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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.
(Verse 24) And all the kings of Arabia, and all the kings of the West, who dwell in the desert. This is not found in the Septuagint. After Dedan, therefore, and Teman, and Buz, and the Ishmaelites, follows the order of the regions.
And all the kings of Zamri. This is also not found in the Septuagint.
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 25:24 is a specific mention within a comprehensive divine judgment pronounced against numerous nations surrounding Judah. This verse highlights the expansive reach of God's prophetic decree, encompassing even the kings of Arabia and the diverse, nomadic peoples dwelling in the desert, thereby emphasizing the universal scope of divine accountability and the impending devastation orchestrated by God through the Babylonian Empire.
Context
Literary Context
Jeremiah 25 serves as a pivotal chapter, marking a turning point from prophecies primarily directed at Judah to a broader declaration of judgment against the surrounding nations. The chapter begins with Jeremiah recounting twenty-three years of unheeded prophetic warnings to Judah, culminating in the declaration of a seventy-year Babylonian exile as divine punishment for their persistent idolatry and disobedience, as detailed in Jeremiah 25:1-11. Following this, the Lord instructs Jeremiah to present a "cup of the wine of this fury" to all nations, symbolizing a comprehensive judgment that will sweep across the known world, as seen in Jeremiah 25:15-16. Verses 17-26 then enumerate a long list of kingdoms and peoples who are destined to drink from this cup, with Jeremiah 25:24 specifically naming groups from the Arabian peninsula and other desert inhabitants, underscoring the universal and inescapable nature of God's decree. This section builds to the climactic declaration that even the king of Sheshach (Babylon) will eventually drink from the cup, as prophesied in Jeremiah 25:26.
Historical & Cultural Context
The late 7th and early 6th centuries BCE were a period of immense geopolitical upheaval in the ancient Near East. The Neo-Babylonian Empire, under Nebuchadnezzar, was rapidly ascending, having decisively defeated Assyria and Egypt. Judah found itself caught between these great powers. The "kings of Arabia" refers to the various tribal leaders and chieftains of the numerous Arab groups inhabiting the vast Arabian peninsula, including regions like Dedan, Tema, and Kedar. Historically, these groups were often nomadic or semi-nomadic, renowned for their control of lucrative trade routes, especially those involving frankincense and myrrh. They maintained a degree of independence from the larger empires but were not immune to their influence or military incursions. The "mingled people that dwell in the desert" likely refers to various nomadic or semi-nomadic tribes—perhaps a mixture of Edomites, Moabites, Ammonites, or other lesser-known groups—who lived on the fringes of established kingdoms, distinct from settled agricultural societies. Their inclusion highlights the comprehensive nature of Babylonian expansion and God's judgment, reaching even those seemingly remote or less politically centralized communities.
Key Themes
Jeremiah 25:24, within its broader prophetic context, powerfully contributes to several key themes. Firstly, it underscores Divine Sovereignty over Nations, demonstrating that God's authority extends far beyond Israel to encompass all peoples and kingdoms. He orchestrates global events and holds every nation accountable for its actions, using instruments like Babylon to fulfill His purposes, as declared in Jeremiah 25:9. Secondly, the verse highlights Universal Accountability, emphasizing that no nation, regardless of its perceived power, isolation, or nomadic lifestyle, is exempt from God's ultimate justice. Even the distant "kings of Arabia" and the diverse "mingled people" are subject to His judgment. Thirdly, it illustrates the Breadth and Inescapability of Prophetic Judgment, as the detailed enumeration of nations emphasizes the extensive reach of the coming Babylonian invasion, which God would use as His instrument of wrath against a multitude of peoples, leaving no one untouched by the consequences of their rebellion against divine order.
Exposition and Analysis
Key Word Analysis
From the root meaning "to rule" or "to reign," this term refers to a sovereign ruler, a monarch, or a chieftain. Its repetition in the verse ("kings of Arabia," "kings of the mingled people") underscores the leadership and authority of these groups, indicating that entire political or tribal entities, represented by their leaders, would be subject to the judgment.
Derived from a root suggesting "sterility" or "desolation," this term denotes the Arabian land or its inhabitants. It refers specifically to the vast desert regions to the east and south of Palestine, inhabited by various nomadic and semi-nomadic Arab tribes. Its inclusion signifies the far-reaching nature of God's judgment, extending to peoples often considered geographically remote or culturally distinct from the settled nations of the Fertile Crescent.
This word literally means "mixed multitude" or "mixed company," often referring to a diverse collection of people, possibly of mixed ethnic descent or various nomadic tribes. In this context, it likely denotes a heterogeneous group of desert dwellers, perhaps including various Edomite, Moabite, Ammonite, or other lesser-known nomadic groups who lived on the fringes of established societies. Their inclusion highlights the comprehensive and indiscriminate nature of the impending judgment, affecting even those without a clearly defined national identity.
Verse Breakdown
"And all the kings of Arabia,"
This clause identifies the first specific group targeted by the divine judgment: the rulers of the various Arab tribes. "Arabia" here refers to the vast desert regions to the east and south of Judah, home to numerous independent or semi-independent tribal confederations. The phrase "all the kings" emphasizes the comprehensive nature of the judgment, indicating that no tribal leader or their people within this extensive region would be exempt from the coming devastation. Their inclusion demonstrates the far-reaching scope of God's sovereign decree, extending beyond the immediate political powers of the Fertile Crescent.
"and all the kings of the mingled people"
This second clause specifies another distinct group of rulers, those presiding over a "mingled people" or "mixed multitude." This term typically refers to diverse, often nomadic groups, possibly of mixed ethnic origin, who did not possess a singular national identity but coexisted or migrated together. Their "kings" would be their tribal chieftains or leaders. The repetition of "all the kings" reinforces the universality of the judgment, ensuring that even these less defined or more transient communities, represented by their leadership, would face the consequences of God's wrath.
"that dwell in the desert,"
This final clause provides a crucial geographical and lifestyle descriptor for the "mingled people." Their dwelling "in the desert" signifies their nomadic or semi-nomadic existence, distinguishing them from the settled agricultural societies. This detail further underscores the breadth of the prophecy: God's judgment, executed through Babylon, would penetrate even the remote, arid, and sparsely populated regions, affecting those who lived beyond the conventional borders of established kingdoms. It emphasizes that no one, no matter how isolated or mobile, could escape the divine decree.
Literary Devices
Jeremiah 25:24 employs several significant literary devices. Enumeration is prominent, as the verse is part of a longer list of nations destined for judgment, highlighting the comprehensive and systematic nature of God's wrath. The specific naming of "kings of Arabia" and "kings of the mingled people" provides Geographical Specificity, grounding the prophecy in the known world of Jeremiah's audience and demonstrating the tangible reach of the impending events. The repeated phrase "all the kings" serves as Anaphora and Hyperbole, emphasizing the universal and inescapable nature of the judgment, suggesting that every leader, no matter how obscure or distant, would be held accountable. This creates a sense of overwhelming inevitability, reinforcing the theme of divine sovereignty over all earthly powers.
Theological and Thematic Connections
Jeremiah 25:24 powerfully illustrates the theological truth of God's absolute sovereignty over all nations, not merely Israel. It reveals that the Lord's dominion extends to every corner of the earth, holding all peoples accountable for their actions and orchestrating global events according to His divine purpose. The inclusion of seemingly peripheral or nomadic groups like the kings of Arabia and the mingled people underscores the impartial and comprehensive nature of divine justice. No people group, no matter how remote or independent, stands outside the purview of God's righteous judgment. This serves as a profound reminder that all earthly powers are ultimately subservient to the King of kings, who uses even pagan empires like Babylon as instruments of His wrath and justice.
Reflection and Application
Jeremiah 25:24, while a prophecy of ancient judgment, offers timeless truths for contemporary believers. It compels us to recognize the boundless scope of God's sovereignty, reminding us that His authority transcends all human boundaries, political systems, and cultural distinctions. In a world often characterized by nationalistic pride, geopolitical tensions, and the illusion of human control, this verse reorients our perspective, placing God firmly on the throne as the ultimate arbiter of history and the destiny of nations. It challenges us to move beyond a narrow, anthropocentric view of the world and embrace a God-centered understanding, where every people group, from the most powerful to the most marginalized, is accountable to Him. This understanding should inspire both humility and confidence: humility in recognizing our place beneath His sovereign hand, and confidence in knowing that His justice will ultimately prevail, ensuring that all wrongs will be made right and His perfect will accomplished. It calls us to pray for nations, to live righteously within our own societies, and to proclaim the good news of a God who is just and merciful to all.
Questions for Reflection
FAQ
What does "kings of Arabia" refer to in this context?
In Jeremiah 25:24, "kings of Arabia" refers to the various tribal leaders and chieftains of the numerous Arab groups inhabiting the vast Arabian peninsula during the late 7th and early 6th centuries BCE. These were often nomadic or semi-nomadic peoples, known for their control of trade routes and distinct from the settled kingdoms of the Fertile Crescent. Their inclusion in the prophecy signifies the far-reaching nature of God's judgment, extending even to these geographically remote and independent communities, demonstrating that no one was beyond the scope of His divine decree.
Who were the "mingled people that dwell in the desert"?
The "mingled people" (Hebrew: ‘ereb) refers to a diverse or mixed multitude of people, likely various nomadic or semi-nomadic tribes who lived in the desert regions bordering established kingdoms. This could have included a blend of different ethnic groups or lesser-known tribal confederations, such as certain Edomites, Moabites, or other groups who did not have a singular, well-defined national identity but shared a common lifestyle and geographical dwelling in the wilderness. Their dwelling "in the desert" further emphasizes their nomadic existence, distinct from the settled agricultural societies. Their inclusion in the list of nations to be judged underscores the comprehensive nature of God's impending wrath, which would reach even the most diverse and mobile populations, ensuring that all are subject to divine accountability.
Christ-Centered Fulfillment
While Jeremiah 25:24 speaks of a judgment executed through an earthly empire, its ultimate Christ-centered fulfillment lies in the universal reign and final judgment of Jesus Christ. The "kings of Arabia" and "mingled people" represent all nations and peoples, from every tribe and tongue, who are ultimately accountable to God. The Old Testament prophecies of judgment, though specific to their historical context, foreshadow the ultimate cosmic judgment when Christ returns as the King of kings and Lord of lords. Just as no nation was exempt from God's judgment through Babylon, so too will every knee bow and every tongue confess that Jesus Christ is Lord, as foretold in Philippians 2:10-11. Furthermore, the inclusion of these diverse peoples points forward to the expansive nature of God's saving grace, which is not limited to one nation but extends to all who believe. The Great Commission calls believers to make disciples of all nations, echoing the universal scope seen in Jeremiah's prophecy, but now with a message of redemption rather than just judgment. Ultimately, the vision of the new heavens and new earth includes a redeemed multitude from every nation, tribe, people, and language, demonstrating that Christ's dominion encompasses all those once subject to judgment, now brought into His eternal kingdom through the Lamb's atoning sacrifice.