Jeremiah 25:28
And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.
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(28) Ye shall certainly drink.—Literally, Drinking, ye shall drink.

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.The metaphors denote the helplessness to which the nations are reduced by drinking the wine-cup of fury Jeremiah 25:15. 28. if they refuse to take the cup—No effort of theirs to escape destruction will avail. The meaning of these two verses is no more than this; God let Jeremiah in a vision know that it was his will that he should prophesy a certain and unavoidable ruin to all these nations, which was brought upon all the rest by the king of Babylon, whom God made his instrument to execute his vengeance upon them; and last of all upon the king of Babylon himself by Cyrus the king of Persia. This judgment which he telleth them should be by the sword he expresseth by the effects, falling and rising no more, and commands them to drink it, to comport with the metaphor of the wine-cup of God’s fury, mentioned Jeremiah 25:15; the drinking of cups of heady, intoxicating wine ordinarily producing such effects as spewing and falling, &c. This cup of the Lord’s fury he assures them they should not turn by, but should most certainly drink it.

And it shall be, if they refuse to take the cup at thine hand to drink,.... To give credit to the prophecies of ruin and destruction delivered by the prophet, but say, these things shall not be:

then shalt thou say unto them, thus saith the Lord of hosts, ye shall certainly drink; or those judgments shall certainly be inflicted; there will be no possibility of escaping, whether they were believed or not; or how unwilling soever they were to believe the denunciations of them, or to have them come upon them; yet assuredly so it would be; for thus saith the Lord of hosts, who is omnipotent, and does what he pleases in the armies of heaven, and among the inhabitants of the earth, over whom he has a despotic power and government,

And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.
Jeremiah 25:28From 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.

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