ancient Near East. His "first year" as king thus signaled the end of Judah's reliance on Egypt and the beginning of its subjugation under Babylon, leading directly to the seventy-year Babylonian exile foretold by Jeremiah in Jeremiah 25:11. It highlights God's sovereign timing and His use of a foreign power to execute judgment on His disobedient people.
Who were Jehoiakim and Josiah, and why is their relationship mentioned?
Answer: Josiah was a righteous king of Judah who initiated significant religious reforms, seeking to restore the nation to covenant faithfulness, as detailed in 2 Kings 22:1-20 and 2 Kings 23:1-30. His son, Jehoiakim, however, was a wicked king who reversed many of his father's reforms, practiced idolatry, oppressed his people, and actively resisted God's prophets, including Jeremiah, as seen in Jeremiah 22:13-19. The mention of Jehoiakim as "the son of Josiah" serves as a poignant contrast, highlighting Judah's rapid moral and spiritual decline from the revival under Josiah to the deep apostasy under Jehoiakim, which ultimately hastened the divine judgment.
What does "The word that came to Jeremiah" imply about the nature of the prophecy?
Answer: This phrase is a common prophetic formula throughout the Old Testament, signifying that the message originated directly from God, not from Jeremiah's own thoughts, political analysis, or personal opinions. It underscores the divine authority, truthfulness, and infallibility of the prophecy that follows. Jeremiah was merely the vessel through whom God communicated His will to His people. This emphasizes that the subsequent pronouncements of judgment and future hope are divinely inspired and therefore carry the full weight of God's own declaration, as God Himself states in Jeremiah 1:9.
CHRIST-CENTERED FULFILLMENT
Jeremiah 25:1, with its precise historical dating and declaration of divine judgment, finds profound Christ-centered fulfillment in several ways. The "word that came to Jeremiah" foreshadows the ultimate "Word" who became flesh, Jesus Christ, through whom God's final and most complete revelation is given, as proclaimed in John 1:14. Just as Jeremiah faithfully delivered God's unpopular message of impending judgment, Jesus, the greater Prophet, came proclaiming the kingdom of God and calling a rebellious generation to repentance, warning of a greater judgment to come for those who reject Him, echoing His lament over Jerusalem in Matthew 23:37-38. The judgment brought by Nebuchadrezzar upon Judah for their sin, orchestrated by God, points to Christ's bearing of the ultimate judgment for sin on the cross, thereby offering redemption to all who believe, as revealed in Romans 8:3. Furthermore, the precise timing of God's historical interventions, evident in Jeremiah 25:1, finds its ultimate expression in the "fullness of time" when God sent His Son, as stated in Galatians 4:4, demonstrating that all history, including the rise and fall of nations, ultimately serves God's redemptive purpose culminating in Christ and His eternal kingdom, a grand design described in Ephesians 1:9-10.