And they will drink and stagger and go out of their minds, because of the sword that I will send among them." And they will drinkThis phrase signifies the inevitability of God's judgment upon the nations. The Hebrew root for "drink" (שָׁתָה, shatah) often symbolizes experiencing the consequences of one's actions, particularly in the context of divine wrath. In the ancient Near Eastern context, drinking from a cup often represented partaking in a fate or destiny, especially one decreed by a higher power. Here, it underscores the certainty that the nations will face the repercussions of their rebellion against God. and stagger
The word "stagger" (נָעוּ, na'u) conveys a sense of instability and confusion, often associated with drunkenness. This imagery is used to depict the disorientation and helplessness that will befall the nations as they experience God's judgment. Historically, this reflects the chaos and disorder that ensue when a nation is under divine retribution, as seen in the fall of empires throughout biblical history. and go out of their minds
This phrase illustrates the complete loss of control and rationality that accompanies divine judgment. The Hebrew root (הָלַל, halal) can mean to boast or to act madly, suggesting that the nations will be driven to madness by the overwhelming nature of God's wrath. This serves as a warning of the severe consequences of turning away from God's commandments and the resulting spiritual and moral disintegration. because of the sword
The "sword" (חֶרֶב, chereb) is a common biblical symbol for war and destruction. It represents the instrument of God's judgment, often used to execute divine justice. In the historical context of Jeremiah, the sword signifies the impending Babylonian invasion, which God uses as a tool to discipline the nations, including Judah. This highlights the seriousness of God's warnings and the reality of His justice. that I will send among them
This phrase emphasizes God's active role in orchestrating the events that lead to judgment. The sending of the sword is not a random act of violence but a deliberate action by God to fulfill His purposes. It reflects the sovereignty of God over the nations and His ability to use even the actions of pagan empires to accomplish His divine will. This serves as a reminder of God's ultimate authority and the importance of aligning with His righteous standards. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and judgment to the people of Judah and the surrounding nations. 2. JudahThe southern kingdom of Israel, which was facing impending judgment due to its persistent idolatry and disobedience to God. 3. The NationsVarious nations surrounding Judah, including Egypt, Philistia, Moab, Ammon, and Babylon, which were also subject to God's judgment. 4. The SwordA metaphor for war and destruction, symbolizing God's judgment upon the nations. 5. The Cup of WrathA symbolic representation of God's judgment, which the nations are made to drink, leading to their downfall and confusion. Teaching Points The Reality of Divine JudgmentGod's judgment is real and inevitable for those who persist in disobedience and idolatry. This serves as a sobering reminder of the consequences of turning away from God. The Sovereignty of GodGod is sovereign over all nations and uses them as instruments of His judgment. This underscores the truth that no nation or individual is beyond God's reach or authority. The Call to RepentanceThe imagery of the cup of wrath serves as a call to repentance. It is a warning to turn back to God before judgment comes. The Importance of ObedienceObedience to God's commands is crucial. The people of Judah and the surrounding nations faced judgment because they failed to obey God. Hope in God's MercyWhile the passage speaks of judgment, it also points to the hope of restoration for those who repent and seek God's mercy. Bible Study Questions 1. How does the imagery of the "cup of wrath" in Jeremiah 25:16 help us understand the seriousness of God's judgment? 2. In what ways can we see God's sovereignty at work in the events described in Jeremiah 25:16? 3. How does the concept of divine judgment in Jeremiah 25:16 relate to the New Testament teachings on judgment and salvation? 4. What steps can we take to ensure that we are living in obedience to God, avoiding the fate of those who "stagger and go out of their minds"? 5. How can we find hope and assurance in God's mercy, even when faced with the reality of His judgment? Connections to Other Scriptures Isaiah 51:17This passage also speaks of the "cup of God's wrath," emphasizing the theme of divine judgment. Revelation 14:10The imagery of drinking the cup of God's wrath is echoed in the New Testament, highlighting the continuity of God's justice. Psalm 75:8Describes God as holding a cup of foaming wine, which the wicked will drink, reinforcing the theme of divine retribution. 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 Crazed, Drink, Drinking, Drunk, Enraged, Foolish, Forth, Fro, Heads, Mad, Madmen, Moved, Reel, Rolling, Sending, Shaken, Shewn, Stagger, Sword, ThemselvesDictionary of Bible Themes Jeremiah 25:15-16 5401 madness Jeremiah 25:15-17 1265 hand of God
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 25:16 NIVJeremiah 25:16 NLTJeremiah 25:16 ESVJeremiah 25:16 NASBJeremiah 25:16 KJV
Jeremiah 25:16 Commentaries
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