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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, —

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? ⁹³⁹³     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, —

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. ⁹⁴⁹⁴     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.

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. ⁹⁵⁹⁵     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, —

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 ⁹⁶⁹⁶     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; ⁹⁷⁹⁷     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 ⁹⁸⁹⁸     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. ⁹⁹⁹⁹     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 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, —

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, —

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. ¹⁰⁰¹⁰⁰     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, —

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: ¹⁰¹¹⁰¹     “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, —

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, —

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.

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, —

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 ¹⁰²¹⁰²     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, —

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 ¹⁰³¹⁰³     “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, —

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, —

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. ¹⁰⁴¹⁰⁴     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, —

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 ¹⁰⁵¹⁰⁵     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, —

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.

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. ¹⁰⁶¹⁰⁶     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, —

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, —

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, —

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, —

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 ¹⁰⁷¹⁰⁷     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 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, —

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. ¹⁰⁸¹⁰⁸     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, —

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.

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,

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. ¹⁰⁹¹⁰⁹     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, —