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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 19.) To Pharaoh, the king of Egypt, and his servants, and his princes, and all his people, and everyone in general. After Jerusalem, Pharaoh, the king of Egypt, and his companions drank: the princes and all the people drank, as did everyone who is not Egyptian, but who dwells in his territories: whom the Seventy translated as 'συμμίκτους', that is, mixed, the common people not of the land of Egypt, but foreign and alien.
And all the kings of the land of Uz, which is called Us in Hebrew, from which the history also narrates that Job was: There was a certain man in the region of Uz, named Job (Job 1). And yet it should be known that this verse is not found in the Septuagint, and Theodotion interpreted it as an island.
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 25:19 names "Pharaoh king of Egypt, and his servants, and his princes, and all his people" as one of the significant nations destined to drink from the "cup of the wine of God's fury," symbolizing divine judgment. This verse is embedded within a comprehensive prophetic oracle delivered by Jeremiah, which declares God's universal sovereignty and His impending wrath upon Judah and an extensive list of surrounding kingdoms, with Egypt representing a formidable, yet ultimately accountable, global power.
CONTEXT
Literary Context: Jeremiah 25 functions as a pivotal prophetic oracle, marking the culmination of Jeremiah's initial prophecies and foreshadowing the seventy-year Babylonian captivity of Judah. The immediate literary context for verse 19 is the "cup of wrath" vision, detailed in Jeremiah 25:15-29, where God commands Jeremiah to administer a symbolic cup of judgment to various nations. This divine judgment commences with Jerusalem and Judah, as explicitly stated in Jeremiah 25:18, before extending outward to encompass a comprehensive enumeration of kingdoms and their leaders. The inclusion of Egypt within this extensive list powerfully underscores the global reach of God's impending judgment, demonstrating that no nation, irrespective of its perceived power, historical significance, or geographical isolation, is exempt from divine accountability. The meticulous naming of nations highlights the deliberate, precise, and comprehensive nature of God's sovereign decree.
Historical & Cultural Context: At the time of this prophecy, likely around 605 BCE (the fourth year of King Jehoiakim's reign), the geopolitical landscape of the ancient Near East was undergoing a dramatic shift. The burgeoning power of Babylon, under Nebuchadnezzar, had decisively defeated Egypt at the Battle of Carchemish in 605 BCE, effectively ending Egypt's dominance in the region. Egypt, under Pharaoh Necho II, had long been a formidable empire with a rich history of interaction, often adversarial, with Israel and Judah. Culturally, Egypt was renowned for its deeply entrenched polytheistic religion, its powerful pharaohs who were revered as divine manifestations, and its advanced civilization. For Judah, Egypt frequently represented a dangerous temptation to trust in human alliances and military strength rather than in God's protective providence, as vividly cautioned in passages like Isaiah 30:1-3. Jeremiah's prophecy against Egypt, therefore, would have been particularly striking and impactful, as it targeted a nation that had historically exerted significant influence over Judah and was considered a bastion of worldly strength and security.
Key Themes: Jeremiah 25:19 contributes profoundly to several foundational themes within the book of Jeremiah and broader biblical theology. Foremost is the theme of Divine Sovereignty Over Nations, which unequivocally asserts that God's authority extends far beyond His covenant people, Israel, to encompass all world powers, including the mighty and ancient empire of Egypt. This truth profoundly challenges any humanistic notion of national invincibility, autonomy, or self-determination apart from God's ultimate and overarching rule. Another crucial theme is Universal Accountability, as the judgment is not confined to Judah but extends impartially to all peoples who have engaged in wickedness, idolatry, or oppression. The comprehensive inclusion of "Pharaoh king of Egypt, and his servants, and his princes, and all his people" powerfully illustrates that God's judgment is sweeping, affecting all levels of society, from the highest ruler to the common citizen. Finally, the specific naming of powerful nations like Egypt reinforces the theme of the Fulfillment of Prophecy, demonstrating the precise, certain, and inevitable nature of God's prophetic word, a concept further explored in the detailed prophecies against Egypt in Ezekiel 29-32. These judgments were historically realized, serving as an undeniable testament to God's faithfulness and His omnipotence to execute His word.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 25:19 masterfully employs several literary devices to amplify its prophetic impact and convey the scope of God's judgment. The most prominent is Enumeration, as the verse meticulously lists various segments of Egyptian society: "Pharaoh king of Egypt, and his servants, and his princes, and all his people." This detailed and exhaustive listing emphasizes the comprehensive and inescapable nature of God's judgment, ensuring that no individual or group within the nation is overlooked. There is also a clear element of Synecdoche, where "Pharaoh king of Egypt" serves as a powerful representation of the entire nation, with the ruler standing in for the whole entity, embodying its identity and destiny. Furthermore, the very mention of "Egypt" carries profound Symbolism, representing not merely a geographical location but a historical adversary to God's people, a source of worldly pride and idolatry, and a nation that often led Israel astray. This makes its inclusion in the list of nations destined for judgment particularly poignant and illustrative of God's universal justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 25:19 powerfully articulates the profound theological truth of God's absolute sovereignty over all nations and His unwavering, impartial justice. It unequivocally demonstrates that divine judgment is not exclusively limited to His covenant people, Israel, but extends comprehensively to every kingdom and people group, holding them fully accountable for their actions, their pride, and their idolatry. This truth fundamentally challenges any humanistic worldview that posits national autonomy, invincibility, or self-sufficiency, asserting instead that all earthly powers are ultimately subservient to the King of kings. The inclusion of Egypt, a historically dominant, often arrogant, and idolatrous empire, serves as a stark and enduring reminder that no nation, however mighty, can escape the righteous scrutiny and ultimate decree of the Almighty God. This universal accountability underscores the inherent moral order of the cosmos, where divine justice will ultimately prevail over all human rebellion and sin.
REFLECTION AND APPLICATION
Jeremiah 25:19, with its declaration of impending judgment against a powerful nation like Egypt, offers profound and enduring lessons for contemporary believers and societies. It serves as a potent reminder that God remains eternally sovereign over all global affairs, even when human events appear chaotic, unjust, or beyond human control. In an era marked by rapid geopolitical shifts, fervent nationalistic sentiments, and the inevitable rise and fall of empires, this verse calls us to place our ultimate trust not in human leaders, military might, economic prowess, or political ideologies, but in the unfailing justice and absolute control of the Lord of Hosts. It challenges us to critically examine our own allegiances and to recognize that both individuals and nations are ultimately accountable to a righteous and holy God. This sobering truth should inspire profound humility in the face of divine power and a steadfast reliance on God's ultimate plan, knowing with certainty that He will indeed set all things right, bringing justice to the oppressed and humbling the proud. Furthermore, it encourages fervent intercession for nations and their leaders, recognizing God's supreme authority to shape their destinies according to His perfect will and redemptive purposes.
Questions for Reflection
FAQ
Why is Egypt specifically mentioned in this list of nations to be judged?
Answer: Egypt is specifically mentioned due to its unparalleled historical prominence as a major regional power and its long, complex, and often fraught relationship with Israel. For centuries, Egypt had been either an oppressive force (as during the Exodus, recounted in Exodus 1) or an unreliable and deceptive ally, frequently tempting Israel to trust in human strength and alliances rather than in God's divine deliverance (e.g., Isaiah 31:1). Furthermore, Egypt's pervasive pride, its deep-seated idolatry, and its pharaohs' audacious claims to divinity made it a prime example of a nation in direct opposition to the one true God. Its explicit inclusion in this list of judgments powerfully underscores God's absolute sovereignty over even the most powerful, self-sufficient, and seemingly invincible nations, demonstrating unequivocally that no earthly entity is beyond His righteous scrutiny and ultimate judgment.
What does the "cup of the wine of this fury" symbolize in Jeremiah 25?
Answer: The "cup of the wine of this fury" (referenced in Jeremiah 25:15) is a potent and recurring symbolic image throughout Scripture, representing God's righteous wrath and impending, inescapable judgment. When Jeremiah is commanded to make the nations drink from it, it signifies that they will experience the full and devastating measure of divine punishment for their wickedness, idolatry, oppression, and rebellion against God's moral order. This powerful metaphor is found elsewhere in prophetic literature, such as in Isaiah 51:17 where Jerusalem is called to drink from the cup of trembling, and most vividly in Revelation 14:10, where it depicts the eternal and devastating consequences of God's holy indignation against sin. It consistently portrays the inescapable and comprehensive nature of God's justice.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 25:19 speaks directly of God's temporal judgment on the ancient nation of Egypt, its prophetic scope ultimately points to the universal and final judgment administered by Jesus Christ. In the Old Testament, God demonstrated His sovereign rule over nations through specific historical interventions and the rise and fall of empires, but the ultimate and perfect fulfillment of His righteous rule and judgment is found in the person and redemptive work of Christ. Jesus, the Lamb of God who takes away the sin of the world, is simultaneously the one to whom all authority in heaven and on earth has been irrevocably given (Matthew 28:18). He is the divinely appointed judge of both the living and the dead (Acts 10:42). The comprehensive judgment described in Jeremiah, affecting "Pharaoh king of Egypt, and his servants, and his princes, and all his people," powerfully foreshadows the glorious day when every knee will bow and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11). Ultimately, the "cup of fury" that nations like Egypt were compelled to drink finds its most profound theological echo in the cup of God's wrath that Christ Himself willingly drank on the cross, taking upon Himself the full measure of judgment justly due to all humanity (Matthew 26:39). Thus, Jeremiah 25:19 not only declares God's universal sovereignty but also anticipates the glorious coming of the King of kings and Lord of lords, who will ultimately execute perfect justice and establish His eternal kingdom over all creation (Revelation 19:16).