◄ Jeremiah 25:28 ►
If they refuse to take the cup from your hand and drink it, you are to tell them that this is what the LORD of Hosts says: 'You most certainly must drink it!
Study Bible
If they refuse to take the cup from your hand and drink it
In the context of Jeremiah 25, the "cup" symbolizes God's wrath and judgment. This imagery is consistent with other biblical passages, such as Psalm 75:8 and Isaiah 51:17, where the cup represents divine retribution. The act of drinking signifies experiencing the consequences of one's actions. Historically, this message was directed towards the nations surrounding Judah, who were to face judgment for their sins. The refusal to drink indicates a resistance to accepting God's judgment, a common theme in prophetic literature where nations or individuals resist divine warnings.

you are to tell them that this is what the LORD of Hosts says
The title "LORD of Hosts" emphasizes God's supreme authority and power over all heavenly and earthly armies. It underscores His ability to execute judgment and fulfill His purposes. This phrase is a reminder of God's sovereignty and the certainty of His words coming to pass. The prophets often used this title to assert the divine origin and authority of their messages, as seen in Isaiah and Zechariah.

‘You most certainly must drink it!’
This emphatic declaration underscores the inevitability of God's judgment. The certainty of the statement reflects the unchangeable nature of God's decrees, as seen in Numbers 23:19, where God is described as not being like humans who change their minds. Theologically, this phrase highlights the justice of God, who must punish sin. It also foreshadows the ultimate judgment that will come upon all nations, as seen in Revelation 14:10, where those who oppose God will drink the wine of His wrath. This can also be seen as a type of Christ, who in the New Testament willingly drinks the cup of God's wrath on behalf of humanity, as depicted in Matthew 26:39, showcasing His role as the sacrificial Lamb.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of judgment and hope to the people of Judah and the surrounding nations.

2. The LORD of Hosts
A title for God emphasizing His sovereignty and command over the armies of heaven and earth.

3. The Nations
Refers to the various kingdoms surrounding Judah, including Babylon, Egypt, and others, who are recipients of God's judgment.

4. The Cup
Symbolizes God's wrath and judgment that the nations are compelled to drink, representing the consequences of their sins.

5. Judah
The southern kingdom of Israel, which is also subject to God's judgment due to its disobedience and idolatry.
Teaching Points
Understanding God's Sovereignty
Recognize that God is sovereign over all nations and His judgments are just and righteous.

The Reality of Divine Judgment
Acknowledge that God's judgment is inevitable for those who persist in sin and rebellion against Him.

Repentance and Obedience
Emphasize the importance of repentance and turning back to God to avoid His wrath.

The Symbolism of the Cup
Reflect on the symbolism of the cup as a representation of both judgment and, through Christ, redemption.

God's Patience and Justice
Understand that while God is patient, His justice will ultimately prevail, and we must be prepared to face His judgment.
Bible Study Questions
1. How does the imagery of the cup in Jeremiah 25:28 help us understand the nature of God's judgment?

2. In what ways does the concept of God's sovereignty over nations challenge or comfort you in today's world?

3. How can we apply the lessons of repentance and obedience from Jeremiah's message to our personal lives?

4. What connections can you draw between the cup of wrath in Jeremiah and the cup Jesus refers to in the New Testament?

5. How does understanding God's patience and justice influence your perspective on current global events and personal challenges?
Connections to Other Scriptures
Isaiah 51:17
This passage also uses the imagery of a cup to represent God's wrath, highlighting the theme of divine judgment.

Revelation 14:10
The imagery of drinking the cup of God's wrath is echoed in the New Testament, emphasizing the ultimate judgment on those who oppose God.

Psalm 75:8
Describes God as holding a cup of foaming wine, which He pours out in judgment, reinforcing the theme of divine retribution.

Matthew 26:39
Jesus refers to a cup in His prayer at Gethsemane, symbolizing the suffering He would endure, connecting the idea of a cup with both judgment and redemption.
Sermons
Judgment Plainly DeclaredA.F. Muir
People
Amon, Babylonians, Buz, Dedan, Elam, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Pharaoh, Tema, Zidon, Zimri
Places
Ammon, Arabia, Ashdod, Ashkelon, Babylon, Buz, Dedan, Edom, Egypt, Ekron, Elam, Gaza, Jerusalem, Media, Moab, Sidon, Tema, Tyre, Uz, Zimri
Topics
Accept, Almighty, Armies, Certainly, Cup, Drink, Hast, Hosts, Pass, Receive, Refuse, Says, Surely, Thus
Dictionary of Bible Themes
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 Messiah

Appendix 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

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