Jeremiah 51 commentary

The particulars of this prophecy are dispersed and interwoven, and the same things left and returned to again. Babylon is abundant in treasures, yet neither her waters nor her wealth shall secure her. Destruction comes when they did not think of it. Wherever we are, in the greatest depths, at the greatest distances, we are to remember the Lord our God; and in the times of the greatest fears and hopes, it is most needful to remember the Lord. The feeling excited by Babylon's fall is the same with the New Testament Babylon, Rev. 18:9,19. The ruin of all who support idolatry, infidelity, and superstition, is needful for the revival of true godliness; and the threatening prophecies of Scripture yield comfort in this view. The great seat of antichristian tyranny, idolatry, and superstition, the persecutor of true Christians, is as certainly doomed to destruction as ancient Babylon. Then will vast multitudes mourn for sin, and seek the Lord. Then will the lost sheep of the house of Israel be brought back to the fold of the good Shepherd, and stray no more. And the exact fulfilment of these ancient prophecies encourages us to faith in all the promises and prophecies of the sacred Scriptures.

This prophecy is sent to Babylon, to the captives there, by Seraiah, who is to read it to his countrymen in captivity. Let them with faith see the end of these threatening powers, and comfort themselves herewith. When we see what this world is, how glittering its shows, and how flattering its proposals, let us read in the book of the Lord that it shall shortly be desolate. The book must be thrown into the river Euphrates. The fall of the New Testament Babylon is thus represented, Rev. 18:21. Those that sink under the weight of God's wrath and curse, sink for ever. Babylon, and every antichrist, will soon sink and rise no more for ever. Let us hope in God's word, and quietly wait for his salvation; then we shall see, but shall not share, the destruction of the wicked.

He proceeds with the same subject. Jeremiah seems, indeed, to have used more words than necessary; but we have stated the reason why he dwelt at large on a matter so clear: His object was not only to teach, for this he might have done in a few words, and have thus included all that we have hitherto seen and shall find in the whole of this chapter; but as it was an event hardly credible, it was necessary to illustrate the prophecy respecting it with many figures, and to inculcate with many repetitions what had been already said, and also to confirm by many reasons what no one hardly admitted.

He then says, Behold, I will, etc. God is made the speaker, that the word might have more force and power. Behold, he says, I will raise up a destroying wind against the Chaldeans. The similitude of wind is very appropriate, for God thus briefly reminded them how easy it was for him to destroy the whole world even by a single blast. The wind is, indeed, indirectly set in opposition to instruments of war; for when any one seeks to overcome an enemy, he collects many and strong forces, and procures auxiliaries on every side; in short, he will not dare to attempt anything without making every possible preparation. As, then, men dare not attack their enemies without making strenuous efforts, God here extols his own power, because it is enough for him to raise up a wind. We now, then, perceive the design of the similitude, when he says, that he would raise up a wind that would destroy or scatter the Chaldeans.

In the following words there is an obscurity; literally, they are, the inhabitants of the heart; for as the word ישבי, ishebi, is in construction, another word necessarily follows it, as for instance, the country of the Chaldeans. But the relative, ה, He, referring to Babylon, ought to have been put down. Yet as the words occur, we are compelled to read, and against the inhabitants of the heart Some will have the relative, אשר, asher, to be understood, but that is harsh, for it is an unnatural mode of speaking. They, however, give this rendering of אשר לב, asher leb, “those who in heart rose up against me.” But what if we read the words inhabitants of the heart metaphorically, as meaning those who gloried in their own wisdom? for the Babylonians, as it is well known, thought other men dull and foolish, and were so pleased with their own astuteness, as though they were fortified by inclosures on every side. They dwelt then in their own heart, that is, they thought themselves well fortified around through their own wisdom. In this sense the Prophet seems to call the Babylonians the inhabitants of the heart The Targ. and the versions widely differ from one another. The cabbalistic solution is very frivolous, by which the two words לב and קמי are made one, and made to signify “Chaldeans,” according to what was called “Athbash,” by which aleph, the first letter, was taken for tau, the last letter, and beth, the second, for shin, the last but one; and so on through the whole alphabet. But Blayney and others, such as Gataker and Venema, give a satisfactory explanation of the words. The word לב, the heart, often means the middle of anything, as “the heart of heaven,” in Deuteronomy 4:11 means the midst of heaven; and “the heart of the seas,” in Psalm 46:2, means the midst of the seas. So here, “the heart of my adversaries,” means the centre of the country of his adversaries. i.e., Babylon, —

Against the inhabitants of the metropolis of my adversaries.

— Ed.

He adds, at the same time, that they rose, up against God, even because they had cruelly treated his people, and nearly destroyed them. And we know that God undertook the cause of his Church, and therefore complained that war was made on him by the ungodly, whenever they molested the faithful. It is also at the same time generally true, that all who arrogate to themselves wisdom rise up against God, because they rob God of the honor due to him. But it ought properly to be referred to the union which exists between God and his Church, when he charges the Chaldeans, that they rose up against him. It follows,—

Jeremiah 51:2

2. And will send unto Babylon fanners, that shall fan her, and shall empty her land: for in the day of trouble they shall be against her round about.

2. Et mittam contra Babylonem ventilatores, qui ventilent ipsam (ad verbum, et ventilabunt ipsam,) et exinanient terram ejus (vel, spoliabunt; בקק enim significat proprie exinanire, evacuare, ut vulgo dicunt; et significat etiam spoliare et proedari; qui ergo exinanient terram;) quia erunt contra eam in circuitu in die mali (hoc est, in die adversa.)

Here he explains himself more clearly, without the metaphor he had used. He no longer uses the similitude of wind when he declares that he would send fanners At the same time some take זארים, zarim, in the sense of aliens, who would banish her; but this would be harsh. I then doubt not but that the Prophet alludes to the wind before mentioned. He does not indeed continue that metaphor; but yet what he says corresponds with it. Instead of wind he now mentions fanners, or winnowers; but this cannot be understood except of enemies. A clearer explanation is still found in the word empty, after having said that the Persians and the Medes would fan or winnow Babylon. He compares her, no doubt, to chaff. As then the chaff, when ventilated, falls on the ground, so he says a similar thing would happen to the Babylonians.

But he adds, And shall make empty her land, that is, the land of Babylon. He says that the whole country would be so plundered, that nothing would be left remaining. And he confirms this declaration, because they shall be, he says, around her. By this expression he intimates that there would be no escape for the Chaldeans.

It often happens that men stealthily escape, when pressed by their enemies; for though enemies may watch all passages, yet they often do not find out all hiding-places. But the Prophet says, that their enemies would so surround them, that the Chaldeans would not be able to take with them anything which they might save from their enemies’ hands. He adds, in the day of evil. By this phrase he intimates again, that the Chaldeans were already devoted by God to destruction. It is, then, the same thing as though he had said, that as soon as her enemies came, it would be all over with Babylon and the whole nation, — how so? for it would be the day of her utter ruin. It follows, —

Jeremiah 51:3

3. Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host.

3. Ad tendentem qui tendit arcum suum ידרך est hic vox supervacua, qui tendit igitur arcum suum,) et (copula hic abundat;) ne parcatis electis ejus, interficite omnem exercitum ejus.

Interpreters give various expositions of this verse. Some understand a soldier of light armor by him who bends the bow; and by him who elevates himself in his coat of mail, they understand a heavy-armed, soldier, There is also another difference; some take אל, al, for לא, la, when it is said ואל יתעל, veal itol, because a copulative follows; and the words seem not to be well connected, if we read thus, “As to him who raises himself up in his coat of mail, and spare ye not,” etc.; and hence they take negatively the particle אל, al, instead of לא la, “and he may not raise up himself in his coat of mail.” But it is probable that the copulative in the second place is redundant The simple meaning would therefore be, As to him who bends the bow, and who raises himself up in his coat of mall It is singular that אל is omitted in the Sept. and the Syr., and retained in its negative sense in the Vulg. and the Targ., which makes no sense consistently with the context. There is evidently אשר understood before the first verb, as is often the case when the verb is in the future tense. Then the literal rendering would be this, —

At him who bends let the bender bend his bow, And at him who glories in his coat of mail; And spare ye not her chosen men, Utterly destroy all her host.

There is here perfect consistency. They who take אל as a negative say, that the first part is addressed to the Chaldeans, and the second to their enemies; but this would be strangely abrupt. — Ed.

I do not, indeed, give such a refined interpretation as some do, respecting the light and heavy armed soldiers. I doubt not, then, but that he points out the archers, and those clad in mail. If, however, any one prefers the other explanation, let him enjoy his own opinion. As to the main point, it is evident that the Prophet exhorts the Persians and the Medes not to spare the young men among the Chaldeans, but to destroy their whole army, so that no part of it should be left remaining.

PRAYER

Grant Almighty God, that since thou wert formerly so solicitous respecting the salvation of thy people as to undertake war, for their sake, against a most powerful nation, — O grant, that we also, at this day, may know, that we shall be safe and secure under the protection of thy hand, and that we may so experience thy power, that there may be to us a just reason for glorying in thee, and that our enemies may be confounded, in order that thy glory may shine forth more and more, and that the kingdom of thine only-begotten Son may also be thus promoted. — Amen.

LECTURE ONE HUNDRED AND EIGHTY SIXTH

Jeremiah 51:4

4. Thus the slain shall fall in the land of the Chaldeans, and they that are thrust through in her streets.

4. Et cadent vulnerati in terra ejus (in terra Casdin) et transfixi (vel, confossi) in compitis ejus.

HE proceeds with what we began yesterday to explain, — that the time was nigh when God would take vengeance on the Babylonians. As, then, this could not be without great destruction in a city so very populous, and as it could not be overthrown except calamity extended itself through the whole country, hence, he says, that though Babylon should prepare great and powerful armies, it would yet be in vain, because they shall fall, he says, wounded everywhere in the land; and then he adds, and pierced through in her streets By these words he means, that the Chaldeans would be slain not only in the open fields, but also in the midst of the city. he afterwards adds, —

Jeremiah 51:5

5. For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.

5. Quoniam non viduatus est Israel, et Jehudah a Deo suo, a Jehova exercituum; quin potius (eadem est particula כי causalis, quae tamen hic phes aliquid exprimit, ergo quin potius) terra ipsorum plena est peccato propter sanctum Israel.

The Prophet shows here the cause why God had resolved to treat the Babylonians with so much severity, even because he would be the avenger of his own people. He also obviates a doubt which might have disturbed weak minds, for he seemed to have forsaken his people when he suffered them to be driven into exile. As this was a kind of repudiation, as we have seen elsewhere, the Prophet says now, that Israel had not been wholly widowed, nor Judah, by his God; as though he had said, that the Jews and the Israelites were indeed, for a time, like widows, but this was not to be perpetual. For, as we have said, the divorce was temporary, when God so forsook his Temple and the city, that the miserable people was exposed to plunder. As long, then, as the will of their enemies prevailed, God seemed to have forsaken his people. It is of this widowhood that the Prophet now speaks; but he yet testifies that Israel would not be wholly widowed by Jehovah his God.

He indeed alludes to that spiritual marriage, of which frequent mention is made; for God had, from the beginning, united the Church to himself, as it were, by a marriage-bond; and the people, as it is well known, had been so received into covenant, that there was contracted, as it were, a spiritual marriage. Then the Prophet now says, that they were not widowed; in which he refers to the hope of deliverance; for it could not have been denied but that God had repudiated his people. But he shows that their chastisement would not be perpetual, because God would at length reconcile to himself the people from whom he had been alienated, and would restore them to the ancient condition and honor of a wife. He speaks of both kingdoms.

Then he adds, by Jehovah of hosts By this title he sets forth the power of God, as though he had said, that as God is faithful in his promises, and constantly keeps his covenant, so he is not destitute of power, so as not to be able to save his people and to rescue them, when it pleases him, from death itself. He confirms this truth, when he says, for the land of the Chaldeans is filled with sin on account of the Holy One of Israel, as though he had said, that the land was abominable, because it carried on war against God.: For when he speaks of the Holy One of Israel, he shows that God had such a care for his people that he was prepared, when the suitable time came, to show himself as their avenger. We now perceive what the Prophet means when he says, that Chaldea was filled with sin, even because it provoked God when it thought that the wrong was done only to men. The explanation of the last clasue is, according to the Jewish commentators, not generally taken. The “land,” by most is deemed to be the land of Israel and Judah. The word אשם, means not only guilt, but also guilt’s penalty — judgement; and this seems to be its meaning here, —

For not widowed is Israel, By his God, by Jehovah of hosts; Though their land has been filled With judgement by the Holy One of Israel.

But if we render מ before or against, then the last line would be, —

With guilt (or sin) before the Holy One of Israel.

— Ed It follows, —

Jeremiah 51:6

6. Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD’S vengeance; he will render unto her a recompence.

6. Fugite e medio Babylonis, et servate quisque animam suam, (vel, eripite,) ne excidamini (vel, pereatis) in iniquitate ejus; quia tempus hoc ultionis Jehova, mercedem ipse rependet ei.

He goes on with the same subject, but illustrates it by various figures; for otherwise he would not have penetrated into the hearts of the godly. Were any at this day to predict the destruction of Rome, it could hardly be believed; and yet we know that it has in our life been stormed, and now it hangs as it were by a thread, though hitherto it has been supported and fortified by the greatest forces. But the dignity of the city so confounded the minds of men, that it was hardly credible that it could have been so soon subverted. How, then, was it possible for such a thing to have happened at that time? for Babylon was the mistress of the East. The Assyrians had previously possessed the empire; but they had been subdued, and had, as it were, been brought under the yoke. As, then, Babylon now flourished in power so great and invincible, Jeremiah seemed to be labeling when he spoke of its approaching destruction. It was hence necessary that what he said should be confirmed, as it is now done. And so he now turns to foreigners and guests, and exhorts them to flee lest they should perish in the accursed city.

Flee, he says, from the midst of Babylon But there was then no safer place in the land; for had all the regions of the world been shaken, yet Babylon would have been deemed beyond any danger. But he says that all guests were to flee from the midst of it, if they wished to save their lives. Then he adds, lest ye perish in her iniquity He assigns a reason why those who then dwelt in Babylon could not be safe except they fled, even because God was about to punish the city for its iniquities. He then sets the iniquity of Babylon in opposition to the multitude of its men, as well as to its wealth and defenses, and other means of strength. Babylon was populous; it might also be aided by many auxiliaries; and there were ready at hand those who might hire their services. As, then, there was nothing wanting to that city, the Prophet here shows that wealth and abundance of people, and all other helps would be of no moment, because it was God’s will to punish her iniquity. This is the reason why Jeremiah now says, lest ye perish in her iniquity; that is, “do not mingle with those ungodly men whom God has given up to destruction.”

And for the same purpose he adds, For it is the time of the vengeance of Jehovah Here, again, he obviates an objection; for as God had suspended his judgment, no one thought it possible that a fire could so soon, and, as it were, in a moment be kindled to destroy Babylon. Then the Prophet says, that it was the time; by which he intimates, that though God does not immediately execute his judgments, yet he does not he down as it were idly, so as to forget what he has to do, but that he has his own times. And this doctrine deserves to be noticed, because through our intemperate zeal we make much ado, except God brings us help as soon as we are injured; but if he delays even a short time, we complain and think that he has forgotten our welfare. And even saints, in depositing familiarly their cares and anxieties in his bosom, speak thus,

“Arise, O Lord, why sleepest thou” (Psalm 44:23)

As, then, we are by nature inclined to impatience, we ought to observe what Scripture so often inculcates, even this — that God has his certain and fixed times for punishing the wicked. Hence Jeremiah now teaches us, that the time of God’s vengeance was come.

He then adds, A reward will he render to her; as though he had said, that though Babylon would not have to suffer punishment immediately, yet she would not escape from God’s hand, for the reward which God would render her was already prepared. And this doctrine arises from a general principle, that God will ever render to every one his just reward. We now, then, perceive the design of the Prophet.

We have said that the words were addressed to the strangers and the guests who were in Chaldea, or in the city Babylon. They then pervert this passage, who think that the faithful are here exhorted immediately to depart from Babylon, That is, to withdraw themselves from superstitions and the defilements of the world; for the Prophet means no such thing. A passage might, however, be made from one truth to another. It now follows, —

Jeremiah 51:7

7. Babylon hath been a golden cup in the LORD’S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad.

7. Calix aureus Babylon in manu Jehovae, inebrians totam terram; e vino ejus biberunt gentes, propterea insanierunt gentes.

Here again he anticipates an objection which might have been made; for we know that the kingdoms of the world neither rise nor stand, except through the will of God; as, then, the Prophet threatens destruction to Babylon, this objection was ready at hand. “How comes it, then, that this city, which thou sayest is accursed, has hitherto so greatly flourished? for who hath honored Babylon with so great dignity, with so much wealth, and with so many victories? for it has not by chance happened that this monarchy has been elevated so high; for not only all Assyria has been brought, under its yoke, but also the kingdom of Israel, and the kingdom of Judah is not far from its final ruin.” To this the Prophet answers, and says, that Babylon was a cup in God’s hand to inebriate the earth; as though he had said, that God was by no means inconsistent with himself when he employed the Babylonians as his scourges, and when he now chastises them in their turn. And he shows also, that when things thus revolve in the world, they do not happen through the blind force of chance, but through the secret judgments of God, who so governs the world, that he often exalts even the ungodly to the highest power, when his purpose is to execute through them his judgments.

We now, then, understand the design of this passage; for otherwise what the Prophet says might seem abrupt. Having said that the time of God’s vengeance had already come, he now adds, A golden cup is in God’s hand; — to what purpose was this added? By what has been stated, it appears evident how aptly the words run, how sentences which seem to be wide asunder fitly unite together; for a doubt might have crept in as to this, how could it be that God should thus bestow his benefits on this city, and then in a short time destroy it. As, then, it seems unreasonable that God should vary in his doings, as though he was not consistent with himself, the Prophet on the other hand reminds us, that when such changes happen, God does in no degree change his purposes; for he so regulates the government of the world, that those whom he favors with remarkable benefits, he afterwards destroys, they being worthy of punishment on account of their ingratitude, and that he does not without reason or cause use them for a time as scourges to chastise the wickedness of others. And it is for this reason, as I think, that he calls it a golden cup; for God seemed to pour forth his benefits on the Babylonians as with a full hand. When, therefore, the splendor of that city and of the monarchy was so great, all things were there as it were golden.

Then he says, that it was a golden cup, but in the hand of God By saying that it was in God’s hand, he intimates that the Babylonians were not under the government of chance, but were ruled by God as he pleased, and also that their power, though very great, was yet under the restraint of God, so that they did nothing but by his permission, and even by his command.

He afterwards adds how God purposed to carry this cup in his hand, a cup so splendid as it were of gold; his will was that it should inebriate the whole earth These are metaphorical words; for the Prophet speaks here, no doubt, of punishments which produce a kind of fury or madness. When God then designed to take vengeance on all these nations, he inebriated them with evils, and this he did by the Babylonians. For this reason, therefore, Babylon is said to have been the golden cup which God extended with his own hand, and gave it to be drunk by all nations. This similitude has also been used elsewhere, when Jeremiah spoke of the Idumeans,

“All drank of the cup, yea, drank of it to the dregs, so that they were inebriated,” (Jeremiah 49:12)

He there also called the terrible punishment that was coming on the Idumeans the cup of fury. Thus, then, were many nations inebriated by the Babylonians, because they were so oppressed, that their minds were infatuated, as it were, with troubles; for we know that men are stupefied with adversities, as though they were not in a right mind. In this way Babylon inebriated many nations, because it so oppressed them that they were reduced to a state of rage or madness; for they were not in a composed state of mind when they were miserably distressed. Some render the last word “reel,” or stagger, and perhaps more consistently with the comparison of drunkenness. The verb in Hithpael, as here, means to be moved violently, either through rage or joy. Moved or agitated is the rendering of the versions and the Targum. To be moved with joy is to exult or glory; and so Blayney renders it, and connects the end of this verse with the following, i.e., that the nations gloried because of the fall of Babylon, —

Therefore shall nations glory, [saying,] Babylon is suddenly fallen, etc.

— Ed

To the same purpose is what is added: The nations who drank of her cup became mad. Here he shows that the punishments were not ordinary, by which divers nations were chastised by the Babylonians, but such as deprived them of mind and judgment, as it is usually the case, as I have just said, in extreme evils.

Moreover, this passage teaches us, that when the wicked exercise their power with great display, yet God overrules all their violence, though not apparently; nay, that all the wicked, while they seem to assume to themselves the greatest license, are yet guided, as it were, by the hand of God, and that when they oppress their neighbors, it is done through the secret providence of God, who thus inebriates all who deserve to be punished. At the same time, the Prophet implies, that the Babylonians oppressed so many nations neither by their own contrivance, nor by their own strength; but because it was the Lord’s will that they should be inebriated: otherwise it would have greatly perplexed the faithful to think that no one could be found stronger than the Babylonians. Hence the Prophet in effect gives this answer, that all the nations could not have been overcome, had not the Lord given them to drink the wine of fury and madness. It follows, —

Jeremiah 51:8

8. Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed.

8. Subito cecidit Babylon et confracta est; ululate super eam; tollite resinam (alii, balsamum) ad dolorem ejus, si forte sanetur.

The Prophet now declares that the fall of Babylon would be sudden, that the faithful might understand that God could accomplish in one moment what he had decreed. For when the prophets spoke of God’s judgments, the people questioned among themselves, how could that be which surpassed the common ideas of men. That men, therefore, might not estimate God’s power according to their own thoughts, he introduces this word, suddenly; as though he had said, that God had no need of warlike forces; for though he makes no preparations, yet he can subvert every power that exists in the world.

He then adds, Howl for her; and this is said, because it could not be but that many nations would either bewail the ruin of so great a monarch, or be astonished at her, and thus many things would be said. He then says, that though the whole world were to howl for Babylon, it would yet fall and be suddenly broken, whenever it pleased God. And he says, by way of irony, Take balm, if peradventure it can be healed The word צרי, tsari, is, by some, rendered balsam, but it means rosin, for we know that it was deemed precious in Judea; and the Prophet no doubt accommodated what he said to what was commonly known. As then that medicament was in common use among the Jews, he now says, Take rosin As there is hardly any country which has not its peculiar remedies; so we see that Jeremiah refers not to what was usually done at Babylon, or to medicaments used by the Chaldeans, but to what was commonly used in his own country, as it appears from other places. Now rosin was a juice which flowed from trees, and it was a thick juice. The best rosin which we now use is from the terebinth; but in these parts they have what proceeds from the fir, for here the terebinth is not found. But Judea had a most valuable rosin, as we learn from many parts of Scripture. And under this one thing is included everything, Take rosin; as though he had said, “Let physicians come together (otherwise she will perish) from every place, if peradventure she can be healed.” This is said ironically, that the faithful might know that the diseases of Babylon would be incurable.

We have said elsewhere, that Babylon was not wholly demolished when taken by Cyrus, and that the people were not then driven away. They dwelt there as usual, though made tributary, as they were afterwards, under the dominion of the Persians. Babylon was also grievously oppressed, when punished for its revolt, until what Jeremiah and others prophesied was fulfilled. Then the time of which he speaks ought not to be confined to one calamity only, which was only a prelude to others still greater. He afterwards adds, —

Jeremiah 51:9

9. We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies.

9. Curavimus Babylonem (idem est quidera verbum, אפר, quod significat sanare et mederi, quia non semper est in medico relevetur ut oeger, nec semper foeliciter succedit, ideo dicit Propheta, medicati sumus, vel, remedia attulimus ad curandum Babylonem,) et non sanata fuit; derelinquite eam, et proficiseamur quisque in terram suam; quia pertigit ad coelos judicium ejus, et elevatum est usque ad nubes.

The Prophet assumes different characters; he speaks here in the person of those who of themselves brought help to the Babylonians. And many, no doubt, would have been ready to assist them, had King Belshazzar wished to accept aid; and we know also, that the city had a large army. He compares, then, the nations subject to the Babylonians, and also the hired and foreign soldiers, to physicians, as though he had said, “Babylon has been, with great care, healed.” As when a great prince is taken ill, he sends here and there for the best and most skillful physicians; but when the disease is incurable, they all strive in vain to save his life: so now the Prophet speaks, using a metaphor; but he speaks in the person of those who either had set to hire their services, or had come from a sense of duty to heal Babylon. “See,” they said, “the fault is not with us, for we have faithfully and carefully done our best to heal her, but she has not been healed.”

He then adds, Leave her, and let us depart, every one to his own land. This was the language of foreign soldiers and mercenaries. When they saw that the safety of the city was hopeless, they began to counsel one another, “What do we? Ought we not rather to consult our own safety? for our efforts are wholly useless. It is then time for every one to return to his own country, for the end of Babylon is come.” But the change of person has much more force than if the Prophet had spoken thus, “The time shall come when the auxiliaries shall flee away, for they will see that it would be all in vain to defend her.” But when he compares them to physicians, this similitude more fully illustrates the case; and then when he speaks in their person, this renders what is said still more emphatieal.

He at length adds, For her judgment has reached to the heavens, and has been elevated to the clouds. Jeremiah could not have properly addressed what he said to the unbelieving, if you explain this of God being adverse and hostile to the Babylonians; for it never occurred to the hired soldiers,

that Babylon perished through the just judgment of God. But the Prophet, according to a usual mode of speaking, says, Her judgment (that is, her destruction) reached to the heavens, and has been elevated to the clouds; that is, no aid shall be found under heaven, which can deliver Babylon, — how so? because it will be the same as though destruction came from heaven itself, and from the clouds. For when danger is nigh either from behind or from before us, we can turn aside either to the right hand or to the left, so that we may escape the evils which men may bring on us: but when heaven itself seems to threaten our heads, then an escape is attempted in vain. This then is the reason why the Prophet says that the judgment of Babylon had reached to the heavens and had been elevated to the clouds. Another view has been given of this clause: It is a mode of speaking to express the greatness of a thing; see Psalm 36:5; Ezra 9:6. The judgement or punishment of Babylon would be so great, that it might be compared to what may reach to the heavens, and to the ethereal regions; for such is the meaning of the last word, and is rendered “stars,” by the Sept., —

For to the heavens has reached her judgement, And it has risen up to the ethereal regions.

By “heavens,” are often meant the skies. — Ed. It follows, —

Jeremiah 51:10

10. The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God.

10. Eduxit (vel, protulit; egredi fecit, ad verbum) Jehova justitias nostras: venite et narremus in Sion opus Jehovae, Dei nostri.

The Prophet here addresses the faithful, and especially shows, that the ruin of Babylon would be a sure evidence of God’s paternal favor towards his Church. And it was no common consolation to the faithful, in their extreme miseries, to know, that so dear and precious to God was their salvation, that he would by no means spare the Babylonians, whom the whole world regarded as half gods; for, as I have said, the power of that monarchy filled the minds of men with astonishment. When the faithful, then, knew that the Babylonians were to perish, because they had oppressed and cruelly treated them, an invaluable consolation, as I have said, must hence have been conveyed to them. The Prophet then reminds us here, that it would be a singular testimony as to God’s favor to his Church, when he subverted Babylon, and he also exhorts the faithful to gratitude: for it is the design of all God’s benefits, that his name may be celebrated by us, according to what David says:

“What shall I render to the Lord for all the benefits which he has bestowed on me? The cup of salvation will I take and call on the name of the Lord.” (Psalm 116:12, 13.)

He then says, first, Brought forth hath Jehovah our righteousness Here, some anxiously toil to untie a knot, where there is none; for fearing lest the word, righteousness, should be laid hold on for the purpose of setting up merits, they say that righteousness is the remission of sins. Then they thus explain the words of the Prophet,” God has at length unfolded his mercy towards us, and it is our righteousness when all our iniquities are buried.” But this is forced. When the Prophet speaks here of righteousnesses, he does not mean the merits by which the Jews were to obtain what had been promised to them; but righteousnesses he calls their good cause with regard to the Babylonians. For righteousness has various meanings; and when a comparison is made between men, God is said to bring forth our righteousness, when he vindicates our integrity from the calumnies of the wicked. So Jacob said,

“The Lord will bring forth my righteousness as the dawn.” (Genesis 30:33)

But in this sense our righteousness has a reference to our adversaries. So whenever David asked of God to regard his righteousness, he no doubt compared himself with his enemies. And righteousness here is to be taken simply with reference to the Babylonians. For though God had punished the Jews as they deserved, yet as to the Babylonians they were cruel tyrants and wicked robbers. The cause, then, of the chosen people was just, with regard to them. This is the reason why he says, that God brought forth their righteousnesses The rest to-morrow.

PRAYER

Grant, Almighty God, that since thou didst formerly put forth thy wonderful power, to help thy miserably afflicted people, — O grant, that at this day the same power may be put forth in our behalf, and that the same evidence of thy grace and paternal favor may be shown to us, by raising up thy terrible hand to destroy all the ungodly who cruelly oppress thine innocent people, that being delivered by thine hand, we may learn ever to give thanks to thee, in the name of thine only-begotten Son. — Amen.

LECTURE ONE HUNDRED AND EIGHTY SEVENTH

WE began yesterday to explain the words of the Prophet, when he says, that the righteousnesses of the people had been brought to light; and we said, that the word righteousnesses does not refer to God, as though the Jews had deserved a reward, but is, on the contrary, to be understood of a just cause as to the Chaldeans, who, being impelled by avarice and pride alone, had made war against the Church, and without any right, had tyrannically oppressed the people. As far, then, as it was God’s will to defend his people, it was a just cause. Nor is there any need of having here, a long dispute respecting this, — how could the people be just, who had, by so many iniquities, provoked the wrath of God; for, as we have already said, he does not treat now of their merits, but. of a right which depended on the faithfulness and protection of God.

The Prophet now exhorts the faithful to gratitude; he would have them at the same time to rise up to the hope of deliverance, and to cherish the promises which he had given them, when he says, Come, as though he would set before their eyes the gift of redemption. He also shows the end, even that the people were to celebrate the grace of God, as though he had said, that the people, after having obtained mercy, ought to have this in view, to worship God again in his Temple; as though he had said, that when God restored his Church, his pure and true worship should, at the same time, be restored; for the design of his grace is religion, and not the honor or dignity of the people. This is the reason why he says, Come and let us declare in Sion the work of Jehovah our God. Now, when Peter treats of a better redemption, he says, that those who are delivered from the kingdom of darkness ought to set forth the unspeakable praises of God. (1 Peter 2:9.) We must then understand, that God has appeared to us as a Redeemer, in the person of his only-begotten Son, in order that we may celebrate his mercy, which we have experienced, according also to what is said in the song of Zacharias,

“He delivered us from the hand of our enemies, that we may all our life worship him in holiness.” (Luke 1:74, 75)

It now follows, —

Jeremiah 51:11

11. Make bright the arrows; gather together the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of the LORD, the vengeance of his temple.

11. Polite sagittas (parate, ad verbum,) implete (vel, perficite) clypeos; suscitat Jehova spiritum regum Mediae, quia super Babylonem cogitatio ejus ad perdendum eam, quia ultio Jehovae haec, ultio Templi ejus.

These words might have been addressed to the Medes as well as to the Babylonians. If the latter meaning be approved, that is, that the Prophet addresses the Babylonians, the words are a taunt, as though he had said, that they were to no purpose spending their labors in preparing their armies, because God would be stronger than they, and that the Medes would carry on war under his banner and authority. Nor would what I have also stated, be unsuitable, that is, that the Prophet bids the Medes to prepare themselves and to put on their arms, that they might fight courageously against the Babylonians. The second clause in the versions and the Targ. is, “Fill the quivers,” i.e., with arrows. But the word means “shields:” hence some render the verb in the sense of filling up or completing. “Complete the shields,” i.e., their number, or rather, more consistently with sharpening or polishing the arrows, “Fill up,” or mend, “the shields.” So Venema and Parkhurst. — Ed.

He now adds the main thing, — that the kings of the Medes would come against Babylon, because they had been called from above; and he mentions the word spirit, that he might more fully express that men’s minds are ruled and turned by the secret power of God, and also that whatever power or boldness is found in them, proceeds altogether from God; as though he had said, that God would so prepare the Medes and the Persians, that he would not only strengthen their arms, hands, and feet, for the war, but would also lead them, and overrule their passions — that he would, in short, turn their spirit here and there, according to his will. He does not now speak of the wind, as before; nor does he point out the enemies generally, but expressly names the Medes. For though Cyaxares, or Darius, as he is called by Daniel, was not a very prudent man, nor skillful in war, yet, as he was higher in dignity, the Prophet here mentions the Medes rather than the Persians. Cyrus excelled in celerity, and was also a man of singular wariness, activity, and boldness: but as he was by no means wealthy, and ruled over a rustic nation, and the limits of his kingdom were confined, the Prophet rightly speaks here of the Medes only, whose power far exceeded that of the Persians.

But we hence learn, that Jeremiah did not speak as a man, but was the instrument of the Spirit; for it was an indubitable seal to his prophecy, that he predicted an event a long time before the war took place. Cyrus was not yet born, who was the leader in this war: nor was Darius as yet born; for seventy years elapsed from the time the Prophet spoke to the taking of Babylon. We then see that this passage is a sure proof of his faithfulness and authority.

He afterwards adds, that God’s thought respecting Babylon was to destroy her He still speaks after the manner of men, and at the same time obviates an objection which might have disturbed weak minds, because Babylon not only remained safe and secure for a long time, but also received an increase of power and dignity. The minds then of the godly might have desponded, when there seemed to be no accomplishment of this prophecy. Hence the Prophet calls attention to the thought of God, as though he had said, that though God did not immediately put forth his hand, if, was yet enough for the faithful to know what he had decreed. in short, the Prophet reminded, them, that they ought to acquiesce in God’s decree, though his work was yet hid.

And he again confirms the Jews, by adding, that it would be his vengeance, even that of God, because he disregarded not his Temple. By these words he intimates that the worship, according to the law, was pleasing to God, because the Jews became a distinct people from heathen nations, when the rule as to religion was prescribed to them. Then the Prophet intimates, that though any sort of religion pleased men, there is yet but one which is approved by God, even that which he himself has commanded. The case being so, we may conclude, that God cannot long endure his worship to be scoffed at. For we know how scornfully and proudly the Chaldeans spoke of the Temple, so that they not only uttered blasphemies, but also heaped every reproach they could think of on the Temple. Since that religion was founded on God’s word, it follows that it could not be but that he must have at length risen and vindicated the wrongs done to him by the Chaldeans. We now perceive the meaning of the Prophet, when he says, that it would be the vengeance of God; and he adds, because God will avenge his temple. He confirms the Jews, when he declares that God would be the vindicator of his own worship; and he, at the same time, shows, that the worship according to the law, which had been taught by Moses, was the only worship in the world which God approved. It afterwards follows, —

Jeremiah 51:12

12. Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon.

12. Super muros Babylonis tollite vexilium, roborate custodiam (vel, augete,) parate (vel, statuite, potius) custodes, disponite insidias; quia etiam cogitavit Jehova, etiam fecit quod loquutus est super habitatores Babylonis.

These words seem to have been addressed to the Chaldeans rather than to the Medes or the Persians, as some expound them; for this is favored by the context; for as he bids them first to raise a standard on the walls, so he adds, Increase the watch, which refers to the citizens of Babylon, and then he says, set the watchmen All this cannot apply to the Persians and the Medes, but must be referred to the besieged, as being most suitable to them. I do not then doubt but that the Prophet here treats, with a taunt, all the efforts the Chaldeans would make for the defense of their city. For not only they who attack a city raise a standard, but also they who are besieged, and this as a sign of confidence, in order to show that they possess sufficient courage to check their enemies, and to sustain all their attacks. It was then the design of the Prophet to show, that however strenuously the Chaldeans might defend themselves, yet all their exertions would be in vain, because God would, without labor, destroy the city.

Raise, he says, the banner on the walls of Babylon, and strengthen, or increase the watch; and afterwards, set watchmen, so that every one might watch with more care than usual. He says at last, set in order the ambushes “When all things have been tried by you, your labor will be without any advantage, for the Lord hath spoken ” When the particle גם, gam, is repeated, it ought to be rendered as and so — for as the Lord hath thought, so will he do what he hath said, etc. He says again that God had thought, lest the faithful should imagine that he heedlessly casts forth threatenings; for this thought often occurs to the mind, that God terrifies without effecting anything, Hence the Prophet, that he might more fully confirm his prophecy, says, that the thing had been meditated upon by God; and we said yesterday that God does not deliberate with himself like men; but as we cannot otherwise understand the certainty and unchangeableness of his secret counsel, nor form an idea of the validity of his decrees, the word thought is mentioned. The Prophet, in short, means, that he brought forth nothing but what God had decreed. For words are often heedlessly uttered, and the reality and the words are not always connected; but Jeremiah testifies that he had taken what he announced from the hidden and immutable counsel of God. Then he adds, what he hath spoken or said; and this refers to his doctrine or his prediction. It follows, —

Jeremiah 51:13

13. O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness.

13. Quae habitas super aquas multas (vel, magnas,) quae multa es in thesauris, (id est, dives, vel, locuples) venit finis tuus, mensura cupiditatis tuae.

The word שכנתי, shekenti, is to be taken here for שכנת, shekenet, a dweller; and the passage is more clear when we take it as the title of Babylon. And he says that she was a dweller among waters, because the Euphrates not only flowed by the city, (and we know that it was a very large river,) but it surrounded it; and it, was indeed divided above Babylon into many streams, so that it made as it were many islands, and thus access to the city was more difficult. This circumstance served not only for a defense to it, but also for other advantages.: For these streams or channels were navigable; and the land also was made more fertile by the irrigation they supplied. Thus these streams contributed to its wealth as well as to its defense in time of war. And though Babylon was deemed on this account impregnable, and was also a very fertile land, yet the Prophet says here that its end was come

Now, except he had made this preface, that Babylon was situated among the rivers or many waters, and that it was also a city full of wealth, all this might have seemed a hindrance to prevent God from executing on it his vengeance; for this objection was ready at hand, “How can Babylon be taken, which is seated between many waters? for without great force and number of soldiers it cannot but remain in safety, since it is protected by so many rivers.” Then another objection might have been brought forward, that Babylon was an opulent city, so that it could hire auxiliaries on every side, and that having such abundance of money, it would never be unprotected. Hence the Prophet here mentions these two things; but what he says ought to be taken adversatively, as if he said, “Though thou dwellest among many waters, and art great in treasures, that is, hast large treasures, yet thine end is come.”

He adds, the measure of thy cupidity. Some render אמת, amet, “end,” but improperly; and the Prophet has not without reason introduced the word אמת, amet, which properly means a cubit, but is to be taken here for measure. Jerome renders it “a foot,” a word in use in his age. But the meaning is sufficiently clear, that though Babylon had exhausted all the wealth of the world as an insatiable gulf, yet the measure of her cupidity would come. For the cupidity of that nation was unlimited, but God at length brought it to an end — not that they were amended, but that God checked their coveting. And according to this sense the Prophet says, that though they had been hitherto devouring the wealth of many countries, yet the measure of her cupidity was come, even because the Lord would take away, together with the monarchy, the power and opportunity of doing wrong. For the Chaldeans were able to act licentiously, when they had so many nations subject to them; but the measure of their cupidity was come, when God in a manner cut off their strength, not that they then desisted, or that their rapacious disposition was amended — for they changed not their nature; but cupidity is to be referred here to its exercise, even because their power was then taken from them, so that they could not carry on their plunders as they had used to do. He afterwards adds, —

Jeremiah 51:14

14. The LORD of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillers; and they shall lift up a shout against thee.

14. Juravit Jehova exercituum per animam suam, Nisi implevero to homine sicut locusta (hoc est, hominibus sicut locustis, aut bruchis,) qui canunt super to דדיה, (id est, canticum vindemiale, cujus ante facta fuit mentio.)

The Prophet more fully confirms what he had said by introducing God as making an oath; and it is the most solemn manner of confirmation when God swears by his own name. But he speaks of God in the language of men when he says that he swears by his own soul; for it is a kind of protestation when men swear by their own souls, as though they laid down or pledged their own life. Whoever then swears by his own soul, means that as his own life is dear to him, he thus lays it down as a pledge, that were he to deceive by perjury, God would be an avenger and take it away. This is suitable to men, not to God; but what does not properly belong to God is transferred to him; nor is this uncommon, as we have seen it in other places. And the more familiar is the manner of speaking adopted by God, the more it ought to touch men when he makes himself like them, and in a manner assumes their person as though he lived in the midst of them.

But we must still remember why the Prophet introduces God as making an oath, even that all doubtfulness might be removed, and that more credit might be given to his prophecy; for it not only proceeded from God, but was also sealed by an oath. If I shall not fill Babylon, he says, with men as with locusts

The multitude of enemies is here opposed to the multitude of the citizens, which was very large. For we have said elsewhere that Babylon surpassed all other cities, nor was it less populous than if it were all extensive country. As then it was full of so many defenders, it might have been objected and said, “Whence can come such a number of enemies as can be sufficient to put to flight the inhabitants? for were a large army to enter, it would yet be in great danger in contending with so vast a multitude.” But the Prophet compares here the Persians and the Medes to locusts; and we know that Cyrus collected from various nations a very large army, nay, many armies. Fulfilled then was what had been predicted by the Prophet, for Cyrus made up his forces not only from one people, but he brought with him almost all the Medes, and also led many troops from other barbarous nations. Hence then it happened, that what had been said by Jeremiah was proved by the event.

He also adds, that they would be victorious; for by the vintage song, or shout, he no doubt means a song or shout of triumph. But this song, הידד, eidad, was then in use among the Jews. Then as they did after vintage sing in token of joy, so also conquerors, exulting after victory over their enemies, had a triumphant song. And the Greek translators have rendered it κέλευσμα, or κελευμα, which is properly the song of sailors; when they see the harbor they exult with joy and sing, because they have been delivered from the dangers of the Sea, and also have completed their sailing, which is always perilous, and have come to the harbor where they more fully enjoy life, where they have pleasant air, wholesome water, and other advantages. But the simple meaning of the Prophet is, that when the Persians and the Medes entered Babylon, they would become immediately victorious, so that they would exult without a contest and without any toil, and sing a song of triumph. The Prophet now confirms his prophecy in another way, even by extolling the power of God, —

Jeremiah 51:15-16

15. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding.

15. Qui fecit terram in virtute sua, qui statuit (alii vertunt, paravit) orbem in sapientia sua, et in sua intelligentia; extendit coelos;

16. When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures.

16. Ad vocem dando copiam aquarum in coelis, qui attollit (et attollit, ad verbum) elevationes a fine (vel, extremitate) terrae; fulgura in pluviam facit, educit ventum de thesauris suis.

The Prophet commends here, as I have already said, in high terms, the power of God; but we must bear in mind his purpose, for abrupt sentences would be otherwise uninteresting. His object was to encourage the Jews to entertain hope; for they were not to judge of Babylon according to its splendor, which dazzled the eyes of all; nor were they to measure by their own notions what God had testified, he bids the faithful to raise all their thoughts above the world, and to behold with admiration the incomprehensible power of God, that they might not doubt but that Babylon would at length be trodden under foot; for had they fixed their eyes on that monarchy, they could have hardly believed the words of prophecy; for the Prophet spoke of things which could not be comprehended by the human mind.

We now then understand why the Prophet set forth the power of God, even that. the faithful might learn to think of something sublimer than the whole world, while contemplating the destruction of Babylon, for that would not be effected in a way usual or natural, but through the incredible power of God. The same words are also found in the tenth chapter; and the five verses we meet with here were there explained. But Jeremiah had then a different object in view, for he addressed the Jewish exiles, and bade them firmly to persevere in the worship of God: though religion was oppressed, and though the victorious Chaldeans proudly derided God, he yet bade them to stand firm in their religion, and then said,

“When ye come to Babylon, say, Cursed are all the gods who made not the heaven and the earth.” (Jeremiah 10:11)

And there, indeed, he used a foreign language, and taught them to speak in the Chaldee, that they might more plainly profess that they would persevere in the worship of the only true God. He afterwards added what he now repeats, even that the power of God was not diminished, though he had chastised for a time his own people. But now, as we have said, he speaks in sublime terms of the power of God, in order that the faithful might know that what the judgment of the flesh held as impossible, could easily be done by that God who can do all things.

He says first, He who made the earth He does not mention God’s name; but the expression is more emphatical, when he says, the Maker of the earth; as though he had said, “Who can be found to be the creator of the heaven and the earth except the only true God?” We hence see more force in the sentence than if God’s name had been expressed; for he thus excluded all the fictitious gods, who had been devised by the heathens; as though he had said, “The only true God is He who made the earth.” Then he says, by his power He speaks of God’s power in connection with the earth, as it is probable, on account of its stability.

He afterwards adds, Who hath constituted the world by his wisdom, and by his knowledge extended the heavens The wisdom of God is visible through the whole world, but especially in the heavens. The Prophet indeed speaks briefly, but he leads us to contemplate God’s wonderful work in its manifold variety, which appears above and below. For though it may seem a light matter, when he says, that the world was constituted by the wisdom of God, yet were any one to apply his mind to the meditation of God’s wisdom in the abundance of all fruits, in the wealth of the whole world, in the sea, (which is included in the world,) it could not, doubtless, be, but that he must be a thousand times filled with wonder and admiration: for the more carefully we attend to the consideration of God’s works, we ourselves in a manner vanish into nothing; the miracles which present themselves on every side, before our eyes, overwhelm us. As to the heavens, what do we see there? an innumerable multitude of stars so arranged, as though an army were so in order throughout, all its ranks; and then the wandering planets, not fixed, having each its own course, and yet appearing among the stars. Then the course of the sun, how much admiration ought it to produce in us! — I say, not in those only who understand the whole system of astronomy, but also in those who see it only with their own eyes; for when the sun, in its daily course, completes so great and so immense a distance, they who are not amazed at such a miracle must be more than stupid; and then the sun, as it is well known, has its own course, which is performed every year, and never passes in the least beyond its own boundaries; and the bulk of that body is immense (for, as it is well known, it far exceeds the earth,) and yet it rolls with great celerity and at the same time in such order as though it advanced by degrees quietly. Surely it is a wonderful specimen of God’s wisdom. The Prophet, then, though he speaks in an ordinary way, yet suppress the godly with materials of thought, so that they might apply their minds to the consideration of God’s works. Some explain the words, that God expands the heavens whenever they are covered with clouds; but this is wholly foreign to the meaning of the Prophet; for there is no doubt but that he points out in this verse the perpetual order of nature, as in the next verse he speaks of those changes which sometimes happen.

PRAYER

Grant, Almighty God, that since thou hast deigned once to receive us under thy protection, we may learn to recumb on the power of thy hand, and that as so many terrors on every side meet us through the assaults and cruelty of our enemies, we may yet continue firm, and persevere in calling on thy name, until thou appearest as our Redeemer, not only once, but whenever we may need thy help, until thou gatherest us at length into that blessed rest, which has been prepared for us in heaven, through Christ our Lord. — Amen.

LECTURE ONE HUNDRED EIGHTY EIGHTH

IN our last Lecture, we stopped where the Prophet commends the power of God, as manifested in his ordinary works. Having previously spoken of creation, and briefly shown, that both in heaven and on earth there are many clear evidences of God’s wonderful wisdom as well as of his power, he now comes to the rains and winds. We have further said, that there is a difference between a fixed order of nature and those changes which are daily observed; for were the appearance of the heavens and the earth always the same, God’s power and wisdom could not appear so wonderful; but when the heavens are covered with clouds, when the air is now tranquil, and then disturbed by winds, when storms suddenly arise, and then rains follow, God thus vividly sets forth his manifold wisdom and power.

This, then, is the reason why the Prophet, after having briefly touched on what we have seen, adds, as evidences of God’s power and wisdom, those things which appear to us in their various changes. He then says, that by his voice alone he gives abundance of waters in the heavens, and then that he raises vapors from the extremity of the earth, that he creates lightnings and the rain, which yet seem to be contrary things. At last he says, that he brings the winds out of his treasures Philosophers indeed mention the causes of these things, but we ought to come to the fountain itself, and the original cause, even this, that things are so arranged in the world, that though there are intermediate and subordinate causes, yet the primary cause ever appears eminently, even the wisdom and power of God. Winds arise from the earth, even because exhalations proceed from it; but exhalations, by whom are they created? not by themselves: it hence follows, that God is their sole author. And he calls hidden places treasures: as when one draws out this or that from his storehouse, so he says that winds come forth from hidden places, not of themselves, but through God, who holds them as though they were shut up. I pass by these things by only touching on them, because I have already reminded you that we have before explained, in the tenth chapter (Jeremiah 10), what is here literally repeated. It now follows, —

Jeremiah 51:17

17. Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.

17. Infatuatus est omnis homo a scientia, pudefactus omnis conflator a sculptili; quia mendacium est fusile, et non est spiritus in ipsis.

This verse is usually explained, as though the Prophet pointed out how men glide into errors and fancies, even because they seek to be wise according to their own notions; and Paul, in the first chapter to the Romans, assigns it as the cause of idolatry, that men become vain in their own wisdom, because they follow whatever their own brains suggest to them. This doctrine is in itself true and useful; for men have devised idols for themselves, because they would not reverently receive the knowledge of God offered to them, but rather believed their own inventions: and as mere vanity is whatever man imagines according to his own thoughts, it is no wonder that those who presumptuously form their own ideas of God, become wholly foolish and infatuated. But it is evident from the context, that the Prophet means here another thing, even that the artificers who cast or forge idols, or form them in any other way, are wholly delirious in thinking that they can, by their own art and skill, make gods. A log of wood lies on the ground, is trodden under foot without any honor; now when the artificer adds form to it, the log begins to be worshipped as a god; what madness can be imagined greater than this? The same thing may be said of stones, of silver, and of gold; for though it may be a precious metal, yet no divinity is ascribed to it, until it begins to put on a certain form. Now when a melter casts an idol, how can a lump of gold or silver become a god? The Prophet then upbraids this monstrous madness, when he says, that men are in their knowledge like brute beasts, that is, when they apply their skill to things so vain and foolish. But he mentions the same thing twice, according to the common usage of the Hebrew style; for we know that the same thing is often said twice for confirmation by the prophets.

After then having said that men are infatuated by knowledge, he adds, that they were made ashamed by the graven image There seems to be an impropriety in the words; for פסל, pesal, “graven,” does not well agree with צרף, tsareph, “the caster,” or founder; but the Prophet, stating a part for the whole, simply means, that all artificers are foolish and delirious in thinking that they can by their own hand and skill cast or forge, or in any way form gods. And to prove this he says, that there is no spirit or breath in them; and this was a sufficient proof; for we know that God is the fountain of life, and hence he is called by Moses

“the God of the spirits of all flesh.” (Numbers 16:22)

Whatever life, then, is diffused through all creatures, flows from God alone as the only true fountain. What, then, is less like divinity, or has less affinity to it, than a lump of gold or of silver, or a log of wood, or a stone? for they have no life nor rigor. Nothing is more fading than man, yet while he has life in him, he possesses something divine; but a dead body, what has it that is like God? But yet the form of a human body comes nearer to God’s glory than a log of wood or a stone formed in the shape of man. It is not, then, without reason that the Prophet condemns this madness of all the heathens, that they worshipped fictitious gods, in whom yet there was no spirit. It follows, —

Jeremiah 51:18

18. They are vanity, the work of errors: in the time of their visitation they shall perish.

18. Vanitas ipsi, opus illusionum, tempore visitationis ipsorum peribunt.

As he had called idols a lie, so now in the same sense he declares that they were vanity, even because they were nothing real, but vain pomps, or phantoms, or masks; and he afterwards expresses himself more clearly by saying that they were the work of illusions But he does not seem to take the word תעתעים, toroim, in a passive but in an active sense. He then means that it was a deceptive work, which was a snare to men; as though he had said, that they were the work of imposture, or impostures.

This passage, and such as are like it, ought to be carefully noticed; because the Papists seem to themselves to find a way to escape when they confess their images are not to be worshipped, but that they are books for the unlearned. They who are moderate in their views have recourse to this evasion. This was once suggested by Gregory, but very foolishly; and they who wish to appear more enlightened than others under the papacy repeat the same saying, that images ought to be tolerated, because they are the books of the ignorant. But what does the Holy Spirit, on the other hand, declare here, and also by the Prophet Habakkuk? that they are the work of impostures, even mere snares or traps. (Habakkuk 2:18.) All, then, who seek instruction from statues or pictures gain nothing, but become entangled in the snares of Satan, and find nothing but impostures. And doubtless, whatever draws us away from the contemplation of the only true God, ought justly to be deemed an imposture or a deception; for who by the sight of a picture or a statue can form a right idea of the true God? Is not the truth respecting him thus turned into falsehood? and is not his glory thus debased? For we have then only the true knowledge of God, when we regard him to be God alone, when we ascribe to him an infinite essence which fills heaven and earth, when we acknowledge him to be a spirit, when, in short, we know that he alone, properly speaking, exists, and that heaven and earth, and everything they contain, exist through his power. Can a stone or wood teach us these things? No; but on the contrary, I am led by the stone to imagine that God is fixed and confined to a certain place. And then the life of God, does it appear in the stone or in the wood? Besides, what likeness has a body, and that lifeless, to an infinite spirit? It. is, then, not without reason that he complains, as it is recorded by Isaiah, that he is thus wholly degraded:

“To whom have ye made me like? for I contain the earth in my fist, and ye confine me to wood or stone.” (Isaiah 40:12, 18)

If, in a word, the minds of men received no other error from idols than the thought that God is corporeal, what can be more preposterous?

We hence see that the Prophet does not here say without cause, that all idols are vanity, and the work of imposture or deception.

He lastly adds, that all fictitious gods would perish at the time of visitation In this clause he exhorts the faithful to patience, and in a manner sustains their minds, that they might not despond; for it was not a small trial to see the monarchy of Babylon flourishing, when yet it had no other protection than that of idols. As, then, the Babylonians thought flint fictitious gods were the guardians and defenders of their safety, and that through them they had subdued all their neighbors, they became thus more and more addicted to their superstitions, the reward of which they regarded all their wealth and power. Inasmuch as the minds of the godly could not have been otherwise than shaken by such a trial, the Prophet here supports them, and reminds them to wait for the time of visitation when the idols were to perish. However, a reference may be intended to the Babylonians as well as to the idols, when he says, They shall perish at the time of their visitation, that is, when the Chaldeans shall be visited. But it is probable that the time of visitation refers here especially to idols, because the Prophet had spoken before of all the wicked and reprobate. However this may be, we understand that his object was to show that however prosperous idolaters might be for a time, yet the hand of God was to be patiently borne until the suitable time came, which is here called the time of visitation. And the metaphor refers to the notions of men, for we think that God dwells idly in heaven and turns away his eyes from us, while he spares the ungodly. Hence the Prophet calls the judgment of God a visitation, because he then shows really, by evident proofs, that he does not disregard the affairs of men. It now follows, —

Jeremiah 51:19

19. The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name.

19. Non sicut ipsi (vel, sicut ipsa, si ad idola referimus) portio Jacob; quia fictor omnium ipse, et virga haereditatis ejus, Jehova exercituum nomen ejus.

Had the Prophet only said that idols were mere impostures and mockeries, it would have been indeed something; but this part of his teaching would have been cold and uninteresting, had he not, on the other hand, proclaimed the glory of the one and only true God. We ought, indeed, to know that idols are nothing, that men are most foolishly deceived, and are wholly infatuated, when they imagine that there is in them some divinity. But the main thing is, that the true God himself is brought before us, and that we are taught to direct all our thoughts to him. This, then, is what is now done by the Prophet; for after having exposed the folly of the heathens in worshipping idols, and having shown that the whole is nothing but deception and falsehood, he now says, Not as they, the fictitious gods, is the portion of Jacob; that is, the God who had revealed himself to the chosen people is very far different from all idols.

And, doubtless, the vanity which the Prophet before mentioned cannot be adequately understood, except the true God be known. For though some of the ancient philosophers ridiculed the grossest errors of the common people, yet they had nothing fixed or certain on which they could rest, like him, who, when asked, “What was God?” requested time to consider, and who after several delays confessed that the more he inquired into the nature of God, the more absorbed were all his thoughts. And this must necessarily be the case with men until they are taught what God is, which can never be done until he himself represents himself and his glory as it were in a mirror.

This is then the reason why the Prophet, while setting the only true God in opposition to idols and all the inventions of mortals, calls him the portion of Jacob, because the law was as it were the representation of the glory of God. As then he had plainly shown himself there, as far as it was needful for the salvation of the chosen people, the Prophet, in order to invite men to the true knowledge of the true God, calls him the portion of Jacob, as though he had set the law as a mirror before their eyes. The portion of Jacob then is God, who is not like fictitious gods; how so? because he is the framer of all things. It is indeed by a few words that he makes the distinction between the only true God and the fictitious gods; but in this brief sentence he includes what I have before explained, even that God is the fountain of life, and the life of all, and then that his essence is spiritual and also infinite; for as he has created the heaven and the earth, so of necessity he sustains both by his power.

We then see that the Prophet speaks briefly but not frigidly; and from this passage we learn a useful doctrine, even that God cannot be comprehended by us except in his works. As then vain men weary themselves with speculations, which have not in them, so to speak, any practical knowledge, it is no wonder that they run headlong into many delirious things. Let us then be sober in this respect, so that we may not inquire into the essence of God more than it becomes us. When therefore we seek to comprehend what God is, or how to attain the knowledge of him, let us direct all our thoughts, and eyes, and minds to his works.

So also by this passage, when the Prophet calls God the worker or framer of all things, is exposed the vanity of all superstitions; and how? because we hence learn that the power which made not the heaven and the earth, is vain and worthless; but the only maker of heaven and earth is God, then he is God alone. Since he is the only true God, it follows that the inventions or figments of men are altogether delirious, and are therefore the artifices and impostures of the devil to deceive mankind. We hence see that the doctrine of the Prophet is exclusive, when he says that God is the maker of all things; for where the maker of all things is not found, there certainly no divinity can be.

He adds, the rod of his inheritance This seems to refer to God, but in the tenth chapter the word Israel is introduced; otherwise these five verses literally agree, but in that passage the Prophet says that Israel was the rod of God’s inheritance Here the rod means a measuring pole; for the similitude is taken from lands being measured; for the ancients used poles of certain length for measuring. Hence the Hebrews called an inheritance the rod of inheritance, because it was what had been measured and had certain limits: as when one possesses a field, he knows how many acres it contains, it having been measured. But both things may be fitly and truly said, even that Israel is the rod of God’s inheritance, and also that God himself is a rod of inheritance; for there is a mutual union. For as God favors us with this honor, to make us his inheritance, and is pleased to have us as his own, so also he offers himself to us as an inheritance. David says often, “The Lord is my portion,” and “The Lord is the portion of mine inheritance,” that is, my hereditary portion. So in this place the meaning would not be unsuitable were we to apply the words to God. As, however, the word Israel is found in the former place, it may be deemed as understood here. Though the Hebrew here is exactly the same as in Jeremiah 10, except that “Israel” is omitted here, yet the Vulg., the Syr., and the Targ. give a different version; but in the Sept. it is the same. But many copies have “Israel” here, which is no doubt the correct reading. — Ed.

He says at last, Jehovah of hosts is his name There is implied a contrast here; for he does not honor God with this character, as though it was a common or ordinary name; but he claims for him his own right, and thus distinguishes him from all idols. By saying, then, that this name belongs only to the true God, even the God of Israel, he intimates that by this distinction he differs from all idols, and that men are sacrilegious when they transfer any power to idols, and expect safety from them, and flee to them. As then this name belongs only to God, it follows that in Him dwells a fullness of all power and might. Since it is so, then wholly worthless is everything that the world has ever imagined respecting the number and multitude of gods. It now follows, —

Jeremiah 51:20-23

20. Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;

20. Malleus tu mihi, vasa (vel, instrumenta) proelii, (aut, bellica,) et conteram (vel, contrivi) per to gentes, et perdam (vel, perdidi, malo in proeterito tempore accipere utrunque verbum, rationem postea dicam) per to regna;

21. And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider;

21. Et contrivi per to equum et ascensorem ejus, et contrivi per to currum et ascensorem ejus;

22. With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid;

22. Et contrivi per to virum et mulierem, et contrivi per to senem et puerum, et contrivi per to adolescentem et virginem;

23. I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers.

23. Et contrivi per to pastorem et gregem ejus, et contrivi per to agricolam et jugum ejus, et contrivi per to duces et principes.

The Prophet here obviates the doubts of many; for as he had spoken of the destruction of Babylon, it might have been readily objected, that the monarchy which was fortified by so many defenses, and which had subjugated all the neighboring nations, was impregnable. Hence the Prophet here shows that the power and wealth of Babylon were no hindrances that God should not destroy it whenever he pleased; for it is an argument derived from what is contrary. We have before seen that God roots up what he has planted, (Jeremiah 45:4;) and then we have seen the metaphor of the potter and his vessels. When the Prophet went down to the potter, he saw a vessel formed and then broken at the will and pleasure of the potter (Jeremiah 18:2-4.) So also now God shows that the destruction was as it were in his hand, because the Chaldeans had not raised themselves to eminence through their own power, but he had raised them, and employed them for his own purpose. In short, he compares the Babylonians in this passage to a formed vessel, and he makes himself the potter:

“I am he who has raised Babylon to so great a height; it therefore belongs to me to pull it down whensoever it pleases me.”

We now understand the design of this passage, though the Prophet employs different words.

He says that Babylon was a hammer and weapons of war to break in pieces the nations. The verb נפף, nuphets, means to break in pieces, and carelessly to scatter here and there, and also violently to scatter. He says then, “I have by thee scattered the nations, and by thee have destroyed kingdoms.” But as the Chaldeans had enjoyed so many victories and had subjugated so many nations, he adds, I have by thee broken in pieces the horse and his ride,; the chariot and its rider; and then, I have broken in pieces men and women, old men and children, the young men and the maidens, the shepherds and also their flocks He enumerates here almost all kinds of men. He then mentions husbandmen and yokes of oxen, or of horses; and lastly, he mentions captains and rulers Many render this passage in the future tense, according to all the Versions and the Targ., and consider Cyrus to be intended by the “hammer;” but they render בך, by, or with thee, contrary to the Targ. and the Versions, which is rendered in thee, i.e., Babylon; and for thee in the Syr. And this seems to be the view most consistent with the whole passage, especially Jeremiah 51:24. Babylon was the “hammer” which God had employed, “Jeremiah 50:23) but he would hereafter employ, as it were, a hammer, or a scatterer, in Babylon itself, —

20. A scatterer (or a hammer) art thou to me, A weapon of war; But I will scatter in thee nations, And destroy in thee kingdoms;

21. And I will scatter in thee the horse and its rider, And I will scatter in thee the chariot and its rider;

22. And I will scatter in thee the husband and the wife, And I will scatter in thee the old and the child, And I will scatter in thee the young man and the maid;

23. And I will scatter in thee the shepard and his flock, And I will scatter in thee the plougman and his team, And I will scatter in thee the governors and princes.

The comes, naturally, a summary of the whole, —

24. And I will render to Babylon And to all the inhabitants of Chaldea, All the evil which they have done in Sion, Before your eyes, saith Jehova.

The in the two following verse Babylon is still addressed.

“Scatter” is according to the Sept., the Syr., and the Targ.; “dash against one another” is the Vulg. — Ed. All these things are said by way of concession; but yet the Prophet reminds us that no difficulty would prevent God to destroy Babylon, because Babylon in itself was nothing. According to this sense, then, it is called a hammer. In short, the Prophet takes away the false opinion which might have otherwise disturbed weak minds, as though Babylon was wholly invincible. He shows at the same time that God executed his judgments on all nations by means of Babylon. Thus the faithful might have been confirmed; for otherwise they must have necessarily been cast down when they regarded the formidable power of Babylon; but when they heard that it was only a hammer, and that they would not have been broken in pieces by the Babylonians had they not been armed from above, or rather had they not been driven on by a celestial power, it then appeared that the calamity which the Jews had suffered was nothing more than a punishment inflicted by God’s hand. When, therefore, they heard this, it was no small consolation; it kept them from succumbing under their miseries, and from being swallowed up with sorrow and despair. But it now follows, —

Jeremiah 51:24

24. And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the LORD.

24 Et rependam Babyloni et omnibus habitatoribus Chaldaeae to omnia mala ipsorum quae intulerunt in Sion (contra Sion, quae fecerunt in Sion, ad verbum,) in oculis vestris, (vel, eoram oculis vestris,) dicit Jehova.

The Prophet, after having reminded the Jews that all that they had suffered from the Babylonians had been justly inflicted on account of their sins, and that God had been the author of all their calamities, now subjoins, I will render to Babylon and to the Chaldeans what they have deserved. It may, however, appear strange at the first view, that God should here threaten the Babylonians; for if their services depended on his command, they seemed doubtless to have deserved praise rather than punishment; nay, we know what the Holy Spirit declares elsewhere,

“I gave Egypt as a reward to my servant Nebuchadnezzar, because he has faithfully performed my work,” (Ezekiel 29:20)

for Nebuchadnezzar had afflicted the Jews, therefore he obtained this, says Ezekiel, as his reward. It seems then an inconsistent thing when God declares that the Chaldeans deserved punishment because they had afflicted the Jews. But both declarations agree well together; for when God declared by Ezekiel that he gave Egypt as a reward to his servant Nebuchadnezzar, he had a regard to the Jews and to their perverseness, because they had not as yet been sufficiently humbled; nay, they thought that it was by chance that they had been subdued by the Babylonians. God then declares that he had executed his judgment on them by the hand of Nebuchadnezzar. It was afterwards necessary that the faithful should be raised up in their extreme distress; and this was regarded by our Prophet when he said — Behold, I will render to Babylon and to the Chaldeans all their evils They then obtained Egypt for a short time, but afterwards all the evils they had brought on other nations recoiled on their own heads.

But this promise was in a peculiar manner given to the Church; for though the vengeance executed on the Chaldeans was just, because they exercised extreme cruelty towards all nations; yet God, having a care for his own Church, thus undertook its cause; therefore he speaks not here generally of the punishment inflicted on the Chaldeans for their cruelty; but God, as I have said, had a regard to his own Church. Hence, he says, I will render to the Babylonians and to all the Chaldeans, all the evil which they had done in Sion We now see that this punishment had a special reference to the chosen people, in order that the faithful might know that they had been so chastised by God, that yet the memory of his covenant had never failed, and that thus in the midst of death they might have some hope of salvation, and that they might feel assured that God would at length be merciful; not that God would ever restore the whole body of the people; but this promise, as it has been elsewhere stated, is addressed only to the remnant. Yet fixed remains the truth, that God, after having broken in pieces the Jews and other nations by means of one nation, would yet be the avenger of his Church, because he could never forget his covenant. He adds, before your eyes, that the faithful might with calmer minds wait for the vengeance of which they themselves would be eye-witnesses.

PRAYER

Grant, Almighty God, that since thou hast favored us with the light of thy Gospel, in which we see thy glory, and into which we may be also transformed, except prevented by our unbelief, — O grant, that with fixed eyes we may ever study that knowledge which once for all has been made known to us, until at length, having followed the way there set before us, we shall come to the fullness of that celestial glory which has been obtained for us by the blood of thine only-begotten Son. — Amen.

LECTURE ONE HUNDRED EIGHTY NINTH

Jeremiah 51:25

25. Behold, I am against thee, O destroying mountain, saith the LORD, which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain.

25. Ecce ego ad to, mons perditionis, dicit Jehova, perdens omnem terram; et extendam manum meam super to, et devolvam to e rupibus, et ponam to in montem combustionis.

There is no doubt but that the Prophet speaks of Babylon. But it may seem strange to call it a mountain, when that city was situated in a plain, as it is well known; nay, it has no mountains near it. It was a plain, so that streams might be drawn here and there in any direction. Hence they think that the city was called a mountain on account of the height of its walls and also its great buildings. And this is probable, as though the Prophet called it a great mass; for historians tell us that its walls were very high, about two hundred feet, and a foot commonly exceeded three fingers. Then the towers were very high. In short, Babylon was a prodigy for the quantity of its bricks, for the walls were not built with squared stones, but formed of bricks. Their breadth also was incredible; for chariots drawn by four horses could go along without touching one another. Their breadth, according to Strabo and also Pliny, was fifty feet. Then this metaphor was not used without reason, when the Prophet, regarding in one respect the state of the city, called Babylon a mountain, as though Ninus, or Semiramis, or others, had contended with nature itself. The beginning of Babylon was that memorable tower mentioned by Moses, but then the work was left off. (Genesis 11) Afterwards, either because such a beginning inflamed the desire of men, or because the place was very pleasant and fertile, it happened that a city of great size was built there. In short, it was more like a country than a city; for, as Aristotle says, it was not so much a city as a country or a province. This much as to the word mountain.

Now God himself declares war against Babylon, in order that more credit might be given to this prophecy; for the Prophet had no regard to the Chaldeans, but to his own nation, and especially to the remnant of the godly. The greater part derided his prophecy, but a few remained who received the Prophet’s doctrine with becoming reverence. It was then his object to consult their good and benefit; and, as we shall see at the end of this chapter, he wished to lay up this treasure with them, that they might cherish the hope of restoration while they were as it were lost in exile. God then does here encourage them, and declares that he would be an enemy to the Babylonians.

Behold, he says, I am against thee, O mountain of perdition The mountain of perdition is to be taken in an active sense, for destroying mountain, as also a clearer explanation follows, when he says that it had destroyed all the earth For the Babylonians, as it is well known, had afflicted all their neighbors, and had transferred the imperial power of the Medes to their own city. When they subdued the Assyrians they extended their power far and wide, and at length advanced to Syria, Judea, and Egypt. Thus it happened that the Babylonians enjoyed the empire of the east till the time of Cyrus; and then the monarchy was possessed by the Persians. But our Prophet had respect to the former state of things; for he said that the Chaldeans had been like a hammer, which God had employed to break in pieces all the nations; and, according to the same meaning, he now says that all the earth had been destroyed by the Babylonians.

But God here declares that he would be their judge, because he would extend his hand over Babylon, and roll it down from the rocks, he proceeds still with the same metaphor; for as he called Babylon a mountain on account of its great buildings, and especially on account of its high walls and lofty towers, so now he adopts the same kind of language, I will cast thee down, or rather roll thee, from the rocks, and make thee a mountain of burning. He thus intimates that Babylon would become a heap of ashes, though this was not immediately fulfilled; for as we have said, it was so taken as not to be entirely laid waste. For in the time of Alexander the Great, many years after, Babylon was standing, and there Alexander died. It then follows that it was not reduced to solitude and ashes by Darius and Cyrus. But we have already untied this knot, that is, that the Prophet does not only speak of one vengeance of God, but includes others which followed. For Babylon soon after revolted and suffered a grievous punishment for its perfidy, and was then treated with great contempt. Afterwards, Seleucus tried in various ways to destroy it, and for this end Seleucia was built, and then Ctesiphon was set up in opposition to Babylon. Babylon then was by degrees reduced to that solitude of which the Prophet here speaks. Pliny says that in his time the temple of Bel was there, whom they thought to have been the founder of the city; but he afterwards adds that the other parts of the city were deserted. If Jerome, as he says, visited it, we ought; to believe what he had seen; and he says that Babylon was a small ignoble town, and ruins only were seen there. There is, then, nothing unreasonable in this prophecy, for it ought not to be restricted to one calamity only; for God ceased not in various ways to afflict Babylon until it was wholly laid waste, according to what our Prophet testifies. According to this view, then, he says that Babylon would become a mountain of burning, or a burnt mountain, Blayney views “the mountain” differently, as a metaphor for a nation, or a prince, rising above others in power: and “the rocks” he considers to be the strongholds of this mountain. — Ed. for ruins only would remain; and in the same sense he immediately adds, —

Jeremiah 51:26

26. And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever, saith the LORD.

26. Et non tollent ex to lapidem ad angulum, et lapidem ad fundamenta; quia solitudines perpetuae eris, dicit Jehova.

He confirms the former verse, that when Babylon was destroyed, there would be no hope of restoration. It often happens, that those cities which have been wholly destroyed are afterwards built up again; but God says that this would not be the case with Babylon, for it was given over to perpetual destruction. By corner and foundations he understands the strength of the buildings, he then says, that there was no hope that the stones would be again fitted together, for the building of the city, for Babylon would become a perpetual waste or desolation.

We have, indeed, said, that the walls of Babylon were not made of stones but of bricks: but the Prophet simply speaks according to the common manner, in order to show that its ruin would be for ever. Though the reatest part of the walls and towers was built of bricks, yet there were stones no doubt used. Some understand, by “stone,” a king or prince, and consider that an intimation is given that Babylon would not hereafter have a king or its own, but be tributary. — Ed. We have also said elsewhere that a difference is commonly made by the prophets between the people of God and the reprobate, that God promises to his Church a new state as a resurrection from death, but that he denounces on the unbelieving perpetual desolation. This course is now followed by our Prophet when he says, that the desolations there would be for ever, because there is no hope of pardon or of mercy to the unbelieving. It afterwards follows, —

Jeremiah 51:27

27. Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillers.

27. Tollite signum in terra, clangite tuba in gentibus, sanctificate (vel, praeparate) super eam gentes, congregate contra eam regna Ararath, Minni, et Aschenaz, praeficite super eam ducem (alii putant esse nomen proprium, et relinquunt טפסר sed accipitur haud dubie pro duce,) educite equum tanquam locustam (vel, bruchum) horribilem (vertit Hieronymus, aculeatum; alii vertunt, horripilantem; sed vox illa asperior est, et tamen proprie signatur horror ille, dum pili exurgunt ob metum, vel, ob iracundiam.)

The Prophet here confirms what he had before taught, even that Babylon, however proud on account of its strongholds, would not yet escape God’s hand. Had he used a simple mode of speaking, hardly any one would have ventured to look for what the Prophet said. It was then necessary to introduce figurative expressions, of which we have before spoken. Here, then, with the highest authority, he commands the nations to raise up war against Babylon.

We must observe, as I have before reminded you, that by such modes of speaking, the effect of prophetic doctrine is set forth. For the unbelieving deride whatever they hear, because the voice of God is the same to them as though it were a sound flowing through the air. Hence the Prophet shows that he was endued with the power of God, and that the hand of God was connected with his mouth, so that he fulfills whatever he predicts. Raise, he says, a standard. This might have appeared ludicrous, for we know that the Prophet was despised, not only at Jerusalem, but also in his own town where he had been born: by what right, then, or on what ground does he now boldly command all nations, and bid the banners to be raised? But as I have said, he shows that a false judgment would be formed of what he said, except the people thought that God himself spoke.

Sound with the trumpet, he says, among all nations, and then, sanctify against her the nations; and further, assemble, literally, “make to hear,” but it means, in Piel, to collect, to assemble. As to the word Ararat, it may be taken for Armenia. I know not why some have taken Minni to be the lower Armenia, for there is no creditable author for such an opinion. Nor is it certain what country the Prophet designates by Ashchenaz. But it is evident from histories, that the great army which Darius, or Cyrus under the authority of Darius, led with him, had been collected from various and even remote nations. For he brought with him the Hyrcanians and the Armenians, and some from many unknown places. As, then, heathen authors declare that this army was collected indiscriminately from many nations and almost unknown, it is nothing strange that the Hebrew names are at this day unknown. And there is no doubt but that the Prophet here indirectly intimates some great shaking of the world, as though he had said, that even barbarous nations, The name of whom hath not hitherto been heard of, would come like all overwhelming flood to destroy Babylon. He will hereafter speak of the Medes; but here he treats the subject in a different way, as though he had said, that so great would be the multitude of enemies, that Babylon, notwithstanding its largeness, would be easily overthrown. We now perceive the Prophet’s design as to these obscure words.

He says afterwards, Set up a leader against her This is to be understood of Cyrus, whose vigor was especially apparent in that war. Nor is there a doubt but that he led his uncle and father-in-law to undertake the war. For those historians fable, who say that Cyrus was cast away by his grandfather, and that he was brought up privately by Astyages, and that he afterwards made war with his grandfather. All these things have been invented. For it is quite evident that Darius, the king of the Medes, was the chief in that war, and Daniel is our best witness on this point. Heathen writers imagine that there was no king of the Medes except under the authority of Cyrus. But Cyrus did not rule until after the death of his father-in-law, or his uncle, whose daughter he had married. It then follows, that he was the general, so that he carried on the war under the authority of Darius. Cyrus then was, as it were, the hired soldier of his uncle and father-in-law, but at length he obtained the kingdom of the Medes and the whole empire of the East. Of this leader, then, I understand this passage, when the Prophet says, Set up or appoint a leader against Babylon: The Version and the Targ. all differ as to the word טפסר, rendered by Calvin, “leader.” It is translated “commander” by Blayney. Parkhurst says that it is a Chaldee word, from טפס, to reduce to order, and סר, a ruler. Then it means a commanding officer, a caption, or a general. It occurs only here and in Nahum 3:17. — Ed he adds, Bring forth, or make to ascend, the horse as the locust This refers to their number; as though he had said, Bring forth against Babylon horses without number, who shall be as locusts. He compares them to locusts, not for strength or skill in war, but only with regard to their number. But as the locusts are frightful, he applies to them the word סמר, samer, “dreadful,” as though he had said, They are, indeed, locusts as to their abundance, but they are at the same time dreadful, as though they had on them frightful hairs. It afterwards follows, —

Jeremiah 51:28

28. Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof, and all the land of his dominion.

28. Praeparate contra eam gentes, regna Medorum, duces ejus, et principes ejus, et totam terram ditionis ejus.

He now repeats what he had said of preparing the nations; but he mentions them first generally, and then he comes to specify them particularly. He then bids the nations to be sent for, and then he shows who they were, even the kingdoms of the Medes The Hebrew is, “the kings of Media;” but the Sept. and Syr. have “the king of Media;” which is required by “his dominion” at the end of the verse: the pronoun affixed to “captains” and “rulers” is “her,” referring to Media. — Ed. There was, indeed, but one kingdom, but many kings were subject to it. Then, on account of the many provinces over which satraps ruled, and also on account of many tributary countries, the Prophet was not satisfied to use the singular number, but calls them in the plural number, the kingdoms of the Medes; for that monarchy had extended itself far and wide, so that many kings were subject to Darius.

And it tended, in no small degree, to show the certainty of this prophecy, that Jeremiah declared, before Cyrus or even Darius was born, that the Medes would come. But we have stated, that though Cyrus, being singularly active and a good warrior, carried on the war, yet Darius was the first in authority. Then Babylon obeyed the Medes for a time; but as Darius was now old, Cyrus succeeded him; and then the monarchy was transferred to Persia; and laws issued thence until the time of Alexander the Great, who, together with his catamite, burnt the tower. Nor is there a doubt but that many memorable transactions were deposited there. But Alexander being drunk, seized a torch and burnt the tower; for he thought that the memory of the Oriental monarchy could thus be abolished.

We now then perceive why the Prophet expressly mentions here the Medes; and he adds, the captains and princes He includes, no doubt, under these names, all the satraps and kings. At length he adds, the whole land of its dominion, or jurisdiction; and by this word he designates the kingdoms already mentioned. It now follows, —

Jeremiah 51:29

29. And the land shall tremble and sorrow: for every purpose of the LORD shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant.

29. Et contremuit terra, et doluit (similitudo sumpta est a parturientibus,) quia stabilita fuit super Babylon cogitationes (in plurali numero ponit cum tamen verbum sit singulare, hoc est, stabilitae sunt cogitationes) Jehovae ad ponendum terram Babylonis in solitudinem, ita ut non sit habitator (vel, qui illic habitet.)

The Prophet no doubt endeavored to remove all doubts from the minds of the godly, which would have otherwise weakened confidence in his doctrine. It might have occurred to the minds of all, that the whole world would sooner come to nothing than that Babylon should fall. Though it were so, says the Prophet, that the whole earth trembled, yet Babylon will be destroyed. Hence, he says, Tremble shall the land and be in pain, even because confirmed, etc. There is here a striking contrast between the moving of the earth and the stability of God’s purpose. The verb means properly to rise, but it is taken in many places in the sense of confirming or establishing, and necessarily so in this passage. he then says, Tremble shall the land, The “earth” here is evidently the land of Chaldea or Babylon, —

And tremble shall the land and be in pain; For confirmed respecting Babylon shall be the purposes of Jehovah, To set the land of Babylon a waste, Without an inhabitant.

— Ed even because confirmed shall be the thoughts of God respecting Babylon

But he mentions thoughts in the plural number, as though he had said, that whatever God had appointed and decreed would be unchangeable, and that the whole earth would sooner be shaken than that the truth of God should lose its effect. Then this verse contains nothing else but a confirmation of the whole prophecy. But the Prophet shows, that if even all the hindrances of the world were in favor of the perpetuity of Babylon, yet what God had decreed respecting its destruction, would be fixed and unchangeable. It afterwards follows, —

Jeremiah 51:30

30. The mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.

30. Cessarunt fortes Babylonis ad pugnandum (hoc est, destiterunt pugnare fortes Babylonis,) sederunt in munitionibus, deficit (vel, elanguit) virtus ipsorum, fuerunt in mulieres, accenderunt habitacula ejus, confracti sunt vectes ejus.

The Prophet shows here, as by the finger, the manner of the destruction of Babylon, such as it is described by heathen authors. He then says, that the valiant men of Babylon, even those who had been chosen to defend the city, ceased to fight For the city was taken rather by craft than by open force; for after a long siege, Cyrus was laughed to scorn by the Babylonians; then they securely held a feast. In the meantime two eunuchs of Belshazzar passed over to Cyrus; for; as Xenophon relates, the tyrant had slain the son of one, and by way of disgrace castrated the other. Hence, then, it was that they revolted from him; and Cyrus was instructed by them how he could take the city. The fords were dried-up, when Belshazzar suspected no such thing, and in the night he heard that the city was taken. Daniel gives a clearer description; for he says that there was held a stated feast, and that the hand of a writer appeared on the wall, and that the king, being frightened, had heard from Daniel that the end of his kingdom was near at hand, and that the city was taken that very night. (Daniel 5:25-30.) hence the Prophet says now that the valiant men desisted, so that they did not fight. He indeed speaks of what was future, but, we know what was the manner of the prophets, for they related what was to come as though it had already taken place.

He afterwards adds, that they sat down in their fortresses, for the city was not taken by storm — there was no fighting; but the forces passed silently through the fords, and the soldiers entered into the middle of the city; the king was slain together with all his satraps, and then all parts of the city were taken possession of. We now, then, see that the Spirit of God spoke by the mouth of Jeremiah, as of a thing that had already taken place.

He then adds, that their valor had failed or languished, even because terror stupefied them when they heard that the city was taken. So also true became what is added, that they became women, that they were like women as to courage, for no one dared to oppose the conquerors. Fighting might have still been carried on by so large a multitude, yea, they might have engaged with their enemies in hundred or in thousand of the streets of the city, for it would have been easy in the night to distress them: but the Prophet says, that they all became women as to courage. At last, he adds, that that burnt by enemies were the palaces, and that the bars of the gates were broken; for no one dared to summon to arms after it was heard that the city was taken. It follows, —

Jeremiah 51:31

31. One post shall run to meet another, and one messenger to meet another, to shew the king of Babylon that his city is taken at one end,

31. Cursor in occursum cursoris cucurrit (vel, curret, ad verbum) et nuntius in occmsum nuntii ad nuntiandum regi Babylonis, quod capta sit urbs ejus ab extremitate.

This also was fulfilled according to the testimony of heathen authors, as well as of Daniel. They do not indeed repeat these words, but according to the whole tenor of history we may easily conclude that messengers ran here and there, for the Babylonians never thought that the enemy could so suddenly penetrate into the city, for there was no entrance. We have seen how high the walls were, for there were no muskets then, and the walls could not have been beaten down. There were indeed battering-rams; but what was the breadth of the walls? even fifty feet, as already stated, so that four horses abreast could pass without coming into contact. There was then no battering-ram that could throw down walls so thick. As to the fords, the thing seemed incredible; so that they kept a feast in perfect security. In such an irruption, what our Prophet testifies here must have necessarily happened. But it is quite evident that he was the instrument of the Holy Spirit; for Cyrus was not as yet born when this prophecy was announced. We hence then know, that the holy man was guided from above, and that what he said was not produced in his own head, but was really celestial; for he could not have divined any such thing, nor was it through probable conjecture that he was able thus to speak and lead the Jews, as it were, into the very scene itself.

Nor is there a doubt but that this authority was afterwards confirmed when the fathers told their children, “So have we heard from the mouth of the Prophet what we now see with our eyes; and yet no man could have conjectured any such thing, nor have discovered it by reason or clearsightedness: hence Jeremiah must have necessarily been taught by the Spirit of God.” This, then, is the reason why God designed that the destruction of Babylon should be, as we see, so graphically described.

He then says, A runner ran to meet a runner, and then, a messenger to meet a messenger, to tell the king of Babylon that his city was taken at its extremity? It seems to have been taken at its two extremities: hence the runners met each other at the king’s palace, from both ends of the city, and each said, that it was taken at its end. — Ed. Had this been said of a small city, it might have appeared ridiculous: why are these runners? one might say. But it has been sufficiently shown, that so extensive was that city, that runners, passing through many fields, might have come to the king, and convey the news that the city was taken at one of its extremities. And heathen writers cannot sufficiently eulogize the contrivance and skill of Cyrus, that, he thus took possession of so great a city; for he might have only secured one half of it, and Belshazzar might have retained the other half, and might have bravely contested with Cyrus and all his forces; and he would have no doubt overcome him, had it not been for the wonderful and unusual expedition of Cyrus. This haste, then, or expedition of Cyrus, is what the Prophet now sets forth, when he says that messengers ran to the king to tell him that the city was taken He now adds, respecting other things, what no one could have divined, —

Jeremiah 51:32

32. And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.

32. Et vada capta sunt, e stagna exusta sunt igni, et viri proelii (hoc est, bellicosi) conterriti sunt.

This verse most clearly proves that Jeremiah was God’s herald, and that his language was under the guidance of the celestial Spirit; for he sets forth the manner in which Babylon was taken, as though he had witnessed it with his own eyes.

He says that the fords were taken, and that the pools were burnt with fire. We do not read that Cyrus had made use of fire; and some render pools, reeds, but there is no reason to constrain us so to render the word; for the Prophet speaks metaphorically. Their object was to give a literal rendering, by saying that reeds were burnt; but the Prophet shows, speaking hyperbolically, that the fords of the Euphrates were dried up, as though one burned wood by applying fire to it. This, indeed, is not suitable to water; but he, by a hyperbole, expresses more fully the miracle which might have otherwise exceeded human comprehension. He then says, that the fords were dried up, and then adds, that the pools were burnt. The same thing is expressed twice, but in a different way; and as I have already said, he states hyperbolically, that such was the skill of Cyrus and his army, that he made dry the fords and the pools, as though one collected a large heap of wood and consumed it with fire. The word אגמים, properly pools, is probably a metonomy for what they grow, even reeds or bulrushes, especially as the same word, in somewhat another form, אגמן, clearly means a reed. See Isaiah 9:14; Isaiah 19:15. But what these reeds were, authors are at a loss to know. It is said in the thirtieth verse, that they “burnt her habitations;” may it not have been, that they were such as were made of reeds? Then the whole verse appears intelligible; the passages (that is, the entrances from the river, whose streams were diverted) were seized on, and such houses as were in part built of reeds were set on fire; hence the men were frightened. — Ed We now perceive the design of the Prophet.

He afterwards adds, that the men of war were broken in pieces For though the fords were made dry, that is, the streams which were drawn from the Euphrates, vet. the guards of the city might have still kept possession of a part of it, and have manfully resisted, so as to prevent the soldiers of Cyrus from advancing farther; but the city was so craftily taken, that the Babylonians were so terrified as not to dare to raise up a finger, when yet they might have defended a part of the city, though one part of it was taken.

PRAYER

Grant, Almighty God, that as thou didst formerly testify thy favor towards thy Church by not sparing the greatest of monarchies, — O grant that we may know thee at this day to be the same towards all thy faithful people who call upon thee; and as the power and cruelty of our enemies are so great, raise thou up thine hand against them, and show that thou art the perpetual defender of thy Church, so that we may have reason to magnify thy goodness in Christ Jesus our Lord. — Amen.

LECTURE ONE HUNDRED AND NINETIETH

Jeremiah 51:33

33. For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon is like a threshingfloor, it is time to thresh her: yet a little while, and the time of her harvest shall come.

33. Quoniam sic dicit Jehova exercituum, Deus Israel, filia Babylonis tanquam area, tempus calcandae ejus; adhuc paulisper, et veniet messis ei.

BY this similitude the Prophet confirms what he had before said, even that God would be the avenger of his Church, and would justly punish the Babylonians, but at the suitable time, which is usually called in Scripture the time of visitation, He then compares Babylon to a threshing-floor, not indeed in the sense which interpreters have imagined, but because the threshing-floor only serves for the time of harvest, and is afterwards closed up and not used. Babylon, then, had been for a long time like a threshing-floor, because there had been no treading there, that is, no noise or shouting. But God declares that the time of harvest would come, when the threshing-floor would be used. Oxen did then tread the corn; for the corn was not beaten out with flails, as with us and in most places in France, though the inhabitants of Provence still use the treading. In Judea they tread out the corn on floors, and oxen were used for the purpose. Now, the reason for the similitude seems evident; for the time would come when God would smite Babylon, as oxen after harvest tread out with their feet the corn on the threshing-floor, which for the rest of the year is not wanted, but remains closed up and quiet. Hence I have said that what we have before seen as to the time of visitation is confirmed; for it was strange at the first view to promise deliverance to the Jews, while yet Babylon was increasing more and more and extending the limits of its monarchy. (Isaiah 28:24-26.) God shows in that passage that it was no matter of wonder if he did not daily exercise his judgments in an equal degree; and he bids us to consider how husbandmen act, for they do not sow at the same time wheat and barley and other kinds of grain; nor do they always plough, or always reap, but wait for seasonable times. “Since, then, husbandmen are endowed with so much care and foresight as I have taught them, why may not I also have my times rightly distributed, so that there may be now the harvest, and then the treading or threshing? and should I not at one time sow wheat, and at another cumin?” for the Prophet adds these several sorts. The same is the mode of reasoning in this place, though the Prophet speaks more briefly.

He then says that Babylon would be like a threshing-foor, and how? because it had been as a place closed up and wholly quiet; for God had spared the Chaldeans, and, as we shall hereafter see, they had been so inebriated with pleasures that they feared no danger.

And then immediately he explains himself, — it is time to tread or thresh her. Then Babylon became like a threshing-fioor, for she had not been trodden or threshed for a long time, as the threshing-floor is not used for nine or ten months through the whole year. But he adds, yet a little while, and come will her harvest

We learn from this and other passages that treading or threshing was in use among the Jews and other eastern nations only during harvest. In other places, corn is often kept in the ears for five and six years. Some thresh the corn after six, or eight, or nine months, as it suits their convenience. But there are many countries where the corn is immediately threshed; it is not stored up, but is immediately conveyed to the threshing-floor, and there it is trodden by oxen or threshed with flails. As then it was usual immediately to tread the corn, hence God declares that the time of harvest would come when Babylon would be trodden, as the threshing-floor is trodden after harvest. By identifying the time of threshing and the time of harvest, it is that we can see the meaning of this verse. Mention is first made of threshing or treading — the punishment prepared for Babylon; then it is said that what led to that — the harvest, would shortly come. The verb “come” is to be understood in the third line, it being given only in the last, —

33. For thus saith Jehovah of hosts, the God of Israel, — Babylon shall be like a threshing-floor; Come shall the time of threshing her; Yet a little while, and come to her shall the time of harvest.

The order as to the threshing and harvest is similar to what is often found in the prophets, — the last thing, being the main thing, is mentioned first, and then what precedes or leads to it. — Ed.

We must observe that a little while is not to be understood according to the notions of men; for though God suspends his judgments, he yet never delays beyond the time; on the contrary, he performs his work with all due celerity The Prophet Haggai says,

“Yet a little while, and I will shake the heaven and the earth.” (Haggai 2:7)

But this was not fulfilled till many years after. But we must remember what is in Habakkuk, —

“If the vision delays, wait for it, for it will come and will not be slow.” (Habakkuk 2:5)

He says that prophecies delay, that is, according to the judgment of men, who make too much haste, and are even carried away headlong by their own desires. But God performs his work with sufficient celerity, provided we allow him to arrange the times according to his own will, as it is just and right for us to do. Whenever, then, the ungodly enjoy ease and securely indulge themselves, let this fact come to our own minds, that the threshing-floor is not always trodden, but that the time of harvest will come whenever it pleases God. This is the use we ought to make of what is here said. It follows, —

Jeremiah 51:34

34. Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out.

34. Comedit me, contrivit me Nabuchadnezer rex Babylonis; posuit me (locavit, ad verbum) vas inane; diglutivit me tanquam draco, implevit ventrem suum deliciis meis, ejecit me.

Here is mentioned the complaint of the chosen people, and this was done designedly by Jeremiah, in order that the Jews might feel assured that their miseries were not overlooked by God; for nothing can distress us so much as to think that God forgets us and disregards the wrongs done to us by the ungodly, hence the Prophet here sets the Israelites in God’s presence, that they might be convinced in their own minds that they were not disregarded by God, and that he was not indifferent to the unjust and cruel treatment they received from their enemies. For this complaint is made, as though they expostulated with God in his presence.

He then says, Devoured me and broken me in pieces has Nebuchadnezzar, the king of Babylon The pronoun after the verbs in this verse is in the plural number, us, according to the present Hebrew text, but according to the Keri and several copies, it is in the singular number, me. The authority as to MSS. is nearly equal; only the latter reading is favored by the versions and the Targ, and also by the verse which follows. — Ed. The word, to eat, or devour, was enough; but Jeremiah wished to express something more atrocious by adding the word, to break in pieces; The common meaning of the verb is, violently to disturb, but it is evidently used in the sense of breaking, crushing, or breaking in pieces, in Isaiah 28:28; and this is the most suitable sense here, as it follows “devouring.” — Ed. for he intimates that Babylon had not been like a man who devours meat set before him, but that she had been a cruel wild beast, who breaks in pieces the very bones. We now, then, understand the design of the Prophet; he amplifies the savageness of the king of Babylon, by saying that God’s people had not only been devoured by him as men swallow down their food, but that they had also been torn in pieces by his teeth, as though he had been a lion, or a bear, or some other wild animal; for these not only devour their prey, but also with their teeth break in pieces whatever is harder than flesh, such as bones.

For the same purpose he adds, He has set me an empty vessel, that is, he has wholly exhausted me, as when one empties a flagon or a cask. Then he says, he has swallowed me like a dragon Or a sea-monster, or a whale, who devours smaller fish whole and entire. — Ed. It is a comparison different from the former, but yet very suitable; for dragons are those who devour a whole animal; and this is what the Prophet means. Though these comparisons do not in everything agree, yet as to the main thing they are most appropriate, even to show that God suffered his people to be devoured, as though they had been exposed to the teeth of a lion or a bear, or as though they had been a prey to a dragon.

He adds, Filled has he his belly with my delicacies, that is, whatever delicate thing I had, he has consumed it. He then says, he has cast off the remnants, like wolves and lions and other wild beasts, who, when they have more prey than what suffices them, choose what is most savory; for they choose the head of man that they may eat the brain; they suck the blood, but leave the intestines and whatever they do not like. So also the Prophet says here of the miserable Jews, that they had been so devoured that the enemy, having been satiated, had cast. off the remainder. The last verb is left out by the Sept., rendered “cast out,” by the Vulg., “destroyed,” by the Syr.; “made to emigrate,” by the Targ. The verb properly means to drive out or away; and their ejection from the land is what is meant. — Ed.

We hence learn that God’s people had been so exposed to plunder, that the conqueror was not only satisfied, but cast away here and there what remained; for satiety, as it is well known, produces loathsomeness. But the Prophet refers to the condition of the miserable people; for their wealth had been swallowed up by the Chaldeans, but their household furniture was plundered by the neighboring nations; and the men themselves had been driven into exile, so that there came a disgraceful scattering. They were then scattered into various countries, and some were left through contempt in the land; thus was fulfilled what is said here, “He has cast me out,” even because these wild beasts, the Chaldeans, became satiated; meat was rejected by them, because they could not consume all that was presented to them.

By these figurative terms, as it has been stated, is set forth the extreme calamity of the people; and the Prophet no doubt intended to meet such thoughts as might otherwise have proved very harassing to the Jews. For as they found no end to their evils, they might have thought that they had been so cast away by God as to become the most miserable of men. This is the reason why our Prophet anticipates what might have imbittered the minds of the godly, and even driven them to despair, he then says, that notwithstanding all the things which had happened, yet God had not forgotten his people; for all these things were done as in his sight.

With regard to us, were God not only to double the calamities of his Church, but also to afflict it in an extreme degree, yet what the Prophet says here ought to afford us aid, even that God’s chosen people were formerly so consumed, that the remainder was cast away in contempt; for the conqueror, though insatiable, could not yet consume all that he got as a prey, because his cupidity could not contain it. It now follows, —

Jeremiah 51:35-36

35. The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and, my blood upon the inhabitants of Chaldea, shall Jerusalem say.

35. Violentia mea (sed passive accipitur, alii vertunt, rapinam, quod idem est) et caro mea contra Babylonem, dicet (vel, dicat) habitatrix Sion, sanguis mens contra habitatores Chaldaeae, dicat Jerusalem.

36. Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.

36. Propterea sic dicit Jehova, Ecce ego litigans litem tuam (hoc est, disceptans causam tuam, vel, cognitor causae tuae,) et vindleans vindictam tuam; et arefaciam mare ejus, et exsiccabo fontem ejus.

Jeremiah goes on with the same subject; for, after having shown that the calamities of the people were not unknown to God, he now, in an indirect way, exhorts the faithful to deposit their complaints in the bosom of God, and to apply, or appeal to him, as their defender. The design, then, of the Prophet is, (after having explained how grievously the Jews had been afflicted,) to show them that their only remedy was, to flee to God, and to plead their cause before him.

And this passage is entitled to particular notice, so that we may also learn in extreme evils, when all things seem hopeless, to discover our evils to God, and thus to unburden our anxieties in his bosom. For how is it, that sorrow often overwhelms us, except that we do not follow what God’s Spirit prescribes to us? For it is said in the Psalms,

“Roll thy cares into God’s bosom, and he will sustain thee, and will not give the righteous to a perpetual change.” (Psalm 55:23)

We may, then, by prayer, unburden ourselves, and this is the best remedy: but we murmur, and sometimes clamor, or at least we bite and champ the bridle, according to a common proverb; and, in the meantime, we neglect the chief thing, and what the Prophet teaches us here.

We ought, then, carefully to mark the design of what is here taught, when it is said, my violence and my flesh be upon Babylon When he adds, Say will (or let) the daughter of Sion, he no doubt shows that the faithful have always this consolation in their extreme calamities, that they can expostulate with God as to their enemies and their cruelty. Then he says, my plunder or violence; some render it “the plunder of me,” which is harsh. But the meaning of the Prophet is not ambiguous, for it follows afterwards, my flesh Then violence was that which was done by enemies. But the people is here spoken of under the name of a woman, according to what is commonly done, Let the inhabitress of Sion say, My plunder and my flesh. By the second word the Prophet shows sufficiently plain what he understood by plunder. My flesh, he says, (even that which the Chaldeans had devoured and consumed,) be on Babylon This is of the greatest weight, for by these words he intimates, that though the Chaldeans thought that they had exercised with impunity their cruelty towards the Jews, yet their innocent blood cried, and was opposed to them as an enemy.

To the same purpose he afterwards adds, Let Jerusalem say, My blood is upon the Chaldeans.

Then follows a clearer explanation, when God promises that he would be the avenger of his chosen people, and that whatever the Jews had suffered would be rendered to Babylon: Therefore thus saith Jehovah, Behold, I will litigate thy quarrel. By this passage we are taught to present our complaints to God, if we wish him to undertake our cause; for when we are silent, he will in his turn rest, as he considers us unworthy of being helped. But if we cry to him, he will doubtless hear us. Then we must remember the order of things, for the Prophet says on the one hand, Let Jerusalem cry, let the daughter of Sion say; and on the other hand he says, Therefore God will come and hear the cry of his people.

He says, first, Behold, I will plead thy cause, and then, I will vindicate or avenge thy vengeance. These are hard words to Latin ears; but yet they contain more force and power than if we were to follow the elegance of the Latin tongue. It is then better to retain the genuine terms than to study neatness too much.

In short, God promises to be the defender of his people, and by using the demonstrative particle, he doubtless removes every doubt, as though the thing was now present. We know that more than seventy years had elapsed since God had spoken thus; for as it has been already stated, it was not after the taking of the city that Jeremiah prophesied against the Chaldeans: but though God suspended his judgment and vengeance for seventy years after the destruction of the city, yet this was said, Behold, I, as though he brought the faithful to witness the event; and this was done for the sake of certainty.

Now, we hence learn, that though God humbles his people, and suffers them even to be overwhelmed with extreme miseries, he will at length become the avenger of all the wrongs which they may have endured; for what has been said of the destruction of the people has a reference to us; nay, what is here said, has not been left on record except for our benefit. And further, let us learn, as I have before reminded you, to prepare our minds for patience whenever God seems to forsake us. Let us, at the same time exercise ourselves constantly in prayer, and God will hear our groans and complaints, and regard our tears.

It is afterwards added, I will make dry her sea; for Babylon, as it has been already stated, was surrounded by the streams of the Euphrates; and there was no easy access to it. The Prophet then compares the fortifications of Babylon to a sea and a fountain. For who would have thought that the Euphrates could be dried up, which is so large a river, and has none equal to it in all Europe? Even the Danube does not come up to the largeness of that river. Who then would have thought it possible that such a river could be made dry, which was like a sea, and its fountain inexhaustible? God then intimates by these words, that such was his power, that all obstacles would vanish away, and that he was resolved at the same time to execute his judgment on the Babylonians. It afterwards follows, —

Jeremiah 51:37

37. And Babylon shall become heaps, a dwellingplace for dragons, an astonishment, and an hissing, without an inhabitant.

37. Et erit Babylon in acervos, habitaculum draconum, stupor et sibilum, absque habitatore.

He confirms what he had said, that when God raised his hand against Babylon, such would be its destruction, that the splendor, which before astonished all nations, would be reduced to nothing. Perish, he says, shall all the wealth of Babylon — its towers and its walls shall fall, and its people shall disappear; in short, it shall become heaps of stones, as he said before, that it would become a mountain of burning. It is then for the same purpose that he now says that it would become heaps. But we must bear in mind what we observed yesterday, that it would become such heaps that they would not be fit for corners, that they could not be set in foundations; for the ruins would be wholly useless as to any new building.

He says that it would become an astonishment and a hissing Moses also used these words, when he threatened the people with punishment, in case they transgressed the law of God. (Deuteronomy 28:37.) But these threatenings extend to all the ungodly, and the despisers of God. Then God fulfilled as to the Babylonians what he had denounced by Moses on all the despisers of his law. It then follows, —

Jeremiah 51:38

38. They shall roar together like lions: they shall yell as lions’ whelps.

38. Rugient tanquam leones, rugient (est quidem alium verbum sed ejusdem sensus) tanquam catuli leonum.

Here, by another figure, Jeremiah expresses what he had said of the destruction of Babylon, even that in the middle of the slaughter, they would have no strength to resist: they would, at the same time, perish amidst great confusion; and thus he anticipates what might have been advanced against his prophecy. For the Babylonians had been superior to all other nations; how then could it be, that a power so invincible should perish? Though they were as lions, says the Prophet, yet that would avail nothing; they will indeed roar, but roaring will be of no service to them; they will roar as the whelps of lions, but still they will perish.

We now, then, understand the object of this comparison, even that the superior power by which the Babylonians had terrified all men would avail them nothing, for nothing would remain for them in their calamity except roaring. Taking this verse is connection with the following, Gataker and Lowth give somewhat another view, — that the Babylonians roared like lions and shouted with exultation before the city was taken. It is said by Herodotus, that “they ascended the walls, and capered, and loaded Darius and his army with reproaches.” They roared with rage at their enemies, and excited themselves as whelps when beginning to hunt for themselves, full of life and animation, —

Together as young lions shall they roar. And rouse themselves as whelps of lionesses.

There is a ו wanting before the last verb, which is supplied by the Vulg., Syr., and the Targ.; and it is rendered necessary by the tense of the verb. — Ed It follows, —

Jeremiah 51:39

39. In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.

39. In calore ipsorum ponam convivia ipsorum, et inebriabo eos, ut exultent, et dormiant somnum perpetuum, et non expergiscantur, dicit Jehova.

Here, also, he describes the manner in which Babylon was taken. And hence we learn, that the Prophet did not speak darkly or ambiguously, but so showed, as it were by the finger, the judgment of God, that the prophecy might be known by posterity, in order that they might understand that God’s Spirit had revealed these things by the mouth of the Prophet: for no mortal, had he been a hundred times endowed with the spirit of divination, could ever have thus clearly expressed a thing unknown. But as nothing is past or future with God, he thus plainly spoke of the destruction of Babylon by his Prophet, that posterity, confirmed by the event, might acknowledge him to have been, of a certainty, the instrument of the Holy Spirit. And Daniel afterwards sealed the prophecy of Jeremiah, when he historically related what had taken place; nay, God extorted from heathen writers a confession, so that they became witnesses to the truth of prophecy. Though Xenophon was not, indeed, by design a witness to Jeremiah, yet that unprincipled writer, whose object was flattery, did, notwithstanding, render service for God, and sealed, by a public testimony, what had been divinely predicted by Jeremiah.

In their heat, he says, I will make their feasts, that is, I will make them hot in their feasts; for when the king of Babylon was drunk, he was slain, together with his princes and counselors. I will inebriate them that they may exult, that is, that they may become wanton. This refers to their sottishness, for they thought that they should be always safe, and ridiculed Cyrus for suffering so many hardships. For he lived in tents, and the siege had been now long, and there was no want in the city. Thus, then, their wantonness destroyed them. And hence the Prophet says that God would make them hot, that they might become wanton in their pleasures; and then, that they might sleep a perpetual sleep, that is, that they might perish in their luxury: “In their heat,” that is, as it appears, of rage, while they were roaring like lions. The word rendered “feasts” by Calvin and in our version, properly means drinking, and it is so rendered in the early versions, and more suitably here, —

In their heat I will set for them their drink, And will make them drunk, that they may leap for joy; And they shall sleep a perpetual sleep, And shall not awake, saith Jehovah.

It is a clear allusion to the feast celebrated in Babylon the very night it was taken. — Ed. though they had despised their enemy, yet they should never awake; for Babylon, as we observed yesterday, might have resisted for a long time, but it was at once taken. The Babylonians were not afterwards allowed to have arms. Cyrus, indeed, suffered them to indulge in pleasures, but took away from them the use of arms, deprived them of all authority, so that they lived in a servile state, in the greatest degradation: and then, in course of time, they became more and more contemptible, until at length the city was so overthrown, that nothing remained but a few cottages, and it became a mean village. We hence see that whatever God had predicted by his servant Jeremiah was at length fulfilled, but at the appropriate time, — at the time of treading or threshing, as it has been stated. It follows, —

Jeremiah 51:40

40. I will bring them down like lambs to the slaughter, like rams with he goats.

40. Educam (ad verbum est, descendere faciam) eos tanquam agnos ad mactationem, tanquam arietes cure hircis.

This is a comparison different from the former, when the Prophet said that they would be like lions, but as to roaring only. But he now shows how easy would that ruin be when it should please God to destroy the Babylonians. Then as to their cry, they were like lions; but as to the facility of their destruction, they were like lambs led to the slaughter. God does not mean here that they would be endued with so much gentleness as to give themselves up to a voluntary death; but he means, that however strong the Babylonians might have previously been, and however they might have threatened all other nations, they would then be women in courage, and be led to the slaughter as though they were lambs or rams.

This is a comparison which occurs often in the prophets, for sacrifices were then daily made; and then the prophets considered the destruction of the ungodly as a kind of sacrifice; for as sacrifices were offered under the Law as evidences of piety and worship, so when God appears as a judge and takes vengeance on the reprobate, it is the same as though he erected an altar, and thus exhibited an evidence of the worship that is due to him; for his glory and worship is honored, yea, and celebrated by such sacrifices. Then the destruction of all the ungodly, as we have said, may be justly compared to sacrifices; for in such instances the glory of God shines forth, and this is what especially belongs to his worship. It at length follows, —

Jeremiah 51:41

41. How is Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an astonishment among the nations!

41. Quomodo capta est Sesak, et comprehensa laus totius terrae? quomodo facta est Babylon in vastitatem (vel, in stuporem) inter curtetas gentes?

Here the wonder expressed by the Prophet tended to confirm what he had said, for he thus dissipated those things which usually disturbed the minds of the godly, so as not to give full credit to his predictions. There is indeed no doubt but that the godly thought of many things when they heard Jeremiah thus speaking of the destruction of Babylon. It ever occurred to them, “How can this be?” Hence Jeremiah anticipated such thoughts, and assumed himself the character of one filled with wonder — How is Shesbach taken? as though he had said, “Though the whole world should be astonished at the destruction of Babylon, yet what I predict is certain; and thus shall they find who now admit not the truth of what I say, as well as posterity.”

But he calls Babylon here Sheshach, as in Jeremiah 25. Some think it to be there the proper name of a man, and others regard it as the name of a celebrated city in Chaldea. But we see that what they assert is groundless; for this passage puts an end to all controversy, for in the first clause he mentions Sheshach, and in the second, Babylon. That passage also in Jeremiah 25 cannot refer to anything else except to Babylon; for the Prophet said,

“Drink shall all nations of God’s cup of fury, and after them the king of Sheshach,”

that is, when God has chastised all nations, at length the king of Babylon shall have his turn. But in this place the Prophet clearly shows that Sheshach can be nothing else than Babylon. The name is indeed formed by inverting the alphabet. Nor is this a new notion; for they had this retrograding alphabet in the time of Jerome. They put ת, tau, the last letter, in the place of א, aleph, the first; then ש, shin, for ב, beth, thus we see how they formed Shesbach. The ש, shin, is found twice in the word, the last letter but one being put for ב, beth, the first, letter but one; and then כ, caph, is put in the place of ל, lamed, according to the order of the retrograde alphabet. There is no good reason for what some say, that the Prophet spoke thus obscurely for the sake of the Jews, because the prophecy was disliked, and might have created dangers to them; for why did he mention Sheshach and then Babylon in the same verse?

Many understand this passage enigmatically; but there is no doubt but that that alphabet was then, as we have stated, in common use, as we have Ziphras, as they call it, at this day. In the meantime, though the Prophet was not timid, and encouraged his own people to confidence, it yet pleased God that this prophecy should in a manner be hidden, but not that it should be without evidence of its certainty, for we shall see in the last verse but one of this chapter that he commanded the volume to be thrown into the Euphrates, until the event itself manifested the power of God, which for a long time remained as it were buried, until the time of visitation which of which he had spoken.

PRAYER

Grant, Almighty God, that since thou art pleased at this day to receive us for thy people, we may enjoy the same favor to the end, and be sheltered under thy wings; and though we deserve to be wholly cast away, yet, if thou chastise us for a time, deal with us with moderate severity, and chastise us in judgment, and not with extreme rigor; and then, after darkness, let thy serene face appear, until we shall at length enjoy that full light to which thou invitest us daily through Christ Jesus our Lord. — Amen.

LECTURE ONE HUNDRED AND NINETY FIRST

Jeremiah 51:42

42. The sea is come up upon Babylon: she is covered with the multitude of the waves thereof.

42. Ascendit contra Babylonem mare, multitudine fluctuum ejus cooperta est (vel, obruta.)

THE Prophet here employs a comparison, in order more fully to confirm his prophecy respecting the destruction of Babylon; for, as it was incredible that it could be subdued by the power or forces of men, he compares the calamity by which God would overwhelm it to a deluge. He then says that the army of the Persians and of the Medes would be like the sea, for it would irresistibly overflow; as when a storm rises, the sea swells, so he says the Medes and the Persians would come with such force, that Babylon would be overwhelmed with a deluge rather than with the forces of men. We now then understand the Prophet’s meaning, when he says that Babylon would be covered with waves when the Medes and the Persians came It then follows, —

Jeremiah 51:43

43. Her cities are a desolation, a dry land, and a wilderness, a land wherein no man dwelleth, neither doth any son of man pass thereby.

43. Erunt urbes ejus in vastitatem, terra deserti et siccitatis (aut, vastitatis) terra; non transibit per eam quisquam (onmis homo,) et non habitabit in illa quisquam (et non transibit in illa, hoc est, per illam) filius hominis.

He repeats what he had previously said, but we have before reminded you why he speaks so largely on a subject in itself not obscure. For he might have comprehended in a few words all that he had said in the last chapter and also in this; but it was difficult to convince men of what he taught — it was therefore necessary to dwell at large on the subject.

He says now that the cities of Babylon, that is, of that monarchy, would become a desolation. He seems to have hitherto directed his threatenings against the city itself; but now he declares that God’s vengeance would extend to all the cities under the power of the Chaldean nation; and he speaks at large of their desolation, for he says that it would be a land of desert, a land of drought, or of filthiness, so that no one would dwell in it. And though he uses the singular number and repeats it, yet he refers to cities, Pass through it shall no man, dwell in it shall no man The Sept. and the Syr. remove the incongruity that is in this verse; they supply כ before the “land” that occurs first, and omit the second “land.” Then the verse would read thus, —

43. Become have her cities a desolation, Like a land of drought and a wilderness; Dwell in them shall no man, And pass through them shall no son of man.

The second “land” is omitted in two MSS.; and one has “in her,” instead of “in them.” — Ed. He indeed speaks of the whole land, but so that he properly refers to the cities, as though he had said, that so great would be the destruction, that however far and wide the monarchy of Babylon extended, all its cities would be cut off. It afterwards follows, —

Jeremiah 51:44

44. And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not flow together any more unto him: yea, the wall of Babylon shall fall.

44. Et visitabo super Bel in Babylone, et extraham quod voravit ab ore ejus; et non confluent ad ipsum amplius gentes; etiam murus Babylonis cecidit.

God again declares that he would take vengeance on the idols of Babylon; not that God is properly incensed against idols, for they are nothing but things made by men; but that he might show how much he detests all superstitious and idolatrous worship. But he speaks of Bel as though it was an enemy to himself; yet God had no quarrel with a dead figure, void of reason and feeling; and such a contest would have been ridiculous. God, however, thus rises up against Bel for the sake of men, and declares that it was an enemy to himself, not because the idol, as we have said, of itself deserved any punishment.

But we hence learn how detestable was that corruption and that false religion. It appears evident from beathen writers that Bel was the supreme god of the Chaldean nation; nay, that idol was worshipped throughout all Assyria, as all testify with one consent. They thought that there had been a king skillful in the knowledge of the stars, and hence he was placed by erring men among the gods. But we learn from the prophets that this was a very ancient superstition; and it is hardly probable that there had been any king of this name — for otherwise Isaiah and Jeremiah, when predicting the ruin of this idol, would not have been silent on the subject. That common opinion, then, does not appear to me probable; but I think that on the contrary this name was given to the idol according to the fancies of men; for no reason can be found why heathen nations so named their false gods. It is indeed certain that divine honor was given to mortals by the Greeks and the Romans, and by barbarous nations. But the worship of Bel was more ancient than the time when such a thing was done. And in such veneration was that idol held, that from it they called some of their precious stones. They consecrated the eye-stone to the god of the Assyrians, because it was a gem of great price. (See Plin. lib. 37, chap. 10.)

Jeremiah, then, now declares that Bel would be exposed to God’s vengeance, not that God, as we have said, was angry with that statue, but he intended in this way to testify how much he abominated the ungodly worship in which the Chaldeans delighted. Nor did he so much regard the Chaldeans as the Jews; for I have often reminded you that it was a hard trial, which might have easily endangered the faith of the people, to think that the Chaldeans had not obtained so many and so remarkable victories, except God had favored them. The Jews might on this account have had some doubts respecting the temple and the law itself. As then the Babylonians triumphed when success accompanied them, it was necessary to fortify the minds, of the godly, that they might remain firm, though the Babylonians boasted of their victories. Lest the faithful should succumb under their trials, the prophets supplied a suitable remedy, which is done here by Jeremiah. God then declares that he would visit Bel; for what reason and to what purpose? that the Jews might be convinced that that idol could do nothing, but that they had been afflicted by the Babylonians on account of their sins. That true religion, then, might not be discredited, God testified that he would some time not only take vengeance on the Chaldeans themselves, but also on their idol, which they had devised for themselves; I will then visit Bel in Babylon

And he adds, and I will bring or draw out of his mouth what he has swallowed The word בעי, belo, means indeed what is devoured; but the Prophet refers here to the sacred offerings by which Bel was honored until that time. And there is no doubt but that many nations presented gifts to that idol for the sake of the Chaldean nation, as we find that gifts were brought from all parts of the world to Jupiter Capitolinus when the Roman empire flourished; for when the Greeks, the Asiatics, or the Egyptians, wished to obtain some favor, they sent golden crowns, or chandeliers, or some precious vessels; and they sought it as the highest privilege to dedicate their gifts to Jupiter Capitolinus. So, then, there is no doubt but that many nations offered their gifts to Bel, when they wished to flatter the Chaldeans. And hence the Prophet declares that when God visited that idol, he would make it disgorge what it had before swallowed. This is indeed not said with strict propriety; but the Prophet had regard to the Jews, who might have doubted whether the God of Israel was the only true God, while he permitted that empty image to be honored with so many precious offerings; for this was to transfer the honor of the true God to a dead figure. Then he says, I will draw out, as though Bel had swallowed what had been offered to it, — I will draw out from its mouth what it has swallowed Though the language is not strictly correct, yet we see that it was needful, so it might not disturb the minds of the Jews, that almost all nations regarded that idol with so much veneration.

He afterwards expresses his meaning more clearly by adding, the nations shall no more flow together “The long processions of pilgrims,” observes Henderson, “moving slowly along, are fitly expressed by נהר, which properly signifies, to flow as a river.” — Ed We hence then see what he meant by the voracity of Bel, even because there was a resort from all parts to this temple, for the nations, seeking to ingratiate themselves with the Babylonians, directed their attention to their god. We, indeed, know that the temple of Bel remained even after the city was conquered; there is yet no doubt but that the predictions of Jeremiah and of Isaiah have been accomplished. For Isaiah says,

“Lie prostrate does Bel, Nebo is broken.” (Isaiah 46:1)

He names some other god, who is not made known by heathen writers; but it is sufficiently evident from this testimony that Bel was in high repute. He afterwards says that it would “be a burden to the beasts even to weariness.” We hence learn that Bel was carried away, not that it was worshipped by the Medes and the Persians, but because all the wealth was removed, and probably that idol was made of gold.

It afterwards follows, Even the wall of Babylon has fallen We have said elsewhere that this prophecy ought not to be restricted to the first overthrow of Babylon, for its walls were not then pulled down except in part, where the army entered, after the streams of the Euphrates had been diverted. However, the ancient splendor of the city still continued. But when Babylon was recovered by Darius, the son of Hystaspes, then the walls were pulled down to their foundations, as Herodotus writes, with whom other heathen authors agree. For Babylon had revolted together with the Assyrians when the Magi obtained the government; but when Darius recovered the kingdom, he prepared an army against the Assyrians who had resorted to Babylon; and their barbarous cruelty is narrated, for they strangled all the women that they might not consume the provisions. Each one was allowed to keep one woman as a servant to prepare food and to serve as a cook; but they spared neither matrons nor wives, nor their own daughters. For a time the Persians were stoutly repulsed by them. At length, through the contrivance of Zopyrus, Darius entered the city; he then demolished the walls and the gates, and afterwards Babylon was no better than a village. Then also he hung the chief men of the city, to the number of three or four thousand, which would be incredible were we not to consider the extent of the city; for such a slaughter would be horrible in a city of moderate size, even were men of all orders put to death. But it hence appears what an atrocious cruelty it must have been, when all the chief men were hung or fixed to crosses; and then also the walls were demolished, though they were, as it has been elsewhere stated, of incredible height and width. Their width was fifty feet; Herodotus names fifty cubits, but I rather think they were feet; and yet their feet were longer than common.

As, then, Jeremiah now says, that the wall of Babylon had fallen, there is no doubt but his prophecy includes this second calamity, which happened under Darius; and this confirms what I have referred to elsewhere. It now follows, —

Jeremiah 51:45

45. My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.

45. Exite e mediom ejus, popule mi, et serrate quisque animam suam ab exeandescentia irae Jehovae.

Here the Prophet exhorts the Israelites to flee from Chaldea and Assyria. Yet this exhortation was intended for another purpose, to encourage them in the hope of deliverance; for it was hardly credible that they should ever have a free exit, for Babylon was to them like a sepulcher. As then he exhorts them as to their deliverance, he intimates that God would be their redeemer, as he had promised. But he shows that God’s vengeance on Babylon would be dreadful, when he says, Flee from the indignation of God’s wrath.

We must, however, observe, that the faithful were thus awakened, lest, being inebriated with the indulgences of the Chaldeans, they should obstinately remain there, when God stretched forth his hand to them; for we know what happened when liberty to return was given to the Israelites — a small portion only returned; some despised the great favor of God; they were so accustomed to their habitations, and were so fixed there, that they made no account of the Temple, nor of the land promised them by God. The Prophet, then, that he might withdraw the faithful from such indulgences, says, that all who, in their torpor, remained there, would be miserable, because the indignation of God would kindle against that city. We now perceive the object of the Prophet.

It appears, indeed, but a simple exhortation to the Jews to remove, that they might not be polluted with the filth of Babylon, but another end is also to be regarded, proposed by the holy Prophet. This exhortation, then, contains in it a promise of return, as though he had said, that they were not to fear, because liberty would at length be given them, as God had promised. In the meantime, a stimulant is added to the promise, lest the Israelites should be delighted with the pleasures of Chaldea, and thus despise the inheritance promised them by God; for we know how great was the pleasantness of that land, and how great was the abundance it possessed of all blessings; for the fruitfulness of that land is more celebrated than that of all other countries. No wonder, then, that the Prophet so strongly urged the Jews to return, and that he set before them the vengeance of God to frighten them with terror, in case they slumbered in Chaldea. And he afterwards adds, —

Jeremiah 51:46

46. And lest your heart faint, and ye fear for the rumour that shall be heard in the land; a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler.

46. Et ne forte mollescat cor vestrum, et timeatis in rumore (hoc est, ob rumorem) qui audietar in terra; veniet in anno rumor, et postea in anno (altero, subaudiendum est anno posteriore) rumor, et violentia in terra, et dominator super dominatorem.

Here the Prophet in due time anticipates a danger, lest the Jews should be disturbed in their minds, when they saw those dreadful shakings which afterwards happened; for when their minds were raised to an expectation of a return, great commotions began to arise in Babylon. Babylon, as it is well known, was for a long time besieged, and, as is usual in wars, every day brings forth something new. As, then, God, in a manner, shook the whole land, it could not be, especially under increasing evils, but that the miserable exiles should become faint, being in constant fear; for they were exposed to the wantonness of their enemies. Then the Prophet seasonably meets them here, and shows that there was no cause for them to be disturbed, whatever might happen.

Come, he says, and rise shall various rumors; but stand firm in your minds. Interpreters confine these rumors to the first year of Belshazzar; but I know not whether such a view is correct. I consider the words simply intended to strengthen weak minds, lest they should be overwhelmed, or at least vacillate, through trials, when they heard of grievous commotions.

But there is a doctrine here especially useful; for when God designs to aid his Church, he suffers the world to be, in a manner, thrown into confusion, that the favor of redemption may appear more remarkable. Unless, then, the faithful were to have some knowledge of God’s mercy, they could never endure with courageous minds the trials by which God proves them, and while Satan, on the other hand, seeks to upset their faith. There is the prelude of this very thing to be seen in the ancient people: God had promised to be their redeemer; when the day drew nigh, war suddenly arose, and the Medes and the Persians, as locusts, covered the whole land. We know what various evils war brings with it. There is, then, no doubt but that the children of God sustained many and grievous troubles, especially as they were exiles there; they must have suffered want, they must have been harassed in various ways. Now, as the event of war was uncertain, they might have fainted a hundred times, had they not been supported by this prophecy. But, as I have said, so now also God deals with his Church; for when a deliverer appears, all things seem to threaten ruin rather than to promise a joyful and happy deliverance. It is then necessary, that these prophecies should come to our minds, and that we should apply, for our own benefit, what happened formerly to our fathers, for we are the same body. There is, therefore, no reason for us at this day to wonder, if all things seem to get worse and worse, when yet God has promised that the salvation of his Church will ever be precious to him, and that he will take care of her: how so? because it is said, Let not your heart be faint, fear ye not when rumors arise, one after another; when one year brings tumults, and then another year brings new tumults, yet let not all this disturb your minds. Some, as Blayney, following the Syr., connect this verse with the preceding: The Jews are bidden to leave Babylon, that they might escape the wrath of God, and lest their hearts should faint at the evil romors that would spread there, —

And lest your heart faint, And ye be afraid of the rumor rumored in the land, — For it shall come in one year, the romor, etc.

But if פן, rendered lest, be taken, as it is sometimes, a dissuasive particle, then the rendering would be as follows, —

And let not your heart be faint, Nor be ye afraid of the rumor rumored in the land; When it shall come in one year, the rumor, And afterwards in a year, the rumor, And violence shall be in the land, ruler against ruler.

The reference seems to be to the commotions in Babylon before the liberation of the Jews. — Ed.

And Christ seems to allude to these words of the Prophet, when he says,

“Wars shall arise, and rumors of wars: be ye not troubled.” (Matthew 24:6)

These words of Christ sufficiently warn us not to think it strange, if the Church at this day be exposed to violent waves, and be tossed as by continual storms: why so? because it is right and just that our condition should be like that of the fathers, or at least approach to it. We now, then, understand the design of the Prophet, and the perpetual use that ought to be made of what is here taught.

He afterwards adds, Violence in the land, and a ruler upon or after a ruler. This refers to Cyrus, who succeeded Darius, whom some call Cyaxares. They, indeed, as it is well known, both ruled; but Darius, who was older, had the honor of being the supreme king. Afterwards Cyrus, when Darius was dead, became the king of the whole monarchy. And Darius the Mede lived only one year after Babylon was taken. But I doubt not but that the Prophet here bids the Jews to be of good courage and of a cheerful mind, though the land should often change its masters; for that change, however often, could take away nothing from God’s authority and government. It afterwards follows, —

Jeremiah 51:47

47. Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon: and her whole land shall be confounded, and all her slain shall fall in the midst of her.

47. Propterea ecce dies veniunt, et visitabo super simulachra Babylonis; et tota terra ejus pudefiet, et omnes occisi ejus (vel, interfecti) cadent in medio ejus.

He repeats a former sentence, that God would visit the idols of Babylon He does not speak now of Bel only, but includes all the false gods. We have already said why God raised his hand against idols, which were yet mere inventions of no account. This he did for the sake of men, that the Israelites might know that they had been deceived by the wiles of Satan, and that the faithful might understand that they ought not to ascribe it to false gods, when God for a time spared the ungodly. However wanton, then, they might be, in their prosperity, yet when they perished together with their idols, the faithful would then learn by experience, that idols obtained no victory for their worshippers.

When, therefore, the Prophet now says, Behold, the days are coming, and I will visit, etc., he no doubt intended to support the minds of the godly, who otherwise would have been cast down. And it was the best support, patiently to wait for the time of visitation, of which he now speaks;. I will visit, he says, all the images of Babylon; and then he adds, her whole land shall be ashamed. He speaks of the land, because the dominion of that monarchy extended far, so that it was difficult to travel through all its regions, and enemies could hardly have access to them. At length he adds, all her slain shall fall in the midst of her Rather,

And all her slain, they shall fall in the midst of her.

— Ed He then speaks first of the country, and then he adds, that however fortified the city might be, yet. its walls and towers would be of no moment, for conquerors would march through her very streets, and everywhere kill those who thought themselves hid in a safe place, and set, as it were, above the clouds. He then adds, —

Jeremiah 51:48

48. Then the heaven and the earth, and all that is therein, shall sing for Babylon: for the spoilers shall come unto her from the north, saith the LORD.

48. Et jubilabunt contra Babylonem coeli et terra, et omnia quae in eis sunt; quia ab aquilone veniet illi vastatores, (est mutatio numeri,) dicit Jehova.

That, he might more fully convince the Jews of the truth of all that he has hitherto said of the destruction of Babylon, he declares that God would effect it, and that it would be applauded by all the elements. Shout, he says, shall heaven and earth; which is a kind of personification — for he ascribes knowledge to heaven and earth. It might, indeed, be more refinedly explained, that angels and men would shout for joy, but it would be a frigid explanation; and the Prophet removes every ambiguity, by adding, and all that is in them: he includes, no doubt, the stars, men, trees, fishes, birds, fields, stones, and rivers. And the expression is very emphatical when he says, that all created things, though without reason and understanding, would yet be full of joy, so that they would, in a manner, rejoice and sing praise. If such would be the feeling in dead creatures, when God put forth his hand against Babylon, would it be possible for that city to remain safe, which was so hated by heaven and earth, and which was accursed by birds and wild beasts, by trees, and everything void of understanding!

We hence see that the Prophet heaps together all kinds of figures and modes of speaking, in order to confirm weak minds, so that they might confidently look forward to the destruction of Babylon. He at the same time intimates that Babylon was hated by all creatures, because it had reached to the highest pitch of wickedness. He then shows the cause by the effect, as though he had said that Babylon was hated by heaven and earth, so that heaven and earth seemed as though they deemed themselves in a manner polluted by the sight of that city. As long, then, as Babylon stood, heaven and earth sighed: but, on the contrary, when God appeared as an avenger, then heaven and earth, and all things in them, would shout with joy. Could it then be that God, the judge of the world, would always connive at its sins? If heaven and earth could not endure it, and Babylon was so loathsome to all, and joy would arise from its destruction, could God possibly allow that city, filled with so many sins, and detested by heaven and earth, to escape with impunity his judgment?

We now, then, more fully understand why the Prophet says that triumph and joy would be in heaven and earth, and among all created things.

He says, because; but the particle כי, ki, may be taken for an adverb of time: then he says, when from the north shall come wasters He alludes to the Medes, for the Persians were eastward. But as the Medes were nigher, and also their monarch hr wealthier, the Prophet refers especially to the Medes when he says that evil would come from the north. For the Medes were north of Chaldea, as the Persians were eastward.

PRAYER

Grant, Almighty God, that since thou not only testifiest to us that thou wilt be the Redeemer of thy Church, into which thou hast been pleased to introduce us, but hast also really manifested thyself to us in thine only-begotten Son, — O grant that we may patiently bear all the contests and afflictions by which thou now provest our faith, and that we may perseveringly fight under the cross, until, having gone through all our trials, we shall at length enjoy eternal glory, when we shall find thee to be our complete Redeemer, through the same Christ Jesus our Lord. — Amen.

LECTURE ONE HUNDRED AND NINETY SECOND

Jeremiah 51:49

49. As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth.

49. Sicuti Babylon ut caderent (hoc est, fecit ut caderent, subaudiendum est aliquid,) interfecti Israelis, sic Babyloni cadent interfecti totius terrae.

THE words literally read thus, “As Babylon, that they might fall, the slain of Israel, so for Babylon they shall fall, the slain of all the lands.” Some, omitting the ל, lamed, in the second clause, render the passage thus, “As the slain of Israel have fallen through Babylon, so by Babylon shall they fall: “and others render the last like the first, “through Babylon.” But the simpler rendering is that which I have given, even that this would be the reward which God would render Babylon, that they would fall everywhere through its whole land, as it had slain the people of Israel. For the Prophet no doubt had this in view, to alleviate the sorrow of the godly by some consolation; and the ground of consolation was, that God would be the avenger of all the evils which the Babylonians had brought on them. For it is a heavy trial when we think that we are disregarded by God, and that our enemies with impunity oppress us according to their own will. The Prophet, then, testifies that God would by no means suffer that so many of the Israelites should perish unpunished, for he would at length render to the Babylonians what they deserved, even that they who destroyed others should in their turn be destroyed.

We may now easily gather what the Prophet means, “As Babylon,” he says, “has made many in Israel to fall, so now the Babylonians themselves shall fall.” To render ל, lamed, by “through,” or, on account of, is improper. Then he says the Babylonians themselves shall fall, the slain of the whole land. By the whole land, I do not understand the whole world, as other interpreters, but Chaldea only. Then everywhere in Chaldea, they who had been so cruel as to shed innocent blood everywhere would perish. This verse may be deemed as the shouting song at the fall of Babylon, —

“As Babylon made to fall the slain of Israel, So for Babylon have fallen the slain of all the land.”

It is said before, in Jeremiah 51:47, that her slain should fall in the midst of her land. “For Babylon” means, on account of what she had done. But if it be “in Babylon,” means, on account of what she had done. But of Babylon; and the intimation is, that there would be none led captive, but slain in the land, except “all” be taken, as is often the case, as signifying a large number. — Ed. And though that saying is generally true, Whoso sheddeth man’s blood shall be punished; yet the word is especially addressed to the Church. God, then, avenges all slaughters, because he cannot bear his own image to be violated, which he has impressed on men. But as he has a paternal care for his Church, he is in an especial manner the avenger of that cruelty which the ungodly exercise towards the faithful.

In short, the Prophet means, that though God may suffer for a time the ungodly to rage against his Church, yet he will be at the suitable season its avenger, so that they shall everywhere be slain who have been thus cruel.

But we hence learn that we ought by no means to despair when God allows so much liberty to the ungodly, so that they slay the miserable and the innocent, for the same thing happened formerly to the ancient people. It was the Church of God in which the Chaldeans committed that carnage of which the Prophet speaks: the children of God were then slain as sheep. If the same thing should happen to us at this day, there would be no reason for us to despond, but to wait for the time of vengeance of which the Prophet speaks here; for experience will then show how precious to God is the life of all the godly. It now follows, —

Jeremiah 51:50

50. Ye that have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind.

50. Qui evasistis e gladio, abite, ne stetis; recordamini e longinquo Jehovae, et Jerusalem ascendat in cor vestrum.

The Prophet again bids the faithful quickly to flee from Chaldea; but he says, They who remain from the sword He then intimates that the slaughter would be such, that it would include many of God’s people, and that they would be destroyed. And we know that many among them deserved such a sad end; but the Prophet now turns to address those who had been preserved through God’s special favor. He then bids them to depart and not to stand still or stay.

Now, we said yesterday what was the object of this exhortation, even that the faithful might feel assured of their free return to their own country, from which, nevertheless, they thought they were perpetually excluded; for they had wholly despaired of deliverance, though it had been so often promised. This exhortation, then, contains a promise; and in the meantime the Prophet reminds us, that though God inflicted a temporary punishment on the chosen people, yet his vengeance on the Babylonians would be perpetual. For God not only tempers his rigor towards the faithful when he chastises them, but he also gives them a happy issue, so that all their afflictions become helps to their salvation, as Paul also teaches us. (Romans 8:28.) In short, the punishments inflicted by God on his children are so many medicines; for he always consults their safety even when he manifests tokens of his wrath. But the case with the ungodly is different; for all their punishments are perpetual, even those which seem to have an end. How so? because they lead to eternal ruin. This is what the Prophet means when he bids those who remained, to flee from Chaldea, according to what we observed yesterday, when he said, Flee ye from the indignation of God’s wrath. There is, then, an implied comparison between the punishment which brings ultimate ruin on the reprobate, and the temporary punishment inflicted by God on his children.

He bids them to remember Jehovah from afar Some apply this to the seventy years, but, in my view, in a sense too restricted. I then doubt not but that the Prophet bids them to entertain hope and to look to God, however far they may have been driven from him, as though he were wholly alienated from them. The Israelites had then been driven into distant lands, as though God never meant to restore them. As, then, the distance was so great between Chaldea and Judea, what else could come into the minds of the miserable exiles but that God was far removed from them, so that it was in vain for them to seek or call upon him? The Prophet obviates this want of faith, and raises their confidence, so that they might not cease to flee to God, though they had been driven into distant lands: Be, then, mindful of Jehovah from afar

Then he adds, Let Jerusalem ascend on your heart; that is, though so many obstacles may intercept your faith, yet think of Jerusalem. The condition of the people required that they should be thus animated, for they might otherwise, as it has been said, have a hundred times despaired, and have thus become torpid in their calamities. Then the Prophet testifies that an access to God was open to them, and that though they were removed far, he yet had a care for them, and was ready to bring help whenever called upon And for the same reason he bids them to direct their minds to Jerusalem, so as to prefer the Temple of God to all the world, and never to rest quiet until God restored them, and liberty were given them of worshipping him there.

Now this passage deserves special notice, as it applies to us at this day; for when the scattering of the Church takes place, we think that we are forsaken by God, and we also conclude that he is far away from us, so that he is sought in vain. As, then, we are wont, being inclined to distrust, to become soon torpid in our calamities, as though we were very remote from God, and as though he did not turn his eyes to look on our miseries, let us apply to ourselves what is here said, even to remember Jehovah from afar; that is, when we seem to be involved in extreme miseries, when God hides his face from us and seems to be afar off; in short, when we think ourselves forsaken, and circumstances appear as proving this, we ought still to contend with all such obstacles until our faith triumphs, and to employ our thoughts in remembering God, though he may be apparently alienated from us. Let us also learn to direct our minds to the Church; for however miserable our condition may be, it is yet better than the happiness which the ungodly seek for themselves in the world. When, therefore, we see the ungodly flattering themselves as to their possessions, when we see them pleased and delighted as though God were dealing indulgently with them, let then Jerusalem come to our minds, That is, let us prefer the state of the Church, which may be yet sad and deformed, and such as we would shun, were we to follow our own inclinations. Let then the condition of the Church come to our minds, that is, let us embrace the miseries common to the godly, and let it be more pleasant to us to be connected with the children of God in all their afflictions, than to be inebriated with the prosperity of those who only delight in the world, and are at the same time accursed by God. This is the improvement which we ought to make of what is here taught. It now follows, —

Jeremiah 51:51

51. We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the LORD’S house.

51. Pudefacti sumus, quia audivimus opprobrium; operuit igno minia facies nostras, quia venerunt extranei in sanctuaria domus Jehovae.

It is thought that these words were spoken by the Prophet to the faithful, to confirm them as to their return. But I rather think that they were spoken by way of anticipation. They who think that they were spoken as a formula to the Israelites, that they might with more alacrity prepare themselves for their return, suppose a verb understood, “Say ye, we are confounded (or ashamed), because we have heard reproach;” even that sorrow would wound the minds of the faithful, to the end that they might nevertheless go through all their difficulties. But as I have said, the Prophet here repeats what the faithful might have of themselves conceived in their own minds; and he thus speaks by way of concession, as though he said, “I know that you have in readiness these words, ‘We are ashamed, we are overwhelmed with reproaches; strangers have entered into the sanctuary of God: since the temple is polluted and the city overthrown, what any more remains for us? and doubtless we see that all things supply reasons for despair.’”

As, then, the thoughts of the flesh suggested to the faithful such things as might have dejected their minds, the Prophet meets them and recites their words. He then says, as in their person, We are confounded, because we have heard reproach; that is, because we have been harassed by the reproaches of our enemies. For there is no doubt but that the Chaldeans heaped many reproaches on that miserable people; for their pride and their cruelty were such that they insulted the Jews, especially as their religion was wholly different. As, then, the ears of the people were often annoyed by reproaches, the Prophet declares here that they had some cause according to the flesh, why they could hardly dare to entertain the hope of a return.

To the same purpose is what he adds, Shame hath covered our faces, because strangers have come into the sanctuaries of Jehovah For it was the chief glory of the chosen people that they had a temple where they did not in vain call upon God; for this promise was like an invaluable treasure,

“I will dwell in the midst of you; this is my rest, here will I dwell.” (Psalm 132:13, 14)

As, then, God was pleased to choose for himself that throne and habitation in the world, it was, as I have said, the principal dignity of the people. But when the temple was overthrown, what more remained for them? it was as though religion was wholly subverted, and as though God also had left them and moved elsewhere; in short, all their hope of divine aid and of salvation was taken away from there.

We now, then, understand why the Prophet speaks thus according to the common thoughts of the people, even that they were covered with shame, because strangers had come into God’s sanctuaries; for that habitation, which God had chosen for himself, was polluted. And he says “sanctuaries,” in the plural number, because the temple had many departments, as the tabernacle had; for there was rite vestibule or the court where they killed the victims; and then there was the holy place, and there was the holy of holies, which was the inner sanctuary. It was then on this account that he said that the sanctuaries of the house of God were possessed by strangers; for it was a sad and shameful pollution when strangers took possession of God’s temple, where even the common people were not admitted; for though the whole of the people were consecrated to God, yet none but the priests entered the temple. It was therefore a dreadful profanation of the temple, when enemies entered it by force and for the sake of degrading it. What then remained for the people, except despair?

“This is your glory,” said Moses, “before all nations; for what people so noble, what nation so illustrious, as to have gods so near to it!” (Deuteronomy 4:6-8)

When, therefore, God ceased to dwell familiarly with the Jews, all their glory fell, and they were overwhelmed with shame. But after the Prophet recited these complaints, he immediately subjoins a consolation, —

Jeremiah 51:52

52. Wherefore, behold, the days come, saith the LORD, that I will do judgment upon her graven images: and through all her land the wounded shall groan.

52. Propterea ecce dies veniunt, dicit Jehova, et visitabo super sculptilia ejus; et in tota terra ejus clamabit vulneratus (vel, occisus, hoc nomen חלל, jam soepius vidimus.)

The design of the Prophet is, as I have reminded you, to raise up the minds of the godly that they might not succumb under their trials, on seeing that they were exposed to shame and were destitute of all honors. He then says that the time would come when God would take vengeance on the idols of Babylon. And thus God claims for himself that power which seemed then to have almost disappeared; for the temple being overthrown, the Babylonians seemed in a manner to triumph over him, as God’s power in the temple was overcome. Then as the ruin of it, as we have said, seemed to have extinguished God’s power, the Prophet applies a remedy, and says that though the temple was overthrown, yet God remained perfect and his power unchangeable. But among other things he bids the faithful patiently to wait, for he invites their attention to the hope of what was as yet hidden.

We now see how, these things, agree, and why the Prophet uses the particle “therefore,” לכן, laken: Therefore, behold, the days are coming, that is, though ye are confounded, yet God will give you a reason for glorying, so that ye shall again sing joyfully his praises. But he says, “the days will come;” by these words he reminds us that we are to cherish the hope of the promises until God completes his work; and thus he corrected that ardor by which we are seized in the midst of our afflictions, for we wish immediately to fly away to God. The Prophet, then, here exhorts the faithful to sustain courage until the time fixed by God; and so he refers them to God’s providence, lest they assumed too much in wishing him to act as their own minds led them. Come then shall the days when I shall visit the graven images of Babylon; and groan or cry, etc.; for the word אנק, anak, means to cry. Some render thus, “groan shall the wounded;” and they render the last word “wounded,” because they think it improper to say that the slain cry or groan. But the Prophet means that the cry in that slaughter would be great, that is, that while the Babylonians were slain, a great howling would be everywhere. It follows, —

Jeremiah 51:53

53. Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, saith the LORD.

53. Si ascenderit Babylon in coelos, et si munierit excelsum fortitudinis sum (vel, munierit fortitudinem suam in excelso, quod mihi magis placet,) a me venient vastatores ei, dicit Jehova.

The Prophet again teaches us, that however impregnable Babylon might be, there was yet no reason to fear but that God would be its judge; for it is by no means right to measure his power by our thoughts. And nothing does more hinder or prevent us from embracing the promises of God, than to think of what may be done naturally, or of what is probable. When, therefore, we thus consult our own thoughts, we exclude the power of God, which is superior to all the means that may be used.

Hence the Prophet says here, that though Babylon ascended above the heavens, and in the height fortified strength for itself, yet from me, he says, shall come wasters to it The idea seems to be, if Babylon ascended the heavens, or the skies, and fortified there a high place for her strength, yet to this place desolators would come, —

Though Babylon mounted the skies, And though she fortified the height as her strength, From me would come to her destroyers, saith Jehovah. — Ed There is to be understood here a contrast between God and men; for if there be a contest between men, they fight one with another; but the way of God is different, for he can thunder from heaven, and thus lay prostrate the highest mountains. We now, then, perceive the purpose of the Prophet by saying, that desolators would come from God to destroy Babylon, were it to ascend above the clouds. It follows, —

Jeremiah 51:54

54. A sound of a cry cometh from Babylon, and great destruction from the land of the Chaldeans:

54. Vox clamoris e Babylone, et confractio magna e terra Chaldaeorum.

Jeremiah in a manner exults over Babylon, in order that the faithful, having had all obstacles removed or surmounted, might feel assured that what the Prophet had predicted of the fall of Babylon would be confirmed, he then brings them to the very scene itself, when he says, that there would be the voice of a cry from Babylon, and that there would be great breaking or distress from the land of the Chaldeams

We, at the same time, may render שבר, shober, here “crashing,” so that it may correspond with the previous clause: he had said, The voice of a cry from Babylon; now he says, a crashing from the land of the Chaldeans They call that sound crashing, which is produced by some great shaking; as when a great mass falls, it does not happen without a great noise. This, then, is properly what the Prophet means. We have already stated why he used these words, even that the faithful might have before their eyes the event itself, which as yet was incredible. It follows, —

Jeremiah 51:55

55. Because the LORD hath spoiled Babylon, and destroyed out of her the great voice; when her waves do roar like great waters, a noise of their voice is uttered:

55. Quia perdens Jehova Babylonem (hoc est perdet, aut vastabit proprie est שדד) et perdet (nunc aliud est verbum) ex ea vocem magnam (vel, magnificam;) et sonuerunt fluctus eorum tanquam aquae magnae, editus est sonitus vocis eorum.

The reason for the crashing is now added, even because God had resolved to lay waste Babylon, and to reduce it to nothing. Jeremiah again calls the faithful to consider the power of God. He then says, that it would not be a work done by men, because God would put forth his great power, which cannot be comprehended by human minds. He then sets the name of God in opposition to all creatures, as though he had said, that what exceeds all the efforts of men, would yet be easily done by God. He, indeed, represents God here as before our eyes, and says that Babylon would perish, but that it was God who would lay it waste. He thus sets forth God here as already armed for the purpose of cutting off Babylon. And he will destroy from her the magnificent voice, that is, her immoderate boasting.

What follows is explained by many otherwise than I can approve; for they say that the waves made a noise among the Babylonians at the time when the city was populous; for where there is a great concourse of men, a great noise is heard, but solitude and desolation bring silence. They thus, then, explain the words of the Prophet, that though now waves, that is, noises, resounded in Babylon like great waters, and the sound of their voice went forth, yet God would destroy their great or magnificent voice. But I have no doubt but that what the Prophet meant by their great voice, was their grandiloquent boasting in which the Babylonians indulged during their prosperity. While, then, the monarchy flourished, they spoke as from the height. Their silence from fear and shame would follow, as the Prophet intimates, when God checked that proud glorying.

But what follows I take in a different sense; for I apply it to the Medes and the Persians: and so there is a relative without an antecedent — a mode of speaking not unfrequent in Hebrew. He then expresses the manner in which God would destroy or abolish the grandiloquent boasting of the Babylonians, even because their waves, that is, of the Persians, would make a noise like great waters; that is, the Persians, and the Medes would rush on them like impetuous waves, and thus the Babylonians would be brought to silence and reduced to desolation. This is the meaning given by the Targum. Venema and Horsley would put a colon or a period after אבד, —

55. For Jehovah is laying waste Babylon and destroying her: From her comes a loud voice! And roar do their waves like great waters, Going forth is the tumult of their voice.

According to the preceding verse, the destruction of Babylon is represented as then taking place, —

54. A voice of howling from Babylon! And of great destruction from the land of the Chaldeans!

The commotions and tumults, arising from the invasion of enemies, seem to be set forth in Jeremiah 51:55; and the beginning of the following, Jeremiah 51:56, ought to be rendered in the present tense, the first verb being a participle. — Ed. When they were at peace, and no enemy disturbed them, they then gave full vent to their pride; and thus vaunting was the speech of Babylon as long as it flourished; but when suddenly the enemies made an irruption, then Babylon became silent or mute on account of the frightful sound within it. We hence see why he compares the Persians and the Medes to violent waves which would break and put an end to that sound which was before heard in Babylon. It follows, —

Jeremiah 51:56

56 Because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken: for the LORD God of recompences shall surely requite.

56. Quia venit super eam, super Babylonem, vastator; et deprehensus est fortis ejus (deprehensi sunt, vel, capri, fortes ejus;) confractus est arcus eorum, quia Deus retributionum Jehova reddendo reddet.

He confirms the former verse; for as the thing of which he speaks was difficult to be believed, he sets God before them, and shows that he would be the author of that war. He now continues his discourse and says, that desolators shall come against Babylon. He had ascribed to God what he now transfers to the Medes and the Persians. He had said, Jehovah hath desolated or wasted, שדד יהוה, shedad Jeve; he says now, coming is a desolator, שודד, shudad. Who is he? not God, but Cyrus, together with the united army of the Persians and the Medes; yea, with vast forces assembled from many nations, Now that the same name is given to God and to the Persians, this is done with regard to the ministration. Properly speaking, God was the desolator of Babylon; but as in this expedition he employed the services of men, and made the Persians and the Medes, as it were, his ministers, and the executioners of his judgment, the name which properly belongs to God is transferred to the ministers whom he employed. The same mode of speaking is also used when blessings are spoken of. He is said to have raised up saviors for his people, while yet he himself is the only Savior, nor can any mortal assume that name without sacrilege. (Judges 3:15; 2 Kings 13:5.) For God’s peculiar glory is taken away, when salvation is sought through the arm of men, as we have seen in Jeremiah 17. But though God is the only author of salvation, yet it is no objection to this truth, that he employs men in effecting his purposes. So also he converts men, illuminates their minds by the ministers of the gospel, and also delivers them from eternal death. (Luke 1:17.) Doubtless were any one to arrogate to himself what Christ is pleased to concede to the ministers of his gospel, he could by no means be endured; but as I have already said, we must bear this in mind, that though God acts by his own power and never borrows anything from any one, nor stands in need of any help, yet what properly belongs to him is, in a manner, applied to men, at least by way of concession. So now, then, the Prophet calls God the desolator, and afterwards he honors with the same title the Persians and the Medes.

He adds, that the valiant men of Babylon were taken, according to what we have before seen, that the city was so taken that no one resisted. Then he adds, that their bow was broken, there is a part stated for the whole; for under the word bow he includes all kinds of armor. But as bows were used at a distance, and as enemies were driven from the walls by casting arrows, the Prophet says that there would be no use made of bows, because the enemies would skew themselves in the middle of the city before the watchmen saw them, as we know that such was really the case. We now perceive why the Prophet mentions the bow rather than swords or other weapons.

The reason follows, Because Jehovah is the God of retributions, and recompensing her recompenses, that is, he will recompense. The Prophet here confirms all that he had said, and reasons from the nature or character of God himself. As then the fall of Babylon would hardly be believed by the faithful, the Prophet does not ask what God is in himself, but declares that he is the God of retributions, as though he had said, that it belonged to God, and that it could not be separated from his nature, to be the God of retributions, otherwise his judgment would be nothing, his justice would be nothing. For if the reprobate succeeded with impunity, and if the righteous were oppressed without any aid, would not God be like a stock of wood or an imaginary thing? For why has he power, except that he may exercise justice? But God cannot be without power.

We now, then, see how forcible is this confirmation, with which the Prophet doses his discourse: for it is the same as if he had said, that no doubt could possibly be entertained as to the fall of Babylon, because God is the God of retributions. Either there is no God, he says, or Babylon must be destroyed; how so? for if there be a God, he is the God of retributions; if he is the God of retributions, then recompensing he will recompense. Now, it is well known how wicked Babylon was, and in what various ways it had provoked the wrath of God. Then it was impossible for it to escape his hand unpunished, since it had in so many ways sought its own ruin.

PRAYER

Grant, Almighty God, that when thou hidest at this day thy face from us, the miserable despair we apprehend may not overwhelm our faith, nor obscure our view of thy goodness and grace, but that in the thickest darkness thy power may ever appear to us, which can raise us above the world, so that we may courageously fight to the end, and never doubt but that thou wilt at length be the defender of thy Church, which now seems to be oppressed, until we shall enjoy our perfect happiness in heaven, through Christ our Lord. — Amen.

LECTURE ONE HUNDRED AND NINETY THIRD

Jeremiah 51:57

57. And I will make drunk her princes, and her wise men, her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the LORD of hosts.

57. Et inebriabo principes ejus et sapientes ejus et duces ejus et praefectos ejus et fortes ejus; et dormient somnum perpetuum, et non expergefient, dicit rex, cujus nomen est Jehova exercituum.

Jeremiah pursues the same subject, he said yesterday that desolators would come to destroy Babylon. He now confirms this by a similitude; and God himself speaks, I will inebriate the princes and captains as well as the soldiers and all the counselors. He seems here to allude to that feast of which Daniel speaks, and of which heathen authors have written. (Daniel 5:1) For while the feast was celebrated by the Babylonians, the city was that night taken, not only through the contrivance and valor of Cyrus, but also through the treachery of those who had revolted from Belshazzar. As, then, they were taken while at the feast, and as the king was that night slain together with his satraps, God seems to refer to this event when he declares, that when he had inebriated them, they would be overtaken with perpetual sleep; for death immediately followed that feasting. They had prolonged their feast to the middle of the night; and while they were sitting at table, a tumult arose suddenly in the city, and the king heard that he was in the hand of his enemies. As, then, feasting and death followed in close succession, it is a striking allusion given by the Prophet, when God threatens the Babylonians with perpetual sleep, after having inebriated them.

But he mentions here the rulers and the captains, as well as the counsellors and the wise men. We, indeed, know that the Babylonians were inflated by a twofold confidence, — they thought themselves endued with consummate wisdom, and also that they possessed warlike valor. This is the reason why the Prophet expresses so distinctly, that all the captains and rulers in Babylon, however superior in acuteness and prudence, would yet be overtaken with perpetual sleep before they rose from their table. And we must observe that Jeremiah had many years thus prophesied of Babylon; and hence we conclude that his mind as well as his tongue was guided by the Spirit of God, for he could not have possibly conjectured what would be after eighty years: yet so long a time intervened between the prediction and its accomplishment, as we shall presently see.

Moreover, the Prophet uses here a mode of speaking which often occurs in Scripture, even that insensibility is a kind of drunkenness by which God dementates men through his hidden judgment. It ought, then, to be noticed, that whatever prudence and skill there is in the world, they are in such a way the gifts of God, that whenever he pleases the wisest are blinded, and, like the drunken, they either go astray or fall. But we must bear in mind what I have already said, that the Prophet alludes to that very history, for there was then an immediate transition from feasting to death. It now follows,

Jeremiah 51:58

58. Thus saith the LORD of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary.

58. Sic dicit Jehova exercituum, Murus Babylonis latitudinis (hoc est, latus) dissipando dissipabitur, et portae ejus excelsae igne comburentur, et laborabunt populi ad nihilum, et gentes in igne, et fatigabuntur.

The Prophet again introduces God as the speaker, that what he said might obtain more attention from the Jews; and for this reason he subjoined a eulogy to the last verse, and said that the king spoke, whose name is Jehovah of hosts We have stated elsewhere what is the design of such expressions, even that men may rise above everything seen in the world when God’s power is mentioned, that they may not try to contain it in their own small measure. Then the Prophet now again repeats the name of God, that the Jews might receive with becoming reverence what he announced.

And what he says is, The wall of Babylon, however wide it may be, shall yet be surely demolished. We have said that the walls were fifty feet wide, and the feet were indeed long, though Herodotus, as I have said, mentions cubits and not feet. The width, indeed, was such that four horses abreast meeting, could pass, there being space enough for them. It hence, then, appears, that their thickness was so great, that the Babylonians confidently disregarded whatever had been predicted by the Prophet; for no engines of war could have ever beaten down walls so thick, especially as they were made of bricks and cemented by bitumen. As, then, the material, beside the thickness, was so firm and strong, this prophecy was incredible. It did not indeed reach the Babylonians, but the Jews themselves regarded as a fable all that they had heard from the mouth of the Prophet. Yet God did not in vain refer to width of the wall, in order that the faithful might feel assured that the walls of Babylon could not possibly resist him, however firm they might be in their materials and thickness. The wall, he says, shall surely be demolished.

He afterwards mentions the gates, which Herodotus says were of brass when Darius took them away. He, indeed, means the doors, but the Prophet includes the framework as well as the brazen doors. He then says, they shall be consumed with fire The Babylonians might have laughed at this threatening of Jeremiah, for brass could not have been consumed with fire, even if enemies had been permitted to set fire to them — for brass could not have been so soon melted. But as the Prophet had predicted this by God’s command, so at length his prophecy was verified when he was dead, because it was proved by the event that this proceeded from God; for when the doors were removed, the gates themselves were demolished; and it may have been that Darius put fire to them, that he might the sooner destroy the gates and the towers, which were very high, as well as the walls.

He afterwards adds, Labor shall the people in vain, and the nations in the fire; they shall be wearied So this passage is commonly explained, as though the Prophet had said, that when the walls of Babylon had begun to burn, and the gates to be consumed with fire, there would be no remedy, though the Babylonians might greatly weary themselves and fatigue themselves in attempting to quench the fire. But this exposition seems to be forced and unnatural. I therefore take the words, though future, in the past tense. And as the walls of Babylon had not been erected without great labor, and a vast number of men had been hired, some to bring bitumen, others to heap up the earth, and others to make the bricks, the Prophet in this place intimates that all this labor would be in vain, even because it was spent for the fire, — that whatever they did who had been either hired for wages or forced by authority to erect the walls, was labor for the fire; that is, they labored that their work might eventually be consumed by fire. This seems to me to be the real meaning of the Prophet. He then says that the people had labored in vain, or for nothing, and why? because they labored for the fire. The second clause is in my view an explanation of the former. The ו before יגעו is evidently conversive, and may be rendered so that, or therefore, —

Thus saith Jehovah of hosts, The wall of Babylon, the brroad one, It shall be utterly laid in ruins; And her gates, the lofty ones, They shall be consumed with fire: So that people had labored for vanity, And nations for the fire, and wearied themselves.

Several MSS. have חמת, wall, and so it is in the Sept., as required by “broad,” which is in the singular number. “For vanity” is for the vain object; and “for the fire” means for what was to be consumed by fire. The last words may be rendered “though they wearied themselves.” — Ed It now follows, —

Jeremiah 51:59

59. The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince.

59. Sermo quem praecepit Jeremias propheta Seraiae filio Neriae, filii Mahesiae, quum profectus est pro Zedechia (vel, a Zedechia,) rege Jehudah, Babylonem, anno quarto regni ipsius; Seraiah autem princeps quietis.

This is a remarkable sealing of the whole of what we have hitherto found said respecting the destruction of Babylon; for the Prophet not only spoke and promulgated what the Spirit of God had dictated, but also put it down in a book; and not contented with this, he delivered the book to Seraiah the son of Neriah, when he went to Babylon by the command of Zedekiah the king, that he might read it there, east it into the Euphrates, and strengthen himself in the hope of all those things which had been divinely predicted.

He says first that he commanded Seraiah what he was to do, even to read the volume and to throw it into the Euphrates, as we shall hereafter see. But he points out the time and mentions the disposition of Seraiah, that we might not think it strange that the Prophet dared to give an authoritative command to the king’s messenger, which a man of another character would have refused. As to the time, it was the fourth year of the reign of Zedekiah; seven years before the city was taken, being besieged the ninth year and taken the eleventh. Then seven years before the destruction and ruin of the city, Seraiah was sent by the king to Babylon. There is no doubt but that the message was sent to pacify the king of Babylon, who had been offended with the fickleness and perfidy of King Zedekiah; an ambassador was then sent to seek pardon. But what the Jews say, that Zedekiah went to Babylon, is wholly groundless; and we know that Sederola, whence they have taken this, is full of all kinds of fables and trifles; and on such a point as this, sacred history would not have been silent, for it was a thing of great moment; and then the particle את, at, expresses no such thing, but may be rendered in this sense, that the messenger was sent for, or by, or in the place of Zedekiah. Let us then be satisfied with this simple and obvious explanation, that Seraiah was the king’s messenger sent to remove the offenses taken by the Babylonians. The Vulg. and Syr. have “with,” but the Sept. and Targ. give it the meaning of “from;” and את has often the meaning of מאת; see Genesis 6:1; Genesis 44:4; Genesis 50:9, 25. So Gataker, Venema, and Blayney. — Ed And this happened in the fourth year of Zedekiah.

Now, by calling Seraiah a prince of quietness, I doubt not but that a reference is made to his gentleness and meekness; and I wonder that in so plain a thing interpreters have toiled so much. One renders it, even the Chaldean paraphrase, “the prince of the oblations,” as though he was set over to examine the presents offered to the king. Others imagine that he was a facetious man who amused the king in his fears; and others think that he was called “prince of quietness,” because he preserved the city in a quiet state. But all these things are groundless. The variety in the early versions is remarkable; the Sept. and the Targ. have “the prince of gifts” or presents; the Vulg., “the prince of prophecy;” and the Syr., “the prince of warfare.” A similar phrase is found in 1 Chronicles 22:9; Solomon is said to be “a man of rest,” איש מנוחה. The meaning most suitable to this passage is that if Calvin and of our version. So though Gataker; but Lowth and Parkhurst regarded the words as pointing out his office as the king’s chief chamberlain, “the prince of the resting-place,” or chamber; but the objection to this is, that the word is never used in this sense; it means not the rest of sleep, but the rest of peace and quietness. — Ed No other view, then, seems to me right, but that he was a prince of a quiet disposition. Therefore the word “quietness” ought not to be referred to any office, but a noun in the genitive case used instead of an adjective. He was, then, a quiet prince, or one of a placid disposition. And this commendation was not without reason added, because we know how haughtily the princes rejected everything commanded them by the servants of God. Seraiah might have objected, and said that he was sent to Babylon, not by a private person, and one of the common people, but by the king himself. He might then have haughtily reproved the Prophet for taking too much liberty with him, “Who art thou, that thou darest to command me, when I sustain the person of the king? and when I am going in his name to the king of Babylon? and then thou seekest to create disturbances by ordering me to read this volume. What if it be found on me? what if some were to suspect that I carry such a thing to Babylon? would I not, in the first place, carry death in my bosom? and would I not, in the second place, be perfidious to my king? for thus my message would be extremely disliked.”

As then Seraiah might have stated all these things, and have rejected the command which Jeremiah gave him, his gentleness is expressly mentioned, even that he was a meek man, and who withheld not his service — who, in short, was ready to obey God and his servant. What, in a word, is here commended, is the meekness of Seraiah, that he received the Prophet with so much readiness, — that he suffered himself to be commanded by him, and that he also hesitated not to execute what he had commanded, when yet it might have been a capital offense, and it might especially have been adverse to his mission, which was to reconcile the king of Babylon. And surely it is an example worthy of being noticed, that Seraiah was not deterred by danger from rendering immediate obedience to the Prophet’s command, nor did he regard himself nor the omee committed to him, so as to reject the Prophet, according to the usual conduct of princes, under the pretext of their own dignity; but laying aside his own honor and forgetting all his greatness, he became a disciple to Jeremiah, who yet, as it is well known, had been long despised by the people, and had sometimes been nearly brought to death. It was, then, a remarkable instance of virtue in Seraiah, that he received with so much modesty and readiness what had been said to him by the Prophet, and that he obeyed his command, to the evident danger of his own life. It now follows, —

Jeremiah 51:60-64

60. So Jeremiah wrote in a book all the evil that should come upon Babylon, even all these words that are written against Babylon.

60. Et scripsit Jeremias omne malum, quod venturum erat contra Babylonem in libro uno, omnes sermones istos scriptos contra Babylonem.

61. And Jeremiah said to Seraiah, When thou comest to Babylon, and shalt see, and shalt read all these words;

61. Et dixit Jeremias ipsi Seraiae, Quum ingressus fueris Babylonem, et conspexeris eam, tunc leges omnes sermones istos,

62. Then shalt thou say, O LORD, thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever.

62. Et dices, Jehova, tu loquutus es contra locum hunc, ad excidendum ipsum, ut non sit in eo habitator, ab homine ad bestiam, quia vastationes perpetuae erit (hoc est, erit in vastationes perpetuas, vel redigetur.)

63. And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates:

63. Et erit quum finem feceris legendo librum hunc, alligabis ad ipsum lapidem, et projicies in medium Euphratem:

64. And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah.

64. Et dices, Sic mergetur Babylon, et non exurget a facie mali quod ego immitto contra eam, et volabunt (aut, fatigabunt.) Hue usque sermones Jeremiae.

Here we see, on one hand, what courage the Prophet had, who dared to command the king’s messenger; for though Seraiah was a meek man, so as to render himself submissive, yet Jeremiah exposed himself to danger; for he might have been timid, though he was neither proud nor arrogant; and thus, as men are wont to do when terrified, he might have referred to the king what he had heard from the Prophet. Then Jeremiah did what we here read, not without danger; and hence appears his firmness. We then see that he was endued with the spirit of invincible courage, so as to discharge his office freely and intrepidly.

On the other hand, we have to observe not only the meekness of Seraiah, but also his piety, together with his modesty; for except he had in him a strong principle of religion, he might have adduced plausible reasons for refusing. As, then, he was so submissive, and dreaded no danger, it is evident that the real fear of God was vigorous in his soul.

And these things ought to be carefully noticed; for who of our cornfly princes can be found at this day who will close his eyes to all dangers, and resolutely disregard all adverse events, when God and his servants are to be obeyed? And then we see how pusillanimous are those who profess to be God’s ambassadors, and claim to themselves the name of Pastors. As, then, teachers dare not faithfully to perform their office, so on the other hand courtly princes are so devoted to themselves and to their own prudence, that they are unwilling to undertake duties which are unpopular. On this account, then, this passage, with all its circumstances, ought to be carefully noticed.

Jeremiah, then, wrote in a book all the evil which was to come on Babylon, even all those words, (he refers to the prophecies which we have seen;) and Jeremiah said to Seraiah, That the connection may appear more evident, Jeremiah 51:60 and the first sentence in Jeremiah 51:61 ought to be put within a parenthesis; for “the word which Jeremiah commanded Seraiah,” mentioned in Jeremiah 51:59, is what follows, “When thou comest to Babylon,” etc. — Ed. etc. Here the boldness of Jeremiah comes to view, that he hesitated not to command Seraiah to read this book when he came to Babylon and had seen it. To see it, is not mentioned here without reason, for the splendor of that city might have astonished Seraiah. Then the Prophet here seasonably meets the difficulty, and bids him to disregard the height of the walls and towers; and that however Babylon might dazzle the eyes of others, yet he was to look down, as from on high, on all that pomp and pride: When thou enterest the city, and hast seen it, then read this book The verb קרא, kora, means to call, to proclaim, and also to read. Then Seraiah must have read this book by himself; nor do I doubt but that the words ought to be so understood, as we shall see. It was not then necessary for Seraiah to have a pulpit, or in a public way to read the book to an assembled people; but it was sufficient to read it privately by himself, without any witnesses; and this may be gathered from the context.

And thou shalt say, Jehovah, thou hast spoken against this place It hence appears that Seraiah was commanded to read the book, not for the benefit of hearers, for they would have been doubly deaf to the words of Seraiah. And it is not probable that the Hebrew language was then familiar to the Chaldeans. There is a great affinity, as it is well known, in the languages, but there is also some difference. But we conclude, from this passage, that the reading was in a chamber, or in some secret place; for Seraiah is bidden to fix all his thoughts on God, and to address his words to him. He did not then undertake the work or office of a preacher, so as openly to proclaim all these things to the Babylonians. But having inspected the city, he was to read the book by himself, that is, what had been written.

And this also deserves to be noticed; for however courageous we may be, yet our constancy and boldness are more apparent when we have to do with men than when we are alone, and God is the only witness; for when no one sees us, we tremble; and though we may have previously appeared to have manly courage, yet when alone, fear lays hold on us. There is hardly one in a hundred who is so bold as he ought to be when God alone is witness. But shame renders us courageous and constrains us to be firm, and the vigor which is almost extinct in private is roused in public. As, then, ambition almost always rules in men, this passage ought to be carefully noticed, where the Prophet commands Seraiah to deal alone with God, and, though no mortal was present, to strengthen himself, by relying on the certain and infallible fidelity of God; Thou shalt then say, Jehovah, etc. And it is doubtless a real experiment of faith, when we consider within ourselves the promises of God, and go not forth before the public to avow our firmness; for when any one in silence acknowledges God to be true, and strengthens himself in his promises, and so disregards the false judgments of all, that were he alone in the world, he would not yet despond, — this is a true and real trial of faith.

Thou shalt then say, Jehovah, thou hast spoken against this place The design of the words was, that Seraiah might feel assured that God was true, and embrace in his presence what he read, and not doubt but that the word, which came from God, would, in due time, be accomplished: how so? because God is true. The word Jehovah, then, ought to be regarded as emphatical; and thou shalt say, Thou, Jehovah, hast spoken against this place; that is, neither Jeremiah, nor any other mortal, is the author of this prophecy; but thou, O Lord, has dictated to thy servant whatever is contained in this volume.

To destroy it, so that there should not be an inhabitant in it, neither man nor beast: how so? because it shall be reduced to desolations, or the particle כי, ki, may be taken adversatively, but it shall be reduced to perpetual desolations Literally the words are, —

For desolations of perpetuity shall it (or she) be.

Babylon is sometimes referred to as masculine, and sometimes as feminine. — Ed.

He afterwards adds, And when thou hast made an end of reading, thou shalt tie a stone to it and cast it into the Euphrates, and shalt say, Thus sink shall Babylon Here is added an external symbol to confirm the faith of Seraiah. We must yet bear in mind, that this was not said to Seraiah for his own sake alone, but that the people might also know, that the king’s messenger, who had been sent for the sake of conciliating, was also the messenger of God and of the Prophet, who might have otherwise been despised by the people. When, therefore, the faithful knew this, they were in no ordinary way confirmed in the truth of the prophecy. Jeremiah, then, not only consulted the benefit of Seraiah alone, but that of all the godly; for though this was unknown for a long time, yet the messenger afterwards acknowledged that this command had been given him by Jeremiah, and that he took the book and cast it into the Euphrates. This, then, was given as a confirmation to all the godly.

As to the symbols by which God sealed the prophecies in former times, we have spoken elsewhere; I therefore pass them by slightly now: only we ought to bear in mind this one thing, that these signs were only temporary sacraments; for ordinary sacraments are permanent, as the holy supper and baptism. But the sign mentioned here was temporary, and referred, as they say, to a special action: it yet had the force and character of a sacrament, as to its use, the confirmation of this prophecy. Seraiah was then bidden to tie a stone to the book, and then to cast it into the Euphrates: why so? that the volume might not swim on the surface of the water, but be sunk down to the bottom; and the application follows, Thou shalt say, etc. We see that words ought ever to be connected with signs. We hence conclude how fatuous the Papists are, who practice many ceremonies, but without knowledge. They are, indeed, dead and empty things, whatever signs men may devise for themselves, except God’s word be added. Thou shalt then say, Thus sink shall Babylon, and shall not rise from the evil which I shall bring upon her In short, Seraiah was commanded, as the Prophet’s messenger, to predict by himself concerning the fall of Babylon; but it was for the sake of all the godly, who were afterwards taught what had been done. Calvin takes no notice here of the verb which closes this sentence, ויעפו; but in his version he renders it, “and they shall fly,” or they shall be wearied. Critics know not what to make of it: it is omitted in the Sept., and rendered by the Vulg., “and it shall be dissolved;” by the Syr., “but they shall be thrown down;” and by the Targ., “and they shall fail.” It is left out in no MS. Blayney, following the Sept., omits it. The best explanation is given by Junius and Tremelius, “though they may weary themselves,” that is, the citizens of Babylon: their attempt to rise and resist their enemies would be ineffectual, however much they might toil in the effort.

The emendator, Houbigant, proposes to read the word, ויספו, “and they shall come to an end.” This agrees nearly with the Targ., “and they shall fail.” — Ed

The Conclusion follows, Thus far the words of Jeremiah We have said that the prophets, after having spoken in the Temple, or to the people, afterwards collected brief summaries, and that these contained the principal things: from these the prophetic books were made up. For Jeremiah did not write the volume as we have it at this day, except the chapters; and it appears evident that it was not written in the order in which he spoke. The order of time is not, then, everywhere observed; but the scribes were careful in this respect, that they collected the summaries affixed to the doors of the Temple; and so they added this conclusion, Thus far the words of Jeremiah But this, in my view, is not to be confined to the prophecies respecting the fall of Babylon; for I doubt not but that the scribe who had collected all his prophecies, added these words, that he had thus far transcribed the words of Jeremiah.

We hence conclude that the last chapter is not included in the prophetic book of Jeremiah, but that it contains history only as far as was necessary to understand what is here taught: for it appears evident that many parts of the prophecy could not be understood without the knowledge of this history. As to the book of Lamentations, we know that it was a work distinct from the prophecies of Jeremiah: there is, then, no wonder that it has been added, Thus far the words of Jeremiah

PRAYER

Grant, Almighty God, that Since thou hast deigned to choose us for thy people, we may not doubt but that our enemies will be before thee like Babylon, so that when thou hast chastised us, thou wilt at length, by a fatal and perpetual destruction, so lay them prostrate, that they shall rise up no more; and when thou hast killed the body, manifest thyself as our deliverer, until we shall at length be gathered into that celestial kingdom which has been prepared for us by thine only-begotten Son. — Amen.

The last chapter, as it is historical, and all its parts have been elsewhere handled, holy Calvin did not expound in his Lectures, that he might not burden the hearers with superfluous repetitions: however, to render the book complete, we here add it.

CHAPTER 52

Jeremiah 52:1-34

1. Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother’s name was Hamutal the daughter of Jeremiah of Libnah.

1. Viginti et unius anni erat Sedechias quando regnavit, et undecim annis regnavit in Jerusalem, et nomen matris ejus Hamutal filia Jeremiae de Libnah.

2. And he did that which was evil in the eyes of the LORD, according to all that Jehoiakim had done.

2. Et fecit malum in oculis Jehovae, secundum omnia quae fecerat Jehoiakim:

3. For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

3. Nempe propter furorem Jehovae qui fuit contra Jerusalem et Jehudah, donec projiceret eos a facie sua, rebellavit Sedechias contra regem Babylonis. The best rendering of this verse is by Venema, —

Therefore the height of the wrath of Jehovah (that is, the extreme wrath of Jehovah) was on Jerusalem and Judah, until he cast them from his presence: and Zedekiah rebelled against the king of Babylon.

The same words, in 2 Kings 24:20, ought to be rendered in the same way. — Ed.

4. And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadrezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about.

4. Fuit autem anno nono regni ejus, mense decimo, decima mensis, venit Nabuchadrezer rex Babylonis, ipse et universus exercitus ejus adversus Jerusalem, et castrametati sunt contra eam, et aedificaverunt contra earn munitionem undique.

5. So the city was besieged unto the eleventh year of king Zedekiah.

5. Venitque civitas in obsidionem usque ad undecimum annum regis Sedechiae.

6. And in the fourth month, in the ninth day of the month, the famine was sore in the city, so that there was no bread for the people of the land.

6. Mense quarto, nona mensis, invaluit fames in urbe, (adeo) ut non esset panis populo terrae.

7. Then the city was broken up, and all the men of war fled, and went forth out of the city by night by the way of the gate between the two walls, which was by the king’s garden; (now the Chaldeans were by the city round about:) and they went by the way of the plain.

7. Et dirupta fuit urbs, et omnes viri bellatores fugerunt, exieruntque de urbe noete per viam portae (quoe erat) inter duos muros, qui (erant) juxta hortum regis (Chaldaei autem erant juxta urbem per circuitum) abieruntque per viam solitudinis.

8. But the army of the Chaldeans pursued after the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him.

8. Persecutus vero est exereitus Chaldaeorum regem, apprehenderuntque Sedechiam in desertis Jericho; quia omnis exercitus ejus dispersus est ab eo.

9. Then they took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him.

9. Comprehenderunt igitur regem, et duxerunt eum ad regem Babylonis in Riblatah, in terram Chamath, qui disceptavit cure eo judiciis.

10. And the king of Babylon slew the sons of Zedekiah before his eyes: he slew also all the princes of Judah in Riblah.

10. Et jugulavit rex Babylonis filios Sedechiam in oculis ejus, et etiam omnes principes Jehudah jugulavit in Riblatah:

11. Then he put out the eyes of Zedekiah; and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death.

11. Oculos autem Sedechiae excaecavit, et vinxit catenis, adducique fecit eum rex Babylonis, Babylonem, et posuit eum in domo carceris Literally, “in the house of visitations,” that is, of punishments. — Ed. usque ad diem quo mortuus est.

12. Now in the fifth month, in the tenth day of the month, which was the nineteenth year of Nebuchadrezzar king of Babylon, came Nebuzaradan, captain of the guard, which served the king of Babylon, into Jerusalem,

12. Mense autem quinto, decima mensis It is “the seventh” in 2 Kings 25:8. This discrepancy is accounted for by Blayney and others, by suppposing a typographical mistake of putting the numeral ז, seven, for י, ten, or vice versa. — Ed (is annus erat decimus nonus annus regis Nabuchadrezer regis Babylonis) venit Nebuzaradan princeps militum, qui stabat It is עבד, “served,” in 2 Kings 25:8; but the meaning is the same. To stand before one is phrase which designates the office of one who serves. See Luke 1:29. It would be better, in rendering this part of the verse, to change the place of the verb, to come, — “Nebuzar-adan, the prince of the executioners, who stood before the king of Babylon, came to Jerusalem.” — Ed coram rege Babylonis, in Jerusalem,

13. And burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, and all the houses of the great men, burned he with fire.

13. Et incendit domurn Jehovae et domum regis, atque cunctas domos Jerusalem, et omnem domum magnam combussit igni: The literal rendering is, “even every great house burnt he with fire.” This clause qualifies the former one. — Ed.

14. And all the army of the Chaldeans, that were with with the captain of the guard, brake down all the walls of Jerusalem round about.

14. Onmesque muros Jerusalem undique destruxerunt totus exercitus Chaledaeorum, qui erat cum magistro militum.

15. Then Nebuzaradan the captain of the guard carried away captive certain of the poor of the people, and the residue of the people that remained in the city, and those that fell away, that fell to the king of Babylon, and the rest of the multitude.

15. De pauperibus autem populi, et de reliquo populo qui remanserant in urbe, et de transfugis qui transfugerunt ad regem Babylonis, et de reliquiis multitudinis transmigrare fecit Nebuzaradan nmgister militum. Though in the parallel passages in Jeremiah 39:9, and in 2 Kings 25:11, the words, “Some of the poor of the people,” ar3e not found, yet the Vulg., the Syr., and the Targ., retain them here, and they are found in all the MSS. except one. Some of the poor of the city were evidently left, as well as some of the poor of the land. In the following words, the Vulg. for the most part is followed, which is not correct: the words should be, “et reliquum populum,” and, “et reliquias multitudinis.” And the past words should be, “even the remnant (or remainder) of the multitude,” that is, of the people that formerly inhabited the city. See Jeremiah 39:9. — Ed.

16. But Nebuzaradan the captain of the guard, left certain of the poor of the land for vinedressers and for husbandmen.

16. De pauperibus vero terrae reliquit Nebuzaradan magister militurn vinitores et agricolas.

17. Also the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, the Chaldeans brake, and carried all the brass of them to Babylon.

17. Et columnas aereas quae erant in domo Jehovae, et bases et mare aereum quod erat in domo Jehovae confregerunt Chaldaei, et detulerunt omne aes eorum Babylonem.

18. The caldrons also, and the shovels, and the snuffers, and the bowls, and the spoons, and all the vessels of brass wherewith they ministered, took they away.

18. Lebetes quoque et scopas et psalteria et pelves et cochlearia et omnia vasa aerea quibus ministrabant, tulerunt.

19. And the basons, and the firepans, and the bowls, and the caldrons, and the candlesticks, and the spoons, and the cups; that which was of gold in gold, and that which was of silver in silver, took the caprain of the guard away.

19. Et hydrias et thuribula et pelves et ollas et candelabra, et mortariola et cyathos, quae aurea, aurea, et quae argentea, argentea, “Which gold, gold, and which silver, silver:” אשר, “which,” repeated, may be rendered here, “some;” and the repetition of “gold,” and of “silver,” is the same as to say, that some of the vessels were pure gold, and that some were pure silver: then the version would be this, “some gold of gold,” i.e., pure gold, “and some silver of silver,” i.e., pure silver, there being no mixture in either. — Ed tulit magister militum.

20. The two pillars, one sea, and twelve brasen bulls that were under the bases, which king Solomon had made in the house of the LORD: the brass of all these vessels was without weight.

20. Columnas duas, mare unum, et boves duodecim aereos, qui erant sub basibus quas fecerat rex Solomo in domo Jehovae, non erat pondus, aeris eorum omnium (nempe) vasorum istorum.

21. And concerning the pillars, the height of one pillar was eighteen cubits; and a fillet of twelve cubits did compass it; and the thickness thereof was four fingers; it was hollow.

21. Quod ad columnas, octodecim cubitorum erat altitudo columnae unius, et filum duodecim cubitortum circuibat eam, cujus crassitudo (quoe) erat quatuor digitorum; (erat) vacua.

22. And the chapiter of brass was upon it; and the height of one chapiter was five cubits, with network and pomegranates upon the chapiters round about, all of brass. The second pillar also and the pomegranates were like unto these.

22. Capitellum autem quod erat super earn aereum; altitudo vero capitelli unius, quinque cubitorum erat, et reticulum, et malogranata super capitellum per circuiturn, omnia aerea et similia erant columnae secundae et malogranata.

23. And there were ninety and six pomegranates on a side; and all the pomegranates upon the network were an hundred round about.

23. Fuerunt autem malogranata nonaginta et sex ad plagam (unam) onmia malogranata, centum super reticulum per circuitum.

24. And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:

24. Tulit quoque magister militurn Seraiah sacerdotem primum, et Sephaniah sacerdotem secundum, et tres custodes liminis.

25. He took also out of the city an eunuch, which had the charge of the men of war; and seven men of them that were near the king’s person, which were found in the city; and the principal scribe of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the midst of the city.

25. Et de urbe tulit eunuchum unum, qui erat praepositus super viros bellatores, et septem viros ex iis qui videbant faciem regis, qui inventi sunt in urbe, et scribam principem militiae, qui colligebat ad militiam populum terrae, et sexaginta viros de populo terrae, qui inventi sunt in medio urbis.

26. So Nebuzaradan, the captain of the guard took them, and brought them to the king of Babylon to Riblah.

26. Tulit, inquam, cos Nebuzaradan magister militum, et deduxit eos ad regem Babylonis in Riblatha:

27. And the king of Babylon smote them, and put them to death in Riblah in the land of Hamath. Thus Judah was carried away captive out of his own land.

27. Et percussit eos rex Babylonis, et interfecit eos in Riblatha in terra Chamath; et translatus est Jehudah de terra sua.

28. This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty:

28. Iste est populus quem transferre fecit Nabuchadrezer, anno septimo, Judaeos tria millia et viginti tres.

29. In the eighteenth year of Nebuchadrezzar he carried away captive from Jerusalem eight hundred thirty and two persons:

29. Anno decimo octavo Nabuchadrezer transferre fecit de Jerusalem animas octingentas triginta duas.

30. In the three and twentieth year of Nebuchadrezzar Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty and five persons: all the persons were four thousand and six hundred.

30. Anno tertio et vigesimo Nabuchadrezer, transferre fecit Nelmzar-adan magister militum, Judaeorum animus septingentas quadraginta quinque; omnes animae quatuor millia et sexcentae. The number here given is to be restricted to the years here specified, that is, the seventh, the eighteenth, and the twenty-third of Nebuchadnezzar’s reign. We read of other captives; that is, in the third year of Jehoiakim’s reign, (Daniel 1:1) which was the first of Nebuchadnezzar; and in the eighth year of his reign, (2 Kings 24:12) when Jehoiachin was taken prisoner, and with him not less than ten thousand people, (2 Kings 24:14.)

We have no account of the number in the first captivity, when Daniel was taken to Babylon. The largest number in the eighth year of Nebuchadnezzar’s reign, even ten thousand. The amount of three captivities mentioned here, the last of which must have been after the murder of Gedaliah, is four thousand six hundred. All these being men, and of full age, there must have been many women and children. It has been thought that all, taken captive all these times, could not have been less than fifty thousand. — Ed.

31. And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth day of the month, that Evilmerodach king of Babylon in the first year of his reign lifted up the head of Jehoiachin king of Judah, and brought him forth out of prison,

31. Fuit autem tricesimo septimo anno transmigrationis Jehoiakin regis Jehudah, duodecimo mense, vicesima quinta mensis, elevavit Evil-merodach rex Babylonis, anno regni sui, caput Jehoiakin regis Jehudah, et eduxit eum de domo carceris;

32. And spake kindly unto him, and set his throne above the throne of the kings that were with him in Babylon,

32. Loquutusque est eum eo bolla, et posuit thronum ejus super thronum regum, qui erant secum in Babylone;

33. And changed his prison garments: and he did continually eat bread before him all the days of his life.

33. Et mutavit vestimenta carceris ejus, et comedebat panem coram eo semper omnibus diebus vitae suae.

34. And for his diet, there was a continual diet given him of the king of Babylon, every day a portion until the day of his death, all the days of his life.

34. Et portio ejus, portio perpetua dabatur ei a rege Babylonis, per singulos dies ejus, usque ad diem quo mortuus est, omnibus diebus vitae ejus.

Laus Deo

PRELECTIONS OF JOHN CALVIN

ON

THE LAMENTATIONS OF JEREMIAH

PREFACE

I undertake now to explain The Lamentations of Jeremiah. We must inquire when the Book was composed by the Prophet, and also what was the object of the author. Grossly mistaken was Jerome, who thought that it is the Elegy which Jeremiah composed on the death of Josiah; for we see nothing here that is suitable to that event. There is indeed mention made in one place of a king, but what is said there cannot be applied to Josiah; for he was never driven into exile, but was buried at Jerusalem with his fathers. From the whole contents of the Book we may justly conclude, that it was written after the city was destroyed, and the people led into exile.

Some think that Jeremiah, before this calamity happened, historically described it, and that he thus prophesied of what was future and yet unknown. But this is by no means probable; for Jeremiah here sets before the eyes of all, those things which they knew as facts; and we shall easily discover that his manner of stating things is wholly different from that used in prophetic writings. There is, then, no doubt but that Jeremiah, after the city was destroyed and the Temple burnt, bewailed the miserable state of his own nation, not after the manner of heathens, but that he might shew that even in so disastrous a state of things some benefit might be derived from what he says. And this is what ought to be especially noticed; for except we bear this in mind, the Book will lose its peculiar interest, but if we direct our minds to that desolation, which wholly dejected not only the people in general, but also the Prophet himself, so that he lost all hope, we may surely hence derive no small benefit. It is an easy thing to extol in high terms the favor of God in prosperity, and also to exhort those who have reasons to hope well to entertain confidence, and to bring forward God’s promises, that the minds of the godly may recumb on them; but when things are in a state of despair, and God seems to have forsaken his Church, since prophecy still remains in its force, and God appears as stretching forth his hand to the miserable, and to such as are almost in a hopeless state, we hence derive much benefit, and this is the chief use of what is taught here. But. we see that Jeremiah, when the kingdom had fallen, when the king with all his children was exposed to extreme disgrace, when in short the covenant of God seemed wholly abolished, still continued to discharge his office, which he certainly did not do in vain.

When, therefore, he understood that his teaching would not be without fruit, he was thus induced to speak first of God’s judgments; secondly, to exhort the people to repentance; thirdly, to encourage them to hope; and lastly, to open the door for prayer to God, so that the people in their extremities might venture to flee to God’s mercy; which could not have been done without faith.

We now in a measure understand for what purpose this Book was written by Jeremiah: his object was to shew that though nothing in the land appeared but desolation, and the Temple being destroyed, the Covenant of God appeared as made void, and thus all hope of salvation had been cut off, yet hope still remained, provided the people sought God in true repentance and faith; and he thus proceeded in the course of his calling, and made it evident that his doctrine would not be without benefit.

He indeed bewails, as I have said, the extreme calamity of his people; but he mingles with his lamentations the doctrine of repentance and faith’ For, on the one hand, he shews that the people suffered a just punishment for the many iniquities, of which they could not have been healed; and then, on the other hand, he gives them some intimations of God’s mercy, that in death itself the Jews might seek life, nay, that in the lowest depths they might know that God would be propitious to them. He at length by his own example stimulates them to pray; but prayer is founded on faith. It then follows, that Jeremiah, when the people had become wholly alienated from the worship of God, yet spent his labor in collecting together the remnant. Though, then, the whole Church was not only in the greatest disorder, but also reduced as it were almost to nothing, yet Jeremiah constructed some sort of building out of the ruins. This is the substance of this Book.

The Greek Translators call this Book Θρήνους, Lamentations, and very properly, as also the Hebrews call it קינוה, kinut; though the common name or title is אכה, aike, from the first word in it. But when they wish to express what the Book contains, they call it קינות, kinut, Lamentations.

Let us now proceed to the words; for what I have now briefly touched upon, can be more fully explained as we go on.

CHAPTER 1

Lecture First.

Lamentations 1:1

1. How doth the city sit solitary that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!

1. Quomodo sedet solitaria civitas, quae abundavit populo! facta est tanquam vidua, quae magna fuit in gentibus! Quae dominataest in provinciis, redacta est ad tributum!

CHAPTER 51

Jr 51:1-64. Continuation of the Prophecy against Babylon Begun in the Fiftieth Chapter.

1. in the midst of them that rise ... against me--literally, "in the heart" of them. Compare Psa 46:2, "the midst of the sea," Margin; Eze 27:4, "the heart of the seas"; Margin; Mt 12:40. In the center of the Chaldeans. "Against Me," because they persecute My people. The cabalistic mode of interpreting Hebrew words (by taking the letters in the inverse order of the alphabet, the last letter representing the first, and so on, Jr 25:26) would give the very word Chaldeans here; but the mystical method cannot be intended, as "Babylon" is plainly so called in the immediately preceding parallel clause.

wind--God needs not warlike weapons to "destroy" His foes; a wind or blast is sufficient; though, no doubt, the "wind" here is the invading host of Medes and Persians (Jr 4:11; 2Ki 19:7).

2. fanners--(See on Jr 15:7). The fanners separate the wheat from the chaff; so God's judgments shall sweep away guilty Babylon as chaff (Psa 1:4).

3. Against him that bendeth--namely, the bow; that is, the Babylonian archer.

let the archer bend--that is, the Persian archer (Jr 50:4). The Chaldean version and Jerome, by changing the vowel points, read, "Let not him (the Babylonian) who bendeth his bow bend it." But the close of the verse is addressed to the Median invaders; therefore it is more likely that the first part of the verse is addressed to them, as in English Version, not to the Babylonians, to warn them against resistance as vain, as in the Chaldean version. The word "bend" is thrice repeated: "Against him that bendeth let him that bendeth bend," to imply the utmost straining of the bow.

4. (See on Jr 49:26; Jr 50:30; Jr 50:37).

5. forsaken--as a widow (Hebrew). Israel is not severed from her husband, Jehovah (Is 54:5-7), by a perpetual divorce.

though ... sin--though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and therefore," not "though," translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin" [Grotius].

6. Warning to the Israelite captives to flee from Babylon, lest they should be involved in the punishment of her "iniquity." So as to spiritual Babylon and her captives (Re 18:4).

7. Babylon is compared to a cup, because she was the vessel in the hand of God, to make drunken with His vengeance the other peoples (Jr 13:12; 25:15, 16). Compare as to spiritual Babylon, Re 14:8; 17:4. The cup is termed "golden," to express the splendor and opulence of Babylon; whence also in the image seen by Nebuchadnezzar (Da 2:38) the head representing Babylon is of gold (compare Is 14:4).

8-9. Her friends and confederates, who behold her fall, are invited to her aid. They reply, her case is incurable, and that they must leave her to her fate. (Is 21:9; Re 14:8; 18:2, 9).

balm--(Jr 8:22; 46:11).

10. Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanksgivings the promise-keeping faithfulness of their covenant God.

brought forth, &c.--(Psa 37:6).

our righteousness--not the Jews' merits, but God's faithfulness to Himself and to His covenant, which constituted the "righteousness" of His people, that is, their justification in their controversy with Babylon, the cruel enemy of God and His people. Compare Jr 23:6, "The Lord our righteousness"; Mi 7:9. Their righteousness is His righteousness.

declare in Zion--(Psa 102:13-21).

11. Make bright--literally, "pure." Polish and sharpen.

gather--literally, "fill"; that is, gather in full number, so that none be wanting. So, "gave in full tale" (1Sa 18:27). Gesenius, not so well, translates, "Fill with your bodies the shields" (compare So 4:4). He means to tell the Babylonians, Make what preparations you will, all will be in vain (compare Jr 46:3-6).

kings of ... Medes--He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom.

temple--(Jr 50:28).

12. With all your efforts, your city shall be taken.

standard--to summon the defenders together to any point threatened by the besiegers.

13. waters--(Jr 51:32, 36; see on Is 21:1). The Euphrates surrounded the city and, being divided into many channels, formed islands. Compare as to spiritual Babylon "waters," that is, "many peoples," Re 17:1, 15. A large lake also was near Babylon.

measure--literally, "cubit," which was the most common measure, and therefore is used for a measure in general. The time for putting a limit to thy covetousness [Gesenius]. There is no "and" in the Hebrew: translate, "thine end, the retribution for thy covetousness" [Grotius]. Maurer takes the image to be from weaving: "the cubit where thou art to be cut off"; for the web is cut off, when the required number of cubits is completed (Is 38:12).

14. by himself--literally, "by His soul" (2Sa 15:21; He 6:13).

fill ... with caterpillars--locusts (Na 3:15). Numerous as are the citizens of Babylon, the invaders shall be more numerous.

15-19. Repeated from Jr 10:12-16; except that "Israel" is not in the Hebrew of Jr 51:19, which ought, therefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (that is, of the nation peculiarly His own). In Jr 10:1-25 the contrast is between the idols and God; here it is between the power of populous Babylon and that of God: "Thou dwellest upon many waters" (Jr 51:13); but God can, by merely "uttering His voice," create "many waters" (Jr 51:16). The "earth" (in its material aspect) is the result of His "power"; the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (Jr 51:15). Such an Almighty Being can be at no loss for resources to effect His purpose against Babylon.

20. (See on Jr 50:23). "Break in pieces" refers to the "hammer" there (compare Na 2:1, Margin). The club also was often used by ancient warriors.

22. old and young--(2Ch 36:17).

24. The detail of particulars (Jr 51:20-23) is in order to express the indiscriminate slaughters perpetrated by Babylon on Zion, which, in just retribution, are all to befall her in turn (Jr 50:15, 29).

in your sight--addressed to the Jews.

25. destroying mountain--called so, not from its position, for it lay low (Jr 51:13; Ge 11:2, 9), but from its eminence above other nations, many of which it had "destroyed"; also, because of its lofty palaces, towers, hanging gardens resting on arches, and walls, fifty royal cubits broad and two hundred high.

roll thee down from the rocks--that is, from thy rock-like fortifications and walls.

burnt mountain--(Re 8:8). A volcano, which, after having spent itself in pouring its "destroying" lava on all the country around, falls into the vacuum and becomes extinct, the surrounding "rocks" alone marking where the crater had been. Such was the appearance of Babylon after its destruction, and as the pumice stones of the volcano are left in their place, being unfit for building, so Babylon should never rise from its ruins.

26. corner ... stone ... foundations--The corner-stone was the most important one in the building, the foundation-stones came next in importance (Ep 2:20). So the sense is, even as there shall be no stones useful for building left of thee, so no leading prince, or governors, shall come forth from thy inhabitants.

27. (Jr 50:29). As in Jr 51:12 the Babylonians were told to "set up the standard," so here her foes are told to do so: the latter, to good purpose; the former, in vain.

Ararat--Upper or Major Armenia, the regions about Mount Ararat.

Minni--Lower or Lesser Armenia. Rawlinson says that Van was the capital of Minni. It was conquered by Tettarrassa, the general of Tetembar II, the Assyrian king whose wars are recorded on the black obelisk now in the British Museum.

Ashchenaz--a descendant of Japheth (Ge 10:3), who gave his name to the sea now called the Black Sea; the region bordering on it is probably here meant, namely, Asia Minor, including places named Ascania in Phrygia and Bithynia. Cyrus had subdued Asia Minor and the neighboring regions, and from these he drew levies in proceeding against Babylon.

rough caterpillars--The horsemen in multitude, and in appearance bristling with javelins and with crests, resemble "rough caterpillars," or locusts of the hairy-crested kind (Na 3:15).

28. kings of ... Medes--(Jr 51:11). The satraps and tributary kings under Darius, or Cyaxares.

his dominion--the king of Media's dominion.

29. land shall tremble ... every purpose of ... Lord shall be performed--elegant antithesis between the trembling of the land or earth, and the stability of "every purpose of the Lord" (compare Psa 46:1-3).

30. forborne to fight--for the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted.

remained in ... holds--not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.

31. (See on Jr 50:24).

One post--One courier after another shall announce the capture of the city. The couriers despatched from the walls, where Cyrus enters, shall "meet" those sent by the king. Their confused running to and fro would result from the sudden panic at the entrance of Cyrus into the city, which he had so long besieged ineffectually; the Babylonians had laughed at his attempts and were feasting at the time without fear.

taken at one end--which was not known for a long time to the king and his courtiers feasting in the middle of the city; so great was its extent that, when the city was already three days in the enemy's hands, the fact was not known in some parts of the city [Aristotle, Politics, 3.2].

32. passages are stopped--The guarded fords of the Euphrates are occupied by the enemy (see on Jr 50:38).

reeds ... burned--literally, "the marsh." After draining off the river, Cyrus "burned" the stockade of dense tree-like "reeds" on its banks, forming the outworks of the city's fortifications. The burning of these would give the appearance of the marsh or river itself being on "fire."

33. like a threshing-floor, it is time to thresh her--rather, "like a threshing-floor at the time of threshing," or "at the time when it is trodden." The treading, or threshing, here put before the harvest, out of the natural order, because the prominent thought is the treading down or destruction of Babylon. In the East the treading out of the corn took place only at harvest-time. Babylon is like a threshing-floor not trodden for a long time; but the time of harvest, when her citizens shall be trodden under foot, shall come [Calvin]. "Like a threshing-floor full of corn, so is Babylon now full of riches, but the time of harvest shall come, when all her prosperity shall be cut off" [Ludovicus De Dieu]. Grotius distinguishes the "harvest" from the "threshing"; the former is the slaying of her citizens, the latter the pillaging and destruction of the city (compare Joe 3:13; Re 14:15, 18).

34. me--Zion speaks. Her groans are what bring down retribution in kind on Babylon (Jr 50:17; Psa 102:13, 17, 20).

empty vessel--He has drained me out.

dragon--The serpent often "swallows" its prey whole; or a sea monster [Grotius].

filled his belly ... cast me out--like a beast, which, having "filled" himself to satiety, "casts out" the rest [Calvin]. After filling all his storehouses with my goods, he has cast me out of this land [Grotius].

35. my flesh--which Nebuchadnezzar hath "devoured" (Jr 51:34). Zion thus calls her kinsmen (Ro 11:14) slain throughout the country or carried captives to Babylon [Grotius]. Or, as "my blood" follows, it and "my flesh" constitute the whole man: Zion, in its totality, its citizens and all its substance, have been a prey to Babylon's violence (Psa 137:8).

36. plead ... cause--(Jr 50:34).

sea--the Euphrates (Jr 51:13; Jr 50:38). Compare Is 19:5, "sea," that is, the Nile (Is 21:1).

37. (Jr 50:26, 39; Re 18:2).

38-39. The capture of Babylon was effected on the night of a festival in honor of its idols.

roar ... yell--The Babylonians were shouting in drunken revelry (compare Da 5:4).

41. Sheshach--Babylon (compare Note, see Jr 25:26); called so from the goddess Shach, to whom a five days' festival was kept, during which, as in the Roman Saturnalia, the most unbridled licentiousness was permitted; slaves ruled their masters, and in every house one called Zogan, arrayed in a royal garment, was chosen to rule all the rest. He calls Babylon "Sheshach," to imply that it was during this feast the city was taken [Scaliger].

42. The sea--the host of Median invaders. The image (compare Jr 47:2; Is 8:7, 8) is appropriately taken from the Euphrates, which, overflowing in spring, is like a "sea" near Babylon (Jr 51:13, 32, 36).

43. Her cities--the cities, her dependencies. So, "Jerusalem and the cities thereof" (Jr 34:1). Or, the "cities" are the inner and outer cities, the two parts into which Babylon was divided by the Euphrates [Grotius].

44. Bel ... swallowed--in allusion to the many sacrifices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other nations and offered to it (which it is said to have "swallowed"; compare "devoured," "swallowed," Jr 51:34; Jr 50:17), which it should have to disgorge (compare Jr 51:13; Jr 50:37). Of these gifts were the vessels of Jehovah's temple in Jerusalem (2Ch 36:7; Da 1:2). The restoration of these, as foretold here, is recorded in Ezr 1:7-11.

flow--as a river; fitly depicting the influx of pilgrims of all "nations" to the idol.

45-46. (See on Jr 51:6).

47. Grotius translates, "Because then (namely, on the third year) the time shall have come that," &c.

confounded--at seeing their gods powerless to help them.

her slain--in retribution for "Israel's slain" (Jr 51:49) who fell by her hand. Grotius translates, "her dancers," as in Jud 21:21, 23; 1Sa 18:6, the same Hebrew word is translated, alluding to the dancing revelry of the festival during which Cyrus took Babylon.

48. heaven ... earth ... sing for Babylon--(Is 14:7-13; 44:23; Re 18:20).

49. caused ... to fall--literally, "has been for the falling," that is, as Babylon made this its one aim to fill all places with the slain of Israel, so at Babylon shall all the slain of that whole land (not as English Version, "of all the earth") [Maurer]. Henderson translates, "Babylon also shall fall, ye slain of Israel. Those also of Babylon shall fall, O ye slain of all the earth." But, "in the midst of her," Jr 51:47, plainly answers to "at Babylon," Jr 51:49, English Version.

50. escaped ... sword--namely, of the Medes. So great will be the slaughter that even some of God's people shall be involved in it, as they had deserved.

afar off--though ye are banished far off from where ye used formerly to worship God.

let Jerusalem come into your mind--While in exile remember your temple and city, so as to prefer them to all the rest of the world wherever ye may be (Is 62:6).

51. The prophet anticipates the Jews' reply; I know you will say in despair, "We are confounded," &c. "Wherefore (God saith to you) behold, I will," &c. (Jr 51:52) [Calvin]. I prefer taking Jr 51:51 as the prayer which the Jews are directed to offer in exile (Jr 51:50), "let Jerusalem come into your mind" (and say in prayer to God), "We are confounded." This view is confirmed by Psa 44:15, 16; 79:4; 102:17-20; Is 62:6, 7.

for strangers--The "reproach," which especially has stung us, came when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our religion was a thing of naught.

52. Wherefore--because of these sighs of the Jews directed to God (Jr 51:21).

I ... judgment upon ... images--in opposition to the Babylonian taunt that Jehovah's religion was a thing of naught, since they had burned His temple (Jr 51:51): I will show that, though I have thus visited the Jews neglect of Me, yet those gods of Babylon cannot save themselves, much less their votaries, who shall "through all her land" lie and "groan" with wounds.

53. We are not to measure God's power by what seems to our perceptions natural or probable. Compare Ob 4 as to Edom (Am 9:2).

55. great voice--Where once was the great din of a mighty city, there shall be the silence of death [Vatablus]. Or, the "great voice" of the revellers (Jr 51:38, 39; Is 22:2). Or, the voice of mighty boasting [Calvin], (compare Jr 51:53).

her waves--"when" her calamities shall cause her to give forth a widely different "voice," even such a one as the waves give that lash the shores (Jr 51:42) [Grotius]. Or, "when" is connected thus: "the great voice" in her, when her "waves," &c. (compare Jr 51:13). Calvin translates, "their waves," that is, the Medes bursting on her as impetuous waves; so Jr 51:42. But the parallel, "a great voice," belongs to her, therefore the wave-like "roar" of "their voice" ought also belong to her (compare Jr 51:54). The "great voice" of commercial din, boasting, and feasting, is "destroyed"; but in its stead there is the wave-like roar of her voice in her "destruction" (Jr 51:54).

56. taken--when they were least expecting it, and in such a way that resistance was impossible.

57. (Jr 51:39; Da 5:1, &c.).

58. broad walls--eighty-seven feet broad [Rosenmuller]; fifty cubits [Grotius]. A chariot of four horses abreast could meet another on it without collision. The walls were two hundred cubits high, and four hundred and eighty-five stadia, or sixty miles in extent.

gates--one hundred in number, of brass; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same number the inner city. Cyrus caused the outer walls to be demolished. Taking the extent of the walls to be three hundred and sixty-five stadia, as Diodorus states, it is said two hundred thousand men completed a stadium each day, so that the whole was completed in one year.

labour ... in the fire--The event will show that the builders of the walls have "labored" only for the "fire" in which they shall be consumed, "In the fire" answers to the parallel, "burned with fire." Translate, "shall have labored in vain," &c. Compare Job 3:14, "built desolate places for themselves," that is, grand places, soon about to be desolate ruins. Jeremiah has in view here Ha 2:13.

59-64. A special copy of the prophecy prepared by Jeremiah was delivered to Seraiah, to console the Jews in their Babylonian exile. Though he was to throw it into the Euphrates, a symbol of Babylon's fate, no doubt he retained the substance in memory, so as to be able orally to communicate it to his countrymen.

went with Zedekiah--rather, "in behalf of Zedekiah"; sent by Zedekiah to appease Nebuchadnezzar's anger at his revolt [Calvin].

fourth year--so that Jeremiah's prediction of Babylon's downfall was thus solemnly written and sealed by a symbolical action, six whole years before the capture of Jerusalem by the Babylonians.

quiet prince--Compare 1Ch 22:9, "a man of rest." Seraiah was not one of the courtiers hostile to God's prophets, but "quiet" and docile; ready to execute Jeremiah's commission, notwithstanding the risk attending it. Glassius translates, "prince of Menuchah" (compare 1Ch 2:52, Margin). Maurer translates, "commander of the caravan," on whom it devolved to appoint the resting-place for the night. English Version suits the context best.

Thus saith the Lord - This chapter is a continuation of the preceding prophecy.

A destroying wind - Such as the pestilential winds in the east; and here the emblem of a destroying army, carrying all before them, and wasting with fire and sword.

And will send - fanners - When the corn is trodden out with the feet of cattle, or crushed out with a heavy wheel armed with iron, with a shovel they throw it up against the wind, that the chaff and broken straw may be separated from it. This is the image used by the prophet; these people shall be trodden, crushed, and fanned by their enemies.

For Israel hath not been forsaken - God still continued his prophets among them; he had never cast them wholly off. Even in the midst of wrath - highly deserved and inflicted punishment, he has remembered mercy; and is now about to crown what he has done by restoring them to their own land. I conceive אשם asham, which we translate sin, as rather signifying punishment, which meaning it often has.

Made all the earth drunken - The cup of God's wrath is the plenitude of punishment, that he inflicts on transgressors. It is represented as intoxicating and making them mad.

Babylon is suddenly fallen and destroyed - These appear to be the words of some of the spectators of Babylon's misery.

We would have healed Babylon - Had it been in our power, we would have saved her; but we could not turn away the judgment of God.

The Lord hath brought forth our righteousness - This is the answer of the Jews. God has vindicated our cause.

Make bright the arrows - This is the prophet's address to Babylon.

The Lord hath raised up the spirit of the kings of the Medes - Of Cyaxares king of Media, called Darius the Mede in Scripture; and of Cyrus king of Persia, presumptive heir of the throne of Cyaxares, his uncle. Cambyses, his father, sent him, Cyrus, with 30, 000 men to assist his uncle Cyaxares, against Neriglissar king of Babylon, and by these was Babylon overthrown.

Set up the standard - A call to the enemies of Babylon to invest the city and press the siege.

O thou that dwellest upon many waters - Thou who hast an abundant supply of waters. It was built on the confluence of the Tigris and Euphrates; the latter running through the city. But the many waters may mean the many nations which belonged to the Babylonish empire; nations and people are frequently so called in Scripture.

I will fill thee with men - By means of these very waters through the channel of thy boasted river, thou shalt be filled with men, suddenly appearing as an army of locusts; and, without being expected, shall lift up a terrific cry, as soon as they have risen from the channel of the river.

He hath made the earth by his power - The omnipotence of God is particularly manifested in the works of creation.

He hath established the world by his wisdom - The omniscience of God is particularly seen in the government of תבל tebel, the inhabited surface of the globe. What a profusion of wisdom and skill is apparent in that wondrous system of providence by which he governs and provides for every living thing.

And hath stretched out the heaven by his understanding - Deep thought, comprehensive design, and consummate skill are especially seen in the formation, magnitudes, distances, revolutions, and various affections of the heavenly bodies.

When he uttereth his voice - Sends thunder.

There is a multitude of waters - For the electric spark, by decomposing atmospheric air, converts the hydrogen and oxygen gases, of which it is composed, into water; which falls down in the form of rain.

Causeth the vapours to ascend - He is the Author of that power of evaporation by which the water is rarified, and, being lighter than the air, ascends in form of vapor, forms clouds, and is ready to be sent down again to water the earth by the action of his lightnings, as before. And by those same lightnings, and the agency of heat in general, currents of air are formed, moving in various directions, which we call winds.

Every man is brutish by his knowledge - He is brutish for want of real knowledge; and he is brutish when he acknowledges that an idol is any thing in the world. These verses, from fifteen to nineteen, are transcribed from Jer 10:12-16.

Thou art my battle axe - I believe Nebuchadnezzar is meant, who is called, Jer 50:23, the hammer of the whole earth. Others think the words are spoken of Cyrus. All the verbs are in the past tense: "With thee have I broken in pieces," etc., etc.

And I will render - The ו vau should be translated but, of which it has here the full power: "But I will render unto Babylon."

O destroying mountain - An epithet which he applies to the Babylonish government; it is like a burning mountain, which, by vomiting continual streams of burning lava inundates and destroys all towns, villages fields, etc., in its vicinity.

And roll thee down from the rocks - I will tumble thee from the rocky base on which thou restest. The combustible matter in thy bowels being exhausted, thou shalt appear as an extinguished crater; and the stony mutter which thou castest out shall not be of sufficient substance to make a foundation stone for solidity, or a corner stone for beauty, Jer 51:26. Under this beautiful and most expressive metaphor, the prophet shows the nature of the Babylonish government; setting the nations on fire, deluging and destroying them by its troops, till at last, exhausted, it tumbles down, is extinguished, and leaves nothing as a basis to erect a new form of government on; but is altogether useless, like the cooled lava, which is, properly speaking, fit for no human purpose.

Set ye up a standard - Another summons to the Medes and Persians to attack Babylon.

Ararat, Minni - The Greater and Lesser Armenia.

And Ashchenaz - A part of Phrygia, near the Hellespont. So Bochart, Phaleg, lib. 1 c. 3, lib. 3 c. 9. Concerning Ashchenaz Homer seems to speak, Il. 2:370, 371: - Φορκυς αυ Φρυγας ηγε, και Ασκανιος θεοειδης, Τηλ' εξ Ασκανιης. "Ascanius, godlike youth, and Phorcys led

The Phrygians from Ascania's distant land."

Calmet thinks that the Ascantes, who dwelt in the vicinity of the Tanais, are meant.

And the land shall tremble - It is represented here as trembling under the numerous armies that are passing over it, and the prancing of their horses.

The mighty men - have forborne to fight - They were panic-struck when they found the Medes and Persians within their walls, and at once saw that resistance was useless.

One post shall run to meet another - As the city was taken by surprise, in the manner already related, so now messengers, one after another, were dispatched to give the king information of what was done; viz., that the city was taken at one end. Herodotus tells us that the extreme parts of the city were taken, before those of the center knew any thing of the invasion. Herodot. lib. 1 c. 191.

That the passages are stopped - Either the bridges or slips for boats, by which the inhabitants passed from one side to the other, and may mean the principal gates or passes in the city, which the victorious army would immediately seize, that they might prevent all communication between the inhabitants.

The reeds they have burned with fire - What this means I cannot tell, unless it refer to something done after the taking of the city. Setting fire to the reeds in the marshy ground, in order the better to clear the places, and give a freer passage to the water, that it may neither stagnate nor turn the solid ground into a marsh. Dr. Blayney thinks it refers to the firing of the houses, in order to throw the inhabitants into the greater confusion; but no historian makes any mention of burning the city, except what is said Jer 51:30, "They have burned her dwelling places;" and this may be a poetical expression. That they burnt nothing before they took the city must be evident from the circumstance of their taking the city by surprise, in the night time, with the greatest secrecy. Still there might have been some gates, barricadoes, or wooden works, serving for barracks or such like, which obstructed some of the great passages, which, when they had entered, they were obliged to burn, in order to get themselves a ready passage through the city. This is the more likely because this burning of reeds is connected with the stopping of the passages, burning the dwelling places, and breaking the bars.

The daughter of Babylon is like a threshing floor - The threshing wheel is gone over her; she is trodden under foot.

Nebuchadrezzar - hath devoured me - These are the words of Judea; he has taken away all my riches.

He hath cast me out - He shall vomit all up; i.e., they shall be regained.

The violence done to me - be upon Babylon, - and my blood upon the inhabitants of Chaldea - Zion begins to speak, Jer 51:34, and ends with this verse. The answer of Jehovah begins with the next verse. Though the Chaldeans have been the instrument of God to punish the Jews, yet in return they, being themselves exceedingly wicked, shall suffer for all the carnage they have made, and for all the blood they have shed.

I will dry up her sea - Exhaust all her treasures.

Without an inhabitant - See Jer 50:39.

In their heat I will make their feasts - It was on the night of a feast day, while their hearts were heated with wine and revelry, that Babylon was taken; see Dan 5:1-3. This feast was held in honor of the goddess Sheshach, (or perhaps of Bel), who is mentioned, Jer 51:41, as being taken with her worshippers. As it was in the night the city was taken, many had retired to rest, and never awoke; slain in their beds, they slept a perpetual sleep.

How is Sheshach taken! - Perhaps the city is here called by the name of its idol.

The praise of the whole earth - One of the seven wonders of the world; superexcellent for the height, breadth, and compass of its walls, its hanging gardens, the temple of Belus, etc., etc.

The sea is come up - A multitude of foes have inundated the city.

I will punish Bel in Babylon - Bel or Belus was their supreme deity.

That which he hath swallowed up - The sacred vessels of the temple of Jerusalem, which were taken thence by Nebuchadnezzar, and dedicated to him in his temple at Babylon.

The wall of Babylon shall fall - It shall cease to be a defense; and shall moulder away until, in process of time, it shall not be discernible.

My people, go ye out - A warning to all the Jews in Babylon to leave the city, and escape for their lives.

A rumor shall - come one year - A year before the capture of the city there shall be a rumor of war, - and in that year Belshazzar was defeated by Cyrus. In the following year the city was taken.

The heaven and the earth - shall sing for Babylon - Its fall shall be a subject of universal rejoicing.

Ye that have escaped the sword - The Jews.

Let Jerusalem come into your mind - Pray for its restoration; and embrace the first opportunity offered of returning thither.

Strangers are come into the sanctuaries - The lamentation of the pious Jews for the profanation of the temple by the Chaldeans.

Though Babylon should mount up to heaven - Though it were fortified even to the skies, it shall fall by the enemies that I will send against it.

The great voice - Its pride and insufferable boasting.

The Lord God of recompenses - The fall of Babylon is an act of Divine justice; whatever it suffers, it is in consequence of its crimes.

I will make drunk her princes - See on Jer 51:39 (note).

The broad walls of Babylon - Herodotus, who saw these walls, says, "The city was a regular square, each side of which was one hand red and twenty stadia, the circumference four hundred and eighty stadia. It was surrounded by a wall fifty cubits broad, and two hundred cubits high; and each side had twenty-five brazen gates." - Herod. lib. 1 c. 178. Had not Cyrus resorted to stratagem, humanly speaking, he could not have taken this city. For the destruction of this wall and its very vestiges, see on Isa 13:19 (note).

The word which Jeremiah - On account of the message sent by Jeremiah to the Jewish captives in Babylon.

Wrote in a book - Whether this book contained any more than is recorded in this place we do not know; probably it contained no more than what is found in Jer 51:62-64. A book, ספר sepher, signifies, in Hebrew, any writing, great or small.

Thus shall Babylon sink, etc. - This is the emblem of its overthrow and irretrievable ruin. See Rev 18:21, where we find that this is an emblem of the total ruin of mystical Babylon.

Herodotus relates a similar action of the Phocaeans, who, having resolved to leave their country, and never return to it again, μυδρον σιδηρεον κατεπονωσαν, και ωμοσαν μη πριν ες Φωκαιην ἡξειν, πριν η τον μυδρον τουτον αναφηναι· "threw a mass of iron into the sea, and swore that they would never return to Phocaea till that iron mass should rise and swim on the top." The story is this: The Phocaeans, being besieged by Harpagus, general of the Persians, demanded one day's truce to deliberate on the propositions he had made to them relative to their surrendering their city; and begged that in the mean while he would take off his army from the walls. Harpagus having consented, they carried their wives, children, and their most valuable effects, aboard their ships; then, throwing a mass of iron into the sea, bound themselves by an oath never to return till that iron should rise to the top and swim. See Herodotus, lib. 1 c. 165.

Horace refers to this in his epode Ad Populum Romanum, Epode 16 ver. 25: -

Sed juremus in haec: simul imis saxa renarint

Vadis levata, ne redire sit nefas. "As the Phocaeans oft for freedom bled,

At length with imprecated curses fled."

Francis.

Thus far are the words of Jeremiah - It appears that the following chapter is not the work of this prophet: it is not his style. The author of it writes Jehoiachin; Jeremiah writes him always Jeconiah, or Coniah. It is merely historical, and is very similar to 2 Kings 24:18-25:30. The author, whoever he was, relates the capture of Jerusalem, the fate of Zedekiah, the pillage and burning of the city and the temple. He mentions also certain persons of distinction who were slain by the Chaldeans. He mentions the number of the captives that were carried to Babylon at three different times; and concludes with the deliverance of King Jehoiachin from prison in Babylon, in which he had been for thirty-seven years. It is very likely that the whole chapter has been compiled from some chronicle of that time, or it was designed as a preface to the Book of the Lamentations; and would stand with great propriety before it, as it contains the facts on which that inimitable poem is built. Were it allowable, I would remove it to that place.

Forsaken - Not utterly forsaken.

Soul - By soul is meant life, and by iniquity the punishment of the Babylonian's iniquity.

Drunken - She had made all the nations about her drunken with the Lord's fury. Mad - Through the misery they felt from her.

We - The prophet seems to personate the mercenary soldiers, saying, they would have helped Babylon, but there was no healing for her.

Some - These words are spoken in the person of the Jews, owning the destruction of Babylon to be the mighty work of God, and an act of justice, revenging the wrongs of his people.

Set up - These seem to be the prophet's words to the Babylonians, rousing them out of their security. Historians tell us that the city was fortified by walls of fifty cubits high, and two hundred cubits broad, and by a very deep and large ditch.

Waters - Babylon is said to dwell upon many waters, because the great river Euphrates, did not only run by it, but almost encompass it branching itself into many smaller rivers, which made several parts of the city, islands.

Break in pieces - The sense of all these three verses is the same; that God had made use, and was still making use of the Babylonians to destroy many nations, to spoil much people, wasting their goods, routing their armies, killing all sorts of their inhabitants.

Mountain - Babylon was very high for its power, and greatness, and had very high walls and towers, that it looked at a distance like an high rocky mountain. They had destroyed many people. Burnt - Thy cities and towers which appear like a mountain shall be burnt.

As caterpillars - The Median horses are compared to their insects, either with respect to their numbers, or in regard of the terror caused by them when they came, being a great plague to the places which they infected.

The land - Babylon, or the land of Chaldea.

At one end - Cyrus entered the city at one end, by the channel of the river, which he had drained, and surprized Belshazzar in the midst of his feast.

The passages - The passages over the river Euphrates, and all the other passages by which the Babylonians might make their escape, were guarded with soldiers. Reeds - On the border of the river Euphrates were vast quantities of great and tall reeds, which with the mud in which they stood, were as another wall to the city; but the Medes had burnt them so as the way was open.

Threshing floor - Babylon had been a threshing instrument, by which, and a threshing - floor in which God had threshed many other nations; God now intended to make it as a threshing - floor wherein he would thresh the Chaldeans. Tread her - So they used to prepare their threshing - floors against the time of harvest. The time - The harvest which the justice of God would have from the ruin of the Chaldeans.

Me - The prophet speaks this in the name of the Jews. Cast me out - As beasts of prey eat what they please of other beasts they have preyed upon, and leave the rest in the field.

Dry up - Alluding to what Cyrus did.

They - The Babylonians, upon the taking of their city.

Heat - When they shall grow hot with wine, I will make them a feast of another nature. Interpreters judge that Belshazzar, Dan 5:1, made a feast to a thousand of his Lords, when he and his wives, and concubines, drank wine in the vessels belonging to the temple, during which feast the city was taken. And not awake - While they were merry with their wine, they fell into a sleep which they never awoke out of.

Sheshach - A name given to the city of Babylon.

The sea - A multitude of enemies.

Bel - Bel was the principal Babylonian idol. Bring forth - All the vessels of the temple, 2Chron 36:7, and whatever gifts the Babylonians had presented to him. The wall - And the city of Babylon shall be also ruined.

Go out of her - At all hazards escape for your lives.

Then - All the creatures in heaven and earth shall rejoice at the vengeance which God shall take upon Babylon.

Of all the earth - This term must be understood in a restrained sense; the Chaldeans coming up from all parts of Chaldea to help Babylon, were slain there, as by the means of Babylon the Israelites were slain that came from all parts of Judea to help Jerusalem.

Ye - Ye Jews, leave Babylon as soon as liberty is proclaimed. Remember - And remember in Judea the great things both of justice and mercy which God hath done.

We - We Jews are ashamed to hear the enemies reproaching us, for our God, or for our religion. Strangers - Pagans that were strangers to the commonwealth of Israel, are come, not to worship, but to plunder, the sanctuaries of the Lord; even into the courts of the priests and of the Israelites; yea, into the most holy place.

Wherefore - For this profanation of my holy place, I will be revenged not only upon their idols, but upon the worshippers of them, and cause a groaning of wounded men over all the country of the Chaldeans.

The great voice - The noises caused from multitudes of people walking up and trafficking together. A noise - The noise of her enemies that shall break in upon her shall be like the roaring of the sea.

Because - Little more is said here than was before, only the words hint the taking of Babylon by a surprize when the king, and the inhabitants were not aware of it, which we had before also told us, ver.39,40. Requite - The wrongs done to his people.

Drunk - A plain allusion to the posture the king of Babylon, and the thousand of his lords were in, when their city was taken while they were drinking wine in the bowls that were brought from the temple at Jerusalem.

Weary - Though the people should labour to quench this fire, or to rebuild this city, yet it would be all lost labour.

In the fourth year - This circumstance lets us know that this prophecy was many years before Babylon was destroyed; for it was seven years before Jerusalem was taken; so as it must be above sixty years before it was fulfilled in the first degree.

Shalt read - Probably to the Jews, that were in Babylon.

Shalt say - Thou shalt testify that thou believest what thou hast read.

Weary - With that weight of judgment which shall be upon them. The words - The prophetical words of Jeremiah; for the matter of the next chapter is historical, and the book of Lamentations is not prophetical.

1 THus saith the LORD, Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind .

In this chapter the prophesie of the destruction of Babylon is continued under new Metaphors, he begins with that of a Wind, a destroying Wind, (as northerly winds are ordinarily very pernicious,) but the Hebrew idiom so ill suiteth that of other Languages that it is no easie matter positively to assert the sense of the words used. In the Hebrew they are and to, or against those that inhabit the heart of those that rise up. Some would have it those that are wise in their own opinion and are therefore said to dwell in their heart. Others, those that are secure, but the best Interpreters judge our Translation to have best hit the sense,—them that dwell in the heart, i. e. that is in the midst of the Caldeans who are here said to have risen up against God, to strive against God, chap. 50.24.

Marginal references: Heb. in the heart.

2 And will send unto Babylon fanners, that shall fan her, and empty her land : for in the day of trouble they shall be against her round about .

Wicked men are compared to chaff, Psal. 2.4. Such as execute judgment on them are called fanners, Ier. 15.7. So Mat. 3.12. because as the fanner keepeth▪ what is in the fan unquiet in a continual motion and agitation, by which (advantaged by the Wind) he emptieth it of the chaff: so the executioners of Gods vengeance, by a succession of judgments keeps a people from quiet, till all their chaff be winnowed out, and the fan be emptied of all but the more solid grain.

For (he saith) as the fanner first ridleth what he hath in his fan one way, then another, first throweth it up, then lets it fall into the fan, so the Enemies should be round about Babylon, and God would be on every side and every way destroying them.

Marginal references: chap. 15.7.

3 Against him that bendeth, let the archer bend his bow, and against him that lifteth up himself in his Brigandine ? and spare ye not her young men, destroy ye utterly all her host .

What ever Arms the Babylonians shall be armed with, they shall meet with their matches, those that are Archers, shall meet with Archers to bend the Bow against them, and those who are otherwise armed shall meet with persons prepared to incounter them at their own weapons.

Their whole host shall be destroyed both young and old men.

4 Thus the slain shall fall in the land of the Caldeans, and they that are thrust through in her streets .

Thus all of them shall be destroyed, some in the Fields, some in the Streets of their Cities.

Marginal references: chap. 49.26.

5 For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts ; though their land was filled with sin against the holy one of Israel .

That is, not utterly forsaken, for in a sense they were forsaken as to some gradual manifestations of Gods love to them, but Iudah and Israel were not left as a Widow, or were not divorced from God.

The word translated sin signifies a most heinous sinning, or desolation and the best Interpreters judge that sin here signifieth the punishment of sin. God hath not forsaken the Jews utterly, though as they were formerly filled with grievous sins, so they be now filled with grievous judgements because of their sins.

6 Flee out of the midst of Babylon, and deliver every man his own soul: be not cut off in her iniquity : for this is the time of the LORDS vengeance, he will render unto her a recompence .

It is a matter of no great moment whether we understand these words as spoken to the Jews in the Captivity of Babylon, as chap. 50.8. or to those whom the Chaldeans had hired to help them. Or to such strangers as for their secular advantages lived in Babylon, by Soul here seemeth to be meant Life, and by Iniquity the punishment of the Babylonians iniquity (as the Heb. word oft signifies) though in the New Testament these words be used as a monition to people to separat from the Idolatries of mystical Babylon, yet they seeth here to be onely a warning to others to remove out of the reach of Babylons fall.

For the time is come when God hath determined to take vengeance on Babylon, and to recompence to her all her sin, and that cruelty which she shewed to the Jews in particular.

Marginal references: Rev. 18.4.; chap. 50.15, 28.

7 Babylon hath been a golden cup in the LORDS hand, that made all the earth drunken : the nations have drunken of her wine, therefore the nations are mad .

A golden Cup, be[illegible: 1 letter]ause of her great riches and plenty, God hitherto had made use of Babylon, as a rod in his hand, and had given her riches and power, and prosperity proportioned to the service he had for her to do, what she did she did by commission from God, therefore this golden cup is said to have been in the Lords hand, she had made all the nations about her drunken with the Lords fury.

Conquering them all, and making them mad through the misery and smart they felt from her. Babylon in Daniel is compared to an head of Gold, and Rev. 17.4, She is said to have had a golden cup in her hand, but the meaning is no more then this. That God had raised up Babylon to great degrees of dignity and splendor intending to make use of her to execute his vengeance upon many other people, and he did accordingly so use her, to give the cup of his fury to many Nations to the enraging of divers people, but now the course of his Providence toward her was altering, &c.

Marginal references: Rev. 14.8. and 17.4.

8 Babylon is suddenly fallen and destroyed : howl for her, take balm for her pain, if so be she may be healed .

That is, she shall suddenly fall and be destroyed, you may try all the probable wayes for her care, but they will all be used to no purpose.

That is, she shall suddenly fall and be destroyed, you may try all the probable wayes for her cure, but they will all be used to no purpose.

Marginal references: Isa. 21.9. Rev. 14.8. and 18.2.; chap. 46.11.

9 We would have healed Babylon, but she is not healed , forsake her, and let us go every one to his own country , for her judgment reacheth unto heaven, and is lifted up even to the skies .

The Prophet here seemeth to personate the mercenary Souldiers that should come to help the Chaldeans, as if they should say this, they would have helped Babylon, but there was no healing for her.

And therefore they call one to another to leave her to her self, and return each man to his own Countrey.

For her punishment was very great, her case too sad for them to help. The reaching of things to the Heavens, and lifting them up to the skies are phrases used to signifie high and great measures, and degrees of things so expressed Gen. 11.4. Deut. 1.28. Psal. 107.26.

10 The LORD hath brought forth our righteousness, come and let us declare in Zion the work of the LORD our God .

These words are spoken as in the person of the Jews owning the destruction of Babylon to be the mighty work of God. 2. An act of justice and judgment pleading the cause and revenging the wrongs of his people and owning the Jewish Religion, and calling one to another to go to the Temple to declare what God had done for them, and to give thanks unto him for it.

Marginal references: chap. 50.28.

11 Make bright the arrows , gather the shields , the LORD hath raised up the spirit of the kings of the Medes , for his device is against Babylon to destroy it, because it is the vengeance of the LORD, the vengeance of his temple .

Prepare the Arrows for fighting, whether by feathering, sharpning▪ or polishing and cleansing of them, is not much material.

You that are Chaldeans gather all the Shields you have together, you will have need of them all: or you that are the Enemies of the Chaldeans, gather you together your Shields.

For God hath put a Spirit into Cyrus and Darius, &c. and his design is against Babylon to destroy it.

It is a day in which God is resolved to take vengeance on Babylon, to take vengeance for the indignities they have offered to, and the horrible profanation of his Temple.

Marginal references: chap. 46.4.; Heb. pure.; Isa. 13.17.; [illegible: 1 word]. 50.28.

12 Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes : for the LORD hath both devised and done that which he spake against the inhabitants of Babylon.

Some judge these words spoken to the Medes declaring the Will of God, that they should use all probable means to conquer Babylon, or (as some would have it) display their Banners upon the Walls of it, as signs of its being already conquered: but certainly it is more reasonable to conclude them the Prophets words to the Babylonians, either rousing them out of their security (for it appears they were strangely secure from Dan. 5. Historians tell us that the City was fortified by Walls fifty cubits high, and 2 hundred cubits broad, and by a very deep and large ditch, besides that on one it had the River Euphrates) or at least quickening them to make all the preparation they could, though all would be to very little purpose, for God had resolved upon what he would do upon Babylon, and it was already as good as done.

Marginal references: Heb. liers in wait.

13 O thou that dwellest upon many waters , abundant in treasures , thine end is come, and the measure of thy covetousness .

Babylon is said to dwell upon many waters because upon the great River Euphrates, which they say did not onely run by it, but almost incompass it, branching it self into many smaller Rivers which made several parts of the City, Islands.

It is a City much noted in Scripture for wealth, and made much more wealthy then it was by traffick by the conquest of many Nations.

The Prophet tells them that now their gathering time was over, there was now a boundary set to their covetousness, in the Hebrew it is the cubit of thy covetousness, which is by our translators well translated a measure, because it was amongst the Jews the common measure of height and depth. The word by us translated covetousness, as Exod. 18.21. may either signifie riches the object of their covetousness, or prosperity, or that unlawful desire of having more which is properly called Covetousness, either because they should be destroyed utterly, or because they should prosper no more, there was no end put to the Babylonians lusts, but there was an end put to the satisfaction of their lusts.

14 The LORD of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillars ; and they shall lift up a shout against thee c.

The Lord that is able to bring to pass what he saith, hath sworn by his Life, or by himself, see the like phrase Isa. 45.23. chap. 22.5. & 44.26. & 49.13. Amos 4.2. & 6.8. that is the thing next mentioned shall come to pass as certainly as that there is a God in Heaven, or that God liveth.

I will bring against thee a great Army, that shall be like a swarm of Caterpillars, and shall come against thee in such numbers as Caterpillars use to come, and for the same end to eat thee up, and destroy thee, and as Souldiers use to do when they go on to fight their Enemies, or to assault Cities, they shall make a great shout against thee.

Marginal references: Heb. his soul.; Heb. utter.

19 The portion of Jacob is not like them, for he is the former of all things, and Israel is the rod of his inheritance: the LORD of hosts is his name .

We had these five verses all in the 10th. chapter, verse 12, 13, 14, 15, 16. See there the explication of the several passages in them, the scope of which is only to convince those to whom the Prophet spoke that notwithstanding all the power, and Riches, and Greatness, and Alliances of the Chaldeans, yet that God who had threatned this ruine to them was able to bring it upon them, and all their Idols were vanities, things of nought that should not be able to protect them, and from whose power or impotency, they must not measure nor make up a judgement of what God was able to do, for Israels God was that God who made the World, and the Lord of all the Armies of the Creatures whether in Heaven or Earth.

Marginal references: chap. 10.16.

20 Thou art my battle-ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms .

Interpreters are here divided, whether by thou or thee in this and the following verses to understand Cyrus, whom God made use of to destroy Babylon, and many other places, or Babylon. Our Translators understand it of Cyrus, and therefore speak of the future tense, will I. The Hebrew Text will not resolve us; I rather incline to interpret it of Babylon, as indeed the most do, and so it should be, Thou hast been, and art, for that is the sense, Cyrus and Darius were not yet in being. God had made use of Babylon like an Hammer or Battle-Axe to break many nations in pieces.

Marginal references: chap. 50.23.; Or, i[illegible: 1 letter] thee or by thee.

23 I will also break in pieces with thee the shepherd, and his flock, and with thee will I break in pieces the husbandman, and his yoke of oxen, and with thee will I break in pieces captains and rulers .

The sense of all these three verses is the same, viz. That God had made use, and was still making use of the Babylonians to waste and to destroy many nations, to spoil and impoverish much people, wasting their goods, routing their Armies, killing all sorts of their inhabitants.

24 And I will render unto Babylon, and to all the inhabitants of Chaldea, all their evil that they have done in Zion, in your sight, faith the LORD .

The particle in the front of this verse which our Translators (understanding the four former verses of Cyrus) render and in a copulative sense, must be rendred now or but, i[illegible: 1 letter] the four former verses be understood of Babylon, and the sense is this. Though I have hitherto made use of Babylon, and shall yet for a time make use of the Chaldeans and Babylonians t[illegible: 1 letter] destroy several other nations, yet now the time is come▪ that I will punish them, and recompence to them all the mischeif they have done to the Jews and some of the Jews shall live to see it.

25 Behold, I am against thee, O destroying mountain, saith the LORD, which destroyest all the earth , and I will stretch out my hand upon thee, and roll thee down from the rocks , and will make thee a burnt mountain .

Babylon is not here called a Mountain because it was scituated upon any Hills or Mountains, for it appears from Genesis 11.2. that it was scituated in a plain, and we read verse 13. that it dwelt upon many Waters, but because it was very high for its Power, and Greatness and had very high Walls and Towers, that it looked at a distance like an high rocky Mountain, and as some say (being a very large City) was full of Trees. They had destroyed many people of the Earth that lay near to them.

God threatens to destroy them notwithstanding their Towers, and great Fortifications, as many times they threw down Malefactors from high Rocks, Mountains, and Precipices.

And to make them like Aetna or Vesuvius, or like some other Mountains of Sulphur, or other bituminous matter fired, which are alwayes burning or else he▪ threateneth that their Cities and Towers which appeared like a Mountain should be burnt.

26 And they shall not take of thee a stone for a corner, nor a stone for foundations, but thou shalt be desolate for ever saith the LORD .

God threatneth to Babylon an utter ruine, and desolation so as they should not have a stone left fit to lay a Foundation; or to make a corner stone: or as some others interpret it, that City should never be built again, there should never from the Rubbish of it be taken a stone to lay the foundation, nor to lay upon the corners of new Houses, new Walls, new Towers in that place. Foundation Stones, and Corner Stones, are principal Stones in Buildings. Nothing shall be left in Babylon of any worth, value, or considerableness.

Marginal references: Heb. everlasting desolations.

27 Set ye up a standard in the land, blow the trumpet amongst the nations , prepare the nations against her, call together against her the kingdoms of Ararat , Minni, and Ashchenaz , appoint a captain against her , cause the horses to come up as the rough caterpillars .

These former words of this verse are expounded by those that follow, setting up of standards and blowings of Trumpets, are preparatory to bring Armies together. The setting up of Standards, and blowing of Trumpets are Military signs of the Will of those Princes or Captains General whose those Standards are, and to whom those Trumpets belong, that those Souldiers who are under their Command should gather themselves together to the places where those Standards are set up, and those Trumpets blown.

What this Kingdom of Ararat was,

And those of Minni and Ashchenaz is very hard to determine, we read of a mountain called Ararat, where the Ark rested after the Flood, Genesis 8.4. Of Minni we read no where else; most Writers think these were two Kingdoms within Armenia. Ashchenaz descended from Noah by Iaphet, Genesis 10.3. certain it is that the Emperour of the M[illegible: 1 letter]des, had the Dominion of these places, from whence it is very probable that either Cyrus or Darius, or both drew out Souldiers to help them to conquer the Chaldeans.

After people are gathered together for War, the first thing to be done is to put them into Military Order, constituting a Captain General.

Let the Horses come up like the rough Caterpillar. Others read it like the wasting Caterpillar, or like the horrible afrighting Caterpillar. Great disputes there are amongst critical Interpreters what Caterpillars are here meant, the Caterpillars being generally smooth; but as we know not the complexion of Insects over all the World, so even amongst us we see some Caterpillars that look a little rough, that which alone we are here to attend is why the Median Horses are compared to these Insects, undoubtedly it is either with respect to their numbers, for Caterpillars in those Countries used to come in vast numbers. 2. Or in regard of the horror and trembling caused by them in people when they came, being a great Plague to the places which they infested.

28 Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof, and all the land of his dominion .

Here the Prophet declares those particular Princes, and Nations that should be Gods instruments to destroy Babylon, viz. Cyrus and Dari[illegible: 1 letter]s the Emperours of the Medes, with all the Forces under their Command, and people under their Dominion.

29 And the land shall tremble and sorrow ; for every purpose of the LORD shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant .

That is, Babylon or the Land of Chaldea shall tremble and sorrow.

For God hath determined to destroy it, and to leave it wholly desolate, so as none should dwell in it.

30 The mighty men of Babylon have forborn to fight, they have remained in their holds, their might hath failed , they became as women : they have burnt her dwelling places, her barrs are broken t.

When God hath determined an end, he ordereth means proportionable to that end. Babylon had many v[illegible: 2 letters]iant and mighty men, and it is very probable the Babylonians [illegible: 1 word] very much to them, but when it came to, God took off their courage so as they had no heart to fight but kept [illegible: 1 letter]hemselves in their strong holds, and, if at any time they came out, their courage failed them, and they behaved themselve[illegible: 1 letter] more like Women then Men of War, so as their Enemies burnt their Cities, brake down their Fortifications, and made what havock they pleased.

Marginal references: Is[illegible: 1 letter]. 19.16. chap. 50.37.

31 One post shall run to meet another, and one messenger to meet another, to shew the king of Babylon that his city is taken at one end .

We have had occasion once and again to recite what we have in Civil Historians about the taking of Babylon by Cyrus, viz. That it was taken by surprize, by the Median Emperours unexpected diverting the River E[illegible: 1 letter]phrates by divers Channels which he cut; as also that Babylon was a very vast City, the greatness of which might admit of Post, and Messengers from one end of the City to another to acquaint the King what was done at the other end of the City in which himself was Resident, and it is said that the King of Babylon when his City was taken, did not know of his danger until the Enemy had entred the City.

32 And that the passages are stopt , and the reeds they have burnt with fire , and the men of war are afrighted .

This was part of the message which the Prophet saith the Messenger should carry to the King of Babylon, that was in the other part of the City, that the passages over the River Enphrates, or any other passages by which the Babylonians might, upon the Enemies entrance, make their escape, were all stopped, and guarded with Souldiers, or otherwise so as there was no hope of any making an escape.

The word translated Reeds signifies also standing Pools of Water, and that some judge the sense, the water is drained out of the pits or pools so as it could not hinder the entrance of the Enemies, those that adhere to the translation of it Reeds, say that upon the borders of the River Euphrates were vast quantities of great and tall Reeds, which with the mud in which they stood, were as another Wall to the City, but the Medes had burnt up them so as the way was open to the Walls, and the Men of War,

Seeing these reeds burnt up, and the water drained from them, were afrighted, so as their hearts through fear failed them.

Marginal references: chap. 50.38.

33 For thus saith the LORD of hosts, the God of Israel, The daughter of Babylon is like a threshing floor , it is time to thresh her: yet a little while, and the time of her harvest shall come .

Babylon had been a threshing instrument, by which, and a threshing floor in which God had threshed many other Nations, God now intended to make it as a threshing floor wherein he would thresh the Chaldeans.

Some think because of the next words that the words were better translated it is time to tread her, (so the word properly signifies) as men use to prepare their threshing floors against the time of Harvest, for the time of this Harvest was near, her Harvest signifieth the Harvest which the Justice of God would have from the ruine of the Chaldeans.

Marginal references: Or, in the time that he thresheth her.

34 Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out .

The Prophet speaketh this in the name of the Jews complaining of the King of Babylon as the author of all the miseries they had indured, which he expresseth by several phrases signifying the same thing, viz. That it was the King of Babylon that had ruined them, and filled himself and his Souldiers with their delicate things, and cast them out of their Land dealing with them as Wolves or other Beasts of prey, that eat what they please of other Beasts they have preyed upon, and leave the rest in the Fields.

35 The violence done to me, and to my flesh, be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Ierusalem say .

The words are either a Prayer, or a prediction of Gods vengeance upon Babylon, so Psalm 137. v. 7, 8. God hath said vengeance is his and he will repay it. The Church of the Jews here commits its cause to God, and prayeth him to execute vengeance for her. How far it is lawful for us to pray against our Enemies, we have heard once and again.

Marginal references: Heb. my vi[illegible: 1 letter] lence.; Or, the remainder.; Heb. inhabitr[illegible: 1 letter]ss.

36 Therefore thus saith the LORD, Behold, I will plead thy cause, and take vengeance for thee , and I will dry up her sea, and make her springs dry .

Men had need take heed how they give cause of appeals to God against them, especially the appeals of such as are a people that have a Covenant relation to God. God in those cases ordinarily sheweth himself a swift witness and Iudge; and gives a speedy judgment in such causes. Behold saith God I will plead thy cause, not with words, but actually with my judicial dispensations, therefore it is expounded by taking vengeance.

The vengeance which God threatneth is expressed metaphorically under the notion of drying up her Sea, and making her Springs dry, which signifies the depriving her of all necessaries, not only of the abundance of her Men, Riches, Treasures, but of her Springs. Thus I had rather expound it, then as referring to the particular stratagem by which Cyrus took Babylon, viz. By drying up in some measure the River Euphrates, that is turning it into other Channels.

Marginal references: chap. 50.38.

37 And Babylon shall become heaps , a dwelling place for dragons, an astonishment and an hissing without an inhabitant .

Heapes of Rubbish.

See the Notes on chap. 50.39, 40. where the s[illegible: 1 letter]me thing wa[illegible: 1 letter] before said.

Marginal references: Isa. 13.22.

38 They shall roar together like lions: they shall yell as lions whelps .

It is incertain whether this be to be understood of the Medes, making horrible roarings and noises when they took Babylon: Or, of the Babylonians, who upon the taking of their City (as is usual) made horrid outcries as being a people quite undone, some think it referreth to the drunken noises of the Babylonians at their Festival, during the celebration of which we are told their City was taken, but to this one would think the comparison of Lions whelps (which ordinarily yell for want of victuals, or for some mischief done them, not when their bellies are full) should not so well agree.

Marginal references: Or, shake themselves.

39 In their heat I will make their feasts , and I will make them drunken, that they may rejoyce, and sleep a perpetual sleep, and not awake, saith the LORD .

When they shall grow hot with Wine, I will put or give, or make them a Feast of another nature. Interpreters judge that the Prophet referreth to the Feast made by Belshazzar, Dan. 5.1. To a thousand of his Lords, when he and his Wives, and Concubines drank Wine in the vessels belonging to the Temple, during which Feast the City was taken.

So they were made drunk with the wine cup of Gods fury, because the Lord had designed them to utter ruine, and destruction, that as men filled with Wine are merry, and shout, and then fall asleep; so the Chaldeans being drunk with the Wine of the Lords wrath, while they were merry with their Cups of Wine might fall into such a sleep as they should never awake out of.

Marginal references: verse 57.

40 I will bring them down like lambs to the slaughter, like rams with he goats .

That is, they shall be destroyed before they are aware of it.

41 How is Sheshach taken? and how is the praise of the whole earth surprized ? how is Babylon become an astonishment among the nations ?

We meet with this term Sheshach only here, and chapter 25.26. both places leave it doubtful whether it be to be taken for an Idol which they called by the name of Shach: or a name given to the City of Babylon which worshipped that Idol, to the honour of which the Babylonians kept a yearly Festival for several dayes. In the time of which Festival they say it was that Cyrus took the City of Babylon.

Babylon that was so famous over all the World for her splendor.

And so it is interpreted in the next words, wherein Babylon for the punishment brought upon it is said to be an astonishment to all Nations, which makes it probable that Babylon is what was called Sheshach, by the doubling of a letter, because she worshipped Schach.

42 The sea is come up upon Babylon: she is covered with the multitude of the wa[illegible: 1 letter]es thereof .

A multitude of Enemies, that are like the Sea in which there is a multitude of waters or that will over-run them as the Sea overfloweth the shore, or any land into which it once breaketh.

43 Her cities are a desolation, a dry land, and a wilderness, a land wherein no man dwelleth, neither doth any son of man pass thereby .

See chap. 2.6. and 9.12. the words are all of them descriptive of an utter desolation, that should not onely be the fate of Babylon the head City, but of all the inferiour Cities that were as daughters to that mother City.

44 And I will punish Bel in Babylon , and I will bring forth out of his mouth that which he hath swallowed up , and the nations shall not flow together any more unto him , yea the wall of Babylon shall fall .

Bel was the principal Babylonian Idol, of which see what is noted chap. 50.2.

All the Vessels of the Temple 2 Chron. 36.7. and what ever gifts the Babylonians had presented to him.

It was the custom of other Nations to send presents to the Gods of those Nations whom they were in subjection to, or whom they would appease; whence it is that we read the Philistines when they had the Ark would not send it home without a present, 1 Sam. 6.11. God by his Prophet foretelleth that the time should come when the Nations should come no more to Babylon, either to pay an homage to their chief Idol, nor yet to bring offerings unto him.

And the City of Babylon should be also ruined.

45 My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD .

These words are an exhortation to the Iews to be willing upon the first proclamation of Liberty by Cyrus, to go out of Babylon, notwithstanding the pleasantness of the place, and that now their stakes had been pitched there many years, because of the ruine which should most certainly come on that place.

Marginal references: chap. 5[illegible: 1 letter].[illegible: 1 letter] and ver. 6. Rev. 18.[illegible: 1 letter] ▪

46 And lest your hearts faint, and ye fear for the rumour that shall be heard in the land : a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler c.

And lest they should be affrighted by the Succession of Evils year after year that should come upon Babylon. Some think it were better translated, And let not your hearts faint. Though you should hear of Cyrus his coming year after year, yet faint not (for they say Cyrus was one year preparing, and that he spent the second year in passing through Assyria, so as he came not at Babylon till the third year) no not though you should see or hear of successive troubles, and a great deal of violence in the land by the opposition of great Princes one to another, for none of them shall do you any harm, but this doth not so well sute[illegible: 1 letter] to the former verse, where they are bidden to make haste out, and to save their own lives, I do therefore prefer the sense of our interpreters and their Translation of it, as making another Argument to perswade them to make haste out, because they would by reason of the successive evils year after year coming upon the Babylonians live there very troublesome and uneasie lives.

47 Therefore behold, the days come, that I will do judgment upon the graven images of Babylon, and her whole land shall be confounded , and all her slain shall fall in the midst of her .

I will do, that is, I will execute Judgment upon the Idols of Babylon, and the whole land of Chaldea shall be confounded, when they shall see that their Idols will do them no more service.

Some in stead of her slain, would have it read her dancers (for the City was taken while Belshazzar and his whole court were Revelling) but the learned Author of the English Annotations tells us the word will not bear it.

Marginal references: Heb. I wil visit upon.

48 Then the heaven, and the earth, and all that is therein shall sing for Babylon , for the spoilers shall come unto her from the north, saith the LORD .

All the Creatures in Heaven and Earth shall rejoice at the Vengeance which God shall take upon Babylon, which had been the destroyer of so many of their People.

The Median Souldiers are those here called spoilers from the North.

Marginal references: Isa. 44.2[illegible: 1 letter]. and 49.13. Rev. 18.20.

49 As Babylon hath caused the slain o[illegible: 1 letter] Israel to fall, so at Babylon shall fall the slain of all the earth .

The words in the Hebrew have some difficulty which is not so obvious to those not acquainted with that Language, but hath given occasion to Interpreters to vary in their particular Translations of it, but they mostly agree in the general sense. viz that these words are given as a reason why the whole earth should so much rejoyce in the ruine of Babylon, because Babylon had caused Israel to fall, the latter term all the earth must be understood in a restrained sense, for that earth; the Caldeans coming up from all parts of Chaldea to help Babylon. should be slain there, as by the means of Babylon the Israelites were slain that came up from all parts of Iudea to help Ierusalem.

Marginal references: Or, both Babylon is to fall, O ye slain or Israel, and with Babylon, &c.; Or, t[illegible: 1 letter]e c[illegible: 2 letters]ntry.

50 Ye that have escaped the sword, go away, stand not still : remember the LORD afar off , and let Jerusalem come into your mind .

It is hard to resolve whether the Prophet here speaks to the Chaldeans or the Medes or the Iews, though most understand it of the Iews whom God would have leave Babylon as soon as they should have a liberty proclaimed.

And to remember when they came in to Iudea the great things both of Justice toward the Chaldeans, and Mercy toward them, which God had done.

And keep Ierusalem in their mind, as the place where they were to worship God according to his direction, and for which God had so wrought.

51 We are confounded, because we have heard reproach , shame hath covered our faces: for strangers are come into the sanctuaries of the LORDs house .

The words of this verse seem to prove that the Iews were the Persons intended in the former verse whom God would have to go away, and not to stand still, for it is out of doubt, that it is of them the Prophet here speaketh, and whom the Prophet brings in here, saying, we are confounded, that is, ashamed (as it is expounded in the next words) to hear the Enemies reproaching us, for our God, or for our Religion, as Psal. 137.3. And

because Pagans that were strangers to the Commonwealth of Israel, who Numbers 1.51. might not come near the Tabernacle of the Lord, were come, and that not to worship, but to plunder and rifle in the Sanctuaries of the Lord, even into the Court of the Priests and of the Israelites, and into the most Holy Place, those whose very presence in these places had been a pollution of them.

52 Wherefore behold, the dayes come, saith the LORD, that I will do judgment upon her graven images, and through all her land, the wounded shall groan .

For which complaints of my people, or rather for which profanation of my Holy Place, I will be revenged upon their Graven Images, and not onely upon their Idols, but upon the Worshippers of them, and cause a groaning of wounded men over all the country of the Chaldeans, I will cause them to know that their Idols are not able to protect them from my Power and Justice.

53 Though Babylon should mount up to heaven, and though she should fortifie the height of her strength, yet from me shall spoilers come unto her, saith the LORD .

We are very prone to measure things by the measures of our own Reasons, and to judge of events which are to be the effects of Divine Power, by humane probabilities, therefore God is put to use many words to the same purpose; he saw the Iews saying in their hearts, How can these things be? Babylon hath impregnable Walls▪ two hundred foot high (so Historians report) and of a great breadth, and it hath very strong, and high Towers; God by his Prophet tells them, that if they could mount up as high as Heaven, if they could make their Towers much stronger than they were, yet the Spoilers were to come from him, and he could and would send spoilers, who would pull down her Walls, and break down her Towers.

Marginal references: Obad. 4.

54 A sound of a cry cometh from Babylon, and great destruction from the land of the Chaldeans .

To assure them that what God threatned should certainly be, he calls to the Iews to listen as if already there were a cry from Babylon ▪ and a sound of a great destruction from the land of the Chaldeans.

55 Because the LORD hath spoiled Babylon , and destroyed out of her the great voice , when her waves do roar, like great waters, a noise of their voice is uttered .

The sword is not so much the s[illegible: 1 letter]ord of the Medes as the sword of the Lord. It is he who is to be looked at, as the spoiler of Babylon.

And hath made to cease in that great City the noises caused from multitudes of people in it walking up and down, and traffiquing together.

The noise of her Enemies that shall break in upon her shall be like the noise and roarings of the Sea, when it dasheth upon the shore or upon some Rocks. That shall be the onely noise shall be heard in her, instead of the Noises wont there to be made from the multitude of people, or from Revellers.

56 Because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken t, for the LORD God of recompenses, shall surely requite .

Little more is said here than was before, onely the words hint the taking of Babylon by a surprize when the King, and the Inhabitants were not aware of it, which we had before also told us, verse 39, 40.

In this the Prophet saith, that God would act but as a just God, a God of recompens[illegible: 1 letter]s, where Gods people suffer wrong, and either cannot revenge themselves, or may not do it, being private Persons (to whom God hath given no power of the sword) if they can exercise Faith and Patience, they shall find God a God of Recompenses, that can and will requite their Enemies, and plead their cause.

57 And I will make drunk her princes, and her wise men, her captains and her rulers, and her mighty men, and they shall sleep a perpetual sleep, and not wake, saith the king, whose name is the LORD of hosts .

Drunken men use to fall asleep. The Prophet speaks here metaphorically. His meaning is, that the Lord would fill them with the wine of his fury mentioned chapter 25.15, 16. and upon the drinking of it they should sleep their last sleep, the effects of it should be their utter ruine and destruction. Yet there seemeth to be an allusion to the posture the King of Babylon, and the Thousand of his Lords mentioned, Daniel. 5.1. was in, when their City was taken (which as was before said) was in the time of the Festival of their Idol Shach) when they were drinking wine in the Bowles that were brought from the Temple at Ierusalem, verse 3. verse 30. it is said, In that very night was Belshazzar the King of the Chaldeans slain.

Marginal references: Ver. 39.

58 Thus saith the LORD of hosts, The broad walls of Babylon shall be utterly broken, and her high gates shall be burnt with fire , and the people shall labour in vain, and the folk in the fire, and they shall be weary .

Incredible things are told us by Historians of this great City. They say the compass of it was threescore Miles about. That her Walls were in height two hundred foot, in breadth such as two Chariots might drive a breast upon the top of them, that it had an hundred great Gates, many of them of Brass, God threatens the breaking down of these Walls, and the burning of these high Gates and Towers.

And that though the People should labour to quench this fire, or to rebuild this City, yet it should be all lost labour, and they should give over their enterprise, as being weary.

Marginal references: Or, the walls of broad Babylon.; Or, made naked.; Hab. 2.13.

59 ¶ The word which Jeremiah the prophet commanded Seraiah, the son of Neriah, the son of Maaseiah , when he went with Zedekiah the king of Judah into Babylon , in the fourth year of his reign , and this Seraiah was a quiet prince .

Of this Seraiah we read no more than we have in this verse▪ though Chapter 36.26. there be mention made of another Seraiah.

We no where read of any journey Zedekiah made into Babylon till he was carried a Prisoner thither, it is therefore probable that with should be translated from as the same particle is in other places, Genesis 4.1. and 44.4. it being not usual with great Princes to make visits one to another at such distances, though the Iewes tell us a story of some such thing.

The expressing of this Circumstance of time, lets us know that this Prophesie was many years before Babylon was destroyed, for it was seven years before Ierusalem was taken; so as it must be above sixty years before it was fulfilled in the first degree.

The Hebrew word admits of various Interpretations, some think that [illegible: 1 word] was a place over which Seraiah had some Authority under Zedekiah, the same with Manahah, 1 Chronicles 8.6. Others think it was a name of Office, and signified Lord Chamberlain, but the best Interpreters see no reason to vary from our Translation, the sense of which is that he was a man of a moderate quiet temper, that perswaded to peace.

Marginal references: Or, on the behalf of.; Or, Prince of Menucha or chief chamberlain.

61 And Jeremiah said to Seraiah, When thou comest to Babylon, and shalt see, and shalt read all these words .

Not to the Chaldeans, nor possibly is it to be understood of a meer private reading of them to himself, but to the Iews, that were in Babylon, acquainting them with what God had spoken against Babylon by the Prophet.

62 Then shalt thou say, O LORD, thou hast spoken against this place to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever .

Thou shalt testifie that thou believedst what thou hast read to be what shall most certainly come to pass, by speaking words to this Sense.

Marginal references: Heb. desolation.

64 And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her : and they shall be weary . Thus far are the words of Jeremiah .

It hath been often said that Euphrates was that great River which ran by the Walls of Babylon; into this Seraiah is commanded by Ieremiah to throw this Roll of Prophesie against Babylon, symbolically to teach the Iews, that according to the Tenor of his Prophesie the time should come after some years, when Babylon should be destroyed never to rise again to any great view, or degree of splendor, no more than that Roll with the Stone tied to it should rise from the bottom of Euphrates.

Some read though they weary themselves, that is do what they can, or (as it is here) and they shall be weary with that weight of Judgment which shall be upon them:

Either the words of Ieremy relating to Babylon reach thus far, or all the words of Ieremiah remaining on Sacred Record (for it is thought that the next Chapter was rather penned by some other Holy Man.) Or (which seemeth the best) the Prophetical words of Ieremiah, for the matter of the next Chapter is Historical, and the book of Lamentations is not Prophetical; as to the main of it, though there be in it three or four Prophetical passages, Lam. 4.21, 22, &c.

Jer 51:1-2

In Jer 51:1-4, the terrible character of the hostile nation is further described. Against Babylon and the inhabitants of Chaldea, God stirs up the "spirit of a destroyer," viz., a savage nation that will massacre the Chaldeans without pity. לב , lit., "the heart of mine adversaries," is the word כּשׂדּים, changed, according to the canon Atbash (see on Jer 25:26), for the purpose of obtaining the important meaning that Chaldea is the centre of God’s enemies. This explanation of the name involves the thought that all enmity against God the Lord culminates in Babylon; on the basis of this representation Babylon is called, Rev 17:5, "the mother of harlots and abominations of the earth." רוּח משׁחית does not mean καύσωνα διαφθείροντα (lxx), ventum pestilentem (Vulgate), "a sharp wind" (Luther), nor, as it is usually translated, "a destroying wind;" for העיר רוּח is nowhere used of the rousing of a wind, but everywhere means "to rouse the spirit of any one," to stir him up to an undertaking; cf. Hag 1:14; 1Ch 5:26; 2Ch 21:16, and 2Ch 36:22. Jeremiah also employs it thus in Jer 51:11, and this meaning is quite suitable here also. משׁחית is a substantive, as in Jer 4:7 : "the spirit of a destroyer." The figure of winnowing, which follows in Jer 51:2, does not by any means necessarily require the meaning "wind," because the figure contained in the word זרוּה was first called forth by the employment of זרים, "strangers" = barbarians. The sending of the זרים to Babylon has no connection with the figure of the wind, and it even remains a question whether זרוּה really means here to winnow, because the word is often used of the scattering of a nation, without any reference to the figure of winnowing; cf. Lev 26:33; Eze 5:10; Eze 12:15, etc., also Jer 49:32, Jer 49:36. However, this thought is suggested by what follows, "they empty her hand," although the clause which assigns the reason, "because they are against her round about" (cf. Jer 4:17), does not correspond with this figure, but merely declares that the enemies which attack Babylon on every side disperse its inhabitants and empty the land.

Jer 51:3-4

These strangers shall kill, without sparing, every warrior of Babylon, and annihilate its whole military forces. In the first half of the verse the reading is doubtful, since the Masoretes would have the second ידרד (Qeri) expunged, probably because (as Böttcher, N. Aehrenl. ii. S. 166, supposes) they considered it merely a repetition. The meaning is not thereby changed. According to the Qeri, we would require to translate, "against him who bends the bow, may there be, or come, one who bends his bow;" according to the Kethib, "against him who bends the bow, may he who bends his bow bend it." As to אל־ידרך with אשׁר omitted, cf. 1Ch 15:12; 2Ch 1:4, and Ewald, §333, b. יתעל בּס' stands in apposition to אל־ידרך ; יתעל is the Hithpael from עלה, and means to raise oneself: it is to be taken as the shortened form of the imperfect passive; cf. Gesenius, §128, Rem. 2. Certainly, the Hithpael of עלה occurs nowhere else, but it is quite appropriate here; so that it is unnecessary, with Hitzig, to adduce, for explanation, the Arabic tl', to stretch the head out of anything, or, with Ewald, to derive the form from the Aramaic עלל, Arabic gl, to thrust in. Neither is there any foundation for the remark, that the abbreviated form of the imperfect would be admissible only if אל were found instead of אל. Indeed, the Syriac, Targum, and Vulgate have actually read and rendered from אל, which several codices also present, "Let him not bend his bow, nor stretch himself in his coat of mail." But by this reading the first half of the verse is put in contradiction to the second; and this contradiction is not removed by the supposition of J. D. Michaelis and Hitzig, who refer these clauses to the Chaldeans, and find the thought expressed in them, that the Chaldeans, through loss of courage, cannot set themselves for defence. For, in that case, we would be obliged, with Hitzig, to explain as spurious the words that follow, "and spare ye not her young men;" but for this there is no valid reason. As to החרימוּ, cf. Jer 50:21, Jer 50:26. On Jer 51:4, cf. Jer 50:30 and Jer 49:26. The suffix in "her streets" refers to Babylon.

Jer 51:5-14

Because of the righteousness of Israel, Babylon is to be irretrievably destroyed. Jer 51:5. "For Israel is not forsaken, nor Judah of his God, of Jahveh of hosts; but their land is full of guilt because of the Holy One of Israel. Jer 51:6. Flee out of the midst of Babylon, and save ye every one his life: do not perish for her iniquity; because it is a time of vengeance for Jahveh; He renders to her what she has committed. Jer 51:7. Babylon [was] a golden cup in the hand of Jahveh, that intoxicated all the earth. Nations have drunk of her wine, therefore nations are mad. Jer 51:8. Babylon has fallen suddenly and been broken: howl over her: take balsam for her pain; perhaps she may be healed. Jer 51:9. 'We have tried to heal Babylon, but she is not healed. Leave her, and let us go each one to his own land; for her judgment reaches unto heaven, and is lifted up to the clouds.' Jer 51:10. Jahveh hath brought forth our righteousnesses; come, and let us declare in Zion the doing of Jahveh our God. Jer 51:11. Sharpen the arrow, fill the shields: Jahveh hath roused the spirit of the kings of Media; for His counsel is against Babylon, to destroy it; because it is the vengeance of Jahveh, the vengeance of His temple. Jer 51:12. Against the walls of Babylon raise a standard; strengthen the watch, set watchmen, prepare the ambushes: for Jahveh hath both devised and done what He spake against the inhabitants of Babylon. Jer 51:13. O thou that dwellest upon many waters, rich in treasures, thine end hath sworn by Himself, 'Surely I have filled thee with men, as [with] the locust; and they shall raise a shout of joy against thee.'"

The offence of Babylon against the Holy One of Israel demands its destruction. In Jer 51:5, two reasons are given for God’s determination to destroy Babylon. The Lord is induced to this (1) by His relation to Israel and Judah, whom Babylon will not let go; (2) by the grave offence of Babylon. Israel is לא אלמן, "not widowed," forsaken by his God; i.e., Jahveh, the God of hosts, has not rejected His people for ever, so as not to trouble Himself any more about them; cf. Isa 50:1; Isa 54:4. "Their land" - the land of the Chaldeans - "is full of guilt before the Holy One of Israel," partly through their relation to Israel (Jer 50:21), partly through their idolatry (Isa 50:2, 38). מן does not mean here "on the side of," but "on account of," because they do not acknowledge Jahveh as the Holy One of Israel.

Jer 51:15-26

The omnipotence of the Lord and Creator of the whole world will destroy the idols of Babylon, and break the mighty kingdom that rules the world. Jer 51:15. "He who made the earth by His strength, establishing the world by His wisdom, and stretched out the heavens by His understanding; Jer 51:16. When, thundering, He makes a roaring sound of water in the heavens, He causes clouds to ascend from the end of the earth, makes lightnings for the rain, and brings forth the wind out of His treasures. Jer 51:17. Every man without knowledge is brutish; every goldsmith is ashamed because of the image: for his molten work is a lie, and there is no spirit in them. Jer 51:18. They are vanity, a work of mockery; in their time of visitation they perish. Jer 51:19. The Portion of Jacob is not like these; for He is the framer of all, and of the tribe of his inheritance: Jahveh of hosts is His name. Jer 51:20. Thou art a hammer to me, weapons of war; and with thee I will break nations in pieces, and with thee destroy kingdoms. Jer 51:21. And with thee I will break in pieces the horse and his rider, and with thee I will break in pieces the chariot and its rider. Jer 51:22. And with thee I will break in pieces man and woman, and with thee I will break in pieces old and young, and with thee I will break in pieces young man and maiden. Jer 51:23. And with thee I will break in pieces the shepherd and his flock, and with thee I will break in pieces the husbandman and his yoke [of oxen], and with thee I will break in pieces governors and deputy-governors. Jer 51:24. And I will recompense to Babylon, and to all the inhabitants of Chaldea, all their evil which they have done in Zion before your eyes, saith Jahveh. Jer 51:25. Behold, I am against thee, O mountain of destruction, saith Jahve, that destroyed all the earth; and I will stretch out my hand against thee, and roll thee down from the rocks, and make thee a burnt mountain, Jer 51:26. So that they shall not take from thee a stone for a corner, or a stone for foundations; but thou shalt be desolations for ever, saith Jahveh."

In order to establish, against all doubt, the fall of Babylon that has been announced under solemn oath, Jeremiah, in Jer 51:15-19. repeats a passage from the address in Jer 10:12-16, in which he holds up before the people, by way of warning, the almighty power of the living God, and the destruction of the idols at the time of the judgment. In Jer 51:10 he wished, by means of this announcement, to combat the fears of the idolatrous people for the power of the heathen gods; here he seeks by the same means to destroy the confidence of the Chaldeans in their gods, and to state that all idols will be destroyed before the almighty power of the Creator and Ruler of the whole world on the day of judgment, and Israel shall then learn that He who formed the universe will show Himself, by the fall of Babylon, as the Creator of Israel. The whole passage is repeated verbatim, on till a change made in Jer 51:19, where ישׂראל is omitted before שׁבט נחלתו, and these words are connected with what precedes: "He is the former of all, and of the tribe which belongs to Him as His own property," i.e., Israel. This alteration is not to be put to the account of a copyist, who omitted the word "Israel" through an oversight, but is due to Jeremiah: there was no need here, as in Jer 10, for bringing into special prominence the relation of Israel to his God.In Jer 10:16 the lxx have taken no account either of ישׂראל or שׁבט. Hence Movers, Hitzig, and Ewald infer that these words have found their way into the text as a gloss suggested by Deu 32:9, and should be deleted. But in this they are wrong. The omission of the two words by the lxx is a result of the erroneous translation there given of the first clause of the verse. This the lxx have rendered ου ̓ τοιαύτη μερὶς τῷ  ̓Ιακωβ, instead of ου ̓ τοιαύτη ἡ μερὶς τοῦ  ̓Ιακώβ. Having done so, it was impossible for them to continue, ὅτι ὁ πλάσας τὰ πάντα αὐτός, because they could not predicate this of μερίς, which they evidently did not take to mean God. And if they were to connect הוּא with what followed, they were bound to omit the two words, for it would never have done to take together הוּא וישׂראל שׁבט נחלתו. They therefore simply omitted the troublesome words, and went on to translate: ὅτι ὁ πλάσας τὰ πάντα αὐτός κληρονομία αὐτοῦ. Cf. Nägelsbach. Jeremia u. Babylon, S. 94.

As to the rest, see the exposition of Jer 10:12-16. In Jer 51:20-26 the destruction of Babylon and its power is further carried out in two figures. In Jer 51:20-24 Babylon is compared to a hammer, which God uses for the purpose of beating to pieces nations and kingdoms, with their forces and their inhabitants, but on which He will afterwards requite the evil done to Zion. מפּץ is equivalent to מפיץ ot tnelaviuqe si, Pro 25:18, one who breaks in pieces; hence a battle-hammer. Hitzig takes כּלי to be a singular, "formed thus in order to avoid an accumulation of i sounds (cf. פּליטים with פּליטי)." This is possible, but neither necessary nor probable. The plural, "weapons of war," is added, because the battle-hammer is considered as including all weapons of war. By the hammer, Ewald understands "the true Israel;" Hitzig, Cyrus, the destroyer of Babylon; Nägelsbach, an ideal person. These three views are based on the fact that the operation performed by means of the hammer (breaking to pieces) is marked by perfects with ו relative (ונפּצתּי), which is also true of the retribution to be made on Babylon: from this it is inferred that the breaking with the hammer, as well as the retribution, is still future, and that the meaning is, "When I hammer in this way with thee, I will requite Babylon" (Hitzig); while Ewald concludes from nothing but the context that the words refer to Israel.

But none of these reasons is decisive, nor any of the three views tenable. The context gives decided support to the opinion that in Jer 51:20. it is Babylon that is addressed, just as in Jer 51:13. and Jer 51:25; a further proof is, that as early as Jer 50:23, Babylon is called "the hammer of the whole earth." Only very weighty reasons, then, could induce us to refer the same figure, as used here, to another nation. The word פּטּישׁ (Jer 50:23), "hammer, smith’s hammer" (Isa 41:7), is not essentially different from מפּץ, which is used here. The figure is quite inapplicable to Israel, because "Israel is certainly to be delivered through the destruction of Babylon, but is not to be himself the instrument of the destruction" (Graf). Finally, the employment of the perfect with w relative, both in connection with the shattering to pieces which God accomplishes with (by means of) Babylon, and also the retribution He will execute on Babylon, is explained by the fact, that just as, in prophetic vision, what Babylon does to the nations, and what happens to it, was not separated into two acts, distinct from one another, but appeared as one continuous whole, so also the work of Babylon as the instrument of destruction was not yet finished, but had only begun, and still continuing, was partly future, like the retribution which it was to receive for its offence against Zion; just as in Jer 51:13 Babylon is viewed as then still in the active exercise of its power; and the purpose for which God employs it, as well as the fate that is to befall it, is presented together in something like this manner: "O Babylon, who art my hammer with which I break peoples and kingdoms in pieces, thee will I requite!" There is separate mention made of the instances of breaking, in a long enumeration, which becomes tedious through the constant repetition of the verb - something like the enumeration in Jer 50:35-38, where, however, the constant repetition of חרב gives great emphasis to the address. First comes the general designation, nations and kingdoms; then military forces; then (Jer 51:25) the inhabitants of the kingdoms, arranged, as in Eze 23:6, Eze 23:23, according to sex, age, and class, labouring classes (shepherds, and husbandmen with their cattle); and lastly dignitaries, satraps and lieutenant-governors, פּחות וּסגנים, as in Eze 23:6, Eze 23:23. פּחה probably comes from the Zendic pavan (root pa), of which a dialectic form is pagvan, "upholder of government;" see on Hag 1:1. סגן corresponds to the ζωγάνης of the Athenians, "lieutenant-governor;" but it is not much that has hitherto been ascertained with regard to this office; see Delitzsch on Isa 41:25 Clark’s translation. On 'ושׁלּמתּי וגו, cf. Jer 51:6 and Jer 50:15, Jer 50:29; "before your eyes," towards the end of this verse, belongs to this verb in the main clause.

This retribution is set forth in Jer 51:25. under a new figure. Babylon is called the "mountain of destruction;" this name is immediately explained by the predicate, "that destroys the whole earth," brings destruction on it. The name הר המשׁחית is applied in 2Ki 23:13 to the Mount of Olives, or its southern summit, the so-called mons offensionis vel scandali of ecclesiastical tradition, on which Solomon had erected idolatrous altars for his foreign wives; the name refers to the pernicious influence thereby exercised on the religious life of Israel. In this verse, "destruction" is used in a comprehensive sense of the physical and moral ruin which Babylon brought on the nations. Babylon is a "mountain," as being a powerful kingdom, supereminent above others; whether there is also a reference in the title to its lofty buildings (C. B. Michaelis) seems doubtful. "I will roll thee down from the rocks," de petris, in quarum fastigiis hucusque eminuisti. Non efferes te amplius super alia regna (C. B. Mich.). To this Hitzig adds, by way of explanation: "The summit of the mountain is sometimes changed into the very position occupied by the crater." From what follows, "I will make thee a mountain of burning," i.e., either a burning, or burnt, burnt-out mountain, modern expositors infer, with J. D. Michaelis, that the prophet has before his mind a volcano in active eruption, "for no other kind of mountains could devastate countries; it is just volcanoes which have been hollowed out by fire that fall in, or, it may be, tumble down into the valley below, scattering their constituent elements here and there; the stones of such mountains, too, are commonly so much broken and burnt, that they are of no use for building" (Hitzig). Of the above remarks this much is correct, that the words, "I will make thee a burning mountain," are founded on the conception of a volcano; any more extended application, however, of the figure to the whole verse is unwarranted. The clause, "I will roll thee down from the rocks," cannot possibly be applied to the action of a volcano in eruption (though Nägelsbach does so apply it), unless we are ready to impute to the prophet a false notion regarding the eruptions of volcanoes. By the eruption, a mountain is not loosened from the rock on which it rests, and hurled down into the valleys round about; it is only the heart of the mountain, or the rocks on which its summit rests, that seem to be vomited out of it. Besides, the notion that there is a representation of an active volcano in the first clauses of the verse, is disproved by the very fact that the mountain, Babylon, does not bring ruin on the earth, as one that is burning; it is not to become such until after it has been rolled down from the rocks on which it rests. The laying waste of the countries is not ascribed to the fire that issues from the mountain, but the mountain begins to burn only after it has been rolled down from its rocks. Babylon, as a kingdom and city, is called a mountain, because it mightily surpassed and held sway over them; cf. Isa 2:14. It brings ruin on the whole earth by subjugation of the nations and devastation of the countries. The mountain rests on rocks, i.e., its power has a foundation as firm as a rock, until the Lord rolls it down from its height, and burns the strong mountain, making it like an extinct volcano, the stones of which, having been rendered vitreous by the fire, no longer furnish material that can be employed for the foundation of new buildings. "A corner-stone," etc., is explained by C. B. Michaelis, after the Chaldee, Kimchi, and others, to mean, "no one will appoint a king or a prince any more out of the stock of the Chaldeans." This is against the context, according to which the point treated of is, not the fall of the kingdom in or of Babylon, but the destruction of Babylon as a city and kingdom. Hitzig and Graf, accordingly, take the meaning to be this: Not a stone of the city will be used for a new building - no one will any more build for himself among their ruins, and out of the material there. The corner-stone and the foundation (it is further asserted) are mentioned by way of example, not because particularly large and good stones are needed for these parts, but because every house begins with them. But though the following clause, "thou shalt be an everlasting desolation," contains this idea, yet this interpretation neither exhausts nor gives a generally correct view of the meaning of the words, "no one will take from thee a corner-stone or a foundation-stone." The burning of the mountain signifies not merely that Babylon was to be burned to ashes, but that her sway over the world was to be quite at an end; this was only to come about when the city was burnt. When no stone of any value for a new building is to be left after this conflagration, this is equivalent to saying that nothing will be left of the empire that has been destroyed, which would be of any use in the foundation of another state. The last clause also ("for thou shalt be," etc.) refers to more than the destruction of the city of Babylon. This is seen even in the fundamental passage, Jer 25:12, where the same threat is uttered against the land of the Chaldeans.

Jer 51:27-28

A summons addressed to the nations to fight against Babylon, in order that, by reducing the city, vengeance may be taken for the offence committed against Israel by Babylon. Jer 51:27. "Lift up a standard on the earth, sound a trumpet among the nations, prepare the nations against her, call the kingdoms of Ararat, Minni, and Ashkenaz against her; appoint troops against her; bring up horses lie horrid locusts. Jer 51:28. Prepare nations against her, the kings of the Medes and her governors, and all her lieutenant-governors, and all the land of his dominion. Jer 51:29. Then the earth quakes and trembles: for the purposes of Jahveh against Babylon are being performed, to make the land of Babylon a desolation, without an inhabitant. Jer 51:30. The heroes of Babylon have ceased to fight, they sit in the strongholds: their strength is dried up; they have become women; they have set her habitations on fire; her bars are broken. Jer 51:31. One runner runs against another, and one messenger against another, to tell the king of Babylon that his city is wholly taken. Jer 51:32. And the crossing-places have been seized, and the marches have they burned up with fire, and the men of war are confounded. Jer 51:33. For thus saith Jahveh of hosts, the God of Israel: The daughter of Babylon is like a threshing-floor at the time when it is trodden; yet a little, and the time of harvest will come to her. Jer 51:34. Nebuchadnezzar the king of Babylon hath devoured us, and ground us down; he hath set us down [like] an empty vessel, he hath swallowed us like a dragon, he hath filled his belly with my dainties; he hath thrust me out. Jer 51:35. Let the inhabitress of Zion say, 'My wrong and my flesh [be] upon Babylon;' and let Jerusalem say, 'My blood be upon the inhabitants of Chaldea.' Jer 51:36. Therefore thus saith Jahveh: Behold, I will plead thy cause, and execute vengeance for thee; ad I will dry up her sea, and make her fountain dry. Jer 51:37. And Babylon shall become heaps [of ruins], a dwelling-place of dragons, an astonishment, and a hissing, without an inhabitant."

The lifting up of the standard (Jer 51:27) serves as a signal for the nations to assemble for the struggle against Babylon. בּארץ does not mean "in the land," but, as the parallel "among the nations" shows, "on the earth." קדּשׁוּ, "consecrate prepare against her (Babylon) nations" for the war; cf. Jer 6:4; Jer 22:7. השׁמיעוּ, as in Jer 50:29. The kingdoms summoned are: Ararat, i.e., the middle (or eastern) province of Armenia, in the plain of Araxes, which Moses of Chorene calls Arairad, Araratia (see on Gen 8:4); Minni, which, according to the Syriac and Chaldee, is also a name of Armenia, probably its western province (see Gesenius’ Thesaurus, p. 807); and Ashkenaz, which the Jews take to be Germany, although only this much is certain, that it is a province in the neighbourhood of Armenia. For Askên is an Armenian proper name, and az an Armenian termination; cf. Lagarde’s Gesammelte Abhandll. S. 254, and Delitzsch on Gen 10:3, Gen 10:4 ed. פּקדוּ, "appoint, order against her." טפסר does not mean "captains" or leaders, for this meaning of the foreign word (supposed to be Assyrian) rests on a very uncertain etymology; it means some peculiar kind of troops, but nothing more definite can be affirmed regarding it. This meaning is required by the context both here and in Nah 3:17, the only other place where the word occurs: see on that passage. The sing. טפסר corresponds with the sing. סוּס, and is therefore to be taken collectively, "troops and horses." Whether the simile כּילק ס belongs merely to "horses," or to the combination "troops and horses," depends on the meaning attached to the expression. Modern expositors render it "bristly locusts;" and by that they understand, like Credner (Joel, S. 298), the young grasshopper after it has laid aside its third skin, when the wings are still enveloped in rough horny sheaths, and stick straight up from the back of the animal. But this explanation rests on an erroneous interpretation of Nah 3:17. סמר means to shudder, and is used of the shivering or quivering of the body (Psa 119:120), and of the hair (Job 4:15); and ילק does not mean a particular kind of locusts, through Jerome, on Nah 3:17, renders it attelabus (parva locusta est inter locustam et bruchum, et modicis pennis reptans potius quam volans, semperque subsiliens), but is a poetic epithet of the locust, "the devourer." If any one prefers to view סמר as referring to the nature of the locusts, he may with Bochart and Rosenmüller, think of the locustarum species, quae habet caput hirsutum. But the epithet "horrid" is probably intended merely to point out the locusts as a fearful scourge of the country. On this view, the comparison refers to both clauses, and is meant to set forth not merely the enormous multitude of the soldiery, but also the devastation they make of the country. In Jer 51:28 mention is further made of the kings of the Medes (see on Jer 51:11), together with their governors and lieutenant-governors (see on Jer 51:23), and, in order to give prominence to the immense strength of the army, of "all the land of his dominion;" on these expressions, cf. Jer 34:1 and 1Ki 9:19. The suffix refers to the king of Media, as the leader of the whole army; while those in "her governors, and all her lieutenant-governors," refer to the country of Media.

Jer 51:29-31

On the advance of this mighty host against Babylon, to execute the judgment determined by the Lord, the earth quakes. The mighty men of Babylon cease to offer resistance, and withdraw dispirited, like women, into inaccessible places, while the enemy sets fire to the houses, breaks the bars, and captures the city. The prophet views all this in spirit as already present, and depicts in lively colours the attack on the city and its capture. Hence the historic tenses, ותּרעשׁ, ותּחל, חדלוּ, etc. קמה is used of the permanence, i.e., of the realization of the divine counsels, as in Jer 44:23. On the singular, see Ewald, §317, a. "To make the land," etc., as in Jer 4:7; Jer 18:16, etc. "They sit (have taken up their position) in the strongholds" (Mountain fastnesses), i.e., in inaccessible places; cf. 1Sa 13:16; 2Sa 23:14. נשׁתה is but to be regarded as a Kal form from נשׁת; on its derivation from שׁתת, see on Isa 41:17. "They have become women;" cf. Jer 50:37. The subject of the verb הצּיעתוּ is the enemy, who set fire to the dwellings in Babylon. "Runner runs against runner," i.e., from opposite sides of the city there come messengers, who meet each other running to tell the king in his castle that the city is taken. The king is therefore (as Graf correctly remarks against Hitzig) not to be thought of as living outside of the city, for "in this case לקראת would have no meaning," but as living in the royal castle, which was situated in the middle of the city, on the Euphrates. Inasmuch as the city is taken "from the end" (מקּצה), i.e., on all sides, the messengers who bring the news to the king’s fortress must meet each other.

Jer 51:32-33

Permits of being taken as a continuation of the message brought to the king. מעבּרות, "crossing-places," do not here mean "fords" (Jdg 3:28); for such shallow places, where one could go through the river, are not to be found in the Euphrates. at Babylon: they mean bridges and ferries, because, in addition to the stone bridge built by Nebuchadnezzar (Herodotus, i. 186; see Duncker’s Geschichte, i. S. 859), there must also have been at Babylon, throughout its large extent, other means of crossing, either by bridges of boats or ferries. נתפּשׁוּ, "they have been taken," seized by the enemy; cf. Jer 48:41. אגמּים are ponds and artificial lakes which had been formed for the protection of the city, of the waters of the Euphrates (Herodotus, i. 185; Arrian. Jer 7:17); these "they have burned with fire." Inasmuch as a burning of ponds is an impossibility, many, with Kimchi, would understand אגמים of the reeds of the marshes. But the word has no such meaning; moreover, even if it had, the burning of the reeds would have no significance for the taking of the city. Others think of the sluices and the enclosures of the artificial waters, which enclosures were constructed of wood-work; but apart from the basin of water at Sepharvaim, which could be opened by sluices, the enclosure of the ponds with wood-work is a matter of much doubt, and a burning of the wood-work is not a burning of the ponds. The expression, as Calvin long ago remarked, is hyperbolic, and not to be pressed: Propheta hyperbolice ostendit, siccata fuisse vada Euphratis ac si quis lignum exureret igni supposito; hoc quidem aquis non convenit, sed hyperbolice melius exprimit miraculum. On the whole, the picture is not to be taken as a description of the historical circumstances connected with the taking of Babylon by Cyrus; neither, therefore, is the burning of the ponds to be referred to the fact that the bed of the Euphrates was made dry through diversion of the stream (Herodotus, i. 191); but we have here a poetic colouring given to the thought that all Babylon’s means of offence and defence will fall into the power of the enemy and be destroyed by them. For (according to the reason assigned in Jer 51:33 for what has been described) the Almighty God of Israel has decreed the destruction of Babylon. "The daughter of Babylon (i.e., not merely the city, but the kingdom of Babylon) is like a threshing-floor at the time when they tread it," i.e., stamp on it, make the ground into a threshing-floor by treading it hard."The threshing-floor is an open spot in the field, carefully levelled and cleared from stones, etc., that the grain may be spread out on it for threshing." - Paulsen, Ackerbau der Morgenl. S. 123. "A level spot is selected for the threshing-floors, which are then constructed near each other, of a circular form, perhaps fifty feet in diameter, merely by beating the earth hard." - Robinson’s Pal. ii. 227. הדריכהּ might be the infinitive (Ewald, §238, d): it is simpler, however, to take it as a perfect, and supply the relative אשׁר. The meaning is, that Babylon is ripe for judgment. עוד מעט, "yet a little while" (i.e., soon), comes the time of harvest, so that the grain will be threshed, i.e., the judgment will be executed. The figure reminds us of Isa 21:10, cf. Joe 3:13, Mic 4:13, etc.

Jer 51:34-37

This judgment comes on Babylon for its offences against Israel. The king of Babylon has devoured Israel, etc. Those who complain, in Jer 51:34, are the inhabitants of Judah and Jerusalem, in whose name the prophet enumerates the crimes of Babylon. "Nebuchadnezzar has devoured us," i.e., oppressed us. The plural suffixes to the verbs have been needlessly changed in the Qeri into singulars, for the simple reason, perhaps, that with מעדני and in Jer 51:35 the address makes a transition into the singular. המם signifies to throw enemies into confusion by causing a panic, for the purpose of destroying them; hence to destroy, see on Deu 2:15; here to destroy, crush. "He set us down like an empty vessel" refers to the country and the people; he has swept the country of human beings, and robbed the people of everything. תּנּין, usually a sea-monster, crocodile (Isa 27:1; Isa 51:9, etc.); here a beast of prey which devours everything. מעדנים, "delights," then "dainty meats," Gen 49:20.The form actually found in the Masoretic text is מעדני, "from (out of, with) my dainties." - Tr. הדיח, from דּוּח, signifies to wash away, push away (see Delitzsch on Isa 4:4); in other places Jeremiah uses הדּיח, Jer 8:3; Jer 16:15, etc. "Let my wrong (i.e., the wrong done me) come upon Babylon." This wrong is more fully specified, with reference to the figure of swallowing, by "my flesh and blood;" cf. Mic 3:3. The Lord will avenge this wrong, Jer 51:36, cf. Jer 50:34; Jer 51:6, Jer 51:11; He will also dry up the sea of Babylon, and make her spring dry up. Many expositors understand these latter words metaphorically, as referring to the sea of nations surging in Babylon (Jer 51:42, Jer 51:55), and view the treasures and riches as the fountain from which the sea of nations sprang up (Hitzig); but the context demands a literal interpretation, inasmuch as in Jer 51:37 the subject treated of is the laying waste of the country. The sea of Babylon is the Euphrates, with its canals, lakes, and marshes, i.e., the abundance of water to which Babylonia owed its fertility, and the city its influence as the centre of the then known world. Isaiah (Isa 21:1) accordingly calls Babylon, emblematically, the desert of the sea, inasmuch as the region in which Babylon stands is a plain, broken in such a manner by the Euphrates, as well as by marshes and lakes, as that the city, so to speak, swims in the sea (Delitzsch). The source of spring of the sea is the Euphrates, and the drying up of this spring is not to be understood literally of the drying up of the Euphrates, but signifies a drying up of the springs of water that fertilize the country. On the figures employed in Jer 51:37, cf. Jer 9:10; Jer 18:16; Jer 49:33.

Jer 51:38-40

The inhabitants of Babylon fall; the city perishes with its idols, to the joy of the whole world. - Jer 51:38. "Together they roar like young lions, they growl like the whelps of lionesses. Jer 51:39. When they are heated, I will prepare their banquets, and will make them drunk, that they may exult and sleep an eternal sleep, and not awake, saith Jahveh. Jer 51:40. I will bring them down like lambs to be slaughtered, like rams with he-goats. Jer 51:41. How is Sheshach taken, and the praise of the whole earth seized! How Babylon is become an astonishment among the nations! Jer 51:42. The sea has gone up over Babylon: she is covered with the multitude of its waves. Jer 51:43. Her cities have become a desolation, a land of drought, and a steppe, a land wherein no man dwells, and through which no son of man passes. Jer 51:44. And I will punish Bel in Babylon, and will bring out of his mouth what he has swallowed, and no longer shall nations go in streams to him: the wall of Babylon also shall fall. Jer 51:45. Go ye out from the midst of her, my people! and save ye each one his life from the burning of the wrath of Jahveh. Jer 51:46. And lest your heart be weak, and ye be afraid because of the report which is heard in the land, and there comes the [= this] report in the [= this] year, and afterwards in the [= that] year the [= that] report, and violence, in the land, ruler against ruler. Jer 51:47. Therefore, behold, days are coming when I will punish the graven images of Babylon; and her whole land shall dry up,Rather, "shall be ashamed;" see note at foot of p. 311. - Tr.and all her slain ones shall fall in her midst. Jer 51:48. And heaven and earth, and all that is in them, shall sing for joy over Babylon: for the destroyers shall come to her from the north, saith Jahveh. Jer 51:49. As Babylon sought that slain ones of Israel should fall, so there fall, in behalf of Babylon, slain ones of the whole earth."

This avenging judgment shall come on the inhabitants of Babylon in the midst of their revelry. Jer 51:38. They roar and growl like young lions over their prey; cf. Jer 2:15; Amo 3:4. When, in their revelries, they will be heated over their prey, the Lord will prepare for them a banquet by which they shall become intoxicated, so that they sink down, exulting (i.e., staggering while they shout), into an eternal sleep of death. חמּם, "their heat," or heating, is the glow felt in gluttony and revelry, cf. Hos 7:4., not specially the result or effect of a drinking-bout; and the idea is not that, when they become heated through a banquet, then the Lord will prepare another one for them, but merely this, that in the midst of their revelry the Lord will prepare for them the meal they deserve, viz., give them the cup of wrath to drink, so that they may fall down intoxicated into eternal sleep, from which they no more awake. These words are certainly not a special prediction of the fact mentioned by Herodotus (i. 191) and Xenophon (Cyrop. vii. 23), that Cyrus took Babylon while the Babylonians were celebrating a feast and holding a banquet; they are merely a figurative dress given to the thought that the inhabitants of Babylon will be surprised by the judgment of death in the midst of their riotous enjoyment of the riches and treasure taken as spoil from the nations. In that fact, however, this utterance has received a fulfilment which manifestly confirms the infallibility of the word of God. In Jer 51:40, what has been said is confirmed by another figure; cf. Jer 48:5 and Jer 50:27. Lambs, rams, goats, are emblems of all the classes of the people of Israel; cf. Isa 34:6; Eze 39:18.

Jer 51:41

The fearful destruction of Babylon will astonish the world. - Jer 51:41 is an exclamation of astonishment regarding the conquest of the city which was praised throughout the world. As to שׁשׁך, see on Jer 51:1 and Jer 25:26. תּהלּה, "praise," is here used for "a subject of praise and fame;" cf. Jer 49:25.

Jer 51:42-43

Description of the fall. The sea that has come over Babylon and covered it with its waves, was taken figuratively, even by the Chaldee paraphrasts, and understood as meaning the hostile army that overwhelms the land with its hosts. Only J. D. Michaelis was inclined to take the words in their proper meaning, and understood them as referring to the inundation of Babylon by the Euphrates in August and in winter. But however true it may be, that, in consequence of the destruction or decay of the great river-walls built by Nebuchadnezzar, the Euphrates may inundate the city of Babylon when it wells into a flood, yet the literal acceptation of the words is unwarranted, for the simple reason that they do not speak of any momentary or temporary inundation, and that, because Babylon is to be covered with water, the cities of Babylonia are to become an arid steppe. The sea is therefore the sea of nations, cf. Jer 46:7; the description reminds us of the destruction of Pharaoh and his host in the Red Sea. On Jer 51:43, cf. Jer 48:9; Jer 49:18, Jer 49:33., Jer 50:12. The suffix in בּהן refers to "her cities;" but the repetition of ארץ is not for that reason wrong, as Graf thinks, but is to be explained on the ground that the cities of Babylonia are compared to a barren land; and the idea is properly this: The cities become an arid country of steppes, a land in whose cities nobody can dwell.

Jer 51:44

With the conquest of Babylon, Bel, the chief deity of the Babylonians (see on Jer 50:2), is punished; and not only is his prey torn from him, but his fame also, which attracted the nations, is destroyed. Under the prey which Bel has swallowed, and which is to be torn out of his mouth, we must include not merely the sacred vessels which had been deposited in the temple of Belus (Dan 1:3), and the voluntary offerings presented him (Hitzig), but all the property which Babylon had taken as spoil from the nations; and the nations themselves, with life and property, Babylon has swallowed (see 34 and Jer 50:17). All this is now to be torn out of his jaws. Bel falls with the fall of Babylon (cf. Isa 46:1), so that nations no longer come in streams to him, to dedicate their goods and treasures to him. The description ends with the sentence, "the wall of Babylon also is fallen," which Hitzig and Graf wrongly suspect, on the ground that it is insipid. Ewald, on the contrary, perceives in the very same expression a brief and emphatic conclusion; because the famous wall of Babylon, strong in every part, was the main defence of this great city of the world. For explaining this sentence, therefore, it is unnecessary to assume that the walls of Babylon seem to have been regarded as sacred to Bel, as Nägelsbach is inclined to infer from the names which are said to be given to these walls in an inscription translated by Oppert.Cf. J. Oppert, Expédition en Mésopot. i. p. 227, where, on the strength of an inscription of Asarhaddon, which is read, "Imgur-Bel is its (Babylon’s) chief wall, Ninivitti-Bel its rampart," the expressions found in the inscriptions of Nebuchadnezzar before the mention of the walls - viz. "Imgur-Bel" (may Bel-Dagon protect him) and "Ninivitti-Bel" (the abode of Bel) - have been explained by Rawlinson and Oppert as names of the first and second lines of fortification round Babylon.

Jer 51:45

Since Babylon will be punished by the Lord with destruction, the people of God are to flee out of it, and to preserve their lives from the fierce anger of Jahveh, which will discharge itself on Babylon. חרון אף, as in Jer 4:8, Jer 4:26, etc.

Jer 51:46

Yet they are not to despair when the catastrophe draws near, and all kinds of rumours of war and oppression are abroad. The repetition of השּׁמוּעה expresses the correlative relation, - this and that report; cf. Ewald, §360, c. The suffix in אחריו has a neuter sense; the word means "afterwards" (= אחרי זאת, Job 42:16). וחמס בּארץ is also to be taken as dependent, grammatically, on וּבא: "and when a deed of violence is committed in the land, one ruler (rises up) against the other." These words presuppose not merely a pretty long duration of the war, but also rebellion and revolution, through which Babylon is to go to ruin. In this sense they are employed by Christ for describing the wars and risings that are to precede His advent; Mat 24:6; Mar 13:7; Luk 21:9.

Jer 51:47

Therefore, viz., because what has been stated above will happen, or because the events mentioned in Jer 51:46 are harbingers of the judgment on Babylon, - therefore days are coming when God shall execute judgment on the idols of Babylon, and dry up the landKeil has here misread the Hebrew text, which runs כּל־ארצהּ תּבּושׁ. The verb does not come from יבשׁ, to become dry, but from בּושׁ, to be ashamed; hence the correct rendering is, "all her land shall be ashamed," not "shall be dried up." - Tr. (cf. Jer 51:43), and all her slain ones, i.e., all her inhabitants shall fall down, slain in the midst of her. לכן הנּה ימים בּאים, "Therefore, behold, days are coming," is a formula very frequently found in Jeremiah; cf. Jer 7:32; Jer 16:14; Jer 19:6; Jer 23:7, etc.

Jer 51:48-49

Heaven and earth, with all that is in them (i.e., the whole world, with its animate and inanimate creatures), break out into rejoicing over the fall of Babylon (cf. Isa 44:23), for Babylon has enslaved and laid waste all the world. The second part of Jer 51:48, "for the destroyers shall come from the north," is logically connected with Jer 51:47, to which Jer 51:48 is to be taken as subordinate, in the sense, "over which heaven and earth rejoice." On Jer 51:48, cf. Jer 50:3, Jer 50:9,Jer 50:41. Both parts of Jer 51:49 are placed in mutual relation by גּם־גּם. These two particles, thus used, signify "as well as," "not only...but also," or "as...so." Ewald, Hitzig, and Graf have quite missed the meaning of both clauses, since they take חללי ישׂראל as a vocative, and render the whole thus: "Not only must Babylon fall, O ye slain ones of Israel, but slain ones of the whole earth have fallen on the side of Babylon (or through Babylon)." This view of the expression "slain ones of Israel" cannot be established, either from grammatical considerations or from a regard to the meaning of the whole. Not only is there no occasion for a direct address to the slain ones of Israel; but by such a view of the expression, the antithesis indicated by גּמרררגּם, between "the slain ones of Israel" and "the slain ones of the earth," is thereby destroyed. Viewed grammatically, "the slain ones of Israel" can only be the subject dependent on the inf. לנפּל: "the fall of the slain ones of Israel." Kimchi has long ago hit the meaning in the explanation, גּם בּבל היתה סבּת לנפּל, "as Babylon was the cause of the slain ones of Israel falling." Similarly Jerome: et quomodo fecit Babylon ut caderent occisi ex Israel. This paraphrase may be vindicated on grammatical grounds, for the inf. constr. with ל, with or without היה, is used to express that on which one is engaged, or what one is on the point of doing; cf. Gesenius, §132, 3, Rem. 1. In this meaning, לנפּל stands here without היה: "Just as Babylon was concerned in making the slain ones of Israel fall;" or better: "Just as Babylon was intent on the fall of slain ones in Israel, so also there fall because of Babylon (prop. dative, for Babylon) slain ones of all the earth;" because there are to be found, in the capital of the empire, people from all quarters of the world, who are slain when Babylon is conquered. The perf. נפלוּ is prophetic, like פּקדתּי in Jer 51:47.

Jer 51:50-52

Final summing up of the offence and the punishment of Babylon. Jer 51:50. "Ye who have escaped the sword, depart, do not stay! remember Jahveh from afar, and let Jerusalem come into your mind. Jer 51:51. We were ashamed, because we heard reproach; shame hath covered our face, for strangers have come into the holy places of the house of Jahveh. Jer 51:52. Therefore, behold, days are coming, saith Jahveh, when I will take vengeance on her graven images; and through all her land shall the wounded groan. Jer 51:53. Though Babylon ascended to heaven, and fortified the height of her strength, yet from me there shall come destroyers to her, saith Jahveh. Jer 51:54. The noise of a cry [comes] from Babylon, and great destruction from the land of the Chaldeans. Jer 51:55. For Jahveh lays waste Babylon, and destroys out of her the great noise; and her waves sound like many waters: a noise of their voice is uttered. Jer 51:56. For there comes against her, against Babylon, a destroyer, and her heroes are taken; each one of their bows is broken: for Jahveh is a God of retributions, He shall certainly recompense. Jer 51:57. And I will make drunk her princes and her wise men, her governors and her lieutenant-governors, and her heroes, so that they shall sleep an eternal sleep, and not awake, saith the King, whose name is Jahveh of hosts. Jer 51:58. Thus saith Jahveh of hosts: The broad walls of Babylon shall be utterly destroyed, and her high gates shall be burned with fire, so that nations toil for nothing, and peoples for the fire, and thus are weary."

Once more there is addressed to Israel the call to return immediately; cf. Jer 51:45 and Jer 50:8. The designation, "those who have escaped from the sword," is occasioned by the mention in Jer 51:49 of those who are slain: it is not to be explained (with Nägelsbach) from the circumstance that the prophet sees before him the massacre of the Babylonians as something that has already taken place. This view of the matter agrees neither with what precedes nor what follows, where the punishment of Babylon is set forth as yet to come. It is those who have escaped from the sword of Babylon during the exercise of its sway that are meant, not those who remain, spared in the conquest of Babylon. They are to go, not to stand or linger on the road, lest they be overtaken, with others, by the judgment falling upon Babylon; they are also to remember, from afar, Jahveh the faithful covenant God, and Jerusalem, that they may hasten their return. הלכוּ is a form of the imperative from הלך; it occurs only here, and has probably been chosen instead of לכוּ, because this form, in the actual use of language, had gradually lost its full meaning, and become softened down to a mere interjection, while emphasis is here placed on the going. After the call there follows, in Jer 51:51, the complaint, "We have lived to see the dishonour caused by the desecration of our sanctuary." This complaint does not permit of being taken as an answer or objection on the part of those who are summoned to return, somewhat in this spirit: "What is the good of our remembering Jahveh and Jerusalem? Truly we have thence a remembrance only of the deepest shame and dishonour" (Nägelsbach). Such an objection the prophet certainly would have answered with a reproof for the want of weakness of faith. Ewald accordingly takes Jer 51:51 as containing "a confession which the exiles make in tears, and filled with shame, regarding the previous state of dishonour in which they themselves, as well as the holy place, have been." On this view, those who are exhorted to return encourage themselves by this confession and prayer to zeal in returning; and it would be necessary to supply dicite before Jer 51:51, and to take בּשׁנוּ as meaning, "We are ashamed because we have heard scoffing, and because enemies have come into the holy places of Jahveh’s house." But they might have felt no shame on account of this dishonour that befell them. בּושׁ signifies merely to be ashamed in consequence of the frustration of some hope, not the shame of repentance felt on doing wrong. Hence, with Calvin and others, we must take the words of Jer 51:51 as a scruple which the prophet expresses in the name of the people against the summons to remember Jahveh and Jerusalem, that he may remove the objection. The meaning is thus something like the following: "We may say, indeed, that disgrace has been imposed on us, for we have experienced insult and dishonour; but in return for this, Babylon will now be laid waste and destroyed." The plural המּקדּשׁים denotes the different holy places of the temple, as in Ps. 68:36. The answer which settles this objection is introduced, Jer 51:52, by the formula, "Therefore, behold, days are coming," which connects itself with the contents of Jer 51:51 : "Therefore, because we were obliged to listen to scoffing, and barbarians have forced their way into the holy places of the house of our God, - therefore will Jahveh punish Babylon for these crimes," The suffixes in פּסיליה and ארצהּ refer to Babylon. חלל is used in undefined generality, "slain, pierced through."

Jer 51:53

Babylon shall by no means escape punishment. Even though it mounted up to heaven (cf. Job 20:6; there may, at the same time, be an allusion to Isa 14:12, and possibly also to the tower at Babylon), and תּבצּר, "cut off (i.e., made inaccessible) the height of its strength," i.e., the height in which its strength consists, its lofty wall of defence (probably an allusion to the lofty walls of Babylon; see on Jer 51:58), yet destroyers are to come against it from Jahveh.

Jer 51:54-57

The prophet in the spirit sees these destroyers as already come. A cry of anguish proceeds from Babylon, and great destruction; cf. Jer 50:22, Jer 50:46, and Jer 48:3. For (Jer 51:55) Jahveh lays waste Babylon, and destroys out of her קול גּדול, properly "the loud voice," i.e., the loud noise and bustle of the city. "Their waves," i.e., the surging masses of the conquering army, roar like many or great waters; cf. Isa 17:12. נתּן , lit., "there is given" (i.e., there sounds) "the noise of their voice," i.e., of the roaring of their waves. "For there comes on Babylon a destroyer, so that her heroes are made prisoners, and her bows (by synecdoche for weapons) broken in pieces." The Piel חתּתה has here an intransitive sense, "to break or shiver into pieces," like פּתּח, Isa 48:8; Isa 60:11. This must take place, for Jahveh is a God of retribution; cf. Jer 51:24. This retribution He will execute in such a way as to make the princes, wise men, rulers, and heroes of Babylon sink down into an eternal sleep, by presenting to them the cup of wrath. On השׁכּרתּי and וישׁנוּ, cf. Jer 51:39. On the enumeration of the different classes of leaders and supporters of the state, cf. Jer 51:23 and Jer 50:35; and on the designation of Jahveh as King, Jer 48:15, with the remark there made.

Jer 51:58

And not only are the defenders of the city to fall, but the strong ramparts also, the broad walls and the lofty towers, are to be destroyed. The adjective הרחבה is joined in the singular with the plural חמות, because the complex notion of the walls of Babylon, denoted by the latter word, is viewed as a unity; cf. Ewald, §318. ערר, in Hithpael, means "to be made bare," i.e., to be destroyed down to the ground; the inf. abs. Pilel is added to intensify the expression. Regarding the height and breadth and the extent of the walls of Babylon, cf. the collection of notices by the old writers in Duncker’s Gesch. des Alt. i. S. 856ff. According to Herodotus (i. 178f.), they were fifty ells "royal cubits," or nearly 85 feet thick, and 200 ells 337 1/2 feet high; Ctesias assigns them a height of 300 feet, Strabo that of 50 ells cubits, or 75 feet, and a breadth of 32 feet. On this Duncker remarks: "The height and breadth which Herodotus gives to the walls are no doubt exaggerated. Since the wall of Media, the first line of defence for the country, had a height of 100 feet and a breadth of 20 feet, and since Xenophon saw in Nineveh walls 150 feet in height, we shall be able with some degree of certainty to assume, in accordance with the statement of Pliny (vi. 26), that the wall of Babylon must have had a height of 200 feet above the ditch, and a proportionate breadth of from 30 to 40 feet. This breadth would be sufficient to permit of teams of four being driven along the rampart, between the battlements, as Herodotus and Strabo inform us, without touching, just as the rampart on the walls of Nineveh is said to have afforded room for three chariots."For details as to the number of the walls, and statistics regarding them, see Duncker, S. 858, Anm. 3, who is inclined to understand the notice of Berosus regarding a triple wall as meaning that the walls of the river are counted as the second, and those round the royal fortress as the third line of circumvallation. J. Oppert, Expéd. en Mésop. i. p. 220ff., has given a thorough discussion of this question. By carefully comparing the accounts of the ancient writers regarding the walls of Babylon, and those given in the inscriptions, lately discovered and deciphered, found on the buildings of Sennacherib and Nebuchadnezzar, with the vast extent of the long mounds of rubbish on the places where the ruins are met with, he has obtained this result, - that the city was surrounded by a strong double wall with deep ditches, an outer and an inner enceinte, and that the outer or large wall enclosed a space of 513 square kilometres, i.e., a piece of ground as large as the department of the Seine, fifteen times the extent of the city of Paris in the year 1859, seven times that of the same city in 1860, while the second or inner wall enclosed an area of 290 square kilometres, much larger than the space occupied by London.

The gates leading into the city were, according to Herodotus, l.c., provided with beautifully ornamented gateways; the posts, the two leaves of the gates, and the thresholds, were of bronze. The prophecy concludes, Jer 51:58, with some words from Hab 2:13, which are to be verified by the destruction of Babylon, viz., that the nations which have built Babylon, and made it great, have laboured in vain, and only wearied themselves. Habakkuk probably does not give this truth as a quotation from an older prophet, but rather declares it as an ordinance of God, that those who build cities with blood, and strongholds with unrighteousness, make nations toil to supply food for fire. Jeremiah has made use of the passage as a suitable conclusion to his prophecy, but made some unimportant alterations; for he has transposed the words בּדי אשׁ and בּדי ריק, and changed יעפוּ into ויעפוּ, that he may conclude his address with greater emphasis. For, according to the arrangement here, וּלאמּים בּדי־אשׁ still depends on ויגעוּ, and ויעפוּ indicates the result of this toil for the enslaved nations, - they only weary themselves thereby. The genuineness of this reading is put beyond a doubt by the repetition of ויעפוּ at the close of the epilogue in Jer 51:64. What Habakkuk said generally of the undertakings of the Chaldeans, Jeremiah applied specially to the fall of the city of Babylon, because it was to exhibit its fulfilment most plainly in that event.

Jer 51:59-64 Epilogue. - Jer 51:59. "The word which Jeremiah the prophet commanded Seraiah the son of Nerijah, the son of Maaseiah, when he went with Zedekiah the king of Judah to Babylon, in the fourth year of his reign. Now Seraiah was 'quartermaster-general'" (Ger. Reisemarschall).The Peshito renders שׂר מנוּחה by "chief of the camp," evidently reading מחנה. Gesenius, following in this line, though that Seraiah held an office in the Babylonian army similar to that of quartermaster-general. It is evident, however, that he was rather an officer of the Jewish court in attendance on the king. Maurer, who is followed by Hitzig, and here by Keil, in his rendering "Reisemarschall," suggested the idea that he was a functionary who took charge of the royal caravan when on the march, and fixed the halting-place. - Tr.

Seraiah the son of Nerijah was, no doubt, a brother of Baruch the son of Nerijah; cf. Jer 32:12. שׂר מנוּחה does not mean "a peaceful prince" (Luther), "a quiet prince," English Version, but "prince of the resting-place" (cf. Num 10:33), i.e., the king’s "quartermaster-general." What Jeremiah commanded Seraiah, or charged him with, does not follow till Jer 51:61; for the words of Jer 51:60, "And Jeremiah wrote in a book all the evil that was to come on Babylon, namely all these words which are written against Babylon" (in the preceding address, Jer 50 and 51), form a parenthetic remark, inserted for the purpose of explaining the charge that follows. This remark is attached to the circumstantial clause at the end of Jer 51:59, after which "the word which he commanded" is not resumed till Jer 51:61, with the words, "and Jeremiah spake to Seraiah;" and the charge itself is given in vv. 61 b-64: "When thou comest to Babylon, then see to it, and read all these words, and say, O Jahveh, Thou hast spoken against this place, to destroy it, so that there shall be no inhabitant in it, neither man nor beast, but it shall be eternal desolations. And it shall be, when thou hast finished reading this book, that thou shalt bind a stone to it, and cast it into the midst of the Euphrates (v. 64), and say, Thus shall Babylon sink, and shall not rise again, because of the evil that I bring upon her; and they shall be weary." כּבאך בבל does not mean, "when thou shalt have got near Babylon, so that thou beholdest the city lying in its full extent before thee" (Hitzig), but, according to the simple tenor of the words, "when thou shalt have come into the city." The former interpretation is based on the erroneous supposition that Seraiah had not been able to read the prophecy in the city, from fear of being called to account for this by the Babylonians. But it is nowhere stated that he was to read it publicly to the Babylonians themselves in an assembly of the people expressly convened for this purpose, but merely that he is to read it, and afterwards throw the book into the Euphrates. The reading was not intended to warn the Babylonians of the destruction threatened them, but was merely to be a proclamation of the word of the Lord against Babylon, on the very spot, for the purpose of connecting with it the symbolic action mentioned in v. 63f. וראית does not belong to כּבאך ("when thou comest to Babylon, and seest"), but introduces the apodosis, "then see to it, and read," i.e., keep it in your eye, in your mind, that you read (cf. Gen 20:10); not, "seek a good opportunity for reading" (Ewald). At the same time, Seraiah is to cry to God that He has said He will bring this evil on Babylon, i.e., as it were to remind God that the words of the prophecy are His own words, which He has to fulfil. On the contents of Jer 51:62, cf. Jer 50:3; Jer 51:26.

After the reading is finished, he is to bind the book to a stone, by means of which to sink it in the Euphrates, uttering the words explanatory of this action, "Thus shall Babylon sink," etc. This was to be done, not for the purpose of destroying the book (which certainly took place, but was not the object for which it was sunk), but in order to symbolize the fulfilment of the prophecy against Babylon. The attachment of the stone was not a precautionary measure to prevent the writing from being picked up somewhere, and thus bringing the writer or the people of the caravan into trouble (Hitzig), but was merely intended to make sure that the book would sink down into the depths of the Euphrates, and render it impossible that it should rise again to the surface, thus indicating by symbol that Babylon would not rise again. the words which Seraiah is to speak on throwing the book into the Euphrates, contain, in nuce, the substance of the prophecy. The prophet makes this still more plain, by concluding the words he is likewise to utter with ויעפוּ as the last word of the prophecy. Luther has here well rendered יעף, "to weary," by "succumb" (erliegen). The Babylonians form the subject of יעפוּ.Mistaking the meaning of the repetition of the word ויעפוּ, Movers, Hitzig, and Graf have thereon based various untenable conjectures. Movers infers from the circumstance that the whole epilogue is spurious; Hitzig and Graf conclude from it that the closing words, "Thus far are the words of Jeremiah," originally came after Jer 51:58, and that the epilogue, because it does not at all admit of being separated from the great oracle against Babylon, originally preceded the oracle beginning Jer 50:1, but was afterwards placed at the end; moreover, that the transposer cut off from Jer 51:58 the concluding remark, "Thus far," etc., and put it at the end of the epilogue (Jer 51:64), but, at the same time, also transferred ויעפוּ, in order to show that the words, i.e., the prophecies of Jeremiah, strictly speaking, extend only thus far. This intimation is, indeed, quite superfluous, for it never could occur to the mind of any intelligent reader that the epilogue, Jer 51:59-64, was an integral portion of the prophecy itself. And there would be no meaning in placing the epilogue before Jer 50:1.

The symbolic meaning of this act is clear; and from it, also, the meaning of the whole charge to the prophet is not difficult to perceive. The sending of the prophecy through Seraiah, with the command to read it there, at the same time looking up to God, and then to sink it in the Euphrates, was not intended as a testimony to the inhabitants of Babylon of the certainty of their destruction, but was meant to be a substantial proof for Israel that God the Lord would, without fail, fulfil His word regarding the seventy years’ duration of Babylon’s supremacy, and the fall of this great kingdom which was to ensue. This testimony received still greater significance from the circumstances under which it was given. The journey of King Zedekiah to Babylon was, at least in regard to its official purpose, an act of homage shown by Zedekiah to Nebuchadnezzar, as the vassal of the king of Babylon. This fact, which was deeply humiliating for Judah, was made use of by Jeremiah, in the name of the Lord, for the purpose of announcing and transmitting to Babylon, the city that ruled the world, the decree which Jahveh, the God of Israel, as King of heaven and earth, had formed concerning the proud city, and which He would execute in His own time, that He might confirm the hope of the godly ones among His people in the deliverance of Israel from Babylon.

The statement, "Thus far are the words of Jeremiah," is an addition made by the editor of the prophecies. From these words, it follows that Jer 52 does not belong to these prophecies, but forms a historical appendix to them.

Finally, if any question be asked regarding the fulfilment of the prophecy against Babylon, we must keep in mind these two points: 1. The prophecy, as is shown both by its title and its contents, is not merely directed against the city of Babylon, but also against the land of the Chaldeans. It therefore proclaims generally the devastation and destruction of the Chaldean kingdom, or the fall of the Babylonian empire; and the capture and destruction of Babylon, the capital, receive special prominence only in so far as the world-wide rule of Babylon fell with the capital, and the supremacy of the Chaldeans over the nations came to an end. 2. In addition to this historical side, the prophecy has an ideal background, which certainly is never very prominent, but nevertheless is always more or less to be discovered. Here Babylon, as the then mistress of the world, is the representative of the God-opposing influences on the earth, which always attempt to suppress and destroy the kingdom of God. The fulfilment of the historical side of this prophecy began with the capture of Babylon by the united forces of the Medes and Persians under the leadership of Cyrus, and with the dissolution of the Chaldean empire, brought about through that event. By this means, too, the people of Israel were delivered from the Babylonish captivity, while Cyrus gave them permission to return to their native land and rebuild the temple of the Lord in Jerusalem; 2Ch 36:22., Ezr 1:1. But Babylon was not destroyed when thus taken, and according to Herodotus, iii. 159, even the walls of the city remained uninjured, while, according to a notice of Berosus in Josephus, contra Ap. i. 19, Cyrus is said to have given orders for the pulling down of the outer wall. Cyrus appointed Babylon, after Susa and Ecbatana, the third city in the kingdom, and the winter residence of the Persian kings (according to Xenophon, Cyrop. viii. 6. 22). Darius Hystaspes, who was obliged to take the city a second time, in consequence of its revolt in the year 518 b.c., was the first who caused the walls to be lowered in height; these were diminished to 50 ells royal cubits - about 85 feet, and the gates were torn away (Herodotus, iii. 158f.). Xerxes spoiled the city of the golden image of Belus (Herodot. i. 183), and caused the temple of Belus to be destroyed (Arrian, vii. 17. 2). Alexander the Great had intended not merely to rebuild the sanctuary of Belus, but also to make the city the capital of his empire; but he was prevented by his early death from carrying out this plan. The decay of Babylon properly began when Seleucus Nicator built Seleucia, ion the Tigris, only 300 stadia distant. "Babylon," says Pliny, vi. 30, "ad solitudinem rediit, exhausta vicinitate Seleuciae." And Strabo (born 60 b.c.) says that, even in his time, the city was a complete wilderness, to which he applies the utterance of a poet: ἐρημία μεγάλη ἐστὶν ἡ μεγάλη πόλις (xvi. l. 5). This decay was accelerated under the rule of the Parthians, so that, within a short time, only a small space within the walls was inhabited, while the rest was used as fields (Diodorus Siculus, ii. 9; Curtius, Ezr 1:4. 27). According to the statements of Jerome and Theodoret, there were still living at Babylon, centuries afterwards, a pretty considerable number of Jews; but Jerome (ad Jerem. 51) was informed by a Persian monk that these ruins stood in the midst of a hunting district of the Persian kings. The notices of later writers, especially of modern travellers, have been collected by Ritter, Erdkunde, xi. S. 865f.; and the latest investigations among the ruins are described in his Expédition scient. en Mésopotamie, i. pp. 135-254 (Paris, 1863).Fresh interest in Babylonian archaeology has of late been awakened, especially in this country, by Mr. George Smith, of the British Museum, who has collected and deciphered about eighty fragments of some tablets that had been brought from Assyria, and that give an account of the deluge different in some respects from the Mosaic one. The proprietors of the Daily Telegraph have also shown much public spirit in sending out, at their own cost, an expedition to Assyria, for further investigation of the ruins there. - Tr.

John the evangelist has taken the ideal elements of this prophecy into his apocalyptic description of the great city of Babylon (Rev. 16ff.), whose fall is not to begin till the kingdom of God is completed in glory through the return of our Lord. Historical Account of the Capture and Destruction of Jerusalem, the Fate of Zedekiah and the People, and the Liberation of Jehoiachin from Imprisonment

By the closing formula, Jer 51:64, the contents of Jer 52 are separated from, and marked as an appendix to, the prophecies of Jeremiah; yet nothing is said regarding the author of this chapter. However, if we keep in mind the nature of its contents, then, from the very fact that it gives an account of the liberation of King Jehoiachin from prison, and of his elevation to royal honours, it necessarily follows that it cannot have been composed by Jeremiah, because the prophet can scarcely have lived till this occurred, which was less than 561 b.c. It must further be considered that the contents of this chapter also agree, almost word for word, with 2Ki 24:18 -25, 30; moreover, the introductory notice regarding Zedekiah’s ascension of the throne, his age, and the character of his rule, given Jer 52:1-3, was unnecessary for the object of this appendix. The same holds true of the notice regarding the liberation of Jehoiachin from prison, at the close, Jer 52:31-34, which does not seem to stand in any close and intimate connection with the history of the destruction of Jerusalem and the fate of Zedekiah, while both of these events are closely connected with the plan and aim of the Books of Kings, and are written quite in their spirit. On these grounds, most expositors, both ancient and modern, assume that this historical appendix to the prophecies of Jeremiah has been derived from the Second Book of Kings. But weighty reasons oppose this assumption. (1.) The very fact that the name of the king of Babylon is throughout written Nebuchadrezzar makes it unlikely that the narrative was derived from 2Ki 24:18., because the name is there constantly written Nebuchadnezzar, - a form which also occurs in Jeremiah, though not often (see pp. 245f., note). (2.) This chapter contains notices which are not found in 2 Kings 24 and 25. Thus, it is stated, in Jer 52:10, the Nebuchadnezzar also caused all the princes of Judah to be executed at Riblah, and King Zedekiah, who had been carried to Babylon, to be put in prison till his death; in Jer 52:19-23 we find a whole series of special remarks as to the vessels of the temple and the ornaments of the brazen pillars, - observations which are not met with either in 2 Kings, or in the description of the building of the temple, 1 Kings 7. We further find, in Jer 52:28-30, a notice regarding three deportations of the people, giving the numbers, not roundly, but precisely, as they are nowhere else given in the historical books of the Old Testament, Were this statement the only additional detail given by this chapter, as compared with 2 Kings, one might perhaps suppose that it was an interpolation from another source, added to the rest of the account that has been derived from 2 Kings 24 and 25; but this opinion, which even in itself is not very probable, is excluded by the other additions found in Jer 52:10 and in 19-23. If the author of this chapter had been able to derive, and had actually derived, these additional particulars from a historical source, treating of the later times of the kingdom of Judah, which has not come down to us, and which contained more than our canonical books of Kings and Chronicles, he would no doubt have also found there the account of the three deportations, and taken it from that source. We must therefore assume that this chapter, and 2Ki 24:18 on to 2Ki 25:30, have both a common origin, in which the fall of the kingdom of Judah was more fully described than in the historical books of the canon; in this way, the remarkable coincidence, almost word for word, between the narrative portions which are common to the two extracts, is accounted for quite as easily as the differences that have just been mentioned. From a critical examination of the state of both texts now before us, no certain conclusions can be drawn regarding their mutual relation. The differences of this kind arise partly from errors and omissions by later copyists, partly also from the circumstance that the epitomizers have not throughout kept rigorously to the words of their source. Regarding the author of the original written document, we cannot even make any supposition that could pretend to anything like probability. Baruch, as the editor of the collection of Jeremiah’s prophecies, may have made the extract from it which we find in this chapter. We have already, in substance, given the exposition while treating of 2Ki 24:18., so that we may here content ourselves with briefly putting together the deviations of this text from the other, and explaining its peculiarities.

The Judgment of Babylon. (b. c. 595.)

1 Thus saith the Lord ; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind; 2 And will send unto Babylon fanners, that shall fan her, and shall empty her land: for in the day of trouble they shall be against her round about. 3 Against him that bendeth let the archer bend his bow, and against him that lifteth himself up in his brigandine: and spare ye not her young men; destroy ye utterly all her host. 4 Thus the slain shall fall in the land of the Chaldeans, and they that are thrust through in her streets. 5 For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts; though their land was filled with sin against the Holy One of Israel. 6 Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the Lord 's vengeance; he will render unto her a recompence. 7 Babylon hath been a golden cup in the Lord 's hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. 8 Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. 9 We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies. 10 The Lord hath brought forth our righteousness: come, and let us declare in Zion the work of the Lord our God. 11 Make bright the arrows; gather the shields: the Lord hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of the Lord , the vengeance of his temple. 12 Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the Lord hath both devised and done that which he spake against the inhabitants of Babylon. 13 O thou that dwellest upon many waters, abundant in treasures, thine end is come, and the measure of thy covetousness. 14 The Lord of hosts hath sworn by himself, saying, Surely I will fill thee with men, as with caterpillers; and they shall lift up a shout against thee. 15 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding. 16 When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. 17 Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. 18 They are vanity, the work of errors: in the time of their visitation they shall perish. 19 The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. 20 Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; 21 And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider; 22 With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid; 23 I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers. 24 And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the Lord . 25 Behold, I am against thee, O destroying mountain, saith the Lord , which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. 26 And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever, saith the Lord . 27 Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillers. 28 Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof, and all the land of his dominion. 29 And the land shall tremble and sorrow: for every purpose of the Lord shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant. 30 The mighty men of Babylon have forborne to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwelling-places; her bars are broken. 31 One post shall run to meet another, and one messenger to meet another, to shew the king of Babylon that his city is taken at one end, 32 And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted. 33 For thus saith the Lord of hosts, the God of Israel; The daughter of Babylon is like a threshing-floor, it is time to thresh her: yet a little while, and the time of her harvest shall come. 34 Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out. 35 The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say. 36 Therefore thus saith the Lord ; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry. 37 And Babylon shall become heaps, a dwelling-place for dragons, an astonishment, and a hissing, without an inhabitant. 38 They shall roar together like lions: they shall yell as lions' whelps. 39 In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the Lord . 40 I will bring them down like lambs to the slaughter, like rams with he goats. 41 How is Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an astonishment among the nations! 42 The sea is come up upon Babylon: she is covered with the multitude of the waves thereof. 43 Her cities are a desolation, a dry land, and a wilderness, a land wherein no man dwelleth, neither doth any son of man pass thereby. 44 And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not flow together any more unto him: yea, the wall of Babylon shall fall. 45 My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord . 46 And lest your heart faint, and ye fear for the rumour that shall be heard in the land; a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler. 47 Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon: and her whole land shall be confounded, and all her slain shall fall in the midst of her. 48 Then the heaven and the earth, and all that is therein, shall sing for Babylon: for the spoilers shall come unto her from the north, saith the Lord . 49 As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth. 50 Ye that have escaped the sword, go away, stand not still: remember the Lord afar off, and let Jerusalem come into your mind. 51 We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the Lord 's house. 52 Wherefore, behold, the days come, saith the Lord , that I will do judgment upon her graven images: and through all her land the wounded shall groan. 53 Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, saith the Lord . 54 A sound of a cry cometh from Babylon, and great destruction from the land of the Chaldeans: 55 Because the Lord hath spoiled Babylon, and destroyed out of her the great voice; when her waves do roar like great waters, a noise of their voice is uttered: 56 Because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken: for the Lord God of recompences shall surely requite. 57 And I will make drunk her princes, and her wise men, her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the Lord of hosts. 58 Thus saith the Lord of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary.

The particulars of this copious prophecy are dispersed and interwoven, and the same things left and returned to so often that it could not well be divided into parts, but we must endeavor to collect them under their proper heads. Let us then observe here,

I. An acknowledgment of the great pomp and power that Babylon had been in and the use that God in his providence had made of it (v. 7): Babylon hath been a golden cup, a rich and glorious empire, a golden city (Isa. xiv. 4), a head of gold (Dan. ii. 38), filled with all good things, as a cup with wine. Nay, she had been a golden cup in the Lord's hand; he had in a particular manner filled and favoured her with blessings; he had made the earth drunk with this cup; some were intoxicated with her pleasures and debauched by her, others intoxicated with her terrors and destroyed by her. In both senses the New-Testament Babylon is said to have made the kings of the earth drunk, Rev. xvii. 2; xviii. 3. Babylon had also been God's battle-axe; it was so at this time, when Jeremiah prophesied, and was likely to be yet more so, v. 20. The forces of Babylon were God's weapons of war, tools in his hand, with which he broke in pieces, and knocked down, nations and kingdoms,—horses and chariots, which are so much the strength of kingdoms (v. 21),—man and woman, young and old, with which kingdoms are replenished (v. 22),—the shepherd and his flock, the husbandman and his oxen, with which kingdoms are maintained and supplied, v. 23. Such havoc as this the Chaldeans had made when God employed them as instruments of his wrath for the chastising of the nations; and yet now Babylon itself must fall. Note, Those that have carried all before them a great while will yet at length meet with their match, and their day also will come to fall; the rod will itself be thrown into the fire at last. Nor can any think it will exempt them from God's judgments that they have been instrumental in executing his judgments on others.

II. A just complaint made of Babylon, and a charge drawn up against her by the Israel of God. 1. She is complained of for her incorrigible wickedness (v. 9): We would have healed Babylon, but she is not healed. The people of God that were captives among the Babylonians endeavoured, according to the instructions given them (Jer. x. 11), to convince them of the folly of their idolatry, but they could not do it; still they doted as much as ever upon their graven images, and therefore the Israelites resolved to quit them and go to their own country. Yet some understand this as spoken by the forces they had hired for their assistance, declaring that they had done their best to save her from ruin, but that it was all to no purpose, and therefore they might as well go home to their respective countries; "for her judgment reaches unto heaven, and it is in vain to withstand it or think to avert it." 2. She is complained of for her inveterate malice against Israel. Other nations had been hardly used by the Chaldeans, but Israel only complains to God of it, and with confidence appeals to him (v. 34, 35): "The king of Babylon has devoured me, and crushed me, and never thought he could do enough ruin to me; he has emptied me of all that was valuable, has swallowed me up as a dragon, or whale, swallows up the little fish by shoals; he has filled his belly, filled his treasures, with my delicates, with all my pleasant things, and has cast me out, cast me away as a vessel in which there is no pleasure; and now let them be accountable for all this." Zion and Jerusalem shall say, "Let the violence done to me and my children, that are my own flesh, and pieces of myself, and all the blood of my people, which they have shed like water, be upon them; let the guilt of it lie upon them, and let it be required at their hands." Note, Ruin is not far off from those that lie under the guilt of wrong done to God's people.

III. Judgment given upon this appeal by the righteous Judge of heaven and earth, on behalf of Israel against Babylon. He sits in the throne judging right, is ready to receive complaints, and answers (v. 36): "I will plead thy cause. Leave it with me; I will in due time plead it effectually and take vengeance for thee, and every drop of Jerusalem's blood shall be accounted for with interest." Israel and Judah seemed to have been neglected and forgotten, but God had an eye to them, v. 5. It is true their land was filled with sin against the Holy One of Israel. They were a provoking people and their sins were a great offence to God, as a holy God, and as their God, their Holy One; and therefore he justly delivered them up into the hands of their enemies, and might justly have abandoned them and left them to perish in their hands; but God deals better with them than they deserve, and, notwithstanding their iniquities and his severities, Israel is not forsaken, is not cast off, though he be cast out, but is owned and looked after by his God, by the Lord of hosts. God is his God still, and will act for him as the Lord of hosts, a God of power. Note, Though God's people may have broken his laws and fallen under his rebukes, yet it does not therefore follow that they are thrown out of covenant; but God's care of them and love to them will flourish again, Ps. lxxxix. 30-33. The Chaldeans thought they should never be called to an account for what they had done against God's Israel; but there is a time fixed for vengeance, v. 6. We cannot expect it should come sooner than the time fixed, but then it will come; he will render unto Babylon a recompence, for the avenging of Israel is the vengeance of the Lord, who espouses their cause; it is the vengeance of his temple, v. 11, as before, ch. l. 28. The Lord God of recompences, the God to whom vengeance belongs, will surely requite (v. 56), will pay them home; he will render unto Babylon all the evil they have done in Zion (v. 24); he will return it in the sight of his people. They shall have the satisfaction to see their cause pleaded with jealousy. They shall not only live to see those judgments brought upon Babylon, but they shall plainly see them to be the punishment of the wrong they have done to Zion; any man may see it, and say, Verily there is a God that judges in the earth; for just as Babylon has caused the slain of Israel to fall, has not only slain those that were found in arms, but all without distinction, even all the land (almost all were put to the sword), so at Babylon shall fall the slain not only of the city, but of all the country, v. 49. Cyrus shall measure to the Chaldeans the same that they measured to the Jews, so that every observer may discern that God is recompensing them for what they did against his people; but Zion's children shall in a particular manner triumph in it (v. 10): The Lord has brought forth our righteousness; he has appeared in our behalf against those that dealt unjustly with us, and has given us redress; he has also made it to appear that he is reconciled to us and that we are yet in his eyes a righteous nation. Let it therefore be spoken of to his praise: Come and let us declare in Zion the work of the Lord our God, that others may be invited to join with us in praising him.

IV. A declaration of the greatness and sovereignty of that God who espouses Zion's cause and undertakes to reckon with this proud and potent enemy, v. 14. It is the Lord of hosts that has said it, that has sworn it, has sworn it by himself (for he could swear by no greater), that he will fill Babylon with vast and incredible numbers of the enemy's forces, will fill it with men as with caterpillars, that shall overpower it will multitudes, and need only to lift up a shout against it, for that shall be so terrible as to dispirit all the inhabitants and make them an easy prey to this numerous army. But who, and where, is he that can break so powerful a kingdom as Babylon? The prophet gives an account of him from the description he had formerly given of him, and of his sovereignty and victory over all pretenders (Jer. x. 12-16), which was there intended for the conviction of the Babylonian idolaters and the confirmation of God's Israel in the faith and worship of the God of Israel; and it is here repeated to show that God will convince those by his judgments who would not be convinced by his word that he is God over all. Let not any doubt but that he who has determined to destroy Babylon is able to make his words good, for, 1. He is the God that made the world (v. 15), and therefore nothing is too hard for him to do; it is in his name that our help stands, and on him our hope is built. 2. He has the command of all the creatures that he has made (v. 16); his providence is a continued creation. He has wind and rain at his disposal. If he speak the word, there is a multitude of waters in the heavens (and it is a wonder how they hang there), fed by vapours out of the earth, and it is a wonder how they ascend thence. Lightnings and rain seem contraries, as fire and water, and yet they are produced together; and the wind, which seems arbitrary in its motions, and we know not whence it comes, is yet, we are sure, brought out of his treasuries. 3. The idols that oppose the accomplishment of his word are a mere sham and their worshippers brutish people, v. 17, 18. The idols are falsehood, they are vanity, they are the work of errors; when they come to be visited (to be examined and enquired into) they perish, that is, their reputation sinks and they appear to be nothing; and those that make them are like unto them. But between the God of Israel and these gods of the heathen there is no comparison (v. 19): The portion of Jacob is not like them; the God who speaks this and will do it is the former of all things and the Lord of all hosts, and therefore can do what he will; and there is a near relation between him and his people, for he is their portion and they are his; they put a confidence in him as their portion and he is pleased to take a complacency in them and a particular care of them as the lot of his inheritance; and therefore he will do what is best for them. The repetition of these things here, which were said before, intimates both the certainty and the importance of them, and obliges us to take special notice of them; God hath spoken once; yea, twice have we heard this, that power belongs to God, power to destroy the most formidable enemies of his church; and if God thus speak once, yea, twice, we are inexcusable if we do not perceive it and attend to it.

V. A description of the instruments that are to be employed in this service. God has raised up the spirit of the kings of the Medes (v. 11), Darius and Cyrus, who come against Babylon by a divine instinct; for God's device is against Babylon to destroy it. They do it, but God devised it, he designed it; they are but accomplishing his purpose, and acting as he directed. Note, God's counsel shall stand, and according to it all hearts shall move. Those whom God employs against Babylon are compared (v. 1) to a destroying wind, which either by its coldness blasts the fruits of the earth or by its fierceness blows down all before it. This wind is brought out of God's treasuries (v. 16), and it is here said to be raised up against those that dwell in the midst of the Chaldeans, those of other nations that inhabit among them and are incorporated with them. The Chaldeans rise up against God by falling down before idols, and against them God will raise up destroyers, for he will be too hard for those that contend with him. These enemies are compared to fanners (v. 2), who shall drive them away as chaff is driven away by the fan. The Chaldeans had been fanners to winnow God's people (ch. xv. 7) and to empty them, and now they shall themselves be in like manner despoiled and dispersed.

VI. An ample commission given them to destroy and lay all waste. Let them bend their bow against the archers of the Chaldeans (v. 3) and not spare her young men, but utterly destroy them, for the Lord has both devised and done what he spoke against Babylon, v. 12. This may animate the instruments he employs, but assuring them of success. The methods they take are such as God has devised and therefore they shall surely prosper; what he has spoken shall be done, for he himself will do it; and therefore let all necessary preparations be made. This they are called to, v. 27, 28. Let a standard be set up, under which to enlist soldiers for this expedition; let a trumpet be blown to call men together to it and animate them in it; let the nations, out of which Cyrus's army is to be raised, prepare their recruits; let the kingdoms of Ararat, and Minni, and Ashkenaz, of Armenia, both the higher and the lower, and of Ascania, about Phrygia and Bithynia, send in their quota of men for his service; let general officers be appointed and the cavalry advance; let the horses come up in great numbers, as the caterpillars, and come, like them, leaping and pawing in the valley; let them lay the country waste, as caterpillars do (Joel i. 4), especially rough caterpillars; let the kings and captains prepare nations against Babylon, for the service is great and there is occasion for many hands to be employed it.

VII. The weakness of the Chaldeans, and their inability to make head against this threatening destroying force. When God employed them against other nations they had spirit and strength to act offensively, and went on with admirable resolution, conquering and to conquer; but now that it comes to their turn to be reckoned with all their might and courage are gone, their hearts fail them, and none of all their men of might and mettle have found their hands to act so much as defensively. They are called upon here to prepare for action, but it is ironically and in an upbraiding way (v. 11): Make bright the arrows, which have grown rusty through disuse; gather the shields, which in a long time of peace and security have been scattered and thrown out of the way (v. 12); set up the standard upon the walls of Babylon, upon the towers on those walls, to summon all that owed suit and service to that mother-city, now to come in to her assistance; let them make the watch as strong as they can, and appoint the sentinels to their respective posts, and prepare ambushes for the reception of the enemy. This intimates that they would be found very secure and remiss, and would need to be thus quickened (and they were so to such a degree that they were in the midst of their revels when the city was taken), but that all their preparations should come to no purpose. Whoever will may call them to it, but they shall have no heart to come at the call, v. 29. The whole land shall tremble, and sorrow (a universal consternation) shall seize upon them; for they shall see both the irresistible arm and the irreversible counsel and decree of God against them. They shall see that God is making Babylon a desolation, and therein is performing what he has purposed; and then the mighty men of Babylon have forborne to fight, v. 30. God having taken away their strength and spirit, so that they have remained in their holds, not daring so much as to peep forth, the might both of their hearts and of their hands fails; they become as timorous as women, so that the enemy has, without any resistance, burnt her dwelling-places and broken her bars. It is to the same purport with v. 56-58. When the spoiler comes upon Babylon her mighty men, who should make head against him, are immediately taken, their weapons of war fail them, every one of their bows is broken and stands them in no stead. Their politics fail them; they call councils of war, but their princes and captains, who sit in council to concert measures for the common safety, are made drunk; they are as men intoxicated through stupidity or despair; they can form no right notions of things; they stagger and are unsteady in their counsels and resolves, and dash one against another, and, like drunken men, fall out among themselves. At length they sleep a perpetual sleep, and never awake from their wine, the wine of God's wrath, for it is to them an opiate that lays them into a fatal lethargy. The walls of their city fail them, v. 58. When the enemy had found ways to ford Euphrates, which was thought impassable, yet surely, think they, the walls are impregnable, they are the broad walls of Babylon or (as the margin reads it), the walls of broad Babylon. The compass of the city, within the walls, was 385 furlongs, some say 480, that is, about sixty miles; the walls were 200 cubits high, and fifty cubits broad, so that two chariots might easily pass by one another upon them. Some say that there was a threefold wall about the inner city and the like about the outer, and that the stones of the wall, being laid in pitch instead of mortar (Gen. xi. 3), were scarcely separable; and yet these shall be utterly broken, and the high gates and towers shall be burnt, and the people that are employed in the defence of the city shall labour in vain in the fire; they shall quite tire themselves, but shall do no good.

VIII. The destruction that shall be made of Babylon by these invaders. 1. It is a certain destruction; the doom has passed and it cannot be reversed; a divine power is engaged against it, which cannot be resisted (v. 8): Babylon is fallen and destroyed, is as sure to fall, to fall into destruction, as if it were fallen and destroyed already; though when Jeremiah prophesied this, and many a year after, it was in the height of its power and greatness. God declares, God appears against Babylon (v. 25): Behold, I am against thee; and those cannot stand long whom God is against. He will stretch out his hand upon it, a hand which no creature can bear the weight of nor withstand the force of. It is his purpose, which shall be performed, that Babylon must be a desolation, v. 29. 2. It is a righteous destruction. Babylon has made herself meet for it, and therefore cannot fail to meet with it. For (v. 25) Babylon has been a destroying mountain, very lofty and bulky as a mountain, and destroying all the earth, as the stones that are tumbled from high mountains spoil the grounds about them; but now it shall itself be rolled down from its rocks, which were as the foundations on which it stood. It shall be levelled, its pomp and power broken. It is now a burning mountain, like Ætna and the other volcanoes, that throw out fire, to the terror of all about them. But it shall be a burnt mountain; it shall at length have consumed itself, and shall remain a heap of ashes. So will this world be at the end of time. Again (v. 33), "Babylon is like a threshing-floor, in which the people of God have been long threshed, as sheaves in the floor; but now the time has come that she shall herself be threshed and her sheaves in her; her princes and great men, and all her inhabitants, shall be beaten in their own land, as in the threshing-floor. The threshing-floor is prepared. Babylon is by sin made meet to be a seat of war, and her people, like corn in harvest, are ripe for destruction," Rev. xiv. 15; Mic. iv. 12. 3. It is an unavoidable destruction. Babylon seems to be well-fenced and fortified against it: She dwells upon many waters (v. 13); the situation of her country is such that it seems inaccessible, it is so surrounded, and the march of an enemy into it so embarrassed, by rivers. In allusion to this, the New-Testament Babylon is said to sit upon many waters, that is, to rule over many nations, as the other Babylon did, Rev. xvii. 15. Babylon is abundant in treasures; and yet "thy end has come, and neither they waters nor thy wealth shall secure thee." This end that comes shall be the measure of thy covetousness; it shall be the stint of thy gettings, it shall set bounds to thy ambition and avarice, which otherwise would have ben boundless. God, by the destruction of Babylon, said to its proud waves, Hitherto shall you come, and no further. Note, if men will not set a measure to their covetousness by wisdom and grace, God will set a measure to it by his judgments. Babylon, thinking herself very safe and very great, was very proud; but she will be deceived (v. 53): Though Babylon should mount her walls and palaces up to heaven, and though (because what is high is apt to totter) she should take care to fortify the height of her strength, yet all will not do; God will send spoilers against her, that shall break through her strength and bring down her height. 4. It is a gradual destruction, which, if they had pleased, they might have foreseen and had warning of; for (v. 46) "A rumor will come one year that Cyrus is making vast preparations for war, and after that, in another year, shall come a rumour that his design is upon Babylon, and he is steering his course that way;" so that when he was a great way off they might have sent and desired conditions of peace; but they were too proud, too secure, to do that, and their hearts were hardened to their destruction. 5. Yet, when it comes, it is a surprising destruction: Babylon has suddenly fallen (v. 8); the destruction came upon them when they did not think of it and was perfected in a little time, as that of the New-Testament Babylon—in one hour, Rev. xviii. 17. The king of Babylon, who should have been observing the approaches of the enemy, was himself at such a distance from the place where the attack was made that it was a great while ere he had notice that the city was taken; so that those who were posted near the place sent one messenger, one courier, after another, with advice of it, v. 31. The foot-posts shall meet at the court from several quarters with this intelligence to the king of Babylon that his city is taken at one end, and there is nothing to obstruct the progress of the conquerors, but they will be at the other end quickly. They are to tell him that the enemy has seized the passes (v. 32), the forts or blockades upon the river, and that, having got over the river, he has set fire to the reeds on the river side, to alarm and terrify the city, so that all the men of war are affrighted and have thrown down their arms and surrendered at discretion. The messengers come, like Job's, one upon the heels of another, with these tidings, which are immediately confirmed with a witness by the enemies' being in the palace and slaying the king himself, Dan. v. 30. That profane feast which they were celebrating at the very time when the city was taken, which was both an evidence of their strange security and a great advantage to the enemy, seems here to be referred to (v. 38, 39): They shall roar together like lions, as men in their revels do, when the wine has got into their heads. They call it singing; but in scripture-language, and in the language of sober men, it is called yelling like lions' whelps. It is probable that they were drinking confusion to Cyrus and his army with loud huzzas. Well, says God, in their heat, when they are inflamed (Isa. v. 11) and their heads are hot with hard drinking, I will make their feasts, I will give them their portion. They have passed their cup round; now the cup of the Lord's right hand shall be turned unto them (Hab. ii. 15, 16), a cup of fury, which shall make them drunk that they may rejoice (or rather that they may revel it) and sleep a perpetual sleep; let them be as merry as they can with that bitter cup, but it shall lay them to sleep never to wake more (as v. 57); for on that night, in the midst of the jollity, was Belshazzar slain. 6. It is to be a universal destruction. God will make thorough work of it; for, as he will perform what he has purposed, so he will perfect what he has begun. The slain shall fall in great abundance throughout the land of the Chaldeans; multitudes shall be thrust through in her streets, v. 4. They are brought down like lambs to the slaughter (v. 40), in such great numbers, so easily, and the enemies make no more of killing them than the butcher does of killing lambs. The strength of the enemy, and their invading them, are here compared to an irruption and inundation of waters (v. 42): The sea has come up upon Babylon, which, when it has once broken through its bounds, there is no fence against, so that she is covered with the multitude of its waves, overpowered by a numerous army; her cities then become a desolation, an uninhabited uncultivated desert, v. 43. 7. It is a destruction that shall reach the gods of Babylon, the idols and images, and fall with a particular weight upon them. "In token that the whole land shall be confounded and all her slain shall fall and that throughout all the country the wounded shall groan, I will do judgment upon her graven images," v. 47 and again v. 52. All must needs perish if their gods perish, from whom they expect protection. Though the invaders are themselves idolaters, yet they shall destroy the images and temples of the gods of Babylon, as an earnest of the abolishing of all counterfeit deities. Bel was the principal idol that the Babylonians worshipped, and therefore that is by name here marked for destruction (v. 44): I will punish Bel, that great devourer, that image to which such abundance of sacrifices are offered and such rich spoils dedicated, and to whose temple there is such a vast resort. He shall disgorge what he has so greedily regaled himself with. God will bring forth out of his temple all the wealth laid up there, Job xx. 15. His altars shall be forsaken, none shall regard him any more, and so that idol which was thought to be a wall to Babylon shall fall and fail them. 8. It shall be a final destruction. You may take balm for her pain, but in vain; she that would not be healed by the word of God shall not be healed by his providence, v. 8, 9. Babylon shall become heaps (v. 37), and, to complete its infamy, no use shall be made even of the ruins of Babylon, so execrable shall they be, and attended with such ill omens (v. 26): They shall not take of thee a stone for a corner, nor a stone for foundations. People shall not care for having any thing to do with Babylon, or whatever belonged to it. Or it denotes that there shall be nothing left in Babylon on which to ground any hopes or attempts of raising it into a kingdom again; for, as it follows here, it shall be desolate for ever. St. Jerome says that in his time, though the ruins of Babylon's walls were to be seen, yet the ground enclosed by them was a forest of wild beasts.

IX. Here is a call to God's people to go out of Babylon. It is their wisdom, when the ruin is approaching, to quit the city and retire into the country (v. 6): "Flee out of the midst of Babylon, and get into some remote corner, that you may save your lives, and may not be cut off in her iniquity." When God's judgments are abroad it is good to get as far as we can from those against whom they are levelled, as Israel from the tents of Korah. This agrees with the advice Christ gave his disciples, with reference to the destruction of Jerusalem. Let those who shall be in Judea flee to the mountains, Matt. xxiv. 16. It is their wisdom to get out of the midst of Babylon, lest they be involved, if not in her ruins, yet in her fears (v. 45, 46): Lest your heart faint, and you fear for the rumour that shall be heard in the land. Though God had told them that Cyrus should be their deliverer, and Babylon's destruction their deliverance, yet they had been told also that in the peace there of they should have peace, and therefore the alarms given to Babylon would put them into a fright, and perhaps they might not have faith and consideration enough to suppress those fears, for which reason they are here advised to get out of the hearing of the alarms. Note, Those who have not grace enough to keep their temper in temptation should have wisdom enough to keep out of the way of temptation. But this is not all; it is not only their wisdom to quit the city when the ruin is approaching, but it is their duty to quit the country too when the ruin is accomplished, and they are set at liberty by the pulling down of the prison over their heads. This they are told, v. 50, 51: "You Israelites, who have escaped the sword of the Chaldeans your oppressors, and of the Persians their destroyers, now that the year of release has come, go away, stand not still; hasten to your own country again, however you may be comfortably seated in Babylon, for this is not your rest, but Canaan is." 1. He puts them in mind of the inducements they had to return: "Remember the Lord afar off, his presence with you now, though you are here afar off from your native soil; his presence with your fathers formerly in the temple, though you are now afar off from the ruins of it." Note, Wherever we are, in the greatest depths, at the greatest distances, we may and must remember the Lord our God; and in the time of the greatest fears and hopes it is seasonable to remember the Lord. "And let Jerusalem come into your mind. Though it be now in ruins, yet favour its dust (Ps. cii. 14); though few of you ever saw it, yet believe the report you have had concerning it from those that wept when they remembered Zion; and think of Jerusalem until you come up to a resolution to make the best of your way thither." Note, When the city of our solemnities is out of sight, yet it must not be out of mind; and it will be of great use to us, in our journey through this world, to let the heavenly Jerusalem come often into our mind. 2. He takes notice of the discouragement which the returning captives labour under (v. 51); being reminded of Jerusalem, they cry out, "We are confounded; we cannot bear the thought of it; shame covers our faces at the mention of it, for we have heard of the reproach of the sanctuary, that is profaned and ruined by strangers; how can we think of it with any pleasure?" To this he answers (v. 52) that the God of Israel will now triumph over the gods of Babylon, and so that reproach will be for ever rolled away. Note, The believing prospect of Jerusalem's recovery will keep us from being ashamed of Jerusalem's ruins.

X. Here is the diversified feeling excited by Babylon's fall, and it is the same that we have with respect to the New-Testament Babylon, Rev. xviii. 9, 19. 1. Some shall lament the destruction of Babylon. There is the sound of a cry, a great outcry coming from Babylon (v. 54), lamenting this great destruction, the voice of mourning, because the Lord has destroyed the voice of the multitude, that great voice of mirth which used to be heard in Babylon, v. 55. We are told what they shall say in their lamentations (v. 41): "How is Sheshach taken, and how are we mistaken concerning her! How is that city surprised and become an astonishment among the nations that was the praise, and glory, and admiration of the whole earth!" See how that may fall into a general contempt which has been universally cried up. 2. Yet some shall rejoice in Babylon's fall, not as it is the misery of their fellow-creatures, but as it is the manifestation of the righteous judgment of God and as it opens the way for the release of God's captives; upon these accounts the heaven and the earth, and all that is in both, shall sing for Babylon (v. 48); the church in heaven and the church on earth shall give to God the glory of his righteousness, and take notice of it with thankfulness to his praise. Babylon's ruin is Zion's praise.

The Prophecy Sent to the People. (b. c. 595.)

59 The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince. 60 So Jeremiah wrote in a book all the evil that should come upon Babylon, even all these words that are written against Babylon. 61 And Jeremiah said to Seraiah, When thou comest to Babylon, and shalt see, and shalt read all these words; 62 Then shalt thou say, O Lord , thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever. 63 And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates: 64 And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah.

We have been long attending the judgment of Babylon in this and the foregoing chapter; now here we have the conclusion of that whole matter. 1. A copy is taken of this prophecy, it should seem by Jeremiah himself, for Baruch his scribe is not mentioned here (v. 60): Jeremiah wrote in a book all these words that are here written against Babylon. He received this notice that he might give it to all whom it might concern. It is of great advantage both to the propagating and to the perpetuating of the word of God to have it written, and to have copies taken of the law, prophets, and epistles. 2. It is sent to Babylon, to the captives there, by the hand of Seraiah, who went there attendant on or ambassador for king Zedekiah, in the fourth year of his reign, v. 59. He went with Zedekiah, or (as the margin reads it) on the behalf of Zedekiah, into Babylon. The character given of him is observable, that this Seraiah was a quiet prince, a prince of rest. He was in honour and power, but not, as most of the princes then were, hot and heady, making parties, and heading factions, and driving things furiously. He was of a calm temper, studied the things that made for peace, endeavoured to preserve a good understanding between the king his master and the king of Babylon, and to keep his master from rebelling. He was no persecutor of God's prophets, but a moderate man. Zedekiah was happy in the choice of such a man to be his envoy to the king of Babylon, and Jeremiah might safely entrust such a man with his errand too. Note, it is the real honour of great men to be quiet men, and it is the wisdom of princes to put such into places of trust. 3. Seraiah is desired to read it to his countrymen that had already gone into captivity: "When thou shalt come to Babylon, and shalt see what a magnificent place it is, how large a city, how strong, how rich, and how well fortified, and shalt therefore be tempted to think, Surely, it will stand forever" (as the disciples, when they observed the buildings of the temple, concluded that nothing would throw them down but the end of the world, Matt. xxiv. 3), "then thou shalt read all these words to thyself and thy particular friends, for their encouragement in their captivity: let them with an eye of faith see to the end of these threatening powers, and comfort themselves and one another herewith." 4. He is directed to make a solemn protestation of the divine authority and unquestionable certainty of that which he had read (v. 62): Then thou shalt look up to God, and say, O Lord! it is thou that hast spoken against this place, to cut it off. This is like the angel's protestation concerning the destruction of the New-Testament Babylon. These are the true sayings of God, Rev. xix. 9. These words are true and faithful, Rev. xxi. 5. Though Seraiah sees Babylon flourishing, having read this prophecy he must foresee Babylon falling, and by virtue of it must curse its habitation, though it be taking root (Job v. 3): "O Lord! thou hast spoken against this place, and I believe what thou hast spoken, that, as thou knowest every thing, so thou canst do every thing. Thou hast passed sentence upon Babylon, and it shall be executed. Thou hast spoken against this place, to cut it off, and therefore we will neither envy its pomp nor fear its power." When we see what this world is, how glittering its shows are and how flattering its proposals, let us read in the book of the Lord that its fashion passes away, and it shall shortly be cut off and be desolate for ever, and we shall learn to look upon it with a holy contempt. Observe here, When we have been reading the word of God it becomes us to direct to him whose word it is a humble believing acknowledgment of the truth, equity, and goodness, of what we have read. 5. He must then tie a stone to the book and throw it into the midst of the river Euphrates, as a confirming sign of the things contained in it, saying, "Thus shall Babylon sink, and not rise; for they shall be weary, they shall perfectly succumb, as men tired with a burden, under the load of the evil that I will bring upon them, which they shall never shake off, nor get from under," v. 53, 64. In the sign it was the stone that sunk the book, which otherwise would have swum. But in the thing signified it was rather the book that sunk the stone; it was the divine sentence passed upon Babylon in this prophecy that sunk that city, which seemed as firm as a stone. The fall of the New-Testament Babylon was represented by something like this, but much more magnificent, Rev. xviii. 21. A mighty angel cast a great millstone into the sea, saying, Thus shall Babylon fall. Those that sink under the weight of God's wrath and curse sink irrecoverably. The last words of the chapter seal up the vision and prophecy of this book: Thus far are the words of Jeremiah. Not that this prophecy against Babylon was the last of his prophecies; for it was dated in the fourth year of Zedekiah (v. 59), long before he finished his testimony; but this is recorded last of his prophecies because it was to be last accomplished of all his prophecies against the Gentiles, ch. xlvi. 1. And the chapter which remains is purely historical, and, as some think, was added by some other hand.

CHAP. LI.

Ver. 1. BEhold I will raiſe up againſt Babylon, and againſt them that dwel in the mideſt] ſc. Of the land of Chaldaea, in the royal ſeat and center of that great Monarchy.

Ventum peſtilentem. Vulg. [non-Latin text not transcribed]. Sept. A deſtroying wind] Blaſting and boiſterous: See chap. 4.11, 12.

Ver. 2. And I will ſend unto Babylon fann[illegible: 1 letter]rs] Who ſhall make as clean work, as they once did in Judaea, diſperſe her inhabitants and diſſipate her riches.

Ver. 3. Againſt him that bendeth] Periphraſis Babylonii, omnibus gentibus infeſti.

Ver. 4. Thus the ſlain ſhall fall] Both within the walls and without. [non-Latin text not transcribed], there ſhall be neither meaſure nor end of manſlaughters: as Plutrach ſaith of Rome in Sylla's time.

Ver. 5. For Iſrael hath not been forſaken] Heb. widowed.

Though their Land was filled with ſin] Heb. guilt, or delinquency, or devaſtation. This Scripture hath been fully made good to us of this Nation: whilſt the fulneſſe of ſin in us hath not yet abated the fulneſſe of grace in God toward us. See thoſe four gracious Yets, Zach. 1.17. with the Notes there.

Ver. 6. Flee out of the midſt of Babylon] See chap. 50.8. So in the new Teſtament we are called upon to flee and avoid the corruptions of the world and of Antichriſt, 1 Joh. 2. Epheſ. 5. Rev. 14. & 18.4.

For this is a time, &c.] As chap. 50.15, 25, 27, 28. So 46.10.

Ver. 7. Babylon hath been a golden cup] See chap. 25.15. Rev. 17.4.

In the Lords hand] i. e. Oeconomiâ & diſpenſatione ejus: He had the mixing and diſtributing of it.

Ver. 8. Babylon is ſuddenly fallen] Chap. 50.2. So— ruet alto à culmine Roma, Rev. 14.8. & 18.2, 10.

If ſo be ſhe may be healed] q.d. Try you may; but tis to no purpoſe. See c. 46.11.

Ver. 9. We would have healed Babylon] Say the forrein nations that came to help her; or the people of God,Vox electorum. Oecolamp. ſay others, that were kept captive by her; as Daniel & the reſt.

But ſhe is not healed] Or, ſhe could not be healed. See Hoſ. 7.1.

For her judgement reacheth unto heaven] It coelo clamor, proportionable to her ſin, Rev. 18.5.

Ver. 10. The Lord hath brought forth our righteouſneſſe] i. e. Our juſt cauſe and the righteouſneſſe of our religion, derided by the Babylonians.

Ver. 11. Make bright the arrows] q. d. Do ſo O Chaldaeans, if ye think it will boot you any thing at all for the ſhoaring up of your tottering State, when as the Lord is reſolved to bring it down.

Hortatio I[illegible: 1 letter]onic[illegible: 1 letter]. Piſc. Ver. 12. Set up the ſtandard] An Irony all along, as ver. 11.

Ver. 13. O thou that dwelleſt upon many waters] Euphrates and Tigris eſpecially, famous rivers running from Babylonia into the Perſian ſea. Hence moſt Geographers hold, and not improbably, that that land was a part of the garden of Eden: fruitful it was beyond credulity.

Thine end is come, and the meaſure (Heb. the cubit) of thy covetouſneſſe] Cujus avaritia totus non ſufficit orbis. The covetous Cormorants mouth (with his Give Give) ſhall ſhortly be ſtopped with a ſpade-full of mould: and his never-enough quit with fire enough, in the bottom of hell.

Ver. 14. Surely I will fill thee with men as with caterpillars] So they ſhall ſeem both for multitude and humming noiſe, barritu militari.

They ſhall lift up a ſhout againſt thee] As peſants did at their harveſt-home. See chap. 48.33.

Ver. 15. He hath made the earth by his power] And can therefore eaſily and quickly unmake this great Monarchy. See chap. 10.12. with the Note.

Ver. 16. When he uttereth his voice, &c.] See chap. 10.13.

Ver. 17. Every man is brutiſh] See chap. 10.14.

Ver. 18. They are vanity] See chap. 10.15.

Ver. 19. The portion of Jacob, &c.] See chap. 10.16.

Ver. 20. Thou art my battle-ax, and weapon of war] Ceſtra fuiſti mihi, Thou haſt been my pole-ax, ſuch as horſe men uſe to batter their enemies helmets and other harneſſe.

Ver. 21. And with thee] O Babylonian King.

Will I break in pieces] Or rather, have I broken in pieces. And hence thy perdition.

Ver. 22. With thee alſo will I break (or by thee have I broken) in p[illegible: 1 letter]eces man and woman] But eſpecially my people of the Jewes, whom I more valued then all the men and women in the world beſides.

Ver. 23. The ſhepherd and his flock — the husbandman and his yoke, &c.] This particular enumeration is very Emphatical: ſo chap. 50.35, 37, 38.

Ver. 24. And I will render unto Babylon] See chap, 50.15, 29. Iſa. 47.6, 8. & 10.5, 6, 12.

In your ſight] You my priſoners of hope ſhall live to ſee it, Pſal. 79.10.

Ver. 25. O deſtroying mountain] O Babylon, thou that art amplitudine & altitudine inſtar montis; for thy large command and lofty buildings like a mountain, and that doſt abuſe thy power to other mens deſtruction.

And will make thee aburnt mountain] A great heap of aſhes and rubbiſh, ſuch as burned and ruined Cities are.

Ver. 26. And they ſhall not take of thee a ſtone] Thou ſhalt never be reedified: So it is foretold of Rome, Tot a eris in cineres quaſi nunquam Roma fuiſſes.

Ver. 27. Set up a ſtandard] Thus God the great Induperator beſpeaketh the Medes and Perſians, as his field officers.

Prepare the Nations againſt her] Heb. Sanctify, call them together to wage this ſacred war againſt Babylon.

Call together againſt her the Kingdoms of Ararat, Minni, Xenoph. Cyrop. l[illegible: 1 letter]b. 7. and Aſhkenaz] i. e. Of both the Armenia's and of Aſcania ſubdued by Cyrus, before he marched againſt Babylon. Vatablus will have Aſhkenaz to be Gothland; the Jewes, Germany: but theſe were too far remote.

Ver. 28. Prepare againſt her] Heb. Sanctify, as ver. 7.

With the Kings of the Medes] Darius and Cyrus.

Ver. 29. And the land ſhall tremble and ſorrow] As a travelling woman, ſo ſhall it be pained.

Ver. 30. The mighty men of Babylon have forborn to fight] At Cyrus his firſt coming they gave him battel: but being worſted, they from thenceforth remained in their holds till Babylon was taken.

Their might hath failed] Or, their courage is ſhrunk, as Jacob's ſinew did, Gen. 32.32.

They became as women] See chap. 50.37.

Ver. 31. One poſt ſhall run to meet another] Obſerve how punctually all things were foretold in the ſeveral circumſtances, above fifty years before.

At one end] ſc. where Euphrates had run, till diverted and dryed up by Cyrus: See on chap. 50.38.

Ver. 32. And that the paſſages are ſtopt] Or, taken, ſeized, ſurpriſed, as ch. 48.41.

And thereeds] Or Mariſhes, made by Euphrates overflowing. It is well obſerved, that the Babylonians might by this Prophecy have been forewarned and forearmed againſt Cyrus his ſtratagem: But they ſlighted it, and never enquired after it, likely.

Ver. 33. The daughter of Babylon] Proud of her wealth and ſtrength, as young maids, many are of their beauty.

And the time of her harveſt ſhall come] When God ſhall put in his ſickle, and cut her down, being ripe and ready. See Rev. 14.16. Gen. 15.16.

Ver. 34. Nebuchadnezzar—hath devoured me, he hath cruſhed me] A graphical deſcription of the Babylonical cruelty.

He hath caſt me out] He hath gorged himſelf with me, and laid up his gorge.

Ver. 35. The violence done to me and to my fleſh] Torn and toſt as carrion, by that ravenous beaſt: the Lord look upon it and require it.

Ver. 36. Behold I will plead thy cauſe] Not ſo much verbally as really: here's a preſent anſwer to Iſraels cry.

Ver. 37. And Babylon ſhall become heaps] See chap. 50.39.

Ver. 38. They ſhall roar together like Lions] When hongerbit: The Babylonians terrified, and the Perſians tumultuating together. The old Latine Verſion hath it, they ſhake their ſhaggy hair.

Ver. 39. In their heat I will make their feaſts] Or, I will diſpoſe their drinkings: that is, I will pour into their cups the wine of my wrath: Now poiſon mixt with wine, worketh the more furiouſly. God can puniſh one kind of drunkenneſſe with another worſe.

That they may rejoyce] That they may revel it and ſleep their laſt: and ſo they did,Ecce, hic compotationum est finis. as being ſlain in a night of publike ſolemn feaſting, and great diſſoluteneſſe, which was ſoon turned in moerorem & metum, into heavineſſe and horrour.

And not wake] Till awakened by the ſound of the laſt trump. The Chaldee here hath it, They ſhall dye the ſecond death, and not be quickened in the world to come, ſc. unto life everlaſting.

Ver. 40. I will bring them down like lambs to the ſlaughter] All that with followeth here to the end of this oration is no leſſe eaſy then elegant; in holding forth the power, juſtice, and truth of God in fulfilling this Prophecy exactly, though divers years after.

Ver. 41. How is Sheſhack taken] i. e. How is Babylon deſtroyed beyond all expectation! See chap. 25.26.

Ver. 42. The ſea is come up upon Babylon] A ſea of hoſtile forces; what wonder therefore though ſhe be taken?

Ver. 43. Her Cities are a deſolation] See chap. 2.6. & 9.12.

Ver. 44. And I will puniſh Bel in Babylon] Nimrod was after his death called the Babylonian Saturn: Belus, who ſucceeded him, the Babylonian Jupiter, as Beroſus teſtifieth. This Idol of maſſy gold and of a huge bigneſſe, was carried away by Cyrus: thus Bel was puniſhed.

And I will bring forth out of his mouth that which he hath ſwallowed up] Bolum ex ore Beli: ſuch an elegancy there is alſo in the Original. Of the rich preſents, ſpoils, coſtly furniture found in Bel's Temple, ſee Diodore lib. 2. Thoſe taken from Gods Temple at Jeruſalem, and laid up in his, 2 Chron. 36.7. he was forced to regurgitate, Ezr. 1.7. & 5.14. See Job 20.12, 15.

Yea the wall of Babylon ſhall fall] Which yet was ſtrong to a miracle, as being two hundred cubites high (of the Kings cubites which were larger then ordinary) and fifty cubites thick; having a hundred brazen gates, and many ſtately towers, &c. All ſhall down ſaith the Prophet.

Ver. 45. My people, go ye out of the midſt of her] This is much preſſed, chap. 50 8. ver. 6. and it was but need; for many of the Jews were as hardly drawn to depart thence, as a dog ab uncto corio, from a fat morſel.

Ver. 46. And leſt your heart faint] Or, And let not your hearts faint.

And ye fear for the rumour] ſc. Of Cyrus his coming: fear it not, all's for the beſt to you: your redemption draweth nigh.

A rumor ſhall both come one year] ſc. Of Cyrus his preparation, and then another of his expedition toward Babylon.

Ruler againſt Ruler] i. e. Cyrus againſt Belſhazzar: ſo Conſtantine againſt Maxentius, Maximinus, Licinius, &c. this was for the beſt to the poor Church of Chriſt.

Ver. 47. I will do judgement, &c.] See chap. 43.12, 13. Exod. 12.12.

Eſt Hyperbolica Proſopopaeſa. And all her ſlain ſhall fall] Her dancers One rendereth it: their merry dance ſhall end in a miſerable downfal.

Ver. 48. Then the heaven and the earth, &c. ſhall ſing] There ſhall be as it were a new face ſet upon the world, and all the creatures ſhall appear to be well-apaid at the downfal of Babylon: under the oppreſſions whereof they even groaned and laboured. See what a like general joy there will be at the ruine of Rome, Rev. 18.

Ver. 49. So at Babylon ſhall fall the ſlain of all the earth] Or rather of all the land, i. e. of all Babylon, or Aſſyria. When God once cometh to make inquiſition for the blood of his Saints, woe to the wicked, &c.

Ver. 50. Ye that have eſcaped the ſword] ſc. Of the Medes and Perſians, who at the taking of the City killed all promiſcuouſly.

Goe away, ſtand not ſtill] Haſte home to your own Country: for therefore hath the Lord delivered you from ſo many deaths and dangers: See ver. 25.

Remember the Lord afar of] Should not we mind heaven, and haſten thither? Plotinus ap. Aug[illegible: 1 letter]ſt. de civ. Dei. l. 9. c. 16. If a Heathen could ſay, ought not we much more? Fugiendum eſt ad clariſſimam patriam, ibi Pater, ibi omnia, Haſte we home to heaven: there's our Father, there are all things.

Ver. 51. We are confounded becauſe we have heard reproach] This is the Jews lamentation, as in the next verſe we have the anſwer to it.

Ver. 52. Wherefore behold the dayes come] So ſoon is God up at the cry of his poor people, Pſal. 12.5.

I will do Judgement] See ver. 37. & 49.

Ver. 53. Though Babylon ſhould mount up to heaven] As her walls are ſaid to have been of an incredible height (ſee on ver. 44.) and her tower to have been little leſſe then four miles high, threatning heaven as it were.

Ver. 54. A ſound of a cry commeth from B[illegible: 1 letter]bylon] See chap. 48.3.

Ver. 55. Becauſe the Lord hath ſpoiled Babylon] Heb. is ſpoiling: for it was long in doing: but as ſure as if done together and at once. In like ſort many of the promiſes are not to have their full accompliſhment till the end of the world: as thoſe about the full deliverance of the godly, the deſtruction of the wicked, the confuſion of Antichriſt, &c.

And deſtroyed out of her the great voice] Of the revellers and roaring-boyes: or of their enemies (as ſome rather ſenſe it) breaking in upon them.

Ver. 56. For the Lord God of recompences] Princeps ille & arbiter juſtae taelionis, God who loveth to retaliate. Lib. 16.

Ver. 57. And I will make drunk] See ver. 39.

Ver 58. The broad wals of Babylon] See on ver. 44. Or, Lib. 6. c. 26. the walls of broad Babylon that greateſt of all Cities, ſaith Strabo: the compaſſe whereof within the wals was near upon threeſcore miles, ſaith Pliny.

Ver. 59. The word which Jeremiah the Prophet commanded Seraiah] This is now the laſt part, viz. a type uſed for confirmation of this prolix preceding Prophecy; uttered at Jeruſalem haply in the fourth year of Johejakim, which was the firſt of Nebuchadnezzar, and now to be read at Babylon in the fourth year of Zedekiah, which was ſeven years before the deſtruction of Jeruſalem, and above Sixty years before the deſtruction of Babylon. God loveth to fore-ſignify, but Babylon would not be warned; which was a juſt both deſert and preſage of her ruine.

When he went with Zedekiah] In company with him, ſay ſome out of the Jewes Chronicle: at which time Nebuchadnezzar, who had made him King, took an oath of him to be true to him: which he afterwards brake, and was pun[illegible: 1 letter]ſhed accordingly, 2 Chron. 36.13. Others think that Seraiah went not with Zedekiah, but for him, and from him with a preſent to Nebuchadnezzar, that he might keep his favour, or that he might be reconciled unto him after his revolt from him, 2 King. 24.20.

And this Seraiah was a great Prince] One that oppoſed the rebellion againſt Nebuchadnezzar, or a peace-maker at Court, or the great Chamberlain, Heb. a Prince of reſt, or, Prince of Menucha, a place ſo called, Judg. 20.43. or a quiet, honeſt and humble Prince: otherwiſe he would not have been thus commanded by a poor Prophet: eſpecially in a matter of ſo great danger, as it might have proved, if publikly noticed.

Ver. 60. So Jeremiah wrot in a book all the evil] For Babylon's commonition (if at leaſt the book were read publickly, as ſome hold it was) and the Jewiſh captives conſolation.

Ver. 61. When thou comeſt to Babylon and ſhalt ſee] ſc. The ſinfulneſſe, as well as the ſtatelineſſe of that City.

And ſhalt read all theſe words] Or, then ſhalt thou read all theſe words. They who hold he did it publickly, extol the authority of the Prophet, the boldneſſe of Seraiah, and the mildneſſe of the King of Babylon, ſomewhat like that of the King of Nineveh, Jon. 3. but the moſt think he read it privately: yet not in ſome cloſet a part by himſelf, but in ſome private houſe to his country-men who came unto him.

Ver. 62. Then ſhalt thou ſay, O Lord, &c.] The promiſes are to be prayed over, and then we may expect their accompliſhment. Prayer alſo added to the outward ſign, according to Gods holy Word, maketh it a ſacramental ſign.

Ver. 63. Thou ſhalt bind a ſtone to it] See the like Symbol or Chria, Rev. 18.21. Where, by the mighty Angel, Alcazar underſtandeth the Prophet Jeremy.

Ver. 64. Thus ſhall Babylon ſink] Ceremonies are to little purpoſe, unleſſe they have divine expoſitions annexed unto them.

And they ſhall be weary] That ſeek either to ſave it, or to reſtore it.

Thus far are the words of Jeremiah] ſc. Concerning Babylon: See the like concerning Moab, chap. 48.47.