This is what the LORD, the God of Israel, said to me: "Take from My hand this cup of the wine of wrath, and make all the nations to whom I send you drink from it. This is what the LORD, the God of Israel, said to me:This phrase establishes the divine authority and origin of the message. The LORD, Yahweh, is the covenant God of Israel, emphasizing His relationship with His chosen people. Jeremiah, as a prophet, serves as a mouthpiece for God, highlighting the prophetic tradition where God communicates His will through chosen individuals. This underscores the seriousness and authenticity of the message. Take from My hand this cup of the wine of wrath:
The "cup" is a metaphor for God's judgment, a common biblical symbol representing divine retribution (Psalm 75:8, Isaiah 51:17). The "wine of wrath" signifies the intensity and inevitability of this judgment. In ancient Near Eastern culture, wine was often associated with both celebration and judgment, making it a powerful symbol for the consequences of sin. This imagery is later echoed in the New Testament, particularly in Revelation 14:10, where the wrath of God is similarly depicted. and make all the nations to whom I send you drink from it:
This phrase indicates the universal scope of God's judgment, extending beyond Israel to all nations. It reflects the biblical theme of God's sovereignty over all the earth and His role as judge of all peoples (Psalm 82:8). Historically, this prophecy was fulfilled as various nations experienced God's judgment through conquest and exile. The act of making them "drink" signifies their unavoidable participation in the consequences of their actions. This also foreshadows the ultimate judgment at the end of times, as seen in Revelation 16:19, where the nations face God's final wrath. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of judgment and hope to the people of Judah and the surrounding nations. 2. The LORD, the God of IsraelThe sovereign God who communicates His will and judgment through His prophets. 3. The Cup of the Wine of WrathA symbolic representation of God's impending judgment and wrath upon the nations. 4. The NationsRefers to the various nations surrounding Judah, including Babylon, Egypt, and others, who are recipients of God's judgment. 5. JudahThe southern kingdom of Israel, which is also under God's judgment for its disobedience and idolatry. Teaching Points Understanding God's Righteous JudgmentGod's wrath is not arbitrary but is a response to persistent sin and rebellion. It serves as a reminder of His holiness and justice. The Role of the ProphetJeremiah's task to deliver a difficult message highlights the responsibility of God's messengers to speak truth, even when it is unpopular or challenging. Symbolism of the CupThe cup represents the fullness of God's wrath, indicating that His judgment is complete and thorough. It serves as a warning to turn from sin and seek God's mercy. Global Scope of God's JudgmentThe inclusion of multiple nations shows that God's sovereignty and judgment extend beyond Israel, affecting all nations and peoples. Call to RepentanceThe message of impending judgment is also an invitation to repentance, urging individuals and nations to turn back to God and avoid the consequences of sin. Bible Study Questions 1. How does the imagery of the "cup of the wine of wrath" help us understand the nature of God's judgment? 2. In what ways does Jeremiah's role as a prophet challenge us to speak truth in our own contexts today? 3. How can we reconcile the concept of God's wrath with His love and mercy as seen throughout the Bible? 4. What lessons can we learn from the judgment of the nations that can be applied to our own lives and communities? 5. How do the themes of judgment and repentance in Jeremiah 25:15 connect with the message of the Gospel in the New Testament? Connections to Other Scriptures Revelation 14:10This verse also speaks of the "wine of God's wrath," drawing a parallel between the Old Testament imagery of God's judgment and the eschatological judgment in the New Testament. Isaiah 51:17Isaiah uses similar imagery of a cup of wrath, emphasizing the theme of divine judgment upon nations. Psalm 75:8The psalmist describes God holding a cup of foaming wine, which He pours out in judgment, reinforcing the consistent biblical theme of God's righteous judgment. People Amon, Babylonians, Buz, Dedan, Elam, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Pharaoh, Tema, Zidon, ZimriPlaces Ammon, Arabia, Ashdod, Ashkelon, Babylon, Buz, Dedan, Edom, Egypt, Ekron, Elam, Gaza, Jerusalem, Media, Moab, Sidon, Tema, Tyre, Uz, ZimriTopics Cause, Caused, Cup, Drink, Filled, Fury, Hast, Nations, Says, Sending, Thus, Wine, WrathDictionary of Bible Themes Jeremiah 25:15 4544 wine Jeremiah 25:15-16 5401 madness Jeremiah 25:15-17 1265 hand of God
4435 drinking
5283 cup Jeremiah 25:15-29 5602 vomit Library Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the MessiahAppendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life The Man and the Book.
In this and the following lectures I attempt an account and estimate of the Prophet Jeremiah, of his life and teaching, and of the Book which contains them--but especially of the man himself, his personality and his tempers (there were more than one), his religious experience and its achievements, with the various high styles of their expression; as well as his influence on the subsequent religion of his people. It has often been asserted that in Jeremiah's ministry more than in any other of the …
George Adam Smith—Jeremiah The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Ci. Foretelling his Passion. Rebuking Ambition.
(Peræa, or Judæa, Near the Jordan.) ^A Matt. XX. 17-28; ^B Mark X. 32-45; ^C Luke XVIII. 31-34. ^b 32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judæa. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peræa. The parable …
J. W. McGarvey—The Four-Fold Gospel Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament Links Jeremiah 25:15 NIVJeremiah 25:15 NLTJeremiah 25:15 ESVJeremiah 25:15 NASBJeremiah 25:15 KJV
Jeremiah 25:15 Commentaries
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