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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.
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.
(Verse 21.) Idumea, and Moab, and the sons of Ammon, and all the kings of Tyre, and all the kings of Sidon. Idumea, where the mountains of Seir are, and which is called Edom in Hebrew (): Moab and Ammon, they are the sons of Lot, close to the Dead Sea. Tyre and Sidon are the chief cities on the coast of Phoenicia, which themselves were conquered by the Babylonians when they came, among which Carthage is a colony. Hence the Phoenicians are also called the Phoenicians, their language being for the most part closely related to the Hebrew language.
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 25:21 stands as a pivotal declaration within the "cup of wrath" prophecy, precisely naming Edom, Moab, and the children of Ammon as specific recipients of God's impending judgment. This verse powerfully underscores the universal scope of divine justice, demonstrating that God's sovereign authority extends far beyond the confines of Israel to encompass all nations, holding them unequivocally accountable for their actions, particularly their historical antagonism toward His covenant people and their pervasive idolatrous practices. It serves as a stark and profound reminder that no nation, regardless of its perceived strength or historical standing, is exempt from the righteous consequences of sin.
CONTEXT
Literary Context: Jeremiah 25:21 is deeply embedded within a comprehensive and climactic prophecy concerning God's judgment upon Judah and the surrounding nations, often referred to as the "cup of wrath" prophecy, which commences in Jeremiah 25:15. Following the pronouncement of a seventy-year Babylonian captivity decreed for Judah (Jeremiah 25:11), the prophet Jeremiah is divinely commanded to administer a symbolic cup filled with God's furious wrath to all nations. This judgment begins with Jerusalem and Judah, then systematically extends to a wide array of kingdoms. The ensuing list, spanning Jeremiah 25:18-26, meticulously names various peoples and their kings, signifying that God's judgment is not arbitrary but comprehensive, touching every corner of the known world. The specific inclusion of Edom, Moab, and Ammon in this verse highlights their prominent position among Judah's immediate neighbors and their long-standing, often hostile, history of interaction with Israel.
Historical & Cultural Context: Edom, Moab, and Ammon were three significant Transjordanian nations, sharing geographical borders and frequently engaging in contentious relationships with ancient Israel and Judah. Edom, descended from Esau (Genesis 36:1), occupied the rugged mountainous region south of the Dead Sea, renowned for its strategic trade routes and its deep-seated, bitter enmity towards Israel, particularly evident during times of Judah's distress. Moab and Ammon, both descended from Lot through incestuous unions (Genesis 19:37-38), inhabited territories east and northeast of the Dead Sea, respectively. These nations historically engaged in frequent border disputes, raids, and military conflicts with Israel, often aligning against them or exploiting their vulnerabilities. Culturally, they were deeply entrenched in idolatry, worshipping abhorrent deities such as Chemosh (Moab) and Molech (Ammon), which often involved horrific rituals, including child sacrifice. Their inclusion in this prophetic judgment reflects their persistent hostility towards God's covenant people and their pervasive pagan practices, which stood in direct opposition to the Lord, the one true God of Israel.
Key Themes: This verse contributes significantly to several overarching themes prevalent within the book of Jeremiah and the broader prophetic literature. Foremost among these is the theme of Divine Sovereignty, powerfully demonstrating God's absolute authority not only over His chosen people but over all nations and their destinies. The "cup of wrath" motif underscores Universal Judgment, revealing that sin and rebellion against God, whether committed by covenant people or gentile nations, will inevitably face divine retribution. The specific naming of these nations also emphasizes the Consequences of Enmity and Idolatry, as their historical antagonism towards Israel and their pervasive pagan worship are direct affronts to the one true God. Furthermore, it reinforces the Reliability of Prophetic Fulfillment, as these judgments were largely executed through the Babylonian empire, serving as God's instrument, thereby affirming the truthfulness and certainty of God's word. This theme is consistently highlighted in Jeremiah, such as in the detailed prophecies against these very nations found in Jeremiah 48 and Jeremiah 49.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 25:21 primarily employs Enumeration, a literary device where a specific list of items is provided, in this case, a precise list of nations. This enumeration serves to emphasize the comprehensive scope of God's judgment, demonstrating that His wrath is not limited to a single people but extends to all who oppose Him. The specific naming of Edom, Moab, and Ammon also functions as a form of Metonymy, where the name of the nation stands for its people, its rulers, its collective actions, and its inherent character. The inclusion of these three nations, familiar and long-standing adversaries of Israel, creates a powerful sense of Foreshadowing for the detailed prophecies against them that follow later in the book of Jeremiah (Jeremiah 48 and Jeremiah 49), thereby confirming the reliability and specificity of God's prophetic word. The very act of naming them in a list of judgment also carries a strong Symbolism of their impending downfall and the universal reach of divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 25:21 powerfully articulates the profound theological truth of God's universal sovereignty and impartial justice. While God undeniably has a special covenant relationship with Israel, His absolute authority and unwavering moral standards extend to all nations. The judgment pronounced upon Edom, Moab, and Ammon demonstrates unequivocally that no people group, regardless of their perceived strength, geographical isolation, or historical lineage, is beyond God's scrutiny or immune to the dire consequences of their sin. Their long histories of pride, pervasive idolatry, and persistent hostility toward God's people were meticulously recorded in divine memory, leading to their inevitable and just reckoning. This serves as a profound and timeless reminder that God is the ultimate arbiter of justice for all humanity, and His righteous kingdom is not confined by national borders or limited by human alliances.
REFLECTION AND APPLICATION
Jeremiah 25:21, though addressing ancient nations, carries profound and enduring contemporary relevance for all of humanity. It serves as a potent reminder that God is actively and sovereignly involved in the affairs of all nations and peoples, holding them accountable for their actions, both individually and corporately. This truth should inspire both profound humility and a deep sense of moral responsibility within us. For individuals, it calls for rigorous introspection, prompting us to honestly consider whether our lives reflect genuine submission to God's universal moral law or if we, like these ancient nations, harbor pride, hostility, or various forms of idolatry in our hearts. For communities, societies, and nations, it serves as a stark warning against injustice, oppression, and the deliberate rejection of divine truth. Ultimately, this verse encourages us to place our complete trust in God's perfect and unwavering justice, knowing with certainty that all wrongs will eventually be made right, and to diligently align our lives and our societies with His righteous standards, seeking His boundless mercy and living in accordance with His holy will.
Questions for Reflection
FAQ
Why were these specific nations (Edom, Moab, Ammon) singled out for judgment in Jeremiah's prophecy?
Answer: Edom, Moab, and Ammon were singled out not arbitrarily, but because of their consistent and long-standing history of antagonism towards Israel, God's covenant people, and their pervasive idolatrous practices. They frequently exploited Israel's weaknesses, engaged in border conflicts, and worshipped pagan deities like Chemosh (Moab) and Molech (Ammon), often involving abhorrent rituals, including child sacrifice. Their inclusion in the "cup of wrath" prophecy, which begins in Jeremiah 25:15, highlights that God's justice extends to all nations, holding them accountable for their actions and their rejection of true worship. Jeremiah's prophecies against these nations are further detailed in later chapters, such as Jeremiah 48 and Jeremiah 49, outlining their specific offenses and the nature of their impending doom.
Does God's judgment on these ancient nations have any relevance for people today?
Answer: Absolutely. The judgment on these ancient nations serves as a timeless theological principle: God is sovereign over all creation and holds all peoples accountable for their actions. It demonstrates that sin, whether individual or national, carries inevitable consequences, and that God's justice is impartial and unwavering. For believers, it reinforces the call to live righteously, to pursue holiness, and to trust in God's ultimate vindication and perfect timing. For all humanity, it serves as a profound warning against pride, idolatry, and hostility towards God and neighbor, encouraging repentance and a turning towards God's righteous standards. The consistent historical fulfillment of these prophecies also strengthens our faith in the undeniable reliability of God's word and His promises, encompassing both judgment and salvation.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 25:21 speaks of specific judgments on ancient nations, its ultimate fulfillment and profound theological resonance are undeniably Christ-centered. The "cup of wrath" that these nations were forced to drink foreshadows the ultimate cup of divine wrath that Jesus Christ, the spotless Lamb of God who takes away the sin of the world, willingly drank on the cross. In His unparalleled suffering, Christ absorbed the full fury of God's righteous judgment against the sins of all humanity—not merely the nations listed in Jeremiah, but every individual from every tribe, tongue, people, and nation (Revelation 5:9). Through His perfect and atoning sacrifice, the curse of sin and the terrifying threat of divine wrath are eternally removed for all who believe in Him and embrace His finished work (Romans 8:1). Furthermore, Christ is the ultimate King and supreme Judge, to whom all authority in heaven and on earth has been given (Matthew 28:18). His future return will usher in the final and complete judgment of all nations (Matthew 25:31-32), not merely those in the ancient Near East, but every kingdom and people group, ultimately establishing His eternal reign of perfect righteousness and peace (Revelation 11:15). Thus, the universal judgment hinted at in Jeremiah finds its ultimate and redemptive culmination in the person and redemptive work of Jesus Christ.