Jeremiah 25:36

Translation
King James Version
A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture.
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KJV (with Strong's)
A voice H6963 of the cry H6818 of the shepherds H7462, and an howling H3215 of the principal H117 of the flock H6629, shall be heard: for the LORD H3068 hath spoiled H7703 their pasture H4830.
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Complete Jewish Bible
Hear the cry of the shepherds, the wails of the lords of the flock! For ADONAI is destroying their pasture,
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Berean Standard Bible
Hear the cry of the shepherds, the wailing of the leaders of the flock, for the LORD is destroying their pasture.
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American Standard Version
A voice of the cry of the shepherds, and the wailing of the principal of the flock! for Jehovah layeth waste their pasture.
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World English Bible Messianic
A voice of the cry of the shepherds, and the wailing of the principal of the flock! for the LORD lays waste their pasture.
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Geneva Bible (1599)
A voyce of the crye of the shepherdes, and an howling of the principall of the flocke shalbe heard: for the Lord hath destroyed their pasture.
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Young's Literal Translation
A voice is of the cry of the shepherds, And a howling of the honourable of the flock, For Jehovah is spoiling their pasture.
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See also
Jeremiah 4:8Jeremiah 25:34
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The Cup of God’s Wrath
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In the KJVVerse 19,571 of 31,102

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SUMMARY

Jeremiah 25:36 powerfully depicts the impending lamentation and profound despair of Judah's unfaithful leaders, who are metaphorically portrayed as "shepherds" and the "principal of the flock." Their cries of anguish and mournful howling signify the utter devastation of their authority, prosperity, and the nation they were meant to guide. This severe judgment is unequivocally attributed to the LORD, who has "spoiled their pasture," indicating a divinely orchestrated desolation of their land, resources, and positions due to their persistent unfaithfulness and egregious misguidance of God's people.

CONTEXT

  • Literary Context: Jeremiah 25 serves as a pivotal and comprehensive oracle of judgment, marking a significant turning point in Jeremiah's prophetic ministry. It not only pronounces judgment against Judah but also extends this divine wrath to all surrounding nations. The preceding verses establish the seventy-year Babylonian captivity for Judah, a direct consequence of their persistent disobedience and idolatry, as prophesied in Jeremiah 25:11. The chapter then introduces the vivid imagery of the "cup of the wine of this fury," which the LORD commands Jeremiah to make all nations drink, symbolizing universal divine judgment (Jeremiah 25:15). Within this broader context of global judgment, verse 36 specifically hones in on the leaders of Judah, illustrating their particular share in the coming desolation. It emphasizes that even those in positions of power will not escape God's righteous wrath, portraying the "shepherds" as the unfaithful rulers, priests, and prophets who failed to lead God's flock righteously.
  • Historical & Cultural Context: This prophecy in Jeremiah 25 was delivered during the critical fourth year of Jehoiakim, king of Judah (605 BC). This period was marked by the rapid ascent of the Babylonian Empire under Nebuchadnezzar, which had just decisively defeated Egypt at the Battle of Carchemish, solidifying its dominance. Judah, precariously situated between these two superpowers, faced imminent invasion and subjugation. Culturally, the metaphor of "shepherds" for leaders was deeply ingrained in the ancient Near East, symbolizing those responsible for diligently caring for, protecting, and guiding their people. Kings, priests, and prophets were expected to "shepherd" the nation according to God's covenant. The "flock" represented the people of Judah, and their "pasture" symbolized the land, its prosperity, security, and the very foundations of their national life. The impending "spoiling" of this pasture would entail the destruction of their agricultural base, the desolation of their cities, and the catastrophic loss of their independence and identity, all orchestrated by God through the instrument of the Babylonians.
  • Key Themes: Jeremiah 25:36 powerfully contributes to several overarching themes prominent in Jeremiah and the broader prophetic literature. Firstly, it underscores the theme of Divine Judgment on Corrupt Leadership. God holds those in authority to a profoundly higher standard, and their failure to uphold justice and righteousness inevitably results in severe consequences, vividly depicted in the lament of the "shepherds." Secondly, the verse reinforces God's Sovereignty in Calamity. The declarative phrase "for the LORD hath spoiled their pasture" unequivocally proclaims that the impending destruction is not mere misfortune but a deliberate act of divine justice, demonstrating God's active involvement in the affairs of nations and His unwavering commitment to covenant faithfulness, even when expressed through judgment. This aligns with similar themes seen in passages like Isaiah 10:5-6 where God uses foreign nations as instruments of His wrath. Thirdly, the verse highlights the theme of Desolation and Loss as a direct consequence of national sin. The potent imagery of a "spoiled pasture" vividly communicates utter ruin, deprivation, and the complete removal of the comfort, security, and power that the leaders and the nation once enjoyed, serving as a stark and sobering warning about the futility of earthly power when it is not aligned with God's righteous will.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • shepherds (Hebrew, râʻâh', H7462): From a primitive root meaning "to tend a flock," "to pasture it," or "to graze." Figuratively, it denotes "to rule" or "to associate with (as a friend)." In this context, it refers to those who were divinely appointed to care for and lead the people of Judah—their kings, priests, and false prophets—but who instead neglected or abused their sacred charge. Their profound failure to "tend" the flock righteously leads directly to their own lamentation and downfall.
  • howling (Hebrew, yᵉlâlâh', H3215): A feminine noun derived from a root meaning "to howl." It specifically denotes a deep, mournful wailing or lamentation, typically associated with immense disaster, profound sorrow, or overwhelming terror. It is a visceral cry of intense distress and utter hopelessness, far beyond a simple shout, indicating the profound anguish and public humiliation of those who once held power.
  • spoiled (Hebrew, shâdad', H7703): A primitive root meaning "to be burly," "powerful," or "impregnable." By implication, it means "to ravage," "destroy," "oppress," or "lay waste." The forceful use of this word emphasizes the complete, violent, and decisive devastation inflicted by the LORD. It signifies not a gentle removal but a total, forceful destruction of their resources, authority, and position, leaving nothing intact.

Verse Breakdown

  • "A voice of the cry of the shepherds, and an howling of the principal of the flock, [shall be heard]:" This opening clause sets a vivid scene of profound lamentation and public humiliation. The "shepherds" and "principal of the flock" are powerful metaphors for the unfaithful leaders of Judah—encompassing kings, princes, priests, and false prophets—who were entrusted with the sacred responsibility of guiding the nation. Their "cry" (H6818, tsaʻăqâh, a shriek of distress) and "howling" (H3215, yᵉlâlâh, a deep, mournful wailing) indicate an extreme degree of anguish, despair, and public defeat. This is not merely a complaint but a visceral, unrestrained expression of utter hopelessness, a direct and inevitable consequence of their failed leadership and the resulting divine judgment. The implied "shall be heard" underscores the certainty and public nature of their impending humiliation and suffering.
  • "for the LORD hath spoiled their pasture." This second clause provides the explicit divine rationale and identifies the active agent behind the lamentation. The "pasture" (H4830, mirʻîyth) represents the land of Judah, its abundant resources, the nation's prosperity, its security, and the very foundation of the leaders' power and well-being. To "spoil" (H7703, shâdad, to ravage or lay waste) their pasture signifies that God Himself has utterly devastated their source of sustenance, authority, and national security. This is a direct, deliberate act of judgment by "the LORD" (H3068, Yᵉhôvâh), emphasizing His absolute sovereignty and righteous indignation against the unfaithful leadership and the pervasive idolatry of the nation. The loud lament of the leaders is thus a direct and unavoidable result of God's decisive and just intervention.

Literary Devices

Jeremiah 25:36 is profoundly rich in Metaphor, primarily employing the imagery of "shepherds" and "flock" to represent the leaders and the people of Judah, respectively. This extended metaphor is a common and potent device in prophetic literature, highlighting the sacred responsibility of those in authority to diligently care for and guide their charges. The "pasture" serves as another powerful Metaphor, symbolizing the nation's land, its prosperity, and its security—the very foundations of its existence. The phrase "spoiled their pasture" is an evocative piece of Imagery that paints a vivid picture of utter desolation, ruin, and deprivation, conveying the complete and forceful removal of comfort and sustenance. The "cry" and "howling" are powerful auditory Imagery, emphasizing the depth of despair, the intensity of their suffering, and the public nature of the leaders' humiliation, thereby creating a profound sensory experience for the listener or reader. The entire verse functions as a form of Prophetic Lament, where the prophet foretells the deep sorrow and wailing that will inevitably accompany God's righteous judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 25:36 profoundly underscores the biblical principle of divine accountability, particularly for those entrusted with positions of leadership. It reveals God's unwavering commitment to justice, demonstrating with clarity that He will not tolerate unrighteousness, especially when it emanates from those appointed to guide His people. The lament of the "shepherds" serves as a stark and solemn reminder that earthly power, privilege, and prosperity are fleeting and entirely contingent upon faithfulness to God's revealed will. When leaders fail to shepherd God's flock righteously, leading them astray through idolatry, pervasive injustice, or spiritual neglect, God Himself intervenes decisively to bring about their downfall and the desolation of their "pasture." This judgment is never arbitrary but is a righteous and just response to persistent rebellion, showcasing God's absolute sovereignty over nations and His active, purposeful role in history to uphold His covenant and moral order.

REFLECTION AND APPLICATION

Jeremiah 25:36 offers timeless and piercing insights into the nature of leadership, accountability, and divine justice, with profound implications for believers today. It compels us to critically examine the "shepherds" in our own lives—whether they be spiritual mentors, political figures, or family heads—and, perhaps even more importantly, to honestly consider where we ourselves exercise influence and leadership. The "howling" of the unfaithful leaders serves as a solemn and potent warning against the insidious dangers of self-serving ambition, the neglect of sacred duty, and the abuse of entrusted power. It powerfully reminds us that true authority is a sacred trust, divinely bestowed, and that its ultimate purpose is to serve, protect, and guide others towards righteousness and flourishing, never for personal gain or fleeting glory. When we fail to steward our responsibilities faithfully, whether in our homes, churches, workplaces, or communities, we inevitably invite a form of "spoiling" in our "pasture"—a loss of peace, purpose, or divine blessing. This verse calls us to heed divine warnings, to cultivate profound discernment, and to align our leadership, however small or significant, with God's righteous and perfect standards, lest we too find ourselves lamenting the bitter consequences of our unfaithfulness.

Questions for Reflection

  • In what specific areas of your life do you function as a "shepherd," and how faithfully are you tending your "flock" (e.g., family, team, congregation, personal responsibilities)?
  • What "pastures" (e.g., resources, relationships, opportunities, spiritual gifts) has God specifically entrusted to you, and how are you stewarding them in alignment with His divine will?
  • What potential "howling" or lamentation might result in your life or sphere of influence if you neglect your responsibilities or abuse your God-given influence?
  • How does this verse challenge and deepen your understanding of accountability, both for yourself before God and for those in positions of authority over you?

FAQ

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

Answer: In Jeremiah 25:36, the "shepherds" and "principal of the flock" are powerful metaphorical terms referring to the unfaithful leaders of Judah. This comprehensive designation includes the kings (such as Jehoiakim, explicitly mentioned in Jeremiah 25:1), princes, priests, and false prophets who were divinely responsible for guiding and protecting the nation. They were meant to care for and protect the people (the "flock") according to God's covenant, but instead, they tragically led them astray through pervasive idolatry, social injustice, and spiritual corruption. This profound imagery is common throughout the Old Testament, where God is often portrayed as the true Shepherd of Israel, and human leaders are His delegated under-shepherds, held strictly accountable for their stewardship (e.g., Ezekiel 34).

What does it mean that "the LORD hath spoiled their pasture"?

Answer: The "pasture" in this verse profoundly symbolizes the land of Judah itself, its prosperity, its security, and the very foundations of the nation's well-being and the leaders' authority. To say that "the LORD hath spoiled their pasture" means that God Himself has actively orchestrated the utter devastation and ruin of all that sustained them. This "spoiling" refers directly to the impending Babylonian invasion, the catastrophic destruction of Jerusalem, the desolation of the land, and the forced exile of its people. It signifies the complete and forceful removal of their comfort, their vital resources, and their political power, all directly attributed to God's righteous judgment against their persistent disobedience and the egregious failures of their leadership. It emphatically underscores that this calamitous event is not random misfortune but a deliberate and just act of divine intervention.

CHRIST-CENTERED FULFILLMENT

Jeremiah 25:36, with its poignant lament over unfaithful shepherds and a tragically spoiled pasture, finds its ultimate and glorious Christ-centered fulfillment in both the person and redemptive work of Jesus Christ. The "shepherds" of Judah failed miserably in their sacred charge, leading the flock astray and ultimately bringing about their own lament and the devastating desolation of their "pasture." In stark and beautiful contrast, Jesus presents Himself as the Good Shepherd, who not only perfectly cares for His sheep but also willingly lays down His very life for them, a supreme sacrifice that eternally secures their true "pasture"—eternal life and abundant spiritual provision. While the earthly shepherds led their flock to destruction, Christ leads His to green pastures and still waters, ensuring their peace and sustenance. Furthermore, this verse subtly foreshadows Christ's ultimate role as the righteous Judge. Just as the LORD spoiled the pasture of the unfaithful shepherds of Judah, Jesus, as the Son of Man, will one day separate the sheep from the goats, bringing perfect and righteous judgment upon all who have failed to care for "the least of these" His brethren. His glorious second coming signifies the definitive end of all corrupt and failed human leadership and the triumphant establishment of His eternal kingdom, where He, the Chief Shepherd, perfectly tends His flock, ensuring their eternal security and well-being within a pasture that can never be spoiled or taken away.

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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 36.) The voice of the shepherds crying out, and the howling of the leaders of the flock (or the jubilation of the rams): because the Lord has laid waste to their pastures. And the fields of peace (or the beautiful ones) have fallen silent before the face of the wrathful fury of the Lord. And here it should be noted that in the Septuagint, jubilation is used instead of howling. However, there is a difference between the shepherds and the rams, in that the shepherds are considered to be in the Church, who oversee the flock with wisdom and knowledge and teaching. But the leaders who seem to be in the crowd, have nothing of teaching and wisdom in themselves, and due to excessive simplicity they are almost neighbors of foolishness. But when we will have peace, and we will not understand either the good or beautiful things of peace, but we will give ourselves to luxury, idleness, and pleasures: then the good things of peace will rest, or rather be silenced, and they will be taken away from us because of the anger of the Lord's fury, and that which is written will be fulfilled: 'When they shall say, peace and security, then sudden destruction shall come upon them' (I Thess. V, 3), and when it comes, everything will be silent.
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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