Jeremiah 25:17-26 · Bible study
Jeremiah 25:17-26 Commentary: The Cup of Wrath
Hebrew · 11 what the commentators say
Meaning in one sentence
Jeremiah takes the cup of Yahweh's wrath and makes all nations drink, symbolizing God's judgment through Babylon.
Research Summary
- Meaning: The cup of wrath symbolizes God’s judgment through Babylon; Jeremiah’s act is a prophetic proclamation, not a literal distribution of wine.
- Key words: Cup (H3563), symbol of God’s wrath; Made to drink (H8248), causative verb, meaning to cause to experience judgment; Sheshach (H8347), cryptic name for Babylon (Athbash cipher).
- Main debate: Whether Jeremiah physically traveled to each nation or performed the act in Jerusalem as a symbolic drama; the consensus is symbolic.
- Theological theme: God’s sovereignty over all nations; judgment begins with God’s people; no nation escapes divine justice.
- Best use: Preaching on the universality of judgment, the seriousness of sin, and the hope that Christ drank the cup for His people.
Translation Comparison
BSB Berean Standard Bible 2020
17So I took the cup from the LORD’s hand and made all the nations drink from it, each one to whom the LORD had sent me,
18to make them a ruin, an object of horror and contempt and cursing, as they are to this day—Jerusalem and the cities of Judah, its kings and officials;
19Pharaoh king of Egypt, his officials, his leaders, and all his people;
20all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod;
21Edom, Moab, and the Ammonites;
22all the kings of Tyre and Sidon; the kings of the coastlands across the sea;
23Dedan, Tema, Buz, and all who cut the corners of their hair;
24all the kings of Arabia, and all the kings of the mixed tribes who dwell in the desert;
25all the kings of Zimri, Elam, and Media;
26all 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.
WEB World English Bible 2000
17Then I took the cup at Yahweh’s hand, and made all the nations to drink, to whom Yahweh had sent me:
18Jerusalem, and the cities of Judah, with its kings and its princes, to make them a desolation, an astonishment, a hissing, and a curse, as it is today;
19Pharaoh king of Egypt, with his servants, his princes, and all his people;
20and all the mixed people, and all the kings of the land of Uz, all the kings of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod;
21Edom, Moab, and the children of Ammon;
22and all the kings of Tyre, all the kings of Sidon, and the kings of the isle which is beyond the sea;
23Dedan, Tema, Buz, and all who have the corners of their beard cut off;
24and all the kings of Arabia, all the kings of the mixed people who dwell in the wilderness;
25and all the kings of Zimri, all the kings of Elam, and all the kings of the Medes;
26and all the kings of the north, far and near, one with another; and all the kingdoms of the world, which are on the surface of the earth. The king of Sheshach will drink after them.
KJV King James Version 1769
17Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me:
18To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;
19Pharaoh king of Egypt, and his servants, and his princes, and all his people;
20And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
21Edom, and Moab, and the children of Ammon,
22And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea,
23Dedan, and Tema, and Buz, and all that are in the utmost corners,
24And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert,
25And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,
26And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.
ASV American Standard Version 1901
17Then took I the cup at Jehovah’s hand, and made all the nations to drink, unto whom Jehovah had sent me:
18to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse, as it is this day;
19Pharaoh king of Egypt, and his servants, and his princes, and all his people;
20and all the mingled people, and all the kings of the land of Uz, and all the kings of the Philistines, and Ashkelon, and Gaza, and Ekron, and the remnant of Ashdod;
21Edom, and Moab, and the children of Ammon;
22and all the kings of Tyre, and all the kings of Sidon, and the kings of the isle which is beyond the sea;
23Dedan, and Tema, and Buz, and all that have the corners of their hair cut off;
24and all the kings of Arabia, and all the kings of the mingled people that dwell in the wilderness;
25and all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes;
26and all the kings of the north, far and near, one with another; and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.
YLT Young's Literal Translation 1898
17`And I take the cup out of the hand of Jehovah, and cause all the nations to drink unto whom Jehovah sent me:
18Jerusalem, and the cities of Judah, And its kings, its heads, To give them to waste, to astonishment, To hissing, and to reviling, as at this day.
19Pharaoh king of Egypt, and his servants, And his heads, and all his people,
20And all the mixed people, And all the kings of the land of Uz, And all the kings of the land of the Philistines, And Ashkelon, and Gazzah, and Ekron, And the remnant of Ashdod,
21Edom, and Moab, and the sons of Ammon,
22And all the kings of Tyre, And all the kings of Zidon, And the kings of the isle that is beyond the sea,
23Dedan, and Tema, and Buz, And all cutting the corners of the beard ,
24And all the kings of Arabia, And all the kings of the mixed people, Who are dwelling in the wilderness,
25And all the kings of Zimri, And all the kings of Elam, And all the kings of Media,
26And all the kings of the north, The near and the far off, one unto another, And all the kingdoms of the earth, That are on the face of the ground, And king Sheshach drinketh after them.
Darby Darby Bible 1890
17And I took the cup at Jehovah's hand, and made all the nations to drink, to whom Jehovah had sent me:
18Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a waste, an astonishment, a hissing, and a curse, as it is this day;
19Pharaoh king of Egypt, and his servants, and his princes, and all his people;
20and all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Gazah, and Ekron, and the remnant of Ashdod;
21Edom, and Moab, and the children of Ammon;
22and all the kings of Tyre, and all the kings of Zidon, and the kings of the isles that are beyond the sea;
23Dedan, and Tema, and Buz, and all that have the corners [of their beard] cut off;
24and all the kings of Arabia, and all the kings of the mingled people that dwell in the desert;
25and all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes;
26and all the kings of the north, far and near, one with another; and all the kingdoms of the world, which are upon the face of the earth; and the king of Sheshach shall drink after them.
Douay-Rheims Douay-Rheims Bible 1899
17And I took the cup at the hand of the Lord, and I presented it to all the nations to drink of it, to which the Lord sent me:
18To wit, Jerusalem, and the cities of Juda, and the kings thereof, and the princes thereof: to make them a desolation, and an astonishment, and a hissing, and a curse, as it is at this day.
19Pharao the king of Egypt, and his servants, and his princes, and all his people,
20And all in general: all the kings of the land of Ausitis, and all the kings of the land of the Philistines, and Ascalon, and Gaza, and Accaron, and the remnant of Azotus.
21And Edom, and Moab, and the children of Ammon.
22And all the kings of Tyre, and all the kings of Sidon: and the kings of the land of the islands that are beyond the sea.
23And Dedan, and Thema, and Buz, and all that have their hair cut round.
24And all the kings of Arabia, and all the kings of the west, that dwell in the desert.
25And all the kings of Zambri, and all the kings of Elam, and all the kings of the Medes:
26And all the kings of the north far and near, every one against his brother: and all the kingdoms of the earth, which are upon the face thereof: and the king of Sesac shall drink after them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 25:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jeremiah’s action in this passage is symbolic. Adam Clarke calls it “merely symbolical,” not a literal offering of wine. Barnes insists the prophet was “not actually offering the wine-cup” but publicly declaring the prophecy in Jerusalem. The cup represents God’s judgment, which will come through the Babylonian army (Jeremiah 25:9). The list of nations begins with Jerusalem because, as Calvin notes (citing 1 Peter 4:17), judgment starts with God’s house. Then it proceeds to Egypt, the surrounding nations, and finally to distant peoples including Babylon itself (Sheshach). The order moves from those closest to Judah outward, showing that no nation escapes divine wrath. Keil and Delitzsch view the passage as a visionary performance of a prophetic symbol. The repeated phrase “made all the nations to drink” means Jeremiah pronounced judgment on them, not that he traveled to each one.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The cup symbolizes God’s judgment, Jeremiah’s act is a prophetic proclamation, and the list of nations shows the comprehensive scope of divine justice.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Literal or symbolic action | All major commentators agree Jeremiah did not literally give wine to every nation; the act is a prophetic symbol. | Some earlier interpreters (e.g., J.D. Michaelis, as noted by Keil) suggested Jeremiah may have journeyed to deliver the message, but most modern scholars see the entire performance as visionary or local. |
| Order of nations | Scholars agree the list begins with Jerusalem (judgment first on God's house) and moves outward geographically. | The exact rationale for the sequence (e.g., why Egypt before others) is debated: Calvin says because Judah trusted Egypt; Barnes notes the arrangement moves from south to north. |
| Meaning of 'Sheshach' | It refers to Babylon, often understood through the Athbash cipher (reversing letters of Babel), as noted by Barnes and Jamieson-Fausset-Brown. | Clarke says Sheshach was an ancient deified king of Babylon; most follow the cipher interpretation. |
| Scope of 'all the kingdoms of the world' | The phrase is rhetorical, not literally every kingdom on earth, but the known world of Jeremiah's time. | The Cambridge Bible notes the LXX omits the phrase, suggesting later expansion; conservative traditions see it as a prophetic figure for universal judgment. |
Historical & Cultural Context
Jeremiah delivered this prophecy in the fourth year of King Jehoiakim of Judah (Jeremiah 25:1), around 605 BC. At that time, the Babylonian Empire under Nebuchadnezzar II was rising to power. Egypt, under Pharaoh Necho, had been defeated at Carchemish (Jeremiah 46:2), and Judah became a vassal of Babylon. The “cup of the wine of wrath” (Jeremiah 25:15) is a prophetic metaphor drawn from ancient Near Eastern practice, a king might offer a cup to vassals as a sign of submission or judgment.
The list of nations reflects Judah’s known world: first Jerusalem and Judah, then Egypt (Pharaoh Necho), the “mixed people” of Egypt (foreign mercenaries, per Barnes and Clarke), Uz (northern Arabia), the Philistine cities (Ashkelon, Gaza, Ekron, and the remnant of Ashdod, Clarke notes Psammetichus had destroyed part of Ashdod), then Edom, Moab, and Ammon (related peoples), the Phoenician cities Tyre and Sidon, the coastlands across the sea (likely Cyprus, says Barnes), Arabian tribes (Dedan, Tema, Buz), and further east Zimri, Elam, and Media. Finally, “the kings of the north” (the Chaldean sphere) and Babylon itself (Sheshach). The phrase “as it is this day” in verse 18 (Barnes notes it was added after the fall of Jerusalem) indicates the early fulfillment for Judah.
The geographical arrangement is significant. As Keil and Delitzsch observe, the list starts with Egypt and moves northward, with peoples on both sides of Judah mentioned together. This shows the comprehensive scope of Judgment, every nation that had contact with Israel would drink the cup.
Textual Notes
The Septuagint (LXX) omits several phrases: “all the kings of the land of Uz” (v. 20), “all the kings of Arabia” (v. 24), and the summary “all the kingdoms of the world which are upon the face of the earth” (v. 26). The Cambridge Bible and Barnes suggest these omissions indicate later expansions. The phrase “as it is this day” in verse 18 is also absent from the LXX; Barnes proposes it was added after Gedaliah’s murder. The word “Sheshach” (v. 26) is a scribal cryptogram for Babel (Jerome’s observation, cited by Barnes). No other significant textual variants are noted in the supplied sources.
Reception History
This passage has shaped Christian understanding of divine judgment across traditions. John Calvin used it to preach that judgment begins at the house of God, linking it to 1 Peter 4:17. Matthew Henry saw in it a warning that the most privileged are first to be judged if unfaithful. The “cup of wrath” image entered theological vocabulary as a symbol of God’s righteous anger. In the Reformation, the passage reinforced the sovereignty of God over all nations. Modern interpreters often read the list of nations as a demonstration that no earthly power is secure, and they connect the final mention of Sheshach (Babylon) to later apocalyptic judgments in Revelation (e.g., the cup of wine of the wrath of God, Revelation 14:10). The passage has also been cited in discussions of the relationship between God’s covenant people and the nations.
Preaching This Verse
Three-point outline
- The cup of wrath is universal. No nation is exempt, not even Jerusalem. God’s judgment begins with His own people (v. 18; see 1 Peter 4:17).
- The cup is administered through human history. The Babylonian conquest is the instrument, but the source is Yahweh. Jeremiah acts as a prophet delivering the decree.
- Even the instrument of judgment will drink the cup. Babylon (Sheshach) falls after all others (v. 26). No empire, however powerful, escapes God’s justice.
Five-point outline
- Jeremiah’s obedience: He takes the cup and makes the nations drink (v. 17). The prophet carries out a difficult commission.
- Judah first: Jerusalem and its kings are listed first (v. 18). The holy city is not exempt from judgment.
- Allies and neighbors: Egypt (v. 19) and the surrounding nations (vv. 20-24) are included. Those Judah trusted will fall too.
- Distant powers: Elam, Media, and the northern kings (vv. 25-26). The judgment reaches far and wide.
- Babylon last: “The king of Sheshach will drink after them” (v. 26). The pun on Babylon signals its eventual downfall.
Illustration hooks
- A bitter medicine: A doctor prescribes a foul-tasting tonic; despite reluctance, the patient must drink it to be cured, or, in this case, to face the consequences of disease. The cup of wrath is inescapable.
- A shared consequence: When a building’s faulty construction affects every unit, the blame and repair cost fall on all owners, starting with the developer. Judgment begins where responsibility is greatest.
- The game of dominoes: Once the first domino falls, the rest fall in order, until the last one. Jerusalem is the first domino; Babylon is the last.
Questions your congregation is asking
- Why would God include Jerusalem in the judgment of nations? Doesn't He protect His own city?
- How can a loving God send a “cup of wrath” to people? What does that say about His character?
- If Babylon is the instrument of judgment, why is Babylon itself judged (Sheshach)? Does that mean every human empire eventually falls under God's justice?
Leading a Discussion
This passage can be unsettling. God’s judgment spreads from Jerusalem to the ends of the known world. But it also shows God’s sovereignty over all nations and history. As you discuss, consider how the cup metaphor communicates both the certainty and the terribleness of judgment. Reflect on how this relates to the cross, where Christ drank the cup of wrath for us (Mark 14:36).
Discussion questions
- Read the passage aloud. What stands out to you about the list of nations? Why do you think each one is named?
- Jerusalem is mentioned first (v. 18). What does this tell us about God’s attitude toward His own people when they sin?
- The cup is called “the wine of wrath” (v. 15). How does the Bible use the image of a cup for judgment? (See Psalm 75:8; Isaiah 51:17; Revelation 14:10.)
- Why does Babylon (Sheshach) drink last? What does this say about God’s justice over even the most powerful empires?
- Jeremiah performed this as a symbolic act. How does that shape our understanding of prophetic ministry? Do we have “symbolic acts” in the church today?
- How does this passage challenge the common idea that judgment is only for “bad people” and that God’s people are always safe from consequences?
- In light of Christ drinking the cup for us, how can this passage lead us to greater appreciation of the gospel?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Jeremiah 1:10 | Behold, I have today set you over the nations and over the kingdoms, to uproot and to tear down, to destroy and to overthrow, to build and to plant.” |
| Jeremiah 25:28 | It shall be, if they refuse to take the cup at your hand to drink, then you shall tell them, ‘Yahweh of Armies says: “You shall surely drink. |
| Jeremiah 27:3 | Then send them to the king of Edom, to the king of Moab, to the king of the children of Ammon, to the king of Tyre, and to the king of Sidon, by the hand of the messengers who come to Jerusalem to Zedekiah king of Judah. |
| Jeremiah 46:1 | Yahweh’s word which came to Jeremiah the prophet concerning the nations. |
| Jeremiah 46:28 | Don’t be afraid, O Jacob my servant,” says Yahweh, “for I am with you; for I will make a full end of all the nations where I have driven you, but I will not make a full end of you, but I will correct you in measure, and will in no way leave you unpunished.” |
| Ezekiel 43:3 | It was like the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell on my face. |
| Joshua 6:18 | But as for you, only keep yourselves from what is devoted to destruction, lest when you have devoted it, you take of the devoted thing; so you would make the camp of Israel accursed and trouble it. |
| I Kings 8:24 | who has kept with your servant David my father that which you promised him. Yes, you spoke with your mouth, and have fulfilled it with your hand, as it is today. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke treats the cup of God's wrath as purely symbolic: it represents the prophet's public declaration that each nation will fall under the Chaldean yoke as divine punishment for its sins. He then identifies the specific historical peoples and rulers named, noting that even Babylon itself will eventually be destroyed after serving as God's instrument.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the "cup" Jeremiah took was not a literal wine-cup but a prophecy proclaimed in Jerusalem, then left to reach surrounding nations. He notes the careful geographical sequence of judgments and points out that "the remnant of Ashdod" could only have been written by a contemporary witness. He also identifies "Sheshach" as a cipher for Babylon.
Calvin's Commentaries Reformed 1564
Calvin focuses on why judgment begins with God's own people: the Church receives first discipline because God as a Father watches over His household, and because those taught His will are less excusable when they rebel. He treats this priority as an expression of divine justice, not severity.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the prophet did not physically travel to each nation with a literal cup. The entire action was a visionary prophecy delivered verbally. The order matters: judgment begins with Jerusalem and Judah because God's judgment starts with His own house, a pattern later confirmed in the New Testament.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB traces the cup of wrath through a deliberate geographic order: Jerusalem, because judgment begins at God's house; then Egypt, because Judah trusted it most. He notes historical details like Ashdod's remnant from a long siege and identifies Sheshach as a cryptic cabalistic term for Babylon. Each nation's placement reflects its specific sin and circumstance.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insists the cup of wrath is no physical object and the drinking no literal act. Jeremiah performed his commission not by traveling to each nation but by announcing God's decree in Jerusalem. The whole action is emblematic, pointing to God's real work of judgment on all peoples.