And they will drinkThis phrase symbolizes the nations consuming the wrath of God, often depicted as a cup of judgment in biblical literature. Drinking from this cup signifies experiencing divine punishment. This imagery is consistent with other prophetic texts, such as
Isaiah 51:17 and
Revelation 14:10, where the cup represents God's wrath.
and stagger
The staggering represents the disorientation and confusion that result from God's judgment. This imagery is akin to the effects of drunkenness, illustrating the overwhelming nature of divine retribution. It reflects the chaos and instability that will befall the nations as a consequence of their actions.
and go out of their minds
This phrase indicates a loss of reason and sanity, a common result of severe distress and divine judgment. It suggests a complete breakdown of societal order and personal stability, as seen in other biblical accounts of judgment, such as inDeuteronomy 28:28, where God warns of madness as a curse for disobedience.
because of the sword
The sword is a frequent biblical metaphor for war and destruction, often used to describe God's instrument of judgment. In this context, it signifies the impending military invasions and conflicts that will serve as the means of executing divine justice. This is consistent with the historical context of Jeremiah's time, where Babylon was the instrument of God's judgment against the nations.
that I will send among them.”
This phrase emphasizes God's sovereignty and active role in orchestrating the events of judgment. It underscores the prophetic theme that God uses nations and historical events to fulfill His purposes. This aligns with the broader biblical narrative where God directs the course of history, as seen inDaniel 4:35 andActs 17:26.
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 and Answers
1.What is the meaning of Jeremiah 25:16?
2.How does Jeremiah 25:16 illustrate God's judgment on nations through the "cup" metaphor?
3.What can we learn about God's sovereignty from Jeremiah 25:16?
4.How does Jeremiah 25:16 connect with Revelation's depiction of divine wrath?
5.How should believers respond to God's warnings as seen in Jeremiah 25:16?
6.How can Jeremiah 25:16 inspire us to pray for nations today?
7.How does Jeremiah 25:16 reflect God's judgment on nations?
8.What historical events align with the prophecy in Jeremiah 25:16?
9.How does Jeremiah 25:16 challenge our understanding of divine justice?
10.What are the top 10 Lessons from Jeremiah 25?
11.In Jeremiah 25:15-17, the metaphor of the 'cup of wrath' implies widespread judgment--are there any historical or archaeological signs of such universal calamity?
12.Jeremiah 34:11-17 - How does God's condemnation of re-enslavement align with other passages where slavery was permitted (e.g., Leviticus 25)?
13.Jeremiah 34:3 - How could God promise Zedekiah would not die by the sword if 2 Kings 25:7 says Nebuchadnezzar blinded him and took him captive?
14.In Jeremiah 16:4, the prophecy describes mass death without mourning--what historical or archaeological evidence supports such a widespread calamity in that era?What Does Jeremiah 25:16 Mean
They will drink• Jeremiah has just handed the nations “the cup of the wine of wrath” from the LORD (Jeremiah 25:15), so the drinking is literal prophetic imagery of God compelling them to receive His judgment.
• Isaiah uses the same picture—“the cup of His fury” (Isaiah 51:17)—to describe nations forced to swallow consequences they cannot escape.
• Revelation later echoes the theme: “He too will drink the wine of God’s anger” (Revelation 14:10).
• The point is unmistakable: when God says “drink,” no nation can refuse the cup.
And stagger• Staggering pictures the debilitating effect of divine judgment—like soldiers reeling after a blow.
•Psalm 60:3 says, “You have made us drink wine that makes us stagger,” linking physical wobbling to spiritual disorientation.
•Jeremiah 46:12 describes Egypt’s warriors “stumbling repeatedly,” showing how God’s blows leave even the mighty off balance.
• The image reassures the faithful that God’s justice never misses its mark; the proud will totter.
Go out of their minds• Panic and confusion follow the staggering.Deuteronomy 28:34 predicted, “You will go mad from the things you see,” whenever covenant curses fall.
•Zechariah 12:4 promises the LORD will strike horses with panic and riders with madness, a chaos only divine power could unleash.
• When God’s cup is poured, clarity departs; rulers and armies make reckless choices that hasten their downfall.
Because of the sword I send among them• The cause of the collapse is spelled out: God’s sword. Rebellion brings real warfare, not mere symbolism.
•Leviticus 26:25 warns, “I will bring a sword against you to avenge the covenant,” andEzekiel 14:17 repeats the same penalty.
•Jeremiah 47:6 personifies the weapon: “O sword of the LORD, how long till you rest?”
• Every empire that trusts its own blade discovers the ultimate sword is wielded by God Himself (cf.Romans 13:4 where earthly authority “does not bear the sword in vain” under His sovereignty).
summaryJeremiah 25:16 compresses a four-step drama of divine judgment: God forces the nations to drink His wrath, they reel in helpless confusion, they slip into irrational panic, and finally they face the literal sword He unleashes. The verse assures believers that the LORD’s justice is active, precise, and unstoppable—every proud power that lifts itself against Him will drink, stagger, lose reason, and fall.
(16)
They shall drink . . .--The words describe what history has often witnessed, the panic-terror of lesser nations before the onward march of a great conqueror--they are as if stricken with a drunken madness, and their despair or their resistance is equally infatuated. The imagery is one familiar in earlier prophets. (
Isaiah 51:17;
Isaiah 51:22;
Habakkuk 2:16;
Psalm 60:5;
Psalm 75:8;
Ezekiel 23:31.) . . .
Verse 16. -
And be moved, and be mad; rather,
and reel to and fro,
and behave themselves madly. The inspired writers do not scruple to ascribe all phenomena, the "bad" as well as the "good," to a Divine operation. "Shall there be evil in a city, and Jehovah hath not done it?" (
Amos 3:6). "An evil spirit from Elohim came upon Saul, and he became frenzied" (
1 Samuel 18:10; see also
Isaiah 19:14;
Isaiah 29:10;
1 Kings 22:19-23, and especially the very remarkable prologue of the Book of Job). To understand this form of expression, we must remember the strength of the reaction experienced by the prophets against the polytheism of the surrounding nations. It was not open to them to account for the existence of evil by ascribing it to the activity of various divinities; they knew Jehovah to be the sole cause in the universe. To us, "sicklied o'er with the pale cast of thought," such a doctrine occasions "great searchings of heart," and is sometimes a sore trial of our faith. But the prophets were not logicians, and their faith, compared to ours, was as an oak tree to a sapling; hence they can generally (see, however,
Isaiah 63:17) express the truth of the universal causation of Jehovah with perfect tranquility.
Because of the sword. Here Jeremiah deserts the figure of the Cup, and, as most commentators think, uses the language of fact. It is not, however, certain that "the sword" means that of God's human instruments; Jehovah himself has a sword (
Jeremiah 46:10;
Jeremiah 47:6;
Jeremiah 50:35-38;
Isaiah 27:1;
Isaiah 34:5; and elsewhere), just as he has a hand (
Isaiah 8:11;
Isaiah 59:1) and an arm (
Isaiah 40:10;
Isaiah 53:1). All these belong to a group of childlike symbolic expressions for the manifestation of the Deity. Jehovah's "sword" is described more fully in
Genesis 3:24; it "turns hither and thither," like the lightning - a striking figure of the completeness with which God performs his work of vengeance (see also on ver. 27).
Parallel Commentaries ...
Hebrew
And they will drinkוְשָׁת֕וּ(wə·šā·ṯū)Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 8354:To imbibeand staggerוְהִֽתְגֹּֽעֲשׁ֖וּ(wə·hiṯ·gō·‘ă·šū)Conjunctive waw | Verb - Hitpael - Conjunctive perfect - third person common plural
Strong's 1607:To agitate violentlyand go out of their minds,וְהִתְהֹלָ֑לוּ(wə·hiṯ·hō·lā·lū)Conjunctive waw | Verb - Hitpael - Conjunctive perfect - third person common plural
Strong's 1984:To shinebecause ofמִפְּנֵ֣י(mip·pə·nê)Preposition-m | Noun - common plural construct
Strong's 6440:The facethe swordהַחֶ֔רֶב(ha·ḥe·reḇ)Article | Noun - feminine singular
Strong's 2719:Drought, a cutting instrument, as a, knife, swordthatאֲשֶׁ֛ר(’ă·šer)Pronoun - relative
Strong's 834:Who, which, what, that, when, where, how, because, in order thatIאָנֹכִ֥י(’ā·nō·ḵî)Pronoun - first person common singular
Strong's 595:Iwill sendשֹׁלֵ֖חַ(šō·lê·aḥ)Verb - Qal - Participle - masculine singular
Strong's 7971:To send away, for, outamong them.”בֵּינֹתָֽם׃(bê·nō·ṯām)Preposition | third person masculine plural
Strong's 996:An interval, space between
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OT Prophets: Jeremiah 25:16 They shall drink and reel back (Jer.) 
