Jeremiah 25:29

KJV

For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.

KJV (with Strong's)

For, lo, I begin {H2490} to bring evil {H7489} on the city {H5892} which is called {H7121} by my name {H8034}, and should ye be utterly {H5352} unpunished {H5352}? Ye shall not be unpunished {H5352}: for I will call {H7121} for a sword {H2719} upon all the inhabitants {H3427} of the earth {H776}, saith {H5002} the LORD {H3068} of hosts {H6635}.

Complete Jewish Bible

For, look! - if I am bringing disaster on the city that bears my own name, do you expect to go unpunished? Yes, I will summon a sword for all the inhabitants of the earth,' says ADONAI.

Berean Standard Bible

For behold, I am beginning to bring disaster on the city that bears My Name, so how could you possibly go unpunished? You will not go unpunished, for I am calling down a sword upon all the inhabitants of the earth, declares the LORD of Hosts.’

American Standard Version

For, lo, I begin to work evil at the city which is called by my name; and should ye be utterly unpunished? Ye shall not be unpunished; for I will call for a sword upon all the inhabitants of the earth, saith Jehovah of hosts.

Commentary

### SUMMARY
Jeremiah 25:29 serves as a powerful divine declaration, asserting that the judgment God initiates upon Jerusalem, the city uniquely identified with His name, is but the precursor to a universal reckoning. This verse underscores God's unwavering commitment to justice and His absolute sovereignty, revealing that if His own covenant people are held accountable for their disobedience, then no nation on earth will escape the consequences of their rebellion, culminating in an inescapable global judgment orchestrated by the Lord of hosts.

### CONTEXT
* **Literary Context:** Jeremiah 25 marks a crucial turning point in the prophet's ministry, summarizing decades of warnings and prophecies concerning impending judgment. The chapter is strategically dated to the fourth year of King Jehoiakim of Judah, a period coinciding with the rise of Nebuchadnezzar's Babylonian Empire, which would soon become God's instrument of judgment. Jeremiah had faithfully delivered divine messages for 23 years, imploring Judah to repent and return to the Lord. The preceding verses detail the specific and severe judgment destined for Judah and Jerusalem, notably the seventy-year Babylonian captivity prophesied in [Jeremiah 25:11](/jeremiah/25-11 "Jeremiah 25:11 - Prophecy of Babylonian Captivity"). Jeremiah 25:29 acts as a pivotal transitional statement, broadening the scope of divine judgment from the immediate, localized context of Judah to a sweeping, global application, thereby setting the stage for the subsequent "cup of wrath" prophecy, where various nations are compelled to drink God's judgment.
* **Historical & Cultural Context:** The late 7th and early 6th centuries BCE were characterized by immense geopolitical upheaval in the ancient Near East. The once-dominant Assyrian Empire was in decline, giving way to the rapidly ascending Babylonian Empire under Nebuchadnezzar. Judah, strategically positioned between these shifting powers, often pursued alliances with Egypt, directly defying God's command to trust solely in Him. Jerusalem, as the capital of Judah and the sacred site of the Temple, held profound religious and national significance. Its designation as "the city which is called by my name" emphasized its unique covenantal relationship with Yahweh and His dwelling presence there. The cultural understanding of divine judgment in this era frequently involved military conquest, famine, and exile—precisely the instruments God would employ through Babylon. The rhetorical question concerning punishment in the verse reflects a common ancient Near Eastern legal and moral principle: if even those closest to authority are punished for wrongdoing, how much more those who are distant or openly rebellious?
* **Key Themes:** Jeremiah 25:29 powerfully contributes to several overarching themes prevalent in the book of Jeremiah and broader biblical theology. It unequivocally highlights the theme of **Divine Justice and Impartiality**, demonstrating that God's judgment commences with His own people before extending to the nations, a principle echoed in the New Testament in [1 Peter 4:17](/1_peter/4-17 "1 Peter 4:17 - Judgment Begins at the House of God"). This verse also emphatically underscores the **Universal Scope of God's Sovereignty**, asserting that His authority and judgment encompass "all the inhabitants of the earth," not merely the covenant nation of Israel. The solemn declaration, "saith the LORD of hosts," reinforces the theme of **God's Absolute Power and Authority** as the commander of heavenly armies and the supreme executor of His decrees. Furthermore, the rhetorical question regarding being "unpunished" powerfully emphasizes the **Inevitable Consequences of Disobedience**, affirming that persistent rebellion against God's commands will ultimately lead to divine reckoning, a truth consistently presented throughout the prophetic books, such as in [Amos 3:2](/amos/3-2 "Amos 3:2 - Consequences for God's Chosen People").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **begin (Hebrew, _châlal'_):** From H2490, this primitive root primarily means "to bore" or "to wound," but figuratively, it can mean "to profane" or "to break." Crucially, it also carries the meaning "to begin," often implying an 'opening wedge' or initial action. In this context, it signifies God's decisive initiation of a process of judgment, indicating that the punishment upon Jerusalem is the foundational step in a broader, global judgment. It is not a tentative start, but a determined and authoritative opening act of divine reckoning.
* **unpunished (Hebrew, _nâqâh'_):** From H5352, this root means "to be (or make) clean," "to be blameless," or "to be guiltless." In an adverse sense, as used here, it signifies "to be bare" or "extirpated," implying that one will not escape the consequences of their actions. The powerful repetition and strong negation ("utterly unpunished? Ye shall not be unpunished") emphasize the absolute certainty that no one, especially not those who have sinned against God's covenant, will be acquitted or left free from the deserved judgment.
* **sword (Hebrew, _chereb'_):** From H2719, this term refers to a "cutting instrument," specifically a "sword," but more broadly, it represents a destructive force. Here, it is a potent **metonymy** for war, invasion, and divine judgment executed through military conflict. God "calling for a sword" indicates His active orchestration of these calamitous events, summoning them as instruments of His justice upon the nations.

#### Verse Breakdown
* **"For, lo, I begin to bring evil on the city which is called by my name,"**: This clause establishes the divine initiative and the primary target of judgment. "Lo" (or "behold") serves to draw immediate attention to the gravity and certainty of the declaration. God Himself is the one who "begins" to bring "evil"—not moral evil, but rather calamity, disaster, or affliction (H7489, _râʻaʻ_)—upon Jerusalem. Jerusalem is specifically identified as "the city which is called by my name," underscoring its unique covenant relationship with God and its status as the place where His presence dwelt. The judgment commencing here signifies a profound disappointment in His chosen people's unfaithfulness.
* **"and should ye be utterly unpunished?"**: This is a powerful rhetorical question, designed not to elicit an answer but to provoke an emphatic "No!" from the audience. It challenges any lingering notion that Judah, despite its privileged status and covenant relationship, could possibly escape the severe consequences of its persistent rebellion and sin. The double emphasis of "utterly unpunished" (using the same Hebrew root H5352) underscores the absolute impossibility of their acquittal or exemption from divine retribution.
* **"Ye shall not be unpunished:"**: This declarative statement directly and unequivocally answers the preceding rhetorical question, affirming the inevitability of judgment. It removes all doubt, reiterating with divine authority that Jerusalem's punishment is certain, unavoidable, and fully deserved. This serves as a direct, unyielding pronouncement of their predetermined fate.
* **"for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts."**: This final clause dramatically expands the scope of judgment from Jerusalem to a global scale and explicitly identifies the instrument and ultimate authority behind it. God declares His intention to "call for a sword," meaning He will summon war, destruction, and military conquest, to be executed upon "all the inhabitants of the earth." The concluding phrase, "saith the LORD of hosts" (H3068, _Yᵉhôvâh_ H6635, _tsâbâʼ_), serves as a potent divine authentication, emphasizing God's supreme power, His command over all creation (including armies and nations), and His absolute authority to execute this universal judgment.

#### Literary Devices
Jeremiah 25:29 employs several potent **literary devices** to convey its message of inescapable and universal judgment. The most prominent is the **Rhetorical Question**, "and should ye be utterly unpunished?", which is not posed to elicit an answer but to underscore the self-evident truth that punishment for Judah's rebellion is inevitable. This is immediately followed by a direct, emphatic declaration, "Ye shall not be unpunished," creating a powerful sense of **Repetition** and **Emphasis** that hammers home the certainty of divine retribution. The use of "sword" is a clear example of **Metonymy**, where the instrument (sword) stands for the action or consequence (war, judgment, destruction). Finally, the recurring prophetic formula, "saith the LORD of hosts," serves as a **Divine Formula** or **Attestation**, lending ultimate authority and solemnity to the pronouncement, reminding the audience that these are not merely Jeremiah's words but the authoritative and unalterable decree of the Almighty God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 25:29 is a cornerstone verse for understanding the universality of God's justice and the profound biblical principle that judgment begins with His own household. It decisively disabuses any notion of divine favoritism, demonstrating that a covenant relationship brings not immunity, but rather greater responsibility, and therefore, greater accountability. If God's chosen people, who bore His name and received His law, faced such severe consequences for their persistent disobedience, then the nations—who did not have such a direct covenant relationship but still rebelled against His inherent moral order—could certainly expect no less. This truth underscores God's absolute righteousness, His commitment to upholding justice across all humanity, and reveals that His sovereignty extends over all peoples and their actions, holding every individual and nation accountable to His standards.

* [1 Peter 4:17](/1_peter/4-17 "1 Peter 4:17 - Judgment Begins at the House of God")
* [Amos 3:2](/amos/3-2 "Amos 3:2 - To Whom Much Is Given, Much Is Required")
* [Romans 2:9-11](/romans/2-9-11 "Romans 2:9-11 - God's Impartial Judgment")

### REFLECTION AND APPLICATION
Jeremiah 25:29 serves as a profoundly sobering reminder of God's unwavering holiness and unyielding justice, a truth that transcends all historical and cultural contexts. It compels us to recognize that our privileged positions—whether as individuals blessed with spiritual truth and the Gospel, or as nations enjoying freedom and prosperity—do not exempt us from divine scrutiny. Rather, such blessings increase our accountability before the Almighty. If God did not spare His own beloved city, Jerusalem, how can we, who have received even greater revelation in Christ, expect to escape if we neglect such a great salvation? This verse calls us to a deep and honest introspection, urging us to examine our own lives and the moral state of our communities and nations. It challenges any complacency regarding sin and fosters a healthy, reverential fear of the Lord, which is indeed the beginning of true wisdom. Ultimately, this passage should drive us to genuine repentance, a renewed commitment to living in accordance with God's righteous standards, and a profound understanding that His patience, while vast and merciful, is not infinite.

#### Questions for Reflection
* **How does the principle of judgment beginning with God's own people challenge my understanding of divine favoritism or grace in my own life?**
* **In what specific ways might my own life, or the society I live in, be "calling for a sword" of divine judgment through persistent disobedience or moral compromise?**
* **What concrete actions can I take to live in greater alignment with God's justice and holiness, both personally and within my sphere of influence?**

### FAQ
**Does "evil" in this verse mean God is morally evil?**

Answer: No, the Hebrew word translated "evil" (H7489, _râʻaʻ_) in this context does not refer to moral evil on God's part. Instead, it signifies calamity, disaster, affliction, or misfortune that God brings about as a consequence of human sin and disobedience. It is God's righteous judgment, a just recompense for rebellion and unfaithfulness, not an act of malevolence. God is inherently good, righteous, and holy, and His judgments are always just and true, as affirmed in passages like [Psalm 145:17](/psalm/145-17 "Psalm 145:17 - The Lord is Righteous in All His Ways").

**Who are "all the inhabitants of the earth" that God will punish?**

Answer: "All the inhabitants of the earth" refers to all the nations and peoples beyond Judah. While the immediate context in Jeremiah 25 details the judgment on specific surrounding nations through the "cup of wrath" prophecy (e.g., [Jeremiah 25:17-26](/jeremiah/25-17-26 "Jeremiah 25:17-26 - The Cup of Wrath for the Nations")), the phrase "all the inhabitants of the earth" signifies a universal scope of God's ultimate sovereignty and justice. It implies that no nation, no matter how powerful or remote, is beyond God's reach or accountability for their actions and rebellion against His moral order. This declaration foreshadows a final, global reckoning that encompasses all humanity.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 25:29, with its stark declaration of universal judgment beginning with God's own house, finds profound Christ-centered fulfillment in the New Testament. The ultimate "city called by my name" is not merely ancient Jerusalem, but the people of God across all ages, culminating in the Church, and indeed, all humanity for whom Christ came. The principle that judgment begins at the house of God (as seen in [1 Peter 4:17](/1_peter/4-17 "1 Peter 4:17 - Judgment Begins at the House of God")) culminates in Christ Himself bearing the full, terrifying weight of God's wrath against sin. He, the perfect Son, became the target of the divine "sword" (a metaphorical representation of God's judgment, as in [Zechariah 13:7](/zechariah/13-7 "Zechariah 13:7 - Strike the Shepherd")), so that those who believe in Him might be "unpunished." The judgment that began with God's own people in the Old Testament, and then extended to the nations, finds its ultimate and most terrifying expression in the cross, where Jesus, the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the judgment we deserved. Furthermore, this verse powerfully foreshadows Christ's role as the final Judge of all the earth. The "sword" that God calls for upon all inhabitants of the earth will ultimately be wielded by the returning Christ, who comes with a sharp sword from His mouth to strike down the nations ([Revelation 19:15](/revelation/19-15 "Revelation 19:15 - Christ's Judgment at His Return")), ensuring that no one remains unpunished for their rejection of God's grace and righteousness. Thus, the verse points both to the atoning work of Christ that delivers believers from judgment and to His future role as the righteous King who will execute final, universal justice.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Peter 4:17

For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?

Ezekiel 38:21

And I will call for a sword against him throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother.

Proverbs 11:31

¶ Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.

1 Kings 8:43

Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy name.

Jeremiah 49:12

For thus saith the LORD; Behold, they whose judgment [was] not to drink of the cup have assuredly drunken; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink [of it].

Ezekiel 9:6

Slay utterly old [and] young, both maids, and little children, and women: but come not near any man upon whom [is] the mark; and begin at my sanctuary. Then they began at the ancient men which [were] before the house.

Obadiah 1:16

For as ye have drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.