Jeremiah 25:26
all the kings of the north, both near and far, one after another--all the kingdoms on the face of the earth. And after all of them, the king of Sheshach will drink it too.
and all the kings of the north
The phrase "all the kings of the north" refers to the rulers of the regions north of Israel, which historically included powerful empires such as Assyria and Babylon. In the Hebrew context, "north" often symbolizes a place of impending judgment or invasion, as these empires frequently descended upon Israel from the north. This phrase underscores the comprehensive nature of God's judgment, extending beyond Israel to encompass the surrounding nations.

near and far
This phrase emphasizes the extensive reach of God's judgment. It signifies that no kingdom, whether geographically close or distant, will escape the divine decree. The inclusion of both "near and far" highlights the universality of God's sovereignty and the inescapable nature of His justice.

one after another
The phrase "one after another" suggests a sequential and orderly execution of judgment. It implies that God's plan is meticulous and deliberate, with each kingdom facing its appointed time of reckoning. This reflects the biblical theme of divine order and the certainty of God's prophetic word.

all the kingdoms on the face of the earth
This expression broadens the scope of the prophecy to include every nation, reinforcing the idea that God's judgment is not limited to a specific region but is global in its reach. It serves as a reminder of God's ultimate authority over all creation and His ability to hold every nation accountable.

And after all of them
This phrase indicates a culmination point in the prophecy, suggesting that the sequence of judgments will eventually reach a climax. It points to the inevitability of God's plan coming to fruition, with each kingdom facing its due time before the final act of judgment.

the king of Sheshach
"Sheshach" is a cryptic term often understood to refer to Babylon, possibly through a form of Hebrew encryption known as Atbash, where letters are substituted with others. This veiled reference to Babylon highlights the eventual downfall of even the most powerful empires. It serves as a prophetic assurance that no earthly power, regardless of its might, can withstand God's ultimate judgment.

will drink it too
The imagery of drinking is symbolic of experiencing God's wrath. In biblical literature, the cup often represents divine judgment or wrath that nations must "drink" as a consequence of their actions. This phrase assures that even the king of Sheshach, representing Babylon, will not escape the fate decreed by God. It is a powerful reminder of the certainty of divine justice and the fulfillment of God's prophetic word.

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. Kings of the North
Refers to the rulers of the northern kingdoms, possibly including Babylon and other nations that were north of Judah.

3. Sheshach
A cryptic name for Babylon, derived from the Atbash cipher, a Hebrew code where letters are replaced by their counterparts in reverse order.

4. The Cup of Wrath
Symbolizes God's judgment that is to be poured out on the nations, including Babylon, as a consequence of their sins.

5. The Nations
Represents all the kingdoms on the earth that are subject to God's sovereign judgment.
Teaching Points
God's Sovereignty Over Nations
God is in control of all nations, and His plans will be fulfilled regardless of human power or pride.

The Certainty of Divine Judgment
Just as Babylon was judged, all nations and individuals will face God's judgment. This calls for repentance and humility before God.

The Role of Prophecy
Prophecy serves as both a warning and a call to return to God. It is a reminder of God's justice and mercy.

The Importance of Spiritual Readiness
Believers are called to be spiritually vigilant, understanding that God's judgment is certain and imminent.

Hope in God's Justice
While judgment is severe, it is also a source of hope for the righteous, as it assures that evil will not prevail indefinitely.
Bible Study Questions
1. How does understanding the historical context of Jeremiah 25:26 enhance our comprehension of God's message to the nations?

2. In what ways does the prophecy against Babylon serve as a warning to modern nations and individuals?

3. How can believers today prepare themselves spiritually in light of the certainty of God's judgment?

4. What parallels can be drawn between the fall of Babylon and the prophetic imagery in the book of Revelation?

5. How does the concept of God's sovereignty over all nations influence our perspective on current global events?
Connections to Other Scriptures
Revelation 14:8
This verse speaks of Babylon's fall, connecting to the theme of divine judgment on nations that oppose God.

Isaiah 51:17
Discusses the cup of God's wrath, similar to the imagery used in Jeremiah, emphasizing the inevitability of divine judgment.

Daniel 5
The fall of Babylon under King Belshazzar illustrates the fulfillment of prophetic judgment against a proud and sinful nation.
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
Babylon, Drink, Drinketh, Face, Ground, Kingdoms, Kings, North, Sheshach, Surface
Dictionary of Bible Themes
Jeremiah 25:15-29

     5602   vomit

Jeremiah 25:17-27

     1310   God, as judge

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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