Jeremiah 25:27
"Then you are to tell them that this is what the LORD of Hosts, the God of Israel, says: 'Drink, get drunk, and vomit. Fall down and never get up again, because of the sword I will send among you.'
Then you are to tell them that this is what the LORD of Hosts, the God of Israel, says:
This phrase establishes the authority and source of the message. "The LORD of Hosts" emphasizes God's supreme command over heavenly armies, indicating His power and sovereignty. "The God of Israel" reaffirms His covenant relationship with Israel, reminding them of their unique position and responsibilities. This introduction is typical of prophetic declarations, underscoring that the message is not from Jeremiah himself but from God, demanding attention and obedience.

‘Drink, get drunk, and vomit.
This imagery of drinking and drunkenness is symbolic of judgment and wrath. In the ancient Near East, drinking from a cup often represented experiencing a fate or destiny, particularly one of divine judgment. The progression from drinking to vomiting illustrates the overwhelming and inescapable nature of God's judgment. This metaphor is used elsewhere in Scripture, such as in Isaiah 51:17 and Revelation 14:10, to depict the severity of divine retribution.

Fall down and never get up again,
This phrase signifies total defeat and destruction. The imagery of falling and not rising again conveys the finality of God's judgment. It reflects the irreversible consequences of persistent disobedience and rebellion against God. This is consistent with the warnings given throughout the prophetic books, where nations and individuals who oppose God's will face ultimate ruin.

because of the sword I will send among you.’
The "sword" represents war and destruction, a common tool of divine judgment in the Old Testament. Historically, this refers to the Babylonian invasion and the subsequent exile of Judah, fulfilling the warnings given by Jeremiah and other prophets. The sword as an instrument of God's judgment is a recurring theme, seen in passages like Ezekiel 21:3-5. It underscores the seriousness of turning away from God and the inevitable consequences of such actions.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, called by God to deliver messages of warning 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 heavenly armies, highlighting His power and authority.

3. The God of Israel
This title underscores God's covenant relationship with Israel, reminding them of His faithfulness and their obligations.

4. The Nations
The surrounding nations of Judah, including Babylon, Egypt, and others, who are recipients of God's judgment through Jeremiah's prophecy.

5. The Sword
Symbolic of God's judgment and the impending destruction that will come upon the nations due to their disobedience and sin.
Teaching Points
God's Sovereignty and Judgment
God is sovereign over all nations and will execute judgment according to His righteousness. This serves as a reminder of His ultimate authority and the certainty of His justice.

The Seriousness of Sin
The imagery of drinking, getting drunk, and falling down illustrates the devastating effects of sin and rebellion against God. It serves as a warning to take sin seriously and repent.

The Call to Repentance
While the message is one of judgment, it also implicitly calls for repentance. Understanding the consequences of sin should lead us to seek God's mercy and forgiveness.

The Certainty of God's Word
Jeremiah's prophecy underscores the reliability of God's word. What He declares will come to pass, encouraging us to trust in His promises and warnings.

Living in Light of God's Judgment
As believers, we are called to live righteously, knowing that God's judgment is real. This should motivate us to pursue holiness and share the gospel with others.
Bible Study Questions
1. How does the imagery of drinking and getting drunk in Jeremiah 25:27 help us understand the nature of God's judgment?

2. In what ways does the title "LORD of Hosts" influence our understanding of God's power and authority in this passage?

3. How can the message of impending judgment in Jeremiah 25:27 motivate us to live lives of repentance and obedience today?

4. What parallels can you draw between the judgment described in Jeremiah 25:27 and the final judgment depicted in the book of Revelation?

5. How can we, as Christians, effectively communicate the reality of God's judgment and the hope of salvation to those around us?
Connections to Other Scriptures
Isaiah 51:17-23
This passage also uses the imagery of drinking the cup of God's wrath, emphasizing the theme of divine judgment.

Revelation 14:10
The imagery of drinking the cup of God's wrath is echoed in the New Testament, illustrating the continuity of God's justice.

Psalm 75:8
Describes God's judgment as a cup that the wicked will drink, reinforcing the theme of divine retribution.
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
Abundantly, Armies, Cup, Drink, Drunk, Drunken, Fall, Hast, Hosts, Lifted, Lips, Overcome, Rise, Says, Sending, Spew, Spue, Sword, Thus, Vomit, Yea
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

Links
Jeremiah 25:27 NIV
Jeremiah 25:27 NLT
Jeremiah 25:27 ESV
Jeremiah 25:27 NASB
Jeremiah 25:27 KJV

Jeremiah 25:27 Commentaries

Bible Hub
Jeremiah 25:26
Top of Page
Top of Page