Jeremiah 25:27

Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(27) Drink ye, and be drunken . . .—The bold imagery points, like that of Jeremiah 25:16, to the terror and dismay which made joint action impossible, and reduced the nations whom it affected to a helpless impotence. The word most alien to our modern feeling—“spue”—is significant, as implying that the spoilers of Israel should be spoiled. They should be made, to use a word which expresses essentially the same thought, to disgorge their prey.

Benson Commentary

Jeremiah 25:27-29. Drink ye and be drunken — The imperative is here put for the future: see the like mode of speaking, Isaiah 2:9; Isaiah 6:9; Isaiah 23:16. The cup being metaphorically put for calamity, to be drunken with it, and fall, &c., must signify extreme calamity, or destruction. If they refuse to take the cup, &c. — “If they either do not believe thy threatenings, or disregard them, as thinking themselves sufficiently provided against any hostile invasion, thou shalt let them know that the judgments denounced against them are God’s irreversible decree,” which shall certainly be executed, and that it will be in vain for them to hope to escape the threatened ruin. For lo, I bring evil on the city called by my name, &c. — “Judgment often begins at the house of God, for the correction of his people, and to be a warning to others; but the heaviest strokes of it are reserved for the ungodly:” see Lowth, and Jeremiah 49:12; 1 Peter 4:17-18. And should ye be utterly unpunished? — No: if this be done in the green tree, what shall be done in the dry? If they that have some good in them smart so severely for the evil that is found in them, can they expect to escape that 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; for, says the Lord, I will call for a sword upon all the inhabitants of the earth — For they have helped to corrupt the inhabitants of Jerusalem.

Matthew Henry's Concise Commentary

25:15-29 The evil and the good events of life are often represented in Scripture as cups. Under this figure is represented the desolation then coming upon that part of the world, of which Nebuchadnezzar, who had just began to reign and act, was to be the instrument; but this destroying sword would come from the hand of God. The desolations the sword should make in all these kingdoms, are represented by the consequences of excessive drinking. This may make us loathe the sin of drunkenness, that the consequences of it are used to set forth such a woful condition. Drunkenness deprives men of the use of their reason, makes men as mad. It takes from them the valuable blessing, health; and is a sin which is its own punishment. This may also make us dread the judgments of war. It soon fills a nation with confusion. They will refuse to take the cup at thy hand. They will not believe Jeremiah; but he must tell them it is the word of the Lord of hosts, and it is in vain for them to struggle against Almighty power. And if God's judgments begin with backsliding professors, let not the wicked expect to escape.

Barnes' Notes on the Bible

The metaphors denote the helplessness to which the nations are reduced by drinking the wine-cup of fury Jeremiah 25:15.

Jamieson-Fausset-Brown Bible Commentary

27. rise no more—The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Therefore thou shalt say unto them,.... To the several nations before mentioned, prophesied against:

thus saith the Lord of hosts, the God of Israel; the Lord of armies, above and below, the Sovereign of the whole universe; but in a special and peculiar manner the God of Israel:

drink ye, and be drunken, and spew, and fall, and rise no more; as is sometimes the case of drunken men; they drink till they are quite intoxicated; and become drunk, and then they spew up what they have drunk; and, attempting to walk, fall, and sometimes so as never to rise more; not only break their bones, but their necks, or fall into places where they are suffocated, or in one or other, where they lose their lives. So it is signified, that these nations should drink of the cup of God's wrath and fury; or his judgments should come upon them in such a manner as that they should be obliged to part with all their riches, power, and authority; and should fall and sink into such a ruinous condition, as that they should never be able to the more to a prosperous one:

because of the sword that I will send among you; by which they should be destroyed. The Targum joins this with the preceding clause, thus,

"and ye shall not rise from before those that kill with the sword, whom I send among you.''

Geneva Study Bible

Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

27–29. There is some reason to consider these vv. a later insertion. For (i) the nations (Jeremiah 25:17) had already been made to drink, (ii) Jehovah (“and thou shalt say”) suddenly becomes the speaker, instead of, as in the previous vv., the prophet himself, (iii) the implication (Jeremiah 25:29) that the guilt of other nations is greater than that of Judah is inconsistent with such passages as Jeremiah 2:10 f.

Pulpit Commentary

Verse 27. - Therefore thou shalt say, etc.; rather, And thou shalt say, etc. This verse is probably a continuation of vers. 16,17, vers. 18-26 being apparently inserted by an afterthought. The message given to Jeremiah to deliver is that the judgment is both overpoweringly complete and irreversible. If God's own people has not been spared, how should any other escape (comp. Jeremiah 49:12)? Jeremiah 25:27

Keil and Delitzsch Biblical Commentary on the Old Testament

From Jeremiah 25:27 onwards the commission from God (Jeremiah 25:15.) is still more completely communicated to Jeremiah, so that the record of its fulfilment (Jeremiah 25:17-26), together with the enumeration of the various peoples, is to be regarded as an explanatory parenthesis. These might the less unsuitably be inserted after Jeremiah 25:16, inasmuch as what there is further of the divine command in Jeremiah 25:27-29 is, if we examine its substance, little else than an enforcement of the command. The prophet is not merely to declare to them what is the meaning of this drinking of wrath (Hitz.), but is to tell them that they are to drink the cup of wrath to the bottom, so that they shall fall for drunkenness and not be able to stand again (Jeremiah 25:27); and that they must drink, because when once Jahveh has begun judgment on His own people, He is determined not to spare any other people. קיוּ from קיה equals קוא serves to strengthen the שׁכרוּ; in the second hemistich the figurative statement passes into the real, as at Jeremiah 25:16. In Jeremiah 25:28 שׁתו תשׁתּוּ is a peremptory command; ye shall equals must drink. Jeremiah 25:29 gives the reason; since God spares not His own people, then the heathen people need not count on immunity. "And ye think to go unpunished" is a question of surprise. Judgment is to be extended over all the inhabitants of the earth.

As to the fulfilment of this prophecy, see detail sin the exposition of the oracles against the nations, Jeremiah 46-51. Hence it appears that most of the nations here mentioned were subject to Nebuchadnezzar. Only of Elam is no express mention there made; and as to Media, Jeremiah has given no special prophecy. As to both these peoples, it is very questionable whether Nebuchadnezzar ever subdued them. For more on this, see on Jeremiah 49:34-39. Although it is said in Jeremiah 25:9 of the present chapter and in Jeremiah 27:5. that God has given all peoples, all the lands of the earth, into the hand of Nebuchadnezzar, yet it does not follow thence that Nebuchadnezzar really conquered all. The meaning of the prophetic announcement is simply that the king of Babylon will obtain dominion over the world for the coming period, and that when his time is run, he too must fall beneath the judgment. The judgment executed by Nebuchadnezzar on the nations is the beginning of that upon the whole earth, before which, in course of time, all inhabitants of the earth fall, even those whom Nebuchadnezzar's sword has not reached. In the beginning of the Chaldean judgment the prophet sees the beginning of judgment upon the whole earth.