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25. Seventy Years of Captivity1 The word came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim son of Josiah king of Judah, which was the first year of Nebuchadnezzar king of Babylon. 2 So Jeremiah the prophet said to all the people of Judah and to all those living in Jerusalem: 3 For twenty-three years—from the thirteenth year of Josiah son of Amon king of Judah until this very day—the word of the LORD has come to me and I have spoken to you again and again, but you have not listened.4 And though the LORD has sent all his servants the prophets to you again and again, you have not listened or paid any attention. 5 They said, “Turn now, each of you, from your evil ways and your evil practices, and you can stay in the land the LORD gave to you and your ancestors for ever and ever. 6 Do not follow other gods to serve and worship them; do not arouse my anger with what your hands have made. Then I will not harm you.” 7 “But you did not listen to me,” declares the LORD, “and you have aroused my anger with what your hands have made, and you have brought harm to yourselves.” 8 Therefore the LORD Almighty says this: “Because you have not listened to my words, 9 I will summon all the peoples of the north and my servant Nebuchadnezzar king of Babylon,” declares the LORD, “and I will bring them against this land and its inhabitants and against all the surrounding nations. I will completely destroy The Hebrew term refers to the irrevocable giving over of things or persons to the LORD, often by totally destroying them. them and make them an object of horror and scorn, and an everlasting ruin. 10 I will banish from them the sounds of joy and gladness, the voices of bride and bridegroom, the sound of millstones and the light of the lamp. 11 This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years. 12 “But when the seventy years are fulfilled, I will punish the king of Babylon and his nation, the land of the Babylonians, Or Chaldeans for their guilt,” declares the LORD, “and will make it desolate forever. 13 I will bring on that land all the things I have spoken against it, all that are written in this book and prophesied by Jeremiah against all the nations. 14 They themselves will be enslaved by many nations and great kings; I will repay them according to their deeds and the work of their hands.” The Cup of God’s Wrath15 This is what the LORD, the God of Israel, said to me: “Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it. 16 When they drink it, they will stagger and go mad because of the sword I will send among them.” 17 So I took the cup from the LORD’s hand and made all the nations to whom he sent me drink it: 18 Jerusalem and the towns of Judah, its kings and officials, to make them a ruin and an object of horror and scorn, a curse That is, their names to be used in cursing (see 29:22); or, to be seen by others as cursed—as they are today; 19 Pharaoh king of Egypt, his attendants, his officials and all his people, 20 and all the foreign people there; all the kings of Uz; all the kings of the Philistines (those of Ashkelon, Gaza, Ekron, and the people left at Ashdod); 21 Edom, Moab and Ammon; 22 all the kings of Tyre and Sidon; the kings of the coastlands across the sea; 23 Dedan, Tema, Buz and all who are in distant places Or who clip the hair by their foreheads; 24 all the kings of Arabia and all the kings of the foreign people who live in the wilderness; 25 all the kings of Zimri, Elam and Media; 26 and all the kings of the north, near and far, one after the other—all the kingdoms on the face of the earth. And after all of them, the king of Sheshak Sheshak is a cryptogram for Babylon. will drink it too. 27 “Then tell them, ‘This is what the LORD Almighty, the God of Israel, says: Drink, get drunk and vomit, and fall to rise no more because of the sword I will send among you.’ 28 But if they refuse to take the cup from your hand and drink, tell them, ‘This is what the LORD Almighty says: You must drink it! 29 See, I am beginning to bring disaster on the city that bears my Name, and will you indeed go unpunished? You will not go unpunished, for I am calling down a sword on all who live on the earth, declares the LORD Almighty.’ 30 “Now prophesy all these words against them and say to them:
“‘The LORD will roar from on high;
32 This is what the LORD Almighty says:
“Look! Disaster is spreading
33 At that time those slain by the LORD will be everywhere—from one end of the earth to the other. They will not be mourned or gathered up or buried, but will be like dung lying on the ground.
34 Weep and wail, you shepherds;
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The Prophet in the last verse reminds us, that the Jews in vain trusted in God’s protection, for he would forsake his own Temple as well as the city. It was as it were a common saying among them, “He has said, This is my rest for ever.” (Psalm 132:14.) But hypocrites did not consider that he could still stand faithful to his promises, though he did not suffer them to go unpunished. They could not therefore connect these two things together, — that God would be always mindful of his covenant, — and that still he would be the judge of his Church. This is the reason why the Prophet now says, that God would forsake as a lion his tabernacle Some give this explanation, that he would go forth for a short time, as hungry lions are wont to do; but this is too far-fetched. I therefore have no doubt that God sets forth his power under the character of a lion; for the Jews would have been feared by all their enemies, had not God changed as it were his station. But as they had expelled him by their vices, so that he had no more an habitation among them, hence it was that they became exposed to the plunder of all nations. The import of the passage then is, that as long as God dwelt in the Temple he was like a lion, so that by his roaring alone he kept at a distance all nations and defended the children of Abraham; but that now, though he had not changed his nature, nor was there anything taken away or diminished as to his power, yet the Jews would not be safe, for he would forsake them. 157157 Another view is taken by many, that God is compared to a lion forsaking his covert for the sake of prey; so Crotius, Gataker, Lowth, Henry, and Adam Clarke. Scott seems to agree with Calvin’s view; which seems to be favored by what follows, “for become has their land a waste,” etc.; though this may comport also with the other view, for this may have been stated as a proof that God had gone forth as a lion seeking his prey; that is, to destroy them. — Ed. And the reason is added, which clearly confirms what has been said, For their land (he refers to the Jews) shall be desolate But whence this desolation to Judea, except that it was deprived of God’s protection? For had God defended it, he could have repelled all enemies by a nod only. But as he had departed, hence it was that they found an easy access, and that the land was thus reduced to a waste. It is added, on account of the indignation of the oppressor. Some render the last word “dove,” but not correctly. They yet have devised a refined meaning, that God is called a dove because of his kindness and meekness, though his wrath is excited, for he is forced to put on the
character of another through the perverseness of men, when he sees that he can do nothing by his benevolence towards them. But this is a far-fetched speculation. The verb ינה, inc, means to oppress, to take by force; and as it is most frequently taken in a bad sense, I prefer to apply it here to enemies rather than to God himself. There
are many indeed who explain it of God, but I cannot embrace their view; for Jeremiah joins together two clauses, that God would forsake his Temple, as when a lion departs from his covert, and also that enemies would come and find the place naked and empty; in short, he intimates that they would be exposed to the will and plunder of their enemies, because they would be at that time destitute of God’s aid. And as he had before spoken of the indignation of God’s wrath, so now he ascribes the same
to their enemies, and justly so, for they were to execute his judgments; what properly belongs to God is ascribed to them, because they were to be his ministers.
158158
There are several MSS. which have חרב, sword, for חרון, burning or indignation, and so the Sept. and the Targ.; and “the oppressing sword,” חרב היונה, is found in two other places in Jeremiah, 46:16, and Jeremiah 1:16. It is to be also observed, that חרון is very seldom used but in connection with אף, and we have it again in the next clause. The true reading then most probably is חרב. The verse would then be as follows, —
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