TRV
Translation
King James Version
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:
Complete Jewish Bible
The message was always: 'Every one of you, turn back from his evil way, from the evil of your actions. Then you will live in the land ADONAI gave you and your ancestors forever and ever.
Berean Standard Bible
The prophets told you, ‘Turn now, each of you, from your evil ways and deeds, and you can dwell in the land that the LORD has given to you and your fathers forever and ever.
American Standard Version
saying, Return ye now every one from his evil way, and from the evil of your doings, and dwell in the land that Jehovah hath given unto you and to your fathers, from of old and even for evermore;
World English Bible Messianic
saying, Return now everyone from his evil way, and from the evil of your doings, and dwell in the land that the LORD has given to you and to your fathers, from of old and even forever more;
Geneva Bible (1599)
They sayde, Turne againe now euery one from his euill way, and from the wickednes of your inuentions, and ye shall dwell in the lande that the Lord hath giuen vnto you, and to your fathers for euer and euer.
Young's Literal Translation
`Turn back, I pray you, each from his evil way, and from the evil of your doings, and dwell on the ground that Jehovah hath given to you and to your fathers from age unto age,
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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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Lucius Caecilius Firmianus LactantiusAD 325
DIVINE INSTITUTES 4:11
When the Jews often resisted wholesome precepts and departed from the divine law, going astray to the impious worship of false gods, then God filled just and chosen men with the Holy Spirit, appointing them as prophets in the midst of the people, by whom he might rebuke with threatening words the sins of the ungrateful people and nevertheless exhort them to repent of their wickedness. Unless they did this and, laying aside their vanities, returned to their God, it would come to pass that he would change his covenant, that is, bestow the inheritance of eternal life on foreign nations and collect to himself a more faithful people out of those who were aliens by birth. But they, when rebuked by the prophets, not only rejected their words but, being offended because they were scolded for their sins, killed the prophets with calculated tortures. All these things are sealed up and preserved in the sacred writings. For the prophet Jeremiah says, “I have sent to you my servants, the prophets. I sent them before light, and you hearkened not to me nor inclined your ears to hear when I said to you, ‘Return, you, every one from this evil way and from your wicked devices, and you shall dwell in that land that I have given to you and to your ancestors forever and ever. Do not go after strange gods to serve them, and do not provoke me to wrath by the works of your hands for afflicting you.’ ”
JeromeAD 420
Commentary on Jeremiah
(Verse 4, 5.) You did not incline your ears to listen when I said (Vulgate: said): Return to me, each one of you, from your evil ways and from your wicked thoughts. And you will dwell in the land that the Lord gave to you and your fathers from eternity to eternity. The hardness of the people was so great that they would not even assume the habit of listening and incline their ear, particularly when the Lord was warning them to turn each one from their evil ways and from their wicked thoughts. And, O infinite mercy, not to inflict punishment for crime, but to provoke to repentance, both for evil deeds, which the wicked way signifies, and for the worst thoughts, which are considered sin even without action. And He promises a reward, if they do what is commanded, that they may dwell in the land which was given to the fathers, and for the sins of their children to be removed. And He says: From age to age, or, from eternity to eternity, He shows the eternal gifts of God, if those to whom they are given are worthy.
Theodoret of CyrusAD 458
ON JEREMIAH 6:25.3-7
He mentions the great number of years in order to emphasize God’s long-suffering in putting up with unbelievers for so long. I sent my servants the prophets to you, he says. I urged you to abandon the road to ruin and travel by the other road that produces life. I, in fact, promised you blessings for doing this. But you did not listen, and instead you chose the worship of idols. And to censure the purpose of this unbelief he went on, “So that you might provoke me by the works of your own hands to your own misfortune.” To provoke me, you committed those things, but then you also reaped their harmful effects then as well.
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 25:5 presents the Lord's persistent and urgent appeal to the people of Judah, conveyed through His faithful prophets, to abandon their wicked conduct and disobedient actions. This divine summons to repentance was intrinsically tied to the condition of their continued secure habitation in the promised land, a perpetual inheritance graciously bestowed by God upon them and their ancestors. The verse profoundly underscores God's unwavering faithfulness to His covenant promises, while simultaneously highlighting the conditional nature of experiencing the full blessings of that covenant in their daily lives.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 25:5 masterfully employs several literary devices to convey its urgent and profound message. The most prominent is the use of the Imperative Mood in "Turn ye again" and "dwell," which creates a sense of direct command and immediate necessity, underscoring the urgency and non-negotiable nature of God's call. There is a clear instance of Parallelism, specifically Synonymous Parallelism, in the phrase "from his evil way, and from the evil of your doings." This construction reinforces the comprehensive nature of the required repentance, addressing both the internal disposition (way) and the external manifestations (doings) of sin. Furthermore, the phrase "for ever and ever" utilizes Repetition (an emphatic Hebrew idiom for perpetuity, ʻôwlâm repeated) to underscore the eternal and unwavering nature of God's promise regarding the land as an inheritance. This eternal promise stands in stark contrast to the temporary loss of secure dwelling that their disobedience would bring, highlighting the tension between God's eternal covenant and humanity's conditional obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 25:5 stands as a profound testament to God's enduring patience, His unwavering commitment to His covenant people, and His righteous demand for holiness. It articulates a fundamental biblical principle: while God's promises are eternal and unconditional in their ultimate fulfillment, the experience of their blessings in the present is frequently contingent upon human obedience and faithfulness. The urgent call to "turn" (Hebrew: shuv) is a recurring and central motif throughout the Old Testament, representing God's persistent invitation to repentance, restoration, and renewed relationship. This demonstrates His deep desire for reconciliation over judgment. This verse vividly portrays God as a loving yet righteous Father who repeatedly warns His children, offering them every opportunity to avert disaster and remain in His favor, even when their actions justly provoke His wrath.
REFLECTION AND APPLICATION
Jeremiah 25:5 serves as a timeless mirror, reflecting God's unchanging character and His consistent call to humanity across all generations. For believers today, this verse is a profound and urgent reminder that God's desire for our repentance is as fervent now as it was for ancient Judah. It challenges us to honestly and thoroughly examine our "evil way" – the underlying attitudes, motivations, desires, and inclinations of our hearts that may be contrary to God's Spirit – and our "evil of your doings" – the tangible actions, habits, and choices that contradict God's revealed will. True spiritual flourishing, a secure and abundant "dwelling" in God's presence and the experience of His blessings, is directly linked to our willingness to continually turn from sin and align our lives with His righteous standards. God's remarkable patience, so vividly demonstrated through His repeated sending of prophets to Judah, assures us that He is always ready to receive us when we genuinely turn to Him, offering abundant grace, forgiveness, and restoration even when we have profoundly strayed. This verse compels us to respond with humility, immediate obedience, and gratitude to the Holy Spirit's promptings, ensuring that our lives reflect the profound thankfulness for the eternal inheritance He has graciously given us in Christ.
Questions for Reflection
FAQ
What does "Turn ye again" mean in a practical sense for a believer today?
Answer: In a practical sense, "Turn ye again" (Hebrew: shuv) means to make a decisive spiritual U-turn. It's far more than merely feeling regret or sorrow for sin; it involves actively changing direction. For a believer, this entails acknowledging sin, confessing it specifically to God (1 John 1:9), forsaking the sinful path or pattern, and intentionally reorienting one's thoughts, desires, and actions towards God and His holy will. It is a continuous, lifelong process of aligning our lives with the truth of God's Word and the guiding of the Holy Spirit, moving away from the patterns of the world and progressively towards Christlikeness (Romans 12:2).
Was the promise of the land truly "for ever and ever" if the people were exiled from it?
Answer: Yes, the promise of the land itself was indeed "for ever and ever" in the sense of an eternal, irrevocable gift from God to Abraham and his descendants (Genesis 13:15). However, the secure and prosperous dwelling within that land was always conditional upon Israel's obedience and faithfulness to God's covenant. The exile was a temporary removal from the land, a direct consequence of their disobedience, not an annulment of the divine promise itself. God's faithfulness to His eternal covenant meant that a remnant would eventually return to the land, and ultimately, the promise points to a future, eternal inheritance in the new heavens and new earth, where God's redeemed people will dwell with Him forever in perfect security and peace (Revelation 21:1).
CHRIST-CENTERED FULFILLMENT
Jeremiah 25:5, with its urgent call to "turn" and its promise of secure dwelling in the land, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The prophetic call to repentance, so consistently voiced by God's servants throughout the Old Testament, culminates in the ministry of Jesus, who inaugurated His public ministry by proclaiming, "Repent: for the kingdom of heaven is at hand" (Matthew 4:17). He is the ultimate Prophet, the very Word of God made flesh (John 1:14), through whom the divine plea for humanity to turn from sin is perfectly embodied and powerfully delivered. Moreover, Jesus not only calls for repentance but also provides the sole means for it. His perfect life, atoning death on the cross, and glorious resurrection address both "the evil of your doings" and "evil way," offering complete forgiveness and cleansing that the Old Covenant sacrifices could only foreshadow and never fully accomplish (Hebrews 9:14). The "land" that the LORD gave "for ever and ever" transforms from a physical territory into a profound spiritual reality in Christ. Through saving faith in Him, believers are granted an eternal inheritance that is imperishable, undefiled, and unfading, securely reserved in heaven (1 Peter 1:4). We are no longer merely dwelling in a geographical land, but we "dwell" in Christ, finding our true home, ultimate security, and eternal identity in Him (John 15:4). He is the ultimate "Father" to those who believe, the "Everlasting Father" as prophesied in Isaiah 9:6, and through Him, we become children of God, heirs according to the promise (Galatians 3:29). Thus, the conditional promise of dwelling in the land under the Old Covenant is ultimately fulfilled in the New Covenant through grace, offering an unconditional, eternal dwelling in Christ for all who believe, secured by His perfect obedience and once-for-all sacrifice.