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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 26.) To each one against his brother, and to all the kingdoms of the earth that are above its surface. In order not to make it long to enumerate all the regions of the Eastern provinces in detail, he generally placed all the kingdoms of the earth that are mentioned in that land. And that which he said against his brother is implied: I gave them a full measure to make them all rage, vomit, go mad, and fight with each other in mutual battles. And what he brought:
And King Sesach will drink after them; and though it is not found in the Septuagint, it has this meaning: All, he says, will be subject to the Babylonian empire, and it will subject everything to its power, so that all the nations that the previous passage mentioned will serve and drink from its cup. Thus, in the vision against Babylon, it is written: Babylon, the golden cup, that intoxicates the whole earth. (Jeremiah 51:7) And finally, the king of Babylon will drink this potion, offered to him by the charioteer of the chariot, consisting of camels and donkeys, Cyrus the king of the Medes and Persians. However, someone who has at least a small knowledge of the Hebrew language will not struggle greatly to understand how Babylon, which is called Babel in Hebrew (), is also understood as Sesach (). Just as in our case the Greek alphabet is read in order up to the last letter, that is, Alpha, Beta, and so on up to Omega: and again for the memory of children we are accustomed to reverse the order of reading and mix the first letters with the last, so that we say Alpha, O, Beta, Psi: similarly among the Hebrews the first is Aleph, the second Beth, the third Ghimel, and so on up to the twenty-second, and the last letter is Thau, with the penultimate being Sin. Therefore, we read Aleph, Thau, Beth, Sin. And when we come to the middle, Lamed, the letter Chaph appears: and as, if we read correctly, we read Babel: thus, with the order changed, we read Sesach. However, the vowel letters are not placed between Beth and Beth, and Lamed, according to the language of the Hebrew tongue in this name. And I think it was wisely hidden by the holy Prophet, so as not to openly provoke the madness of those who were besieging Jerusalem, and were about to take possession of it very soon. We read that the Apostle also acted against the Roman Empire, writing about the Antichrist: 'Do you not remember that when I was still with you, I told you these things? And now you know what is restraining, that he may be revealed in his own time,' the Antichrist is understood. For the mystery of lawlessness is already at work. Only he who now restrains will do so until he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will consume with the breath of His mouth and destroy with the brightness of His coming (2 Thess. 2:3-8). He who holds it, shows the Roman empire: for unless this be destroyed, taken out of the way, according to the prophecy of Daniel, the antichrist will not come. But if he had wished to state it openly, he would have aroused foolish persecution against the Christians and the Church, which was then just beginning. We have spoken on this chapter at greater length than the brevity of the Commentaries allows, because it is not found in their codices, the Greeks and Latins perhaps despising it. But what profit will it be when the very Prophet himself says concerning these things which follow in this country: How is Sechach taken, and how is the renowned city of the whole earth captured? How is Babylon become a wonder among the nations? Allegorical interpreters refer this whole place to all the nations which the devil has made drunk with the most bitter cup of sins. And this very man himself will also drink torments and tortures, of whom the Apostle writes: Whom the Lord Jesus will destroy with the spirit of his mouth (II Thess. 2:8). And in another place it says: The last enemy to be destroyed is death (1 Corinthians 15:26). This is the power of being able to transfer the words of different nations under their etymologies, and to adapt individual vices to individual names.
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 25:26 serves as the climactic conclusion to a sweeping prophecy of divine judgment, extending God's wrath from Judah and its immediate neighbors to "all the kings of the north, far and near," encompassing "all the kingdoms of the world." This verse powerfully emphasizes the universal and inescapable scope of God's impending judgment, culminating in the declaration that even Babylon, cryptically referred to as "Sheshach," which served as God's primary instrument of chastisement against other nations, will ultimately face its own devastating reckoning, compelled to drink from the same bitter cup of divine fury.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 25:26 masterfully employs several potent literary devices to convey its profound message of universal and inescapable judgment. The most prominent is Symbolism, particularly evident in the overarching metaphor of the "cup of the wine of this fury" (introduced in Jeremiah 25:15) which all nations, including Sheshach, are compelled to "drink." This cup vividly symbolizes the full measure of God's wrath and the devastating consequences of His righteous judgment. The act of "drinking" itself functions as a powerful Metonymy for experiencing or enduring this severe punishment. Furthermore, the strategic use of "Sheshach" as a cryptic name for Babylon is a sophisticated form of Atbash cipher, a linguistic device that adds a layer of prophetic intrigue and perhaps served as a veiled challenge or protective measure for the prophet in a politically sensitive context. By referring to Babylon indirectly, Jeremiah signifies its certain downfall while potentially safeguarding the prophet and his message from immediate reprisal from the dominant empire. The expansive and sweeping language, "all the kings of the north, far and near," and "all the kingdoms of the world," utilizes Hyperbole to emphasize the absolute, comprehensive, and universal scope of God's judgment, leaving no nation or earthly power outside the reach of His divine and impartial justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 25:26 stands as a powerful testament to God's absolute sovereignty over all earthly powers and His unwavering commitment to justice. It profoundly reveals that the Lord of Hosts is not merely the God of Israel but the supreme ruler of the entire cosmos, holding every nation accountable for its actions and moral choices. This universal scope of judgment fundamentally dismantles any notion of national exceptionalism or immunity from divine reckoning. The inclusion of Babylon ("Sheshach") as the final, climactic recipient of this judgment is particularly significant, demonstrating unequivocally that even those empires God uses as instruments of His will are not exempt from His moral standards. Their pride, cruelty, and idolatry will ultimately be judged, reinforcing the profound biblical principle that divine justice is both comprehensive and retributive, ensuring that all wickedness will eventually face its due recompense.
REFLECTION AND APPLICATION
Jeremiah 25:26 offers profound and enduring insights for contemporary reflection and application. It serves as a sober and humbling reminder that all earthly powers, no matter how formidable, self-assured, or seemingly invincible, are ultimately subordinate to the sovereign will and ultimate authority of God. This foundational truth should instill humility in nations and their leaders, prompting them to govern with justice, righteousness, and a deep sense of accountability to the Creator. For individuals, this verse powerfully reinforces the principle that God's justice is comprehensive and inescapable, extending to all humanity. It calls us to a diligent examination of our own lives, urging us to ensure that our actions and values are aligned with God's righteous standards, rather than relying on perceived worldly strength, security, or self-sufficiency. Furthermore, for those who currently suffer under oppressive regimes or experience profound injustice, this verse offers immense comfort and hope, assuring them that God sees their plight and will ultimately bring perfect justice to those who perpetrate evil. It encourages believers to trust in God's perfect timing and His unwavering commitment to right all wrongs, even when the path to justice seems long, arduous, and obscured by present circumstances.
Questions for Reflection
FAQ
What is the significance of "Sheshach" in Jeremiah 25:26?
Answer: "Sheshach" is a cryptic or symbolic name specifically used for Babylon in Jeremiah 25:26 and Jeremiah 51:41. It is derived through an ancient Hebrew cipher known as Atbash, a method of word substitution where the first letter of the alphabet is replaced by the last, the second by the second to last, and so on. Applying this cipher to the Hebrew name for Babylon (בָּבֶל, Bavel) yields שֵׁשַׁךְ (Sheshach). Its use here is highly significant: it signifies the absolute certainty of Babylon's eventual downfall and judgment, even as it may have served to initially obscure the direct prophetic target in a politically sensitive time when directly naming the dominant empire could be perilous. By naming Babylon in this veiled manner, Jeremiah underscores that even the mighty empire that God used as an instrument to punish Judah would not escape its own deserved retribution, as further detailed in the extensive prophecies against Babylon found in Jeremiah chapters 50 and 51.
CHRIST-CENTERED FULFILLMENT
Jeremiah 25:26, with its sweeping declaration of universal judgment culminating in the destined fall of Babylon, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus. The terrifying "cup of the wine of this fury" that all nations are prophesied to drink foreshadows the very cup of divine wrath that Jesus Himself willingly and completely drank on the cross. In the Garden of Gethsemane, He prayed, "My Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt," as recorded in Matthew 26:39. By taking upon Himself the full measure of God's righteous judgment for the sins of humanity, Christ became the ultimate substitute, absorbing the wrath that otherwise would have justly fallen upon all who believe. His decisive victory over sin, death, and the powers of darkness on the cross also prefigures the final judgment of all earthly kingdoms and the ultimate triumph over "Babylon the Great," the symbolic representation of all systems of rebellion, idolatry, and oppression against God, as vividly depicted in Revelation 18:2-8. Thus, while Jeremiah prophesies a historical judgment, it powerfully points forward to Christ's atoning sacrifice, which offers redemption from the cup of wrath, and His future glorious reign, which will establish an everlasting kingdom of righteousness that will never be overthrown, as promised in Daniel 7:14.