August 13

Jeremiah 23-25 (biblegateway.com)

Shepherds, Sovereigns, and Seventy Years: God’s Justice and Hope in Exile

Jeremiah 23–25 delivers a message that moves from fierce condemnation to unshakable hope. Chapter 23 begins with God’s rebuke of Judah’s corrupt leaders, shepherds who have scattered the flock instead of caring for it. Yet in the midst of this failure, God promises a future Righteous Branch, a king from David’s line who will reign with wisdom and justice. In chapter 24, the vision of two baskets of figs becomes a striking parable: the exiles who submit to God’s discipline will ultimately be restored, while those who resist will face destruction. Then chapter 25 marks a turning point, as Jeremiah announces that Judah will serve the king of Babylon for seventy years, a divinely appointed season of discipline. The chapter closes with imagery of God’s judgment not just on Judah, but on all nations, reminding us that His justice is global, not selective.

Jeremiah 23 – False Shepherds, the Righteous Branch, and God’s Word of Judgment

Jeremiah 23 begins with a strong “woe” against the shepherds of Israel, including leaders, kings, and prophets, who have scattered and destroyed God’s flock (v. 1). Instead of guiding the people in righteousness, they have led them astray, leaving them vulnerable to judgment. Thus, God promises to hold these leaders accountable for their neglect and corruption (v. 2). In contrast to these failed shepherds, the Lord declares that He Himself will gather the remnant of His flock from all the lands of their exile and bring them back to their pasture, where they will be fruitful and multiply (v. 3). He also promises to raise up faithful shepherds who will care for them so they will no longer fear or be missing (v. 4).

This promise climaxes in verses 5–6 with the prophecy of the coming “Righteous Branch” from David’s line, a king who will reign wisely, do justice, and save Judah and Israel. His name will be called “The Lord is our righteousness,” pointing forward to the Messianic hope fulfilled in Christ (2 Samuel 7:12–16; Isaiah 11:1–5; Luke 1:32–33; 1 Corinthians 1:30). The coming restoration will be so great that it will overshadow even the memory of the exodus from Egypt, as God will deliver His people from all the nations where they were scattered (v. 7-8).

In verses 9-15, Jeremiah shifts to a lament over the false prophets. His heart is broken, and his bones tremble because the land is full of adulterers, and God’s curse lies heavy on it. The prophets and priests are corrupt, leading people into evil. In Samaria, prophets prophesied by Baal and led Israel astray; in Jerusalem, prophets committed adultery, walked in lies, and strengthened the hands of evildoers so that no one turned from sin. Because of this, their path will be slippery, leading them to disaster. God likens them to Sodom and Gomorrah, destined for bitter judgment.

Verses 16–22 contain direct warnings to the people: they must not listen to the prophets who speak visions from their own minds rather than from the Lord. These false prophets give empty assurances of peace to those who despise God and promise safety to those stubborn in sin. These messages are completely contrary to God’s call for repentance. True prophets would, instead, stand in God’s council, hear His word, and turn the people from their evil ways.

In verses 23–32, God exposes the arrogance of false prophets who claim their dreams are divine revelations. He declares that He is not a distant God but near, seeing everything. The deceit of these dreamers leads people away from Him. God contrasts the chaff of their lies with the fire and hammer of His true word, which powerfully accomplishes His will. He is against prophets who steal His words, speak their own imaginations, and use smooth talk to deceive.

The chapter closes in verses 33–40 with a warning against misusing the phrase “the burden of the Lord.” The people, priests, and prophets had turned God’s words into a mockery. However, because of their mockery and stubbornness, God promises to forget them, cast them away, and bring everlasting reproach and shame upon them.

Jeremiah 23 looks forward to a time when God will raise up a “righteous Branch” from the line of David—a king who will reign with wisdom, bringing justice and righteousness to the land. The New Testament identifies this promised ruler as Jesus, the Son of David, whose eternal throne and authority were announced to Mary by the angel Gabriel (Luke 1:32–33) and affirmed in the preaching of the apostles (Acts 13:22–23). Jeremiah says this King will ensure the safety of His people, a reality Jesus claims when He declares that all authority in heaven and earth belongs to Him (Matt. 28:18) and that none of His sheep can be snatched from His hand (John 10:28-29).

Jeremiah states that in His days Judah will be saved and Israel will dwell securely, a promise echoed in Paul’s teaching on Israel’s future redemption (Rom. 11:26–27) and in the assurance that Christ saves completely all who draw near to God through Him (Heb. 7:25). Most strikingly, Jeremiah prophesies that this coming ruler will be called “The Lord is our righteousness,” a title fulfilled in Christ, who has become our righteousness (1 Cor. 1:30) and through whom believers are found righteous before God, not by the law but by faith (Phil. 3:9).

In contrast to the corrupt shepherds rebuked earlier in the chapter, Jesus stands as the Good Shepherd who lays down His life for the sheep (John 10:11–16) and the Great Shepherd who equips His people for every good work (Heb. 13:20). This shows that Jeremiah’s vision is fully realized in the person and work of Jesus Christ, the righteous King and Shepherd of God’s people.

This prophecy reminds us that our hope is not in political systems, human leaders, or self-made righteousness, but in Christ alone—our Righteousness. Just as Israel was called to look forward in faith to the coming King, we are called to live under His present reign, trusting His wisdom, justice, and protection. The challenge for us is to ask: Am I following Jesus as my true Shepherd, or am I relying on my own understanding, achievements, or security? Only when we submit fully to His leadership will we experience the peace and security He promises.

Jeremiah 24 – The Vision of the Two Baskets of Figs

This chapter opens by setting the historical context (v. 1). After King Jehoiachin, along with the officials, craftsmen, and artisans of Judah, was deported to Babylon by Nebuchadnezzar, the Lord gave Jeremiah a vision at the temple. Two baskets of figs were placed before the house of the Lord. One basket had figs that were exceptionally good, ripe and fresh, while the other held figs so bad they could not be eaten (v. 2-3).

God, then, explains the meaning of the vision to Jeremiah (v. 4–7). The good figs represent the exiles in Babylon, those who might appear to be under God’s curse but are actually the objects of His gracious plan. The Lord promises to watch over them, bring them back to the land in due time, give them a heart to know Him, and restore the covenant bond: they will be His people, and He will be their God. This is a remarkable reversal of human perception—what looks like judgment is actually a refining process intended for their ultimate good.

In contrast, the bad figs symbolize King Zedekiah, his officials, and those who remain in Jerusalem or have fled to Egypt (v. 8-10). For these, God promises unrelenting judgment through sword, famine, and pestilence, until they are removed from the land or destroyed. They will become an object of horror and reproach among all the kingdoms of the earth. Unlike the exiles who will be restored, these will face total rejection because of their persistent rebellion.

This vision underscores God’s sovereign choice in how He works with His people. Exile, though painful, can be the very means by which God preserves and purifies a remnant. It also shows that outward security in the land is meaningless without covenant faithfulness. God’s work is aimed at transforming the heart, fulfilling the promise later seen in the New Covenant (Jer. 31:31-34).

Believers today are reminded that God’s discipline often has a redemptive purpose. Situations that seem like setbacks may be God’s way of positioning us for deeper faith and long-term blessing. We must be willing to trust His process, even when it comes through loss or discomfort, remembering that His goal is always to shape us into a people who truly know and love Him.

Jeremiah 25 – Seventy Years of Captivity

Jeremiah’s messages of judgment are arranged topically, not chronologically, with chapter 25 serving as the capstone for all of his previous messages (see the timeline of events in Jeremiah). This passage concerned all the people of Judah, and because of the significance of the message, the time when it was given was recorded. Furthermore, everything that follows this chapter will focus on Babylon’s coming attacks, first on Israel (chs. 26-45) and then on the other nations (chs. 46-51).

Chapter 25 begins in the fourth year of King Jehoiakim of Judah, which is also the first year of Nebuchadnezzar’s reign over Babylon (v. 1). For twenty-three years, from the thirteenth year of King Josiah until this point, Jeremiah had faithfully delivered God’s word, urging Judah to turn from their evil ways and avoid disaster (v. 2–3). Yet the people refused to listen, ignoring the repeated calls of both Jeremiah and other prophets sent by God (v. 4-7). This persistent rejection of God’s voice set the stage for the announced judgment.

The Lord declares that He will summon “all the tribes of the north” under Nebuchadnezzar, called here “My servant,” to bring destruction upon Judah and the surrounding nations (v. 8-9). The land will be made a desolation, and the people will serve the king of Babylon for seventy years (v. 10-11). This seventy-year exile echoes later prophecies (Jer. 29:10; Dan. 9:2) and shows God’s sovereignty not only in disciplining His people but also in setting a precise limit to their punishment.

After the seventy years are complete, God promises to punish the king of Babylon and the nation itself for their iniquity, making it a perpetual ruin (v. 12-14). He would fulfill all the things ... written in Jeremiah’s book against Babylon. The material to which God alluded is in chapters 50-51. Ultimately, God would repay Babylon according to her deeds.

Jeremiah, then, had a vision of the Lord holding in His hand a cup; a cup that was filled with God’s wrath. Jeremiah is commanded to take the cup of God’s wrath and symbolically give it to all the nations to drink, representing the certainty of judgment (v. 15-17). This list of nations includes Judah, Egypt, Philistia, Moab, Ammon, Tyre, Sidon, Arabia, Elam, Media, and even “all the kingdoms of the world” (v. 18-26). All these nations would be judged at the hands of Babylon, but after all of them, God would make the king of Babylon drink it too, showing that no nation is beyond God’s reach.

The chapter closes with a vivid picture of God as a roaring lion bringing judgment on the nations (v. 27-38). The sword will go forth from nation to nation, and the Lord Himself will be against all flesh. The shepherds (leaders) of the nations will wail, for the day of slaughter has come. This section reinforces the global scope of God’s justice and His role as the righteous Judge of all peoples.

God’s patience has limits; persistent rebellion eventually brings certain judgment. Yet even in judgment, He remains in control of the timeline and outcome. His sovereignty extends over all nations, and He uses world powers—even pagan kings like Nebuchadnezzar—as instruments to accomplish His purposes. Judgment is universal; no nation escapes accountability before the holy God.

This passage challenges us to take God’s warnings seriously and respond promptly, not presuming upon His patience. It also calls us to see history through a theological lens: political powers rise and fall under God’s direction. For believers, the seventy-year prophecy reminds us that God’s discipline is purposeful and temporary for His people, but His justice is permanent against unrepentant sin. We should live in readiness, trusting that the God who controls world events also keeps His promises to redeem and restore His own.

Conclusion

Jeremiah 23–25 unveils a God whose justice is exact and whose promises are unshakable. No corrupt shepherd can hide from His gaze, no nation can sidestep His judgment, and no rebellious heart can outlast His discipline. Yet woven into these sobering warnings is a radiant thread of hope—a vision of the righteous King who will lead His people with truth and compassion, and the assurance that exile is never the final word.

For Judah, the seventy years in Babylon were not a closed door but a refining fire, shaping them for restoration. For us, these chapters call us to trust God’s perfect timing and wise leadership, even when His path leads through seasons of correction. His discipline is never to destroy, but to draw us back to Himself. The choice, as in Judah’s day, is clear: resist and reap ruin, or surrender and step into the fullness of His promises—where judgment gives way to joy, and the God who disciplines also redeems.

Footnotes:

Dates of Events in Jeremiah (Bible Hub)

Event	Reigning King(s)	Jeremiah Passages
Jeremiah is called to prophecy (c. 627 BC)	Josiah	Jeremiah 1:1-3
Jeremiah declares Judah’s forsaking of God	Josiah	Jeremiah 2-6
Jeremiah’s message at the Temple gate	Josiah	Jeremiah 7-10
Discovery of the Book of the Law & Josiah’s reforms (c. 622 BC)	Josiah	Jeremiah 11-12
Jeremiah proclaims that the covenant is broken	Jehoiakim (after 609 BC)	Jeremiah 13-20
Battle of Carchemish; Babylon defeats Egypt and Assyria (605 BC)	Jehoiakim	Jeremiah 46:2, Daniel 1:1-7
Jeremiah’s scroll was read to Jehoiakim and burnt (604 BC)	Jehoiakim	Jeremiah 36
Jehoiakim rebels against Babylon (601 BC)	Jehoiakim	2 Kings 24:1
Second Deportation; Babylonian invasion takes Jerusalem; Ezekiel deported; Zedekiah replaces Jehoiachin (598 BC)	Jehoiakim, Jehoiachin, Zedekiah	2 Kings 24:12-17, 2 Chronicles 36:6
Jeremiah’s Conflicts & Prophecies against Judah	Zedekiah	Jeremiah 21-33
Jeremiah prophesies judgment on Judah	Zedekiah	Jeremiah 34-45
The Fall of Jerusalem (586 BC)	Zedekiah	2 Kings 25, Jeremiah 52
Jeremiah prophesies against Babylon	After the Fall of Jerusalem	Jeremiah 50, 51