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Commentary on Jeremiah 25 verses 15–29
Under the similitude of a cup going round, which all the company must drink of, is here represented the universal desolation that was now coming upon that part of the world which Nebuchadrezzar, who just now began to reign and act, was to be the instrument of, and which should at length recoil upon his own country. The cup in the vision is to be a sword in the accomplishment of it: so it is explained, Jer 25:16. It is the sword that I will send among them, the sword of war, that should be irresistibly strong and implacably cruel.
I. As to the circumstances of this judgment, observe,
1.Whence this destroying sword should come - from the hand of God. It is the sword of the Lord (Jer 47:6), bathed in heaven, Isa 34:5. Wicked men are made use of as his sword, Psa 17:13. It is the wine-cup of his fury. It is the just anger of God that sends this judgment. The nations have provoked him by their sins, and they must fall under the tokens of his wrath. These are compared to some intoxicating liquor, which they shall be forced to drink of, as, formerly, condemned malefactors were sometimes executed by being compelled to drink poison. The wicked are said to drink the wrath of the Almighty, Job 21:20; Rev 14:10. Their share of troubles in his world is represented by the dregs of a cup of red wine full of mixture, Psa 75:8. See Psa 11:6. The wrath of God in this world is but as a cup, in comparison of the full streams of it in the other world.
2.By whose hand it should be sent to them - by the hand of Jeremiah as the judge set over the nations (Jer 1:10), to pass his sentence upon them, and by the hand of Nebuchadrezzar as the executioner. What a much greater figure then does the poor prophet make than what the potent prince makes, if we look upon their relation to God, though in the eye of the world it was the reverse of it! Jeremiah must take the cup at God's hand, and compel the nations to drink it. He foretells no hurt to them but what God appoints him to foretell; and what is foretold by a divine authority will certainly be fulfilled by a divine power.
3.On whom it should be sent - on all the nations within the verge of Israel's acquaintance and the lines of their communication. Jeremiah took the cup, and made all the nations to drink of it, that is, he prophesied concerning each of the nations here mentioned that they should share in this great desolation that was coming. Jerusalem and the cities of Judah are put first (Jer 25:18); for judgment begins at the house of God (Pe1 4:17), at the sanctuary, Eze 9:6. Whether Nebuchadrezzar had his eye principally upon Jerusalem and Judah in this expedition or no does not appear; probably he had; for it was as considerable as any of the nations here mentioned. However God had his eye principally to them. And this part of the prophecy was already begun to be accomplished; this is denoted by that melancholy parenthesis (as it is this day), for in the fourth year of Jehoiakim things had come into a very bad posture, and all the foundations were out of course. Pharaoh king of Egypt comes next, because the Jews trusted to that broken reed (v. 19); the remains of them fled to Egypt, and there Jeremiah particularly foretold the destruction of that country, Jer 43:10, Jer 43:11. All the other nations that bordered upon Canaan must pledge Jerusalem in this bitter cup, this cup of trembling. The mingled people, the Arabians (so some), some rovers of divers nations that lived by rapine (so others); the kings of the land of Uz, joined to the country of the Edomites. The Philistines had been vexatious to Israel, but now their cities and their lords become a prey to this mighty conqueror. Edom, Moab, Ammon, Tyre, and Zidon, are places well known to border upon Israel; the Isles beyond, or beside, the sea, are supposed to be those parts of Phoenicia and Syria that lay upon the coast of the Mediterranean Sea. Dedan and the other countries mentioned (Jer 25:23, Jer 25:24) seem to have lain upon the confines of Idumea and Arabia the desert. Those of Elam are the Persians, with whom the Medes are joined, now looked upon as inconsiderable and yet afterwards able to make reprisals upon Babylon for themselves and all their neighbours. The kings of the north, that lay nearer to Babylon, and others that lay at some distance, will be sure to be seized on and made a prey of by the victorious sword of Nebuchadrezzar. Nay, he shall push on his victories with such incredible fury and success that all the kingdoms of the world that were then and there known should become sacrifices to his ambition. Thus Alexander is said to have conquered the world, and the Roman empire is called the world, Luk 2:1. Or it may be taken as reading the doom of all the kingdoms of the earth; one time or other, they shall feel the dreadful effects of war. The world has been, and will be, a great cockpit, while men's lusts war as they do in their members, Jam 4:1. But, that the conquerors may see their fate with the conquered, it concludes, The king of Sheshach shall drink after them, that is, the king of Babylon himself, who has given his neighbours all this trouble and vexation, shall at length have it return upon his own head. That by Sheshach is meant Babylon is plain from Jer 51:41; but whether it was another name of the same city or the name of another city of the same kingdom is uncertain. Babylon's ruin was foretold, Jer 25:12, Jer 25:13. Upon this prophecy of its being the author of the ruin of so many nations it is very fitly repeated here again.
4.What should be the effect of it. The desolations which the sword should make in all these kingdoms are represented by the consequences of excessive drinking (Jer 25:16): They shall drink, and be moved, and be mad. They shall be drunken, and spue, and fall and rise no more, Jer 25:27. Now this may serve, (1.) To make us loathe the sin of drunkenness, that the consequences of it are made use of to set forth a most woeful and miserable condition. Drunkenness deprives men, for the present, of the use of their reason, makes them mad. It takes from them likewise that which, next to reason, is the most valuable blessing, and that is health; it makes them sick, and endangers the bones and the life. Men in drink often fall and rise no more; it is a sin that is its own punishment. How wretchedly are those intoxicated and besotted that suffer themselves at any time to be intoxicated, especially to be by the frequent commission of the sin besotted with wine or strong drink! (2.) To make us dread the judgments of war. When God sends the sword upon a nation, with warrant to make it desolate, it soon becomes like a drunken man, filled with confusion at the alarms of war, put into a hurry; its counsellors mad, and at their wits' end, staggering in all the measures they take, all the motions they make, sick at heart with continual vexation, vomiting up the riches they have greedily swallowed down (Job 20:15), falling down before the enemy, and as unable to get up again, or do any thing to help themselves, as a man dead drunk is, Hab 2:16.
5.The undoubted certainty of it, with the reason given for it, Jer 25:28, Jer 25:29. They will refuse to take the cup at thy hand; not only they will be loth that the judgment should come, but they will be loth to believe that ever it will come; they will not give credit to the prediction of so despicable a man as Jeremiah. But he must tell them that it is the word of the Lord of hosts, he hath said it; and it is in vain for them to struggle with Omnipotence: You shall certainly drink. And he must give them this reason, It is a time of visitation, it is a reckoning day, and Jerusalem has been called to an account already: I begin to bring evil on the city that is called by my name; its relation to me will not exempt it from punishment, and should you be utterly unpunished? No; If this be done in the green tree, what shall be done in the dry? If those who have some good in them smart so severely for the evil that is found in them, can those expect to escape who have worse evils, and no good, found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished, of whom they learned it? No doubt they shall: I will call for a sword upon all the inhabitants of the earth, for they have helped to debauch the inhabitants of Jerusalem.
II. Upon this whole matter we may observe, 1. That there is a God that judges in the earth, to whom all the nations of the earth are accountable, and by whose judgment they must abide. 2. That God can easily bring to ruin the greatest nations, the most numerous and powerful, and such as have been most secure. 3. That those who have been vexatious and mischievous to the people of God will be reckoned with for it at last. Many of these nations had in their turns given disturbance to Israel, but now comes destruction on them. The year of the redeemer will come, even the year of recompenses for the controversy of Zion. 4. That the burden of the word of the Lord will at last become the burden of his judgments. Isaiah had prophesied long since against most of these nations (ch. 13, etc.) and now at length all his prophecies will have their complete fulfilling. 5. That those who are ambitious of power and dominion commonly become the troublers of the earth and the plagues of their generation. Nebuchadrezzar was so proud of his might that he had no sense of right. These are the men that turn the world upside down, and yet expect to be admired and adored. Alexander thought himself a great prince when others thought him no better than a great pirate. 6. That the greatest pomp and power in this world are of very uncertain continuance. Before Nebuchadrezzar's greater force kings themselves must yield and become captives.
In the same way in which physicians apply remedies to the sick, in order that by careful treatment they may recover their health, God so deals toward those who have lapsed and fallen into sin, is proved by this, that the cup of God’s fury is ordered, through the agency of the prophet Jeremiah, to be offered to all nations, that they may drink it, and be in a state of madness and vomit it forth. In doing which, God threatens them, saying that if anyone refuses to drink, he shall not be cleansed. By this certainly it is understood that the fury of God’s vengeance is profitable for the purgation of souls.
Know that it was foretold that wars would continue frequently to prevail, death and famine accumulate anxiety, health would be shattered by raging diseases and the human race be wasted by the desolation of pestilence. It was predicted that evils should be multiplied in the last times and that misfortunes should be varied and that as the day of judgment is now drawing near, the censure of an indignant God should be more and more aroused for the scourging of the human race. For these things do not happen, as your false complaining and ignorant inexperience of the truth asserts and repeats, because your gods are not worshiped by us, but because God is not worshiped by you. For since he is Lord and Ruler of the world and all things are carried on by his will and direction, nor can anything be done save what he has done or allowed to be done, certainly when those things occur that show the anger of an offended God, they happen not on account of us by whom God is worshiped, but they are called down by your sins and by what you deserve, by whom God is neither in any way sought or feared, because your vain superstitions are not forsaken, nor is the true religion known in such a way that he who is the one God over all might alone be worshiped and petitioned. Finally, listen to himself speaking with a divine voice at once instructing and warning us: “You will worship the Lord your God, and him only shall you serve.” And again, “You will have no other gods but me.” And again, “Do not go after other gods to serve them, and do not worship them, and do not provoke me to anger with the works of your hands to destroy you.”
Consider and observe, my hearer, that if God had provided hope for Sodom and its companions, he would not have overthrown them with fire and brimstone, the sign of the last day of the world. Instead, he would have delivered them over to one of the kingdoms to be chastised. This is what was written, for instance, when Jeremiah caused the nations and kingdoms to drink the cup of wrath. Concerning each one of the cities, he said that after they shall “drink the cup, I will turn back the captivity of Elam, of Tyre, of Sidon, of the children of Ammon, and of Moab and of Edom.” Concerning each one of these kingdoms he said, “In the last days I will turn back its captivity.” Now we see that Tyre was inhabited and was opulent after it had wandered seventy years, and after it had received the reward of its harlotries and after it had committed fornication with all the kingdoms. And Tyre took the harp, and played it sweetly and multiplied its music. And also the region of Elam is inhabited and opulent. And with regard to Babylon Jeremiah said, “Babylon shall fall and shall not rise.” And look! Up to the present day it continues in desolation and will do so forever. And also about Jerusalem he said, “The virgin of Israel shall fall and shall not rise again. She is forsaken on the ground, and there is none to raise her up.” For if the prophecy is true that Jeremiah spoke about Babylon, also that about Jerusalem is true and worthy of faith. And Isaiah said to Jerusalem, “I will not again be angry with you, nor will I reprove you.” He truly will not be angry with Jerusalem ever again, nor will he reprove her forever; for that which is in desolation he will not reprove, nor will she provoke him to wrath.
(Verse 18) Jerusalem and the cities of Judah, and its kings, and its princes, to make them a desolation, and an astonishment, and a hissing, and a curse, as it is this day. 'I thought,' he says, 'that I would give this only to the nations, and therefore I gladly offered myself to this ministry; but among all the nations, indeed before all others, I have given it to Jerusalem and the cities of Judah, and its kings, and its princes, to make them a desolation, and an astonishment, and a hissing, and a curse, as is proven by the present example.' And as it is said above: You have seduced me, O Lord, and I have been seduced; you have been strong and have prevailed.
The pouring out of the cup—and that a cup of pure or unmixed wine (which is called akratos in Greek)—is a sign of the Lord’s wrath so that all the nations who have waged war against the people of God will drink from the cup of the wrath of the Lord. Also, Isaiah writes concerning this cup against Jerusalem, “You have drunk and emptied the drinking cup of wrath, the cup of destruction; therefore, arise!” But that cup is being drunk by all nations so that they can vomit and be maddened. To be sure, an unsound interpretation understands this cup in a good sense, so that like a purgative it forces out whatever bile or phlegm or noxious humor is in the chest and restores pristine health. This interpretation understands the Savior instead of Jeremiah as the one who would make all the nations drink it, to whom also he was sent, so that when they had rejected idolatry they might dedicate themselves to the worship of God. But the words that follow will show that this is contrary to the Holy Scripture, for they are made to drink of the cup of pure wine not as a remedy (as this interpretation wants to understand it) but as a punishment.
He gives the name drinking cup to punishment, as also in another psalm, “In the hand of the Lord there is a cup of wine, full of a strong mixture,” and a little later, “all the sinners of the earth will drink it.” This drinking cup blessed Jeremiah was ordered to offer to the nations.
And he calls God’s punishment the “cup of unmixed wine.” … By “drinking” and “vomiting” Jeremiah implies they have had enough, and in their “raving,” he alludes to the terrible nature of their punishment. Then the prophet further relates how Jerusalem and the cities that paid tribute to it, along with their kings and rulers, were made to drink this cup.
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SUMMARY
Jeremiah 25:18 powerfully declares God's impending and severe judgment upon Jerusalem, the cities of Judah, and their leadership. This verse encapsulates the dire consequences of their persistent idolatry, covenant infidelity, and rebellion, detailing the divine decree that would transform them into a desolate ruin, an object of horror and shock, a sound of scorn, and a public curse. It ominously concludes by affirming the present reality or absolute certainty of this judgment, highlighting God's unwavering righteousness and the inevitability of His prophetic word.
CONTEXT
Literary Context: Jeremiah 25:18 is strategically placed within a pivotal prophetic discourse, often termed the "Seventy Years Prophecy," spanning Jeremiah 25. The preceding verses (Jeremiah 25:1-14) establish the Lord's long-suffering patience and His repeated, yet unheeded, calls to repentance through His prophets. Verse 15 introduces the dramatic imagery of the "cup of the wine of this fury," which the Lord commands Jeremiah to make all nations drink, beginning specifically with Jerusalem and Judah. This symbolic act signifies the comprehensive outpouring of divine wrath. Jeremiah 25:18 precisely identifies the initial and primary recipients of this judgment, setting the stage for the subsequent enumeration of other nations who will also partake of this cup of judgment (Jeremiah 25:19-26), ultimately culminating in the judgment upon Babylon (Jeremiah 25:27-38). Thus, the verse functions as a concrete and specific application of the general principle of divine judgment introduced earlier in the chapter.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during the turbulent late 7th and early 6th centuries BCE, a period marked by the decline of the Neo-Assyrian Empire and the meteoric rise of the Neo-Babylonian Empire. Judah, a small kingdom, found itself precariously positioned between these global powers, vacillating in its political alliances and, more importantly, in its religious fidelity to Yahweh. Despite repeated and urgent warnings from prophets like Jeremiah, the people, their kings, and their princes largely persisted in widespread idolatry, social injustice, and a dangerous, false sense of security rooted in the presence of the Temple in Jerusalem. The phrase "as it is this day" in Jeremiah 25:18 strongly suggests that the prophecy was being uttered either as the initial stages of Babylonian incursions were already underway (e.g., the first deportation in 605 BCE) or with such absolute prophetic certainty that the future destruction was spoken of as if it were already a present, undeniable reality. Culturally, the concept of curses as direct consequences of covenant infidelity was deeply ingrained in Israelite thought and law, vividly outlined in passages such as Deuteronomy 28.
Key Themes: This verse powerfully contributes to several overarching themes pervasive in the book of Jeremiah and the broader prophetic tradition. Firstly, it highlights the theme of Divine Judgment and Justice, demonstrating God's unwavering righteousness and His commitment to holding His covenant people accountable for their persistent sin. Their unrepentant disobedience, despite repeated divine warnings, necessitates this severe divine intervention. Secondly, the verse underscores the profound Consequences of Covenant Disobedience, vividly portraying the physical, social, and spiritual ruin that inevitably results from rejecting God's commands. The terms "desolation," "astonishment," "hissing," and "curse" are not mere rhetorical flourishes but concrete descriptions of the national humiliation, suffering, and destruction that would befall Judah. This aligns perfectly with the prophetic emphasis on the direct link between national sin and national suffering, a theme pervasive throughout the prophetic books (e.g., Isaiah 1:4-9). Finally, it speaks to the theme of Prophetic Fulfillment and God's Sovereignty, as Jeremiah's words, though initially met with resistance and skepticism, were ultimately and undeniably fulfilled through the Babylonian invasions and the catastrophic destruction of Jerusalem in 586 BCE, leading to the Babylonian exile.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 25:18 employs several potent literary devices to convey its message of impending and inescapable judgment. The primary device is the Prophetic Oracle, where the prophet delivers a direct, authoritative message from God, often in the form of a declaration of future events. The phrase "to make them..." clearly indicates divine agency and intentionality in bringing about the described conditions. Enumeration is used effectively to list the specific, comprehensive targets of judgment ("Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof"), emphasizing the wide-reaching scope of the divine wrath. The most striking device is the use of a Fourfold Parallelism or a Quartet of Judgment Terms: "a desolation, an astonishment, an hissing, and a curse." This creates a powerful cumulative effect, intensifying the sense of utter ruin, public disgrace, and divine abandonment. Each term builds upon the last, painting a vivid and inescapable picture of national catastrophe. The final phrase, "as it is this day," functions as a powerful Affirmation of Certainty, blurring the lines between future prophecy and present reality, thus underscoring the absolute reliability of God's word and the inevitability of the judgment. This also serves as a form of Dramatic Irony, as the "peaceful foundation" of Jerusalem is utterly shattered.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 25:18 stands as a profound theological statement on God's unwavering justice, His holiness, and His absolute sovereignty over nations. It reveals that the Lord is not merely a benevolent deity but also a righteous judge who holds His covenant people, and indeed all humanity, accountable for their actions. The severe judgment pronounced upon Judah underscores the gravity of covenant infidelity, persistent rebellion, and spiritual apathy against divine commands. This passage reminds us that God's patience, though immense, has limits, and His warnings, delivered through His faithful prophets, are not to be trifled with. The "cup of wrath" imagery, introduced earlier in the chapter, signifies a deliberate, comprehensive, and just outpouring of divine displeasure, a righteous recompense for generations of idolatry, social injustice, and spiritual indifference. The theological implication is clear: sin, left unrepented and unaddressed, inevitably leads to devastating consequences, both individually and corporately, demonstrating that God's character demands a response of reverence and obedience.
REFLECTION AND APPLICATION
Jeremiah 25:18, though deeply rooted in the ancient history of Judah, carries timeless and profound relevance for believers today. It serves as a sober reminder that God is eternally holy and just, and His immutable character demands a response of profound reverence, humble submission, and faithful obedience from His people. While we now live under the New Covenant of grace, the spiritual principles of sowing and reaping, and the inherent seriousness of sin, remain immutable. This verse challenges us to engage in honest self-examination of our own lives and communities: are there areas where we, individually or corporately, have become complacent, rebellious, or indifferent to God's revealed will in His Word? Are we living in a way that truly brings honor and glory to His name, or are we, like ancient Judah, inadvertently inviting spiritual consequences through our choices and priorities? This passage calls us to genuine repentance, to heed the warnings and wisdom found in God's Word, and to live in humble, active submission to His sovereign authority. It fosters a healthy and reverent fear of God, not as a terror-inducing dread, but as a profound respect for His righteousness, power, and the ultimate consequences of rejecting His truth, thereby motivating us to pursue holiness and to cherish the boundless grace that has been so freely given to us in Christ Jesus.
Questions for Reflection
FAQ
What does "as it is this day" mean in Jeremiah 25:18?
Answer: The phrase "as it is this day" in Jeremiah 25:18 carries significant prophetic weight and can be interpreted in two primary, complementary ways, both reflecting the absolute certainty of God's word. Firstly, it might indicate that the initial stages of the prophesied judgment were already beginning to manifest or were visibly apparent at the very time Jeremiah spoke these words, perhaps referring to the early Babylonian incursions (such as the first deportation in 605 BCE) or the increasing distress and decline within Judah. Secondly, and more commonly in prophetic literature, it serves as a powerful rhetorical device emphasizing the absolute certainty and inevitability of the prophecy's complete fulfillment. God's word is so utterly sure, His divine decree so unchangeable, that the future event is spoken of as if it were already a present reality. This serves to underscore the unalterable nature of His divine judgment and powerfully validate Jeremiah's message, confirming that the promised devastation was not a distant possibility but a guaranteed outcome due to Judah's persistent sin, a theme echoed in other prophetic warnings like Jeremiah 19:8.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 25:18 speaks pointedly of judgment and desolation for Old Testament Israel due to their covenant unfaithfulness, its ultimate theological trajectory and redemptive fulfillment point profoundly towards Christ. The "curse" pronounced upon Judah in this verse, a consequence of their sin, finds its most radical and glorious resolution in the person and redemptive work of Jesus Christ. Humanity, indeed all creation, was fundamentally under a curse due to sin, a state of alienation, condemnation, and judgment from a holy God, as the Apostle Paul articulates in Galatians 3:10, stating that "all who rely on the works of the law are under a curse." However, Christ, in an unparalleled act of divine love and substitutionary atonement, became a curse for us, bearing the full, unmitigated weight of divine judgment on the cross. As Galatians 3:13 triumphantly declares, "Christ redeemed us from the curse of the law by becoming a curse for us." He absorbed the "desolation," the "astonishment," and the "hissing" of God's righteous wrath, transforming the curse into an outpouring of blessing for all who place their faith in Him. The judgment that fell upon Jerusalem for its unfaithfulness thus foreshadows the greater, universal judgment for sin, from which believers are miraculously delivered through faith in the Lamb of God, who takes away the sin of the world (John 1:29). Therefore, while Jeremiah 25:18 vividly reveals the severity of God's justice against sin, it simultaneously magnifies the glorious and unparalleled grace found in Christ, who perfectly fulfilled the demands of the law and bore its curse, offering true peace, reconciliation, and eternal life where there was once only desolation and despair.