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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 25:15–29. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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.
(v. 20) And to all the kings of the land of the Philistines, and to Ascalon, Gaza, Accaron, and the rest of Azotus. He generally placed the Philistines, that is, the land of the Palestinians, and specifically their cities Ascalon, Gaza, Accaron, and Azotus; he only remained silent about Gath, which is included in the rest. For this is what is written: And the rest of Azotus: for it is near and adjacent to Azotus, which in Hebrew is called Esdod, the region of the city of Gath. But Isaiah writes that the Palestinians were captured and devastated by the Babylonians.
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 25:20 is a crucial component of Jeremiah's sweeping "cup of wrath" prophecy, which details God's comprehensive judgment upon numerous nations. This verse meticulously enumerates specific peoples and regions situated to the west and south of Judah, including the "mingled people," the kings of Uz, and the prominent Philistine city-states of Ashkelon, Azzah (Gaza), Ekron, and the remnant of Ashdod. It powerfully underscores the universal scope of divine retribution, which would be executed through Nebuchadnezzar, king of Babylon, demonstrating that no nation or people group, regardless of their perceived strength or geographical remoteness, is beyond the reach of God's sovereign accountability.
Context
Literary Context
Jeremiah 25:20 is deeply embedded within a significant prophetic oracle, often termed the "cup of wrath" prophecy, which spans Jeremiah 25:15-29. In this vivid vision, Yahweh commands Jeremiah to take a cup brimming with His furious judgment and compel all the nations to drink from it. This symbolic act powerfully conveys the widespread and devastating nature of the impending divine retribution. The preceding verses establish that this judgment will commence with Jerusalem and the cities of Judah (Jeremiah 25:18), before extending its reach to a vast array of surrounding nations. The instrument of this judgment is explicitly identified as Nebuchadnezzar, king of Babylon, whom God designates as His servant to execute His wrath. Verse 20, therefore, functions as a specific and detailed enumeration of some of the recipients of this judgment, illustrating the precise geographical breadth of God's sovereign decree.
Historical & Cultural Context
The late 7th and early 6th centuries BCE represented a period of profound geopolitical upheaval across the ancient Near East. The once-dominant Assyrian Empire was in decline, yielding its power to the ascendant Babylonian Empire under Nebuchadnezzar II. Judah, often caught precariously between these shifting imperial powers, frequently sought alliances or endured invasions. The nations listed in Jeremiah 25:20 represent distinct peoples and regions that maintained historical, cultural, or geographical connections with Judah, often characterized by conflict. The "land of Uz" is traditionally associated with northern Arabia or Edom, suggesting the expansive reach of God's judgment even to more remote and less directly involved areas. The "land of the Philistines" refers to the fertile coastal plain southwest of Judah, home to a confederacy of powerful city-states (Gaza, Ashkelon, Ekron, Ashdod, and Gath). These Philistine cities were long-standing adversaries of Israel, frequently engaging in warfare, cultural clashes, and idolatrous practices. Their inclusion underscores God's justice against those who had historically oppressed His chosen people and defied His covenant. The mention of a "remnant of Ashdod" might imply that this city had already suffered a prior significant blow, perhaps from Egyptian or Babylonian incursions, underscoring the cumulative and thorough nature of divine judgment.
Key Themes
Jeremiah 25:20 contributes significantly to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it powerfully asserts the theme of Universal Divine Judgment, demonstrating that God's sovereignty extends far beyond Israel to encompass all nations. No people group, regardless of their perceived strength or geographical isolation, is exempt from His ultimate accountability. This expansive view contrasts sharply with any limited understanding of God as merely a tribal deity. Secondly, the meticulous listing of nations reinforces the theme of the Fulfillment of Prophecy, emphasizing the precision and certainty with which God's word will be accomplished. Jeremiah's prophecies, often met with skepticism and resistance, are shown to be divinely ordained and meticulously detailed, assuring their inevitable execution. Thirdly, the inclusion of these nations, many of whom were notorious for their idolatry, violence, and persistent opposition to God's people, underscores the Consequences of Sin. Their impending judgment serves as a stark reminder that defiance of God's moral order inevitably leads to divine retribution, a principle echoed throughout the prophetic literature (e.g., Amos 1-2). This universal judgment ultimately serves to vindicate God's righteousness and establish His supreme authority over all earthly kingdoms, a truth powerfully articulated in passages like Daniel 4:17.
Exposition and Analysis
Key Word Analysis
From מָלַךְ; a king; king, royal. This term appears twice in the verse, referring to "all the kings of the land of Uz" and "all the kings of the land of the Philistines." It signifies the rulers or reigning authorities of these nations, indicating that the divine judgment would encompass not only the people but also their leadership, dismantling their political structures and power. The judgment targets the very heads of these societies, emphasizing the comprehensive nature of God's wrath.
Patrial from פְּלֶשֶׁת; a Pelishtite or inhabitant of Pelesheth; Philistine. This refers to the people group inhabiting the coastal region southwest of Judah. Their inclusion highlights the judgment against a long-standing and significant adversary of Israel. The Philistines, known for their military prowess and idolatrous practices, represent a distinct cultural and political entity facing God's wrath.
From שָׁאַר; a remainder or residual (surviving, final) portion; that had escaped, be left, posterity, remain(-der), remnant, residue, rest. The mention of "the remnant of Ashdod" is particularly poignant. It suggests that Ashdod had already experienced significant devastation, and this prophecy targets whatever portion of its population or power remained. This term underscores the thoroughness of God's judgment, which would consume even what little was left of a previously strong city.
Verse Breakdown
"And all the mingled people"
This phrase (Hebrew: ereb) likely refers to a mixed multitude, possibly nomadic Arabian tribes or diverse foreign residents living in or around the specified regions. It indicates that God's judgment would extend beyond established kingdoms to include various unaligned or transient groups, signifying the all-encompassing nature of His wrath.
"and all the kings of the land of Uz"
This refers to the rulers of Uz, a region traditionally located in the northern Arabian desert or near Edom, famously known as the homeland of Job. Its inclusion demonstrates the far-reaching scope of God's judgment, extending even to geographically distant or less directly involved regions.
"and all the kings of the land of the Philistines"
This denotes the rulers of the Philistine confederacy, a powerful group of city-states southwest of Judah. Their inclusion highlights the judgment against a long-standing historical enemy of Israel, emphasizing divine justice for their historical antagonism and idolatry.
"and Ashkelon, and Azzah, and Ekron"
These are three of the five major Philistine city-states (the others being Gath and Ashdod). Their specific naming underscores the precision of the prophecy, targeting the heart of Philistine power and influence. These cities were centers of Philistine culture, trade, and military strength.
"and the remnant of Ashdod"
Ashdod was another significant Philistine city. The qualification "remnant" suggests that Ashdod had already suffered a previous destructive event, perhaps a siege or conquest, prior to this ultimate judgment. This indicates that God's judgment is thorough, affecting even what little remains of a once-powerful entity.
Literary Devices
Jeremiah 25:20 primarily employs Enumeration and Listing, meticulously detailing the various nations and cities destined for judgment. This extensive catalog serves to emphasize the comprehensive and inescapable nature of God's wrath, leaving no doubt about its universal scope. The repeated phrase "all the kings" alongside the specific mention of cities like Ashkelon, Azzah, and Ekron, utilizes a form of Metonymy, where the cities represent their inhabitants and political entities, and the kings represent the entire ruling structure. The inclusion of "the remnant of Ashdod" is a poignant detail, employing Synecdoche (a part representing the whole, or a specific detail highlighting a broader condition) to suggest a prior state of devastation, making the impending judgment even more final and complete. The entire passage functions as a Prophetic Oracle, a divine declaration of future events, characterized by its authoritative tone and direct pronouncements of judgment.
Theological and Thematic Connections
This verse powerfully articulates God's absolute sovereignty over all nations, not just Israel. It reveals that divine judgment is not arbitrary but is meted out according to the moral and spiritual condition of peoples, irrespective of their covenant relationship with Yahweh. The inclusion of diverse groups, from the remote "kings of Uz" to the historically antagonistic Philistine cities, underscores that God's justice is universal and inescapable. This comprehensive judgment serves to demonstrate God's righteousness and His ultimate control over history, ensuring that all wickedness will eventually face accountability. It is a stark reminder that earthly power and alliances are fleeting, and true security lies only in alignment with the divine will.
Reflection and Application
Jeremiah 25:20 serves as a profound reminder of God's absolute sovereignty over all of creation, including the rise and fall of nations. In a world often characterized by political turmoil, international conflicts, and the relentless pursuit of power, this verse grounds us in the truth that there is a higher authority to whom all earthly powers are ultimately accountable. It challenges us to consider our own lives and communities in light of divine justice, prompting introspection on whether our actions, values, and societal structures align with God's righteous standards. While the immediate context is one of historical judgment, the underlying principle remains timeless: God's justice will prevail, and no one is exempt from the consequences of their choices. This should cultivate a deep sense of humility, urging us to trust in God's ultimate control over history and to live justly, love mercy, and walk humbly with Him, rather than relying on fleeting earthly strengths or succumbing to the pride and idolatry that characterized these ancient nations.
Questions for Reflection
FAQ
Who are the "mingled people" mentioned in this verse?
The "mingled people" (Hebrew: ereb) is a somewhat ambiguous term in biblical literature. In this context, it generally refers to a diverse, non-Israelite population. It could signify a "mixed multitude" of various foreign residents living within or alongside the established kingdoms, or more specifically, nomadic Arabian tribes who inhabited the desert regions bordering Judah and the nations listed. Their inclusion emphasizes the comprehensive nature of God's judgment, extending beyond well-defined political entities to include even less structured or transient groups, highlighting that no one is outside the purview of divine accountability.
Why are these specific nations and cities, particularly the Philistine ones, singled out for judgment?
The nations and cities listed in Jeremiah 25:20 were strategically significant and had long, often adversarial, relationships with Judah. The "land of Uz" represents a more distant, perhaps remote, region, highlighting the far reach of God's judgment. The Philistine cities—Ashkelon, Azzah (Gaza), Ekron, and Ashdod—were prominent city-states of the Philistine confederacy, located on the coastal plain southwest of Judah. Historically, the Philistines were formidable enemies of Israel, frequently engaging in warfare, practicing idolatry, and oppressing God's people. Their inclusion underscores God's justice against those who had consistently defied Him and harmed His chosen nation. The mention of a "remnant of Ashdod" might also suggest a prior judgment or decline, indicating the cumulative nature of divine retribution. This detailed enumeration emphasizes the precision and certainty of God's prophetic word, ensuring that no historical wrong goes unaddressed and that God's righteous judgment is comprehensive.
Christ-Centered Fulfillment
While Jeremiah 25:20 speaks of a historical judgment executed through Babylon, its deeper theological currents flow towards the ultimate judgment and universal sovereignty embodied in Jesus Christ. The "cup of wrath" imagery, first presented to Jeremiah, finds its profound fulfillment in the New Testament. Christ Himself, in the Garden of Gethsemane, prayed to have the "cup" removed from Him (Matthew 26:39), signifying the immense weight of divine wrath against sin that He was about to bear on the cross. He drank the cup of God's fury so that those who believe in Him might be spared from it. Furthermore, Jesus is presented as the sovereign King over all nations, to whom "all authority in heaven and on earth has been given" (Matthew 28:18). The comprehensive judgment described in Jeremiah foreshadows the ultimate and final judgment at the end of time, when Christ will return as the righteous Judge of all humanity, separating the sheep from the goats (Matthew 25:31-46). The specific listing of nations in Jeremiah 25:20 points to the universal scope of God's accountability, which culminates in Christ's final reign, where every knee will bow and every tongue confess His Lordship (Philippians 2:10-11). Thus, the prophecy in Jeremiah, while historical, ultimately points to the comprehensive judgment and universal reign of the Lamb of God, who alone is worthy to open the scroll of judgment and execute divine justice (Revelation 5:1-10).