Jeremiah 25:35

Translation
King James Version
And the shepherds shall have no way to flee, nor the principal of the flock to escape.
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KJV (with Strong's)
And the shepherds H7462 shall have no way H4498 to flee H6, nor the principal H117 of the flock H6629 to escape H6413.
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Complete Jewish Bible
The shepherds have no way to flee, the lords of the flock no way to escape.
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Berean Standard Bible
Flight will evade the shepherds, and escape will elude the leaders of the flock.
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American Standard Version
And the shepherds shall have no way to flee, nor the principal of the flock to escape.
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World English Bible Messianic
The shepherds shall have no way to flee, nor the principal of the flock to escape.
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Geneva Bible (1599)
And the flight shall faile from the shepherdes, and the escaping from the principall of the flocke.
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Young's Literal Translation
And perished hath refuge from the shepherds, And escape from the honourable of the flock.
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See also
Job 11:20Amos 2:14Revelation 19:19Revelation 19:21Jeremiah 48:44Isaiah 24:21Isaiah 24:23
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In the KJVVerse 19,570 of 31,102

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SUMMARY

Jeremiah 25:35 delivers a stark and unyielding prophecy of inescapable divine judgment, specifically directed at the corrupt and negligent leaders of Judah and the surrounding nations. The verse powerfully depicts a scenario where those in positions of authority—symbolized by "shepherds" and "the principal of the flock"—will find no refuge, means of evasion, or avenue of escape when God's righteous wrath is unleashed. It underscores the absolute certainty, comprehensiveness, and finality of God's justice against those who have failed in their sacred stewardship and led their people astray, leaving no possibility of avoiding the impending devastation.

CONTEXT

  • Literary Context: Jeremiah 25:35 is strategically positioned within a pivotal and climactic section of Jeremiah's prophecy, often referred to as the "wine cup of God's wrath" (Jeremiah 25:15-29). This chapter serves as a comprehensive summary of God's impending judgment, not only against Judah but also against a wide array of surrounding nations. Jeremiah has faithfully delivered warnings for twenty-three years, detailing the coming doom due to Judah's persistent idolatry, injustice, and covenant disobedience. The immediate preceding verses, from Jeremiah 25:30, vividly portray the Lord roaring from heaven like a lion, unleashing a great commotion and widespread destruction upon the earth. This imagery of a universal, inescapable judgment culminates in the specific pronouncement of Judah's seventy-year Babylonian captivity (Jeremiah 25:11 and later reiterated in Jeremiah 29:10). Within this broader decree of universal judgment, verse 35 specifically zeroes in on the leadership, indicating their prominent role in the nation's spiritual and moral decline and their consequent primary accountability for the coming catastrophe.
  • Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during one of the most tumultuous periods in Judah's history, spanning from the late 7th to the early 6th century BCE. This era witnessed the decline of the mighty Assyrian Empire and the meteoric rise of Babylon as the dominant regional power. During this critical time, Judah experienced a succession of kings, many of whom, like Jehoiakim and Zedekiah, actively led the nation further into idolatry, social injustice, and political alliances that directly contradicted the Mosaic covenant and God's explicit commands. In the ancient Near East, the metaphor of a "shepherd" was a deeply ingrained and widely understood symbol for rulers, signifying their fundamental responsibility to protect, nourish, guide, and care for their people. Jeremiah's condemnation in this verse highlights the stark and tragic contrast between this ideal of righteous leadership and the grim reality of Judah's kings, princes, priests, and prophets, whose corruption, self-serving motives, and spiritual negligence directly contributed to the nation's impending destruction at the hands of Babylon.
  • Key Themes: Jeremiah 25:35 powerfully articulates several core themes central to the book of Jeremiah and foundational to biblical theology. First, it underscores the theme of Inescapable Divine Judgment. The emphatic repetition of phrases like "no way to flee" and "nor... to escape" highlights the absolute certainty, comprehensiveness, and finality of God's wrath against sin and rebellion, especially after prolonged warnings and opportunities for repentance. Second, the verse prominently features the Accountability of Leadership. By specifically naming "shepherds" and "the principal of the flock," Jeremiah stresses that those in positions of authority bear a greater responsibility for the moral, spiritual, and social state of the people. Their failure to lead righteously incurs severe divine repercussions, a principle seen throughout the prophetic literature, such as in the scathing condemnations of false shepherds found in Ezekiel 34:2-10. Finally, the verse powerfully reinforces the theme of Divine Justice and Sovereignty. It demonstrates that God is not merely a passive observer but an active, righteous judge who will ultimately hold all, particularly those entrusted with power, accountable for their actions, ensuring that unrighteousness and corruption do not go unpunished indefinitely. This divine justice is a testament to God's ultimate control over history and nations, as seen in His judgment against other nations in Jeremiah 25:17-26.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • shepherds (Hebrew, râʻâh', H7462): A primitive root meaning "to tend a flock," "pasture it," or "graze." Figuratively, it means "to rule" or "to associate with (as a friend)." In this context, "shepherds" (plural of ro'eh) is a common and potent biblical metaphor for kings, rulers, and spiritual leaders who are divinely appointed and responsible for the care, protection, and righteous guidance of their people. The use of this term here highlights their grave failure to fulfill these divinely appointed duties, having instead exploited, misled, and ultimately led their "flock" (the nation) astray, thereby incurring severe divine judgment.
  • way to flee (Hebrew, mânôwç', H4498): Meaning "a retreat (literally or figuratively)," or abstractly, "a fleeing." It also carries the strong sense of "escape" or "refuge." The emphatic phrase "no way to flee" unequivocally declares the utter impossibility of finding any refuge, escape route, or place of safety from the impending divine judgment. It signifies the complete, total, and inescapable nature of God's wrath that will leave absolutely no avenue for evasion, indicating that all attempts to escape will be futile.
  • principal (Hebrew, ʼaddîyr', H117): Meaning "wide or (generally) large," and figuratively, "powerful," "excellent," "famous," "lordly," "mighty," or "noble." When combined with "of the flock," it refers to the most prominent, powerful, influential, or elite members among the leadership—the chief figures, the nobles, the most highly esteemed. This term underscores that even the most influential and seemingly unassailable figures, those who might believe themselves above consequence, will be caught in the sweeping tide of God's judgment, emphasizing its comprehensive and indiscriminate nature against all who are accountable, regardless of their status.

Verse Breakdown

  • "And the shepherds shall have no way to flee": This opening clause directly targets the leadership of Judah and other nations, identifying them metaphorically as "shepherds" who have grievously failed in their pastoral duties. The phrase "shall have no way to flee" emphasizes the absolute and terrifying certainty of the impending divine judgment. Despite their former power, influence, or any desperate attempts at evasion, no escape route, no refuge, and no means of flight will be available to them when God's wrath is unleashed. Their past failures to guide the flock righteously, to uphold justice, and to lead in obedience to God have sealed their fate, and now they face an inescapable and unavoidable reckoning.
  • "nor the principal of the flock to escape": This parallel clause powerfully reinforces the first, intensifying the message of inescapable judgment and broadening its scope. "The principal of the flock" refers to the most prominent, noble, or mighty among the leaders—the elite, the powerful, those who might have felt most secure in their positions. The repetition of the concept of "no escape" (using a different but synonymous Hebrew term, pᵉlêyṭâh, H6413, meaning "deliverance" or "escape") underscores the comprehensive nature of the judgment. It ensures that no one, regardless of their elevated status, perceived strength, or cunning, will be able to evade the dire consequences of their actions and the righteous wrath of God. The judgment is total, leaving no exceptions.

Literary Devices

Jeremiah 25:35 is rich with profound literary devices that amplify its message of inescapable judgment. Primarily, it employs a powerful Metaphor, utilizing the well-known biblical imagery of "shepherds" to represent the political and spiritual leaders (kings, priests, prophets) and "the flock" to symbolize the people they were meant to guide and protect. This metaphor highlights the leaders' sacred responsibility and their catastrophic failure to protect, nourish, and lead their people righteously, thereby justifying the severe divine judgment. The verse also utilizes Parallelism, specifically Synonymous Parallelism, in the phrases "no way to flee" and "nor the principal of the flock to escape." This repetition of similar ideas in successive clauses serves to emphatically underscore and intensify the message, highlighting the absolute, unyielding, and comprehensive nature of the impending judgment. The stark, definitive language also creates a powerful sense of Foreshadowing, hinting at the utter devastation to come, and a poignant Dramatic Irony, as those who once held immense power and presumably felt secure are now depicted as utterly helpless and without recourse before the divine decree.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 25:35 stands as a profound testament to God's unwavering commitment to justice and the immense accountability of leadership. Theologically, it affirms God's absolute sovereignty over nations and His active, righteous involvement in human history, demonstrating that He will not tolerate persistent rebellion, systemic injustice, and spiritual corruption, especially from those entrusted with guiding His people. The judgment described is not arbitrary but a just and righteous response to the deep-seated corruption, negligence, and idolatry that characterized Judah's leadership and, by extension, the leaders of other nations. This verse serves as a sober and timeless reminder that privilege, power, and authority come with immense responsibility before God, and a failure to uphold divine standards will inevitably lead to severe and inescapable consequences. It powerfully highlights the biblical principle that while God is boundless in mercy and patience, He is also perfectly just, and His warnings are to be taken with the utmost seriousness, for His word will always come to pass.

REFLECTION AND APPLICATION

Jeremiah 25:35 carries timeless and profound relevance, serving as both a solemn warning and a compelling call to integrity for all who find themselves in positions of influence or authority. Whether in governmental roles, within the church, in family dynamics, or in professional settings, leadership entails a sacred trust and a heightened degree of accountability before God. This verse compels us to deeply examine our own stewardship, prompting us to ask if we are faithfully guiding those under our care, genuinely serving their true well-being, and diligently upholding righteous principles, or if we are, perhaps unintentionally, leading them astray through negligence, self-interest, compromise, or a lack of moral courage. The certainty of judgment for failed leadership should not induce paralyzing fear in those who strive to lead righteously, but rather inspire profound humility, diligent effort, and a constant, prayerful reliance on divine wisdom and strength. It serves as a powerful reminder that ultimately, there is no hiding place from God's penetrating scrutiny, and true security, lasting peace, and genuine refuge are found only in wholehearted obedience to His will and in seeking His boundless mercy and grace.

Questions for Reflection

  • In what specific areas of my life do I exercise leadership or influence, and how am I faithfully stewarding that responsibility for God's glory and the good of others?
  • Am I consistently leading others towards God's truth, righteousness, and flourishing, or am I, perhaps subtly, leading them astray through my actions, inactions, or priorities?
  • How does the biblical concept of divine accountability for leaders deepen my understanding of my own roles, responsibilities, and the gravity of my influence?
  • What concrete steps can I take to ensure that my leadership, in any sphere, is increasingly characterized by integrity, humility, selfless service, and a profound sense of accountability to God?

FAQ

Who are "the shepherds" and "the principal of the flock" in this context?

Answer: In Jeremiah 25:35, "the shepherds" and "the principal of the flock" are powerful metaphors for the political, religious, and societal leaders of Judah and, by extension, the other nations facing God's imminent judgment. "Shepherds" (Hebrew: ro'im) is a common biblical designation for kings, rulers, and spiritual authorities who are divinely entrusted with the well-being, protection, and righteous guidance of their people, the "flock." "The principal of the flock" (Hebrew: addirei hatzon) specifically denotes the most prominent, powerful, or elite among these leaders—the nobles, the chief figures, those with the greatest influence and perceived security. Jeremiah's prophecy highlights their profound failure to fulfill their sacred duties; instead of protecting and guiding, they exploited, misled, and neglected their people, thereby incurring God's severe wrath and facing an utterly inescapable judgment for their negligence, corruption, and rebellion against divine standards.

What does "no way to flee" and "to escape" signify in this verse?

Answer: The phrases "no way to flee" and "nor the principal of the flock to escape" serve as emphatic declarations of the absolute, comprehensive, and inescapable nature of the divine judgment being pronounced. They signify that when God's righteous wrath is unleashed, there will be no refuge, no hiding place, no means of evasion, and no deliverance whatsoever for those targeted. It conveys the complete and utter finality of the judgment, meaning that no amount of power, wealth, strategic planning, or human ingenuity will allow these leaders to avoid the dire consequences of their actions. This strong, repetitive, and definitive language underscores the certainty and comprehensiveness of God's justice, leaving no room for hope of evasion from the impending destruction that will sweep across the land, as described in Jeremiah 25:33.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 25:35 pronounces an inescapable judgment upon the failed, self-serving shepherds of Israel and the nations, it also powerfully foreshadows the ultimate "Good Shepherd" and the nature of true deliverance found exclusively in Jesus Christ. Jesus Christ stands in stark and glorious contrast to the negligent and corrupt leaders condemned by Jeremiah; He is the Good Shepherd who lays down His life for the sheep, truly knowing His own and leading them into abundant and eternal life (John 10:14). The "no way to flee" for the wicked shepherds of Jeremiah's day finds its ultimate fulfillment in the certain and inescapable judgment that awaits all who reject the true Shepherd. However, for those who believe in Him, Christ Himself became the one who had "no way to flee" from the cross, willingly bearing the full weight of the judgment that humanity deserved. His perfect sacrifice as the Lamb of God, who takes away the sin of the world, provides the only true and eternal "escape" from God's wrath for His flock, ensuring that there is no condemnation for those who are in Christ Jesus. Ultimately, Christ will return as the righteous Judge of all, and at the Great White Throne Judgment, there will indeed be no escape for those whose names are not found written in the Book of Life, fulfilling the principle of inescapable judgment for the unrighteous. Yet, for His redeemed sheep, He offers eternal refuge, perfect peace, and everlasting salvation (Matthew 25:31-33).

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Commentary on Jeremiah 25 verses 30–38

We have, in these verses, a further description of those terrible desolations which the king of Babylon with his armies should make in all the countries and nations round about Jerusalem. In Jerusalem God had erected his temple; there were his oracles and ordinances, which the neighbouring nations should have attended to and might have received benefit by; thither they should have applied for the knowledge of God and their duty, and then they might have had reason to bless God for their neighbourhood to Jerusalem; but they, instead of that, taking all opportunities either to debauch or to disturb that holy city, when God came to reckon with Jerusalem because it learned so much of the way of the nations, he reckoned with the nations because they learned so little of the way of Jerusalem.

They will soon be aware of Nebuchadrezzar's making war upon them; but the prophet is here directed to tell them that it is God himself that makes war upon them, a God with whom there is no contending. 1. The war is here proclaimed (Jer 25:30): The Lord shall roar from on high; not from Mount Zion and Jerusalem (as Joe 3:16, Amo 1:2), but from heaven, from his holy habitation there; for now Jerusalem is one of the places against which he roars. He shall mightily roar upon his habitation on earth from that above. He has been long silent, and seemed not to take notice of the wickedness of the nations; the times of this ignorance God winked at; but now he shall give a shout, as the assailants in battle do, against all the inhabitants of the earth, to whom it shall be a shout of terror, and yet a shout of joy in heaven, as theirs that tread the grapes; for, when God is reckoning with the proud enemies of his kingdom among men, there is a great voice of much people heard in heaven, saying, Hallelujah, Rev 19:1. He roars as a lion (Amo 3:4, Amo 3:8), as a lion that has forsaken his covert (Jer 25:38), and is going abroad to seek his prey, upon which he roars, that he may the more easily seize it. 2. The manifesto is here published, showing the causes and reasons why God proclaims this war (Jer 25:31): The Lord has a controversy with the nations; he has just cause to contend with them, and he will take this way of pleading with them. His quarrel with them is, in one word, for their wickedness, their contempt of him, and his authority over them and kindness to them. He will give those that are wicked to the sword. They have provoked God to anger, and thence comes all this destruction; it is because of the fierce anger of the Lord (Jer 25:37 and again Jer 25:38), the fierceness of the oppressor, or (as it might better be read) the fierceness of the oppressing sword (for the word is feminine) is because of his fierce anger; and we are sure that he is never angry without cause; but who knows the power of his anger? 3. The alarm is here given and taken: A noise will come even to the ends of the earth, so loud shall it roar, so far shall it reach, Jer 25:31. The alarm is not given by sound of trumpet, or beat of drum, but by a whirlwind, a great whirlwind, storm, or tempest, which shall be raised up from the coasts, the remote coasts of the earth, Jer 25:32. The Chaldean army shall be like a hurricane raised in the north, but thence carried on with incredible fierceness and swiftness, bearing down all before it. It is like the whirlwind out of which God answered Job, which was exceedingly terrible, Job 37:1; Job 38:1. And, when the wrath of God thus roars like a lion from heaven, no marvel if it be echoed with shrieks from earth; for who can choose but tremble when God thus speaks in displeasure? See Hos 11:10. Now the shepherds shall howl and cry, the kings, and princes, and the great ones of the earth, the principal of the flock. They used to be the most courageous and secure, but now their hearts shall fail them; they shall wallow themselves in the ashes, Jer 25:34. Seeing themselves utterly unable to make head against the enemy, and seeing their country, which they have the charge of and a concern for, inevitably ruined, they shall abandon themselves to sorrow. There shall be a voice of the cry of the shepherds, and a howling of the principal of the flock shall be heard, Jer 25:36. Those are great calamities indeed that strike such a terror upon the great men, and put them into this consternation. The Lord hath spoiled their pasture, in which they fed their flock, and out of which they fed themselves; the spoiling of that makes them cry-out thus. Perhaps, carrying on the metaphor of a lion roaring, it alludes to the great fright that shepherds are in when they hear a roaring lion coming towards their flocks, and find they have no way to flee (Jer 25:35) for their own safety, neither can the principal of their flock escape. The enemy will be so numerous, so furious, so sedulous, and the extent of their armies so vast, that it will be impossible to avoid falling into their hands. Note, As we cannot out-face, so we cannot out-run, the judgments of God. This is that for which the shepherds howl and cry. 4. The progress of this war is here described (Jer 25:32): Behold, evil shall go forth from nation to nation; as the cup goes round, every nation shall have its share and take warning by the calamities of another to repent and reform. Nay, as if this ere to be a little representation of the last and general judgment, it shall reach from one end of the earth even unto the other end of the earth, Jer 25:33. The day of vengeance is in his heart, and now his hand shall find out all his enemies, wherever they are, Psa 21:8. Note, When our neighbour's house is on fire it is time to be concerned for our own. When one nation is a seat of war every neighbouring nation should hear, and fear, and make its peace with God. 5. The dismal consequences of this war are here foretold: The days of slaughter and dispersions are accomplished, that is, they are fully come (Jer 25:34), the time fixed in the divine counsel for the slaughter of some and the dispersion of the rest, which will make the nations completely desolate. Multitudes shall fall by the sword of the merciless Chaldeans, so that the slain of the Lord shall be every where found: they are slain by commission from him, and are sacrificed to his justice. The slain for sin are the slain of the Lord. To complete the misery of their slaughter, they shall not be lamented in particular, so general shall the matter of lamentation be. Nay, they shall not be gathered up, nor buried, for they shall have no friends left to bury them, and the enemies shall not have so much humanity in them as to do it; and then they shall be as dung upon the earth, so vile and noisome: and it is well if, as dung manures the earth and makes it fruitful, so these horrid spectacles, which lie as monuments of divine justice, might be a means to awaken the inhabitants of the earth to learn righteousness. The effect of this war will be the desolation of the whole land that is the seat of it (Jer 25:38), one land after another. But here are two expressions more that seem to make the case in a particular manner piteous. (1.) You shall fall like a pleasant vessel, Jer 25:34. The most desirable persons among them, who most valued themselves and were most valued, who were looked upon as vessels of honour, shall fall by the sword. You shall fall as a Venice glass or a China dish, which is soon broken all to pieces. Even the tender and delicate shall share in the common calamity; the sword devours one as well as another. (2.) Even the peaceable habitations are cut down. Those that used to be quiet, and not molested, the habitations in which you have long dwelt in peace, shall now be no longer such, but cut down by the war. Or, Those who used to be quiet, and not molesting any of their neighbours, those who lived in peace, easily, and gave no provocation to any, even those shall not escape. This is one of the direful effects of war, that even those who were most harmless and inoffensive suffer hard things. Blessed be God, there is a peaceable habitation above for all the sons of peace, which is out of the reach of fire and sword.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–38. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 34, 35.) Howl (or rejoice) you shepherds, and shout, and sprinkle yourselves with ashes, you noble flock (or lament, you rams of the sheep); for your days are fulfilled that you may be slain, and your dispersions, and you shall fall like precious vessels (or like chosen rams). And flight shall perish from the shepherds, and salvation from the noble ones (or rams) of the flock. It should be noted that only in this place have the Seventy interpreted 'jubilum' in a negative sense: for which reason other interpreters have translated it as 'howl' (as it is written in Hebrew). Between shepherds and rams, or leaders of the flock, there is this distinction: the shepherds are rational beings; but the rams and leaders are referred to the wealthy, who themselves are also called part of the flock. And it brings forth: Your days are complete, that you may be killed: then their days shall be completed, when their sins are fulfilled; and they shall be scattered and fall, like precious vessels, so that when broken they cannot be restored; and the more precious they were before, the greater the damage in their breaking; or like chosen rams, desiring to devour a fat sacrifice. He says that the flight of the shepherds will perish when they do not repent. Finally, it is said to the Pharisees: Offspring of vipers, who has shown you how to escape from the coming wrath (Luke 5:7)? And in the Psalms we read: The flight has perished from me (Psalm 141:5). And salvation, he says, from the best of the flock, or from the rams: in common, it is understood that it will perish.
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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