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Teks -- Jeremiah 51:1-64 (NET)

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51:1 The Lord says, “I will cause a destructive wind to blow against Babylon and the people who inhabit Babylonia. 51:2 I will send people to winnow Babylonia like a wind blowing away chaff. They will winnow her and strip her land bare. This will happen when they come against her from every direction, when it is time to destroy her. 51:3 Do not give her archers time to string their bows or to put on their coats of armor. Do not spare any of her young men. Completely destroy her whole army. 51:4 Let them fall slain in the land of Babylonia, mortally wounded in the streets of her cities. 51:5 “For Israel and Judah will not be forsaken by their God, the Lord who rules over all. For the land of Babylonia is full of guilt against the Holy One of Israel. 51:6 Get out of Babylonia quickly, you foreign people. Flee to save your lives. Do not let yourselves be killed because of her sins. For it is time for the Lord to wreak his revenge. He will pay Babylonia back for what she has done. 51:7 Babylonia had been a gold cup in the Lord’s hand. She had made the whole world drunk. The nations had drunk from the wine of her wrath. So they have all gone mad. 51:8 But suddenly Babylonia will fall and be destroyed. Cry out in mourning over it! Get medicine for her wounds! Perhaps she can be healed! 51:9 Foreigners living there will say, ‘We tried to heal her, but she could not be healed. Let’s leave Babylonia and each go back to his own country. For judgment on her will be vast in its proportions. It will be like it is piled up to heaven, stacked up into the clouds.’ 51:10 The exiles from Judah will say, ‘The Lord has brought about a great deliverance for us! Come on, let’s go and proclaim in Zion what the Lord our God has done!’ 51:11 “Sharpen your arrows! Fill your quivers! The Lord will arouse a spirit of hostility in the kings of Media. For he intends to destroy Babylonia. For that is how the Lord will get his revenge– how he will get his revenge for the Babylonians’ destruction of his temple. 51:12 Give the signal to attack Babylon’s wall! Bring more guards! Post them all around the city! Put men in ambush! For the Lord will do what he has planned. He will do what he said he would do to the people of Babylon. 51:13 “You who live along the rivers of Babylon, the time of your end has come. You who are rich in plundered treasure, it is time for your lives to be cut off. 51:14 The Lord who rules over all has solemnly sworn, ‘I will fill your land with enemy soldiers. They will swarm over it like locusts. They will raise up shouts of victory over it.’ 51:15 He is the one who by his power made the earth. He is the one who by his wisdom fixed the world in place, by his understanding he spread out the heavens. 51:16 When his voice thunders, the waters in the heavens roar. He makes the clouds rise from the far-off horizons. He makes the lightning flash out in the midst of the rain. He unleashes the wind from the places where he stores it. 51:17 All idolaters will prove to be stupid and ignorant. Every goldsmith will be disgraced by the idol he made. For the image he forges is merely a sham. There is no breath in any of those idols. 51:18 They are worthless, objects to be ridiculed. When the time comes to punish them, they will be destroyed. 51:19 The Lord, who is the portion of the descendants of Jacob, is not like them. For he is the one who created everything, including the people of Israel whom he claims as his own. He is known as the Lord who rules over all. 51:20 “Babylon, you are my war club, my weapon for battle. I used you to smash nations. I used you to destroy kingdoms. 51:21 I used you to smash horses and their riders. I used you to smash chariots and their drivers. 51:22 I used you to smash men and women. I used you to smash old men and young men. I used you to smash young men and young women. 51:23 I used you to smash shepherds and their flocks. I used you to smash farmers and their teams of oxen. I used you to smash governors and leaders.” 51:24 “But I will repay Babylon and all who live in Babylonia for all the wicked things they did in Zion right before the eyes of you Judeans,” says the Lord. 51:25 The Lord says, “Beware! I am opposed to you, Babylon! You are like a destructive mountain that destroys all the earth. I will unleash my power against you; I will roll you off the cliffs and make you like a burned-out mountain. 51:26 No one will use any of your stones as a cornerstone. No one will use any of them in the foundation of his house. For you will lie desolate forever,” says the Lord. 51:27 “Raise up battle flags throughout the lands. Sound the trumpets calling the nations to do battle. Prepare the nations to do battle against Babylonia. Call for these kingdoms to attack her: Ararat, Minni, and Ashkenaz. Appoint a commander to lead the attack. Send horses against her like a swarm of locusts. 51:28 Prepare the nations to do battle against her. Prepare the kings of the Medes. Prepare their governors and all their leaders. Prepare all the countries they rule to do battle against her. 51:29 The earth will tremble and writhe in agony. For the Lord will carry out his plan. He plans to make the land of Babylonia a wasteland where no one lives. 51:30 The soldiers of Babylonia will stop fighting. They will remain in their fortified cities. They will lose their strength to do battle. They will be as frightened as women. The houses in her cities will be set on fire. The gates of her cities will be broken down. 51:31 One runner after another will come to the king of Babylon. One messenger after another will come bringing news. They will bring news to the king of Babylon that his whole city has been captured. 51:32 They will report that the fords have been captured, the reed marshes have been burned, the soldiers are terrified. 51:33 For the Lord God of Israel who rules over all says, ‘Fair Babylon will be like a threshing floor which has been trampled flat for harvest. The time for her to be cut down and harvested will come very soon.’ 51:34 “King Nebuchadnezzar of Babylon devoured me and drove my people out. Like a monster from the deep he swallowed me. He filled his belly with my riches. He made me an empty dish. He completely cleaned me out.” 51:35 The person who lives in Zion says, “May Babylon pay for the violence done to me and to my relatives.” Jerusalem says, “May those living in Babylonia pay for the bloodshed of my people.” 51:36 Therefore the Lord says, “I will stand up for your cause. I will pay the Babylonians back for what they have done to you. I will dry up their sea. I will make their springs run dry. 51:37 Babylon will become a heap of ruins. Jackals will make their home there. It will become an object of horror and of hissing scorn, a place where no one lives. 51:38 The Babylonians are all like lions roaring for prey. They are like lion cubs growling for something to eat. 51:39 When their appetites are all stirred up, I will set out a banquet for them. I will make them drunk so that they will pass out, they will fall asleep forever, they will never wake up,” says the Lord. 51:40 “I will lead them off to be slaughtered like lambs, rams, and male goats.” 51:41 “See how Babylon has been captured! See how the pride of the whole earth has been taken! See what an object of horror Babylon has become among the nations! 51:42 The sea has swept over Babylon. She has been covered by a multitude of its waves. 51:43 The towns of Babylonia have become heaps of ruins. She has become a dry and barren desert. No one lives in those towns any more. No one even passes through them. 51:44 I will punish the god Bel in Babylon. I will make him spit out what he has swallowed. The nations will not come streaming to him any longer. Indeed, the walls of Babylon will fall.” 51:45 “Get out of Babylon, my people! Flee to save your lives from the fierce anger of the Lord! 51:46 Do not lose your courage or become afraid because of the reports that are heard in the land. For a report will come in one year. Another report will follow it in the next. There will be violence in the land with ruler fighting against ruler.” 51:47 “So the time will certainly come when I will punish the idols of Babylon. Her whole land will be put to shame. All her mortally wounded will collapse in her midst. 51:48 Then heaven and earth and all that is in them will sing for joy over Babylon. For destroyers from the north will attack it,” says the Lord. 51:49 “Babylon must fall because of the Israelites she has killed, just as the earth’s mortally wounded fell because of Babylon. 51:50 You who have escaped the sword, go, do not delay. Remember the Lord in a faraway land. Think about Jerusalem. 51:51 ‘We are ashamed because we have been insulted. Our faces show our disgrace. For foreigners have invaded the holy rooms in the Lord’s temple.’ 51:52 Yes, but the time will certainly come,” says the Lord, “when I will punish her idols. Throughout her land the mortally wounded will groan. 51:53 Even if Babylon climbs high into the sky and fortifies her elevated stronghold, I will send destroyers against her,” says the Lord. 51:54 Cries of anguish will come from Babylon, the sound of great destruction from the land of the Babylonians. 51:55 For the Lord is ready to destroy Babylon, and put an end to her loud noise. Their waves will roar like turbulent waters. They will make a deafening noise. 51:56 For a destroyer is attacking Babylon. Her warriors will be captured; their bows will be broken. For the Lord is a God who punishes; he pays back in full. 51:57 “I will make her officials and wise men drunk, along with her governors, leaders, and warriors. They will fall asleep forever and never wake up,” says the King whose name is the Lord who rules over all. 51:58 This is what the Lord who rules over all says, “Babylon’s thick wall will be completely demolished. Her high gates will be set on fire. fire. The peoples strive for what does not satisfy. satisfy. The nations grow weary trying to get what will be destroyed.” 51:59 This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. (Seraiah was a quartermaster.) 51:60 Jeremiah recorded on one scroll all the judgments that would come upon Babylon– all these prophecies written about Babylon. 51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure you read aloud all these prophecies. 51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’ 51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. 51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments I am ready to bring upon her; they will grow faint.’” The prophecies of Jeremiah end here.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Ararat a mountain, the surrounding land, & a kingdom in the area
 · Ashkenaz son of Gomer son of Japheth son of Noah,a people of the northern shore of the Black Sea
 · Babylon a country of Babylon in lower Mesopotamia
 · Bel a pagan god of the Babylonians
 · Chaldea a region in lower Mesopotamia where the Chaldaeans lived
 · Euphrates a large river which joins the Tigris river before flowing into the Persian Gulf,a river flowing from eastern Turkey to the Persian Gulf
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Jeremiah a prophet of Judah in 627 B.C., who wrote the book of Jeremiah,a man of Libnah; father of Hamutal, mother of Jehoahaz, king of Judah,head of an important clan in eastern Manasseh in the time of Jotham,a Benjamite man who defected to David at Ziklag,the fifth of Saul's Gadite officers who defected to David in the wilderness,the tenth of Saul's Gadite officers who defected to David in the wilderness,a man from Anathoth of Benjamin; son of Hilkiah the priest; a major prophet in the time of the exile,an influential priest who returned from exile with Zerubbabel, who later signed the covenant to obey the law, and who helped dedicate Nehemiah's wall,one of Saul's Gadite officers who defected to David in the wilderness
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Mahseiah grandfather of Baruch, secretary of Jeremiah
 · Medes the inhabitants of Media, a region south and southwest of the Caspian Sea in the Zagros mountains,a people and a nation
 · Minni a region of Armenia, around Lake Van
 · Nebuchadrezzar the king of Babylon who took Judah into exile
 · Neriah father of Baruch, the scribe of Jeremiah
 · Seraiah secretary of King David,a high priest; son of Azariah III,son of Tanhumeth; a militia leader who rallied to Gedaliah,son of Kenaz son of Jephunneh of Judah,son of Asiel; ancestor of a large influential family of Simeon,priest leader of some who returned from exile with Zerubbabel,son of Hilkiah; head of the priestly clan of Immer in Jerusalem,son of Azriel; a prince in the time of Jehoiakim,son of Neriah; quartermaster deported to Babylon with Zedekiah
 · Zedekiah son of Chenaanah; a false prophet in the kingdom of King Ahab,son of King Josiah; made king of Judah by Nebuchadnezzar,son of King Jehoiachin,a signer of the covenant to obey the law with Nehemiah,son of Maaseiah; a false prophet in the time of King Jehoiachin,son of Hananiah; a prince of Judah in the time of Jehoiakim
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Topik/Tema Kamus: Babylon | Sin | Persia | War | Seraiah | GOVERNOR | God | Euphrates | Jeremiah | Word of God | Caterpillar | Prophecy | Dragon | Idolatry | Sheshach | Duties of Men | Armenia | CAPTAIN | Drunkeess | MEDES | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jer 51:5 - Forsaken Not utterly forsaken.

Not utterly forsaken.

Wesley: Jer 51:6 - Soul By soul is meant life, and by iniquity the punishment of the Babylonian's iniquity.

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

Wesley: Jer 51:7 - Drunken She had made all the nations about her drunken with the Lord's fury.

She had made all the nations about her drunken with the Lord's fury.

Wesley: Jer 51:7 - Mad Through the misery they felt from her.

Through the misery they felt from her.

Wesley: Jer 51:9 - We The prophet seems to personate the mercenary soldiers, saying, they would have helped Babylon, but there was no healing for her.

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

Wesley: Jer 51:10 - Some These words are spoken in the person of the Jews, owning the destruction of Babylon to be the mighty work of God, and an act of justice, revenging the...

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

Wesley: Jer 51:12 - Set up These seem to be the prophet's words to the Babylonians, rousing them out of their security. Historians tell us that the city was fortified by walls o...

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

Wesley: Jer 51:13 - Waters Babylon is said to dwell upon many waters, because the great river Euphrates, did not only run by it, but almost encompass it branching itself into ma...

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

Wesley: Jer 51:23 - Break in pieces The sense of all these three verses is the same; that God had made use, and was still making use of the Babylonians to destroy many nations, to spoil ...

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

Wesley: Jer 51:25 - Mountain Babylon was very high for its power, and greatness, and had very high walls and towers, that it looked at a distance like an high rocky mountain. They...

Babylon was very high for its power, and greatness, and had very high walls and towers, that it looked at a distance like an high rocky mountain. They had destroyed many people.

Wesley: Jer 51:25 - Burnt Thy cities and towers which appear like a mountain shall be burnt.

Thy cities and towers which appear like a mountain shall be burnt.

Wesley: Jer 51:27 - As caterpillars The Median horses are compared to their insects, either with respect to their numbers, or in regard of the terror caused by them when they came, being...

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

Wesley: Jer 51:29 - The land Babylon, or the land of Chaldea.

Babylon, or the land of Chaldea.

Wesley: Jer 51:31 - At one end Cyrus entered the city at one end, by the channel of the river, which he had drained, and surprized Belshazzar in the midst of his feast.

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

Wesley: Jer 51:32 - The passages The passages over the river Euphrates, and all the other passages by which the Babylonians might make their escape, were guarded with soldiers.

The passages over the river Euphrates, and all the other passages by which the Babylonians might make their escape, were guarded with soldiers.

Wesley: Jer 51:32 - Reeds On the border of the river Euphrates were vast quantities of great and tall reeds, which with the mud in which they stood, were as another wall to the...

On the border of the river Euphrates were vast quantities of great and tall reeds, which with the mud in which they stood, were as another wall to the city; but the Medes had burnt them so as the way was open.

Wesley: Jer 51:33 - Threshing floor Babylon had been a threshing instrument, by which, and a threshing - floor in which God had threshed many other nations; God now intended to make it a...

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

Wesley: Jer 51:33 - Tread her So they used to prepare their threshing - floors against the time of harvest.

So they used to prepare their threshing - floors against the time of harvest.

Wesley: Jer 51:33 - The time The harvest which the justice of God would have from the ruin of the Chaldeans.

The harvest which the justice of God would have from the ruin of the Chaldeans.

Wesley: Jer 51:34 - Me The prophet speaks this in the name of the Jews.

The prophet speaks this in the name of the Jews.

Wesley: Jer 51:34 - Cast me out As beasts of prey eat what they please of other beasts they have preyed upon, and leave the rest in the field.

As beasts of prey eat what they please of other beasts they have preyed upon, and leave the rest in the field.

Wesley: Jer 51:36 - Dry up Alluding to what Cyrus did.

Alluding to what Cyrus did.

Wesley: Jer 51:38 - They The Babylonians, upon the taking of their city.

The Babylonians, upon the taking of their city.

Wesley: Jer 51:39 - Heat When they shall grow hot with wine, I will make them a feast of another nature. Interpreters judge that Belshazzar, Dan 5:1, made a feast to a thousan...

When they shall grow hot with wine, I will make them a feast of another nature. Interpreters judge that Belshazzar, Dan 5:1, made a feast to a thousand of his Lords, when he and his wives, and concubines, drank wine in the vessels belonging to the temple, during which feast the city was taken.

Wesley: Jer 51:39 - And not awake While they were merry with their wine, they fell into a sleep which they never awoke out of.

While they were merry with their wine, they fell into a sleep which they never awoke out of.

Wesley: Jer 51:41 - Sheshach A name given to the city of Babylon.

A name given to the city of Babylon.

Wesley: Jer 51:42 - The sea A multitude of enemies.

A multitude of enemies.

Wesley: Jer 51:44 - Bel Bel was the principal Babylonian idol.

Bel was the principal Babylonian idol.

Wesley: Jer 51:44 - Bring forth All the vessels of the temple, 2Ch 36:7, and whatever gifts the Babylonians had presented to him.

All the vessels of the temple, 2Ch 36:7, and whatever gifts the Babylonians had presented to him.

Wesley: Jer 51:44 - The wall And the city of Babylon shall be also ruined.

And the city of Babylon shall be also ruined.

Wesley: Jer 51:45 - Go out of her At all hazards escape for your lives.

At all hazards escape for your lives.

Wesley: Jer 51:48 - Then All the creatures in heaven and earth shall rejoice at the vengeance which God shall take upon Babylon.

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

Wesley: Jer 51:49 - Of all the earth This term must be understood in a restrained sense; the Chaldeans coming up from all parts of Chaldea to help Babylon, were slain there, as by the mea...

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

Wesley: Jer 51:50 - Ye Ye Jews, leave Babylon as soon as liberty is proclaimed.

Ye Jews, leave Babylon as soon as liberty is proclaimed.

Wesley: Jer 51:50 - Remember And remember in Judea the great things both of justice and mercy which God hath done.

And remember in Judea the great things both of justice and mercy which God hath done.

Wesley: Jer 51:51 - We We Jews are ashamed to hear the enemies reproaching us, for our God, or for our religion.

We Jews are ashamed to hear the enemies reproaching us, for our God, or for our religion.

Wesley: Jer 51:51 - Strangers Pagans that were strangers to the commonwealth of Israel, are come, not to worship, but to plunder, the sanctuaries of the Lord; even into the courts ...

Pagans that were strangers to the commonwealth of Israel, are come, not to worship, but to plunder, the sanctuaries of the Lord; even into the courts of the priests and of the Israelites; yea, into the most holy place.

Wesley: Jer 51:52 - Wherefore For this profanation of my holy place, I will be revenged not only upon their idols, but upon the worshippers of them, and cause a groaning of wounded...

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

Wesley: Jer 51:55 - The great voice The noises caused from multitudes of people walking up and trafficking together.

The noises caused from multitudes of people walking up and trafficking together.

Wesley: Jer 51:55 - A noise The noise of her enemies that shall break in upon her shall be like the roaring of the sea.

The noise of her enemies that shall break in upon her shall be like the roaring of the sea.

Wesley: Jer 51:56 - Because Little more is said here than was before, only the words hint the taking of Babylon by a surprize when the king, and the inhabitants were not aware of...

Little more is said here than was before, only the words hint the taking of Babylon by a surprize when the king, and the inhabitants were not aware of it, which we had before also told us, Jer 51:39-40.

Wesley: Jer 51:56 - Requite The wrongs done to his people.

The wrongs done to his people.

Wesley: Jer 51:57 - Drunk A plain allusion to the posture the king of Babylon, and the thousand of his lords were in, when their city was taken while they were drinking wine in...

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

Wesley: Jer 51:58 - Weary Though the people should labour to quench this fire, or to rebuild this city, yet it would be all lost labour.

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

Wesley: Jer 51:59 - In the fourth year This circumstance lets us know that this prophecy was many years before Babylon was destroyed; for it was seven years before Jerusalem was taken; so a...

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

Wesley: Jer 51:61 - Shalt read Probably to the Jews, that were in Babylon.

Probably to the Jews, that were in Babylon.

Wesley: Jer 51:62 - Shalt say Thou shalt testify that thou believest what thou hast read.

Thou shalt testify that thou believest what thou hast read.

Wesley: Jer 51:64 - Weary With that weight of judgment which shall be upon them.

With that weight of judgment which shall be upon them.

Wesley: Jer 51:64 - The words The prophetical words of Jeremiah; for the matter of the next chapter is historical, and the book of Lamentations is not prophetical.

The prophetical words of Jeremiah; for the matter of the next chapter is historical, and the book of Lamentations is not prophetical.

JFB: Jer 51:1 - in the midst of them that rise . . . against me Literally, "in the heart" of them. Compare Psa 46:2, "the midst of the sea," Margin; Eze 27:4, "the heart of the seas"; Margin; Mat 12:40. In the cent...

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

JFB: Jer 51:1 - wind God needs not warlike weapons to "destroy" His foes; a wind or blast is sufficient; though, no doubt, the "wind" here is the invading host of Medes an...

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

JFB: Jer 51:2 - fanners (See on Jer 15:7). The farmers separate the wheat from the chaff; so God's judgments shall sweep away guilty Babylon as chaff (Psa 1:4).

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

JFB: Jer 51:3 - Against him that bendeth Namely, the bow; that is, the Babylonian archer.

Namely, the bow; that is, the Babylonian archer.

JFB: Jer 51:3 - let the archer bend That is, the Persian archer (Jer 50:4). The Chaldean version and JEROME, by changing the vowel points, read, "Let not him (the Babylonian) who bendeth...

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

JFB: Jer 51:4 - -- (See on Jer 49:26; Jer 50:30; Jer 50:37).

JFB: Jer 51:5 - forsaken As a widow (Hebrew). Israel is not severed from her husband, Jehovah (Isa 54:5-7), by a perpetual divorce.

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

JFB: Jer 51:5 - though . . . sin Though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and th...

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

JFB: Jer 51:6 - -- Warning to the Israelite captives to flee from Babylon, lest they should be involved in the punishment of her "iniquity." So as to spiritual Babylon a...

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

JFB: Jer 51:7 - -- Babylon is compared to a cup, because she was the vessel in the hand of God, to make drunken with His vengeance the other peoples (Jer 13:12; Jer 25:1...

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

JFB: Jer 51:8-9 - -- Her friends and confederates, who behold her fall, are invited to her aid. They reply, her case is incurable, and that they must leave her to her fate...

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

JFB: Jer 51:8-9 - balm (Jer 8:22; Jer 46:11).

JFB: Jer 51:9 - We would have healed We attempted to heal.

We attempted to heal.

JFB: Jer 51:9 - her judgment Her crimes provoking God's "judgments" [GROTIUS].

Her crimes provoking God's "judgments" [GROTIUS].

JFB: Jer 51:9 - reacheth unto heaven (Gen 18:21; Jon 1:2; Rev 18:5). Even the heathen nations perceive that her awful fall must be God's judgment for her crying sins (Psa 9:16; Psa 64:9)...

(Gen 18:21; Jon 1:2; Rev 18:5). Even the heathen nations perceive that her awful fall must be God's judgment for her crying sins (Psa 9:16; Psa 64:9).

JFB: Jer 51:10 - -- Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanksgivings the promise-keeping faithfulness of their ...

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

JFB: Jer 51:10 - brought forth, &c. (Psa 37:6).

JFB: Jer 51:10 - our righteousness Not the Jews' merits, but God's faithfulness to Himself and to His covenant, which constituted the "righteousness" of His people, that is, their justi...

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

JFB: Jer 51:10 - declare in Zion (Psa 102:13-21).

JFB: Jer 51:11 - Make bright Literally, "pure." Polish and sharpen.

Literally, "pure." Polish and sharpen.

JFB: Jer 51:11 - gather Literally, "fill"; that is, gather in full number, so that none be wanting. So, "gave in full tale" (1Sa 18:27). GESENIUS, not so well, translates, "F...

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

JFB: Jer 51:11 - kings of . . . Medes He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom.

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

JFB: Jer 51:11 - temple (Jer 50:28).

JFB: Jer 51:12 - -- With all your efforts, your city shall be taken.

With all your efforts, your city shall be taken.

JFB: Jer 51:12 - standard To summon the defenders together to any point threatened by the besiegers.

To summon the defenders together to any point threatened by the besiegers.

JFB: Jer 51:13 - waters (Jer 51:32, Jer 51:36; see on Isa 21:1). The Euphrates surrounded the city and, being divided into many channels, formed islands. Compare as to spiri...

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

JFB: Jer 51:13 - measure Literally, "cubit," which was the most common measure, and therefore is used for a measure in general. The time for putting a limit to thy covetousnes...

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

JFB: Jer 51:14 - by himself Literally, "by His soul" (2Sa 15:21; Heb 6:13).

Literally, "by His soul" (2Sa 15:21; Heb 6:13).

JFB: Jer 51:14 - fill . . . with caterpillars Locusts (Nah 3:15). Numerous as are the citizens of Babylon, the invaders shall be more numerous.

Locusts (Nah 3:15). Numerous as are the citizens of Babylon, the invaders shall be more numerous.

JFB: Jer 51:15-19 - -- Repeated from Jer 10:12-16; except that "Israel" is not in the Hebrew of Jer 51:19, which ought, therefore, to be translated, "He is the Former of all...

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

JFB: Jer 51:20 - -- (See on Jer 50:23). "Break in pieces" refers to the "hammer" there (compare Nah 2:1, Margin). The club also was often used by ancient warriors.

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

JFB: Jer 51:22 - old and young (2Ch 36:17).

JFB: Jer 51:24 - -- The detail of particulars (Jer 51:20-23) is in order to express the indiscriminate slaughters perpetrated by Babylon on Zion, which, in just retributi...

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

JFB: Jer 51:24 - in your sight Addressed to the Jews.

Addressed to the Jews.

JFB: Jer 51:25 - destroying mountain Called so, not from its position, for it lay low (Jer 51:13; Gen 11:2, Gen 11:9), but from its eminence above other nations, many of which it had "des...

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

JFB: Jer 51:25 - roll thee down from the rocks That is, from thy rock-like fortifications and walls.

That is, from thy rock-like fortifications and walls.

JFB: Jer 51:25 - burnt mountain (Rev 8:8). A volcano, which, after having spent itself in pouring its "destroying" lava on all the country around, falls into the vacuum and becomes ...

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

JFB: Jer 51:26 - corner . . . stone . . . foundations The corner-stone was the most important one in the building, the foundation-stones came next in importance (Eph 2:20). So the sense is, even as there ...

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

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

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

JFB: Jer 51:27 - Ararat Upper or Major Armenia, the regions about Mount Ararat.

Upper or Major Armenia, the regions about Mount Ararat.

JFB: Jer 51:27 - Minni Lower or Lesser Armenia. RAWLINSON says that Van was the capital of Minni. It was conquered by Tettarrassa, the general of Tetembar II, the Assyrian k...

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

JFB: Jer 51:27 - Ashchenaz A descendant of Japheth (Gen 10:3), who gave his name to the sea now called the Black Sea; the region bordering on it is probably here meant, namely, ...

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

JFB: Jer 51:27 - rough caterpillars The horsemen in multitude, and in appearance bristling with javelins and with crests, resemble "rough caterpillars," or locusts of the hairy-crested k...

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

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

(Jer 51:11). The satraps and tributary kings under Darius, or Cyaxares.

JFB: Jer 51:28 - his dominion The king of Media's dominion.

The king of Media's dominion.

JFB: Jer 51:28 - land shall tremble . . . every purpose of . . . Lord shall be performed Elegant antithesis between the trembling of the land or earth, and the stability of "every purpose of the Lord" (compare Psa 46:1-3).

Elegant antithesis between the trembling of the land or earth, and the stability of "every purpose of the Lord" (compare Psa 46:1-3).

JFB: Jer 51:30 - forborne to fight For the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted.

For the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted.

JFB: Jer 51:30 - remained in . . . holds Not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.

Not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.

JFB: Jer 51:31 - -- (See on Jer 50:24).

(See on Jer 50:24).

JFB: Jer 51:31 - One post One courier after another shall announce the capture of the city. The couriers despatched from the walls, where Cyrus enters, shall "meet" those sent ...

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

JFB: Jer 51:31 - taken at one end Which was not known for a long time to the king and his courtiers feasting in the middle of the city; so great was its extent that, when the city was ...

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

JFB: Jer 51:32 - passages are stopped The guarded fords of the Euphrates are occupied by the enemy (see on Jer 50:38).

The guarded fords of the Euphrates are occupied by the enemy (see on Jer 50:38).

JFB: Jer 51:32 - reeds . . . burned Literally, "the marsh." After draining off the river, Cyrus "burned" the stockade of dense tree-like "reeds" on its banks, forming the outworks of the...

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

JFB: Jer 51:33 - like a threshing-floor, it is time to thresh her Rather, "like a threshing-floor at the time of threshing," or "at the time when it is trodden." The treading, or threshing, here put before the harves...

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

JFB: Jer 51:34 - me Zion speaks. Her groans are what bring down retribution in kind on Babylon (Jer 50:17; Psa 102:13, Psa 102:17, Psa 102:20).

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

JFB: Jer 51:34 - empty vessel He has drained me out.

He has drained me out.

JFB: Jer 51:34 - dragon The serpent often "swallows" its prey whole; or a sea monster [GROTIUS].

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

JFB: Jer 51:34 - filled his belly . . . cast me out Like a beast, which, having "filled" himself to satiety, "casts out" the rest [CALVIN]. After filling all his storehouses with my goods, he has cast m...

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

JFB: Jer 51:35 - my flesh Which Nebuchadnezzar hath "devoured" (Jer 51:34). Zion thus calls her kinsmen (Rom 11:14) slain throughout the country or carried captives to Babylon ...

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

JFB: Jer 51:36 - plead . . . cause (Jer 50:34).

JFB: Jer 51:36 - sea The Euphrates (Jer 51:13; Jer 50:38). Compare Isa 19:5, "sea," that is, the Nile (Isa 21:1).

The Euphrates (Jer 51:13; Jer 50:38). Compare Isa 19:5, "sea," that is, the Nile (Isa 21:1).

JFB: Jer 51:37 - -- (Jer 50:26, Jer 50:39; Rev 18:2).

JFB: Jer 51:38-39 - -- The capture of Babylon was effected on the night of a festival in honor of its idols.

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

JFB: Jer 51:38-39 - roar . . . yell The Babylonians were shouting in drunken revelry (compare Dan 5:4).

The Babylonians were shouting in drunken revelry (compare Dan 5:4).

JFB: Jer 51:39 - In their heat I will make their feasts In the midst of their being heated with wine, I will give them "their" potions,--a very different cup to drink, but one which is their due, the wine c...

In the midst of their being heated with wine, I will give them "their" potions,--a very different cup to drink, but one which is their due, the wine cup of My stupefying wrath (Jer 25:15; Jer 49:12; Isa 51:17; Lam 4:21).

JFB: Jer 51:39 - rejoice, and sleep . . . perpetual, &c. That they may exult, and in the midst of their jubilant exultation sleep the sleep of death (Jer 51:57; Isa 21:4-5).

That they may exult, and in the midst of their jubilant exultation sleep the sleep of death (Jer 51:57; Isa 21:4-5).

JFB: Jer 51:41 - Sheshach Babylon (compare Note, see Jer 25:26); called so from the goddess Shach, to whom a five days' festival was kept, during which, as in the Roman Saturna...

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

JFB: Jer 51:42 - The sea The host of Median invaders. The image (compare Jer 47:2; Isa 8:7-8) is appropriately taken from the Euphrates, which, overflowing in spring, is like ...

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

JFB: Jer 51:43 - Her cities The cities, her dependencies. So, "Jerusalem and the cities thereof" (Jer 34:1). Or, the "cities" are the inner and outer cities, the two parts into w...

The cities, her dependencies. So, "Jerusalem and the cities thereof" (Jer 34:1). Or, the "cities" are the inner and outer cities, the two parts into which Babylon was divided by the Euphrates [GROTIUS].

JFB: Jer 51:44 - Bel . . . swallowed In allusion to the many sacrifices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other natio...

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

JFB: Jer 51:44 - flow As a river; fitly depicting the influx of pilgrims of all "nations" to the idol.

As a river; fitly depicting the influx of pilgrims of all "nations" to the idol.

JFB: Jer 51:45-46 - -- (See on Jer 51:6).

(See on Jer 51:6).

JFB: Jer 51:46 - And lest Compare, for the same ellipsis, Gen 3:22; Exo 13:17; Deu 8:12. "And in order that your heart may not faint at the (first) rumor" (of war), I will give...

Compare, for the same ellipsis, Gen 3:22; Exo 13:17; Deu 8:12. "And in order that your heart may not faint at the (first) rumor" (of war), I will give you some intimation of the time. In the first "year" there shall "come a rumor" that Cyrus is preparing for war against Babylon. "After that, in another year, shall come a rumor," namely, that Cyrus is approaching, and has already entered Assyria. Then is your time to "go out" (Jer 51:45). Babylon was taken the following or third year of Belshazzar's reign [GROTIUS].

JFB: Jer 51:46 - violence in the land Of Babylon (Psa 7:16).

Of Babylon (Psa 7:16).

JFB: Jer 51:46 - ruler against ruler Or, "ruler upon ruler," a continual change of rulers in a short space. Belshazzar and Nabonidus, supplanted by Darius or Cyaxares, who is succeeded by...

Or, "ruler upon ruler," a continual change of rulers in a short space. Belshazzar and Nabonidus, supplanted by Darius or Cyaxares, who is succeeded by Cyrus.

JFB: Jer 51:47 - -- GROTIUS translates, "Because then (namely, on the third year) the time shall have come that," &c.

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

JFB: Jer 51:47 - confounded At seeing their gods powerless to help them.

At seeing their gods powerless to help them.

JFB: Jer 51:47 - her slain In retribution for "Israel's slain" (Jer 51:49) who fell by her hand. GROTIUS translates, "her dancers," as in Jdg 21:21, Jdg 21:23; 1Sa 18:6, the sam...

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

JFB: Jer 51:48 - heaven . . . earth . . . sing for Babylon (Isa 14:7-13; Isa 44:23; Rev 18:20).

JFB: Jer 51:49 - caused . . . to fall Literally, "has been for the falling," that is, as Babylon made this its one aim to fill all places with the slain of Israel, so at Babylon shall all ...

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

JFB: Jer 51:50 - escaped . . . sword Namely, of the Medes. So great will be the slaughter that even some of God's people shall be involved in it, as they had deserved.

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

JFB: Jer 51:50 - afar off Though ye are banished far off from where ye used formerly to worship God.

Though ye are banished far off from where ye used formerly to worship God.

JFB: Jer 51:50 - let Jerusalem come into your mind While in exile remember your temple and city, so as to prefer them to all the rest of the world wherever ye may be (Isa 62:6).

While in exile remember your temple and city, so as to prefer them to all the rest of the world wherever ye may be (Isa 62:6).

JFB: Jer 51:51 - -- The prophet anticipates the Jews' reply; I know you will say in despair, "We are confounded," &c. "Wherefore (God saith to you) behold, I will," &c. (...

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

JFB: Jer 51:51 - for strangers The "reproach," which especially has stung us, came when they taunted us with the fact that they had burned the temple, our peculiar glory, as though ...

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

JFB: Jer 51:52 - Wherefore Because of these sighs of the Jews directed to God (Jer 51:21).

Because of these sighs of the Jews directed to God (Jer 51:21).

JFB: Jer 51:52 - I . . . judgment upon . . . images In opposition to the Babylonian taunt that Jehovah's religion was a thing of naught, since they had burned His temple (Jer 51:51): I will show that, t...

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

JFB: Jer 51:53 - -- We are not to measure God's power by what seems to our perceptions natural or probable. Compare Oba 1:4 as to Edom (Amo 9:2).

We are not to measure God's power by what seems to our perceptions natural or probable. Compare Oba 1:4 as to Edom (Amo 9:2).

JFB: Jer 51:55 - great voice Where once was the great din of a mighty city. there shall be the silence of death [VATABLUS]. Or, the "great voice" of the revellers (Jer 51:38-39; I...

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

JFB: Jer 51:55 - her waves "when" her calamities shall cause her to give forth a widely different "voice," even such a one as the waves give that lash the shores (Jer 51:42) [GR...

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

JFB: Jer 51:56 - taken When they were least expecting it, and in such a way that resistance was impossible.

When they were least expecting it, and in such a way that resistance was impossible.

JFB: Jer 51:57 - -- (Jer 51:39; Dan 5:1, &c.).

(Jer 51:39; Dan 5:1, &c.).

JFB: Jer 51:58 - broad walls Eighty-seven feet broad [ROSENMULLER]; fifty cubits [GROTIUS]. A chariot of four horses abreast could meet another on it without collision. The walls ...

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

JFB: Jer 51:58 - gates One hundred in number, of brass; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. BE...

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

JFB: Jer 51:58 - labour . . . in the fire The event will show that the builders of the walls have "labored" only for the "fire" in which they shall be consumed, "In the fire" answers to the pa...

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

JFB: Jer 51:59-64 - -- A special copy of the prophecy prepared by Jeremiah was delivered to Seraiah, to console the Jews in their Babylonian exile. Though he was to throw it...

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

JFB: Jer 51:59-64 - went with Zedekiah Rather, "in behalf of Zedekiah"; sent by Zedekiah to appease Nebuchadnezzar's anger at his revolt [CALVIN].

Rather, "in behalf of Zedekiah"; sent by Zedekiah to appease Nebuchadnezzar's anger at his revolt [CALVIN].

JFB: Jer 51:59-64 - fourth year So that Jeremiah's prediction of Babylon's downfall was thus solemnly written and sealed by a symbolical action, six whole years before the capture of...

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

JFB: Jer 51:59-64 - quiet prince Compare 1Ch 22:9, "a man of rest." Seraiah was not one of the courtiers hostile to God's prophets, but "quiet" and docile; ready to execute Jeremiah's...

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

JFB: Jer 51:61 - read Not in public, for the Chaldeans would not have understood Hebrew; but in private, as is to be inferred from his addressing himself altogether to God ...

Not in public, for the Chaldeans would not have understood Hebrew; but in private, as is to be inferred from his addressing himself altogether to God (Jer 51:62) [CALVIN].

JFB: Jer 51:62 - O Lord, thou And not merely Jeremiah or any man is the author of this prophecy; I therefore here in Thy presence embrace as true all that I read.

And not merely Jeremiah or any man is the author of this prophecy; I therefore here in Thy presence embrace as true all that I read.

JFB: Jer 51:63 - bind a stone, &c. (Rev 18:21). So the Phoceans in leaving their country, when about to found Marseilles, threw lead into the sea, binding themselves not to return till...

(Rev 18:21). So the Phoceans in leaving their country, when about to found Marseilles, threw lead into the sea, binding themselves not to return till the lead should swim.

JFB: Jer 51:64 - they shall be weary The Babylonians shall be worn out, so as not to be able to recover their strength.

The Babylonians shall be worn out, so as not to be able to recover their strength.

JFB: Jer 51:64 - Thus far . . . Jeremiah Hence it is to be inferred that the last chapter is not included in Jeremiah's writings but was added by some inspired man, mainly at 2Ki. 24:18-25:30...

Hence it is to be inferred that the last chapter is not included in Jeremiah's writings but was added by some inspired man, mainly at 2Ki. 24:18-25:30 to explain and confirm what precedes [CALVIN].

(See on Jer 51:64). Jeremiah, having already (thirty-ninth and fortieth chapters) given the history in the proper place, was not likely to repeat it here. Its canonical authority as inspired is shown by its being in the Septuagint version. It contains the capture and burning of Jerusalem, &c., Zedekiah's punishment, and the better treatment of Jehoiachin under Evil-merodach, down to his death. These last events were probably subsequent to Jeremiah's time.

Clarke: Jer 51:1 - Thus saith the Lord Thus saith the Lord - This chapter is a continuation of the preceding prophecy

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

Clarke: Jer 51:1 - A destroying wind A destroying wind - Such as the pestilential winds in the east; and here the emblem of a destroying army, carrying all before them, and wasting with...

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

Clarke: Jer 51:2 - And will send - fanners And will send - fanners - When the corn is trodden out with the feet of cattle, or crushed out with a heavy wheel armed with iron, with a shovel the...

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

Clarke: Jer 51:5 - For Israel hath not been forsaken For Israel hath not been forsaken - God still continued his prophets among them; he had never cast them wholly off. Even in the midst of wrath - hig...

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

Clarke: Jer 51:7 - Made all the earth drunken Made all the earth drunken - The cup of God’ s wrath is the plenitude of punishment, that he inflicts on transgressors. It is represented as in...

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

Clarke: Jer 51:8 - Babylon is suddenly fallen and destroyed Babylon is suddenly fallen and destroyed - These appear to be the words of some of the spectators of Babylon’ s misery.

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

Clarke: Jer 51:9 - We would have healed Babylon We would have healed Babylon - Had it been in our power, we would have saved her; but we could not turn away the judgment of God.

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

Clarke: Jer 51:10 - The Lord hath brought forth our righteousness The Lord hath brought forth our righteousness - This is the answer of the Jews. God has vindicated our cause.

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

Clarke: Jer 51:11 - Make bright the arrows Make bright the arrows - This is the prophet’ s address to Babylon

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

Clarke: Jer 51:11 - The Lord hath raised up the spirit of the kings of the Medes The Lord hath raised up the spirit of the kings of the Medes - Of Cyaxares king of Media, called Darius the Mede in Scripture; and of Cyrus king of ...

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

Clarke: Jer 51:12 - Set up the standard Set up the standard - A call to the enemies of Babylon to invest the city and press the siege.

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

Clarke: Jer 51:13 - O thou that dwellest upon many waters O thou that dwellest upon many waters - Thou who hast an abundant supply of waters. It was built on the confluence of the Tigris and Euphrates; the ...

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

Clarke: Jer 51:14 - I will fill thee with men I will fill thee with men - By means of these very waters through the channel of thy boasted river, thou shalt be filled with men, suddenly appearin...

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

Clarke: Jer 51:15 - He hath made the earth by his power He hath made the earth by his power - The omnipotence of God is particularly manifested in the works of creation

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

Clarke: Jer 51:15 - He hath established the world by his wisdom He hath established the world by his wisdom - The omniscience of God is particularly seen in the government of תבל tebel , the inhabited surface...

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

Clarke: Jer 51:15 - And hath stretched out the heaven by his understanding And hath stretched out the heaven by his understanding - Deep thought, comprehensive design, and consummate skill are especially seen in the formati...

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

Clarke: Jer 51:16 - When he uttereth his voice When he uttereth his voice - Sends thunder

When he uttereth his voice - Sends thunder

Clarke: Jer 51:16 - There is a multitude of waters There is a multitude of waters - For the electric spark, by decomposing atmospheric air, converts the hydrogen and oxygen gases, of which it is comp...

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

Clarke: Jer 51:16 - Causeth the vapours to ascend Causeth the vapours to ascend - He is the Author of that power of evaporation by which the water is rarified, and, being lighter than the air, ascen...

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

Clarke: Jer 51:17 - Every man is brutish by his knowledge Every man is brutish by his knowledge - He is brutish for want of real knowledge; and he is brutish when he acknowledges that an idol is any thing i...

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

Clarke: Jer 51:20 - Thou art my battle axe Thou art my battle axe - I believe Nebuchadnezzar is meant, who is called, Jer 50:23, the hammer of the whole earth. Others think the words are spok...

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

Clarke: Jer 51:24 - And I will render And I will render - The ו vau should be translated but, of which it has here the full power: "But I will render unto Babylon."

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

Clarke: Jer 51:25 - O destroying mountain O destroying mountain - An epithet which he applies to the Babylonish government; it is like a burning mountain, which, by vomiting continual stream...

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

Clarke: Jer 51:25 - And roll thee down from the rocks And roll thee down from the rocks - I will tumble thee from the rocky base on which thou restest. The combustible matter in thy bowels being exhaust...

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

Clarke: Jer 51:27 - Set ye up a standard Set ye up a standard - Another summons to the Medes and Persians to attack Babylon

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

Clarke: Jer 51:27 - Ararat, Minni Ararat, Minni - The Greater and Lesser Armenia

Ararat, Minni - The Greater and Lesser Armenia

Clarke: Jer 51:27 - And Ashchenaz And Ashchenaz - A part of Phrygia, near the Hellespont. So Bochart, Phaleg, lib. 1 c. 3, lib. 3 c. 9. Concerning Ashchenaz Homer seems to speak, Il....

And Ashchenaz - A part of Phrygia, near the Hellespont. So Bochart, Phaleg, lib. 1 c. 3, lib. 3 c. 9. Concerning Ashchenaz Homer seems to speak, Il. 2:370, 371: -

Φορκυς αυ Φρυγας ηγε, και Ασκανιος θεοειδης

Τηλ εξ Ασκανιης.

"Ascanius, godlike youth, and Phorcys le

The Phrygians from Ascania’ s distant land.

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

Clarke: Jer 51:29 - And the land shall tremble And the land shall tremble - It is represented here as trembling under the numerous armies that are passing over it, and the prancing of their horse...

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

Clarke: Jer 51:30 - The mighty men - have forborne to fight The mighty men - have forborne to fight - They were panic-struck when they found the Medes and Persians within their walls, and at once saw that res...

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

Clarke: Jer 51:31 - One post shall run to meet another One post shall run to meet another - As the city was taken by surprise, in the manner already related, so now messengers, one after another, were di...

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

Clarke: Jer 51:32 - That the passages are stopped That the passages are stopped - Either the bridges or slips for boats, by which the inhabitants passed from one side to the other, and may mean the ...

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

Clarke: Jer 51:32 - The reeds they have burned with fire The reeds they have burned with fire - What this means I cannot tell, unless it refer to something done after the taking of the city. Setting fire t...

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

Clarke: Jer 51:33 - The daughter of Babylon is like a threshing floor The daughter of Babylon is like a threshing floor - The threshing wheel is gone over her; she is trodden under foot.

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

Clarke: Jer 51:34 - Nebuchadrezzar - hath devoured me Nebuchadrezzar - hath devoured me - These are the words of Judea; he has taken away all my riches

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

Clarke: Jer 51:34 - He hath cast me out He hath cast me out - He shall vomit all up; i.e., they shall be regained.

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

Clarke: Jer 51:35 - The violence done to me - be upon Babylon, - and my blood upon the inhabitants of Chaldea The violence done to me - be upon Babylon, - and my blood upon the inhabitants of Chaldea - Zion begins to speak, Jer 51:34, and ends with this vers...

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

Clarke: Jer 51:36 - I will dry up her sea I will dry up her sea - Exhaust all her treasures.

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

Clarke: Jer 51:37 - Without an inhabitant Without an inhabitant - See Jer 50:39.

Without an inhabitant - See Jer 50:39.

Clarke: Jer 51:39 - In their heat I will make their feasts In their heat I will make their feasts - It was on the night of a feast day, while their hearts were heated with wine and revelry, that Babylon was ...

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

Clarke: Jer 51:41 - How is Sheshach taken! How is Sheshach taken! - Perhaps the city is here called by the name of its idol

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

Clarke: Jer 51:41 - The praise of the whole earth The praise of the whole earth - One of the seven wonders of the world; superexcellent for the height, breadth, and compass of its walls, its hanging...

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

Clarke: Jer 51:42 - The sea is come up The sea is come up - A multitude of foes have inundated the city.

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

Clarke: Jer 51:44 - I will punish Bel in Babylon I will punish Bel in Babylon - Bel or Belus was their supreme deity

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

Clarke: Jer 51:44 - That which he hath swallowed up That which he hath swallowed up - The sacred vessels of the temple of Jerusalem, which were taken thence by Nebuchadnezzar, and dedicated to him in ...

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

Clarke: Jer 51:44 - The wall of Babylon shall fall The wall of Babylon shall fall - It shall cease to be a defense; and shall moulder away until, in process of time, it shall not be discernible.

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

Clarke: Jer 51:45 - My people, go ye out My people, go ye out - A warning to all the Jews in Babylon to leave the city, and escape for their lives.

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

Clarke: Jer 51:46 - A rumor shall - come one year A rumor shall - come one year - A year before the capture of the city there shall be a rumor of war, - and in that year Belshazzar was defeated by C...

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

Clarke: Jer 51:48 - The heaven and the earth - shall sing for Babylon The heaven and the earth - shall sing for Babylon - Its fall shall be a subject of universal rejoicing.

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

Clarke: Jer 51:50 - Ye that have escaped the sword Ye that have escaped the sword - The Jews

Ye that have escaped the sword - The Jews

Clarke: Jer 51:50 - Let Jerusalem come into your mind Let Jerusalem come into your mind - Pray for its restoration; and embrace the first opportunity offered of returning thither.

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

Clarke: Jer 51:51 - Strangers are come into the sanctuaries Strangers are come into the sanctuaries - The lamentation of the pious Jews for the profanation of the temple by the Chaldeans.

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

Clarke: Jer 51:53 - Though Babylon should mount up to heaven Though Babylon should mount up to heaven - Though it were fortified even to the skies, it shall fall by the enemies that I will send against it.

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

Clarke: Jer 51:55 - The great voice The great voice - Its pride and insufferable boasting.

The great voice - Its pride and insufferable boasting.

Clarke: Jer 51:56 - The Lord God of recompenses The Lord God of recompenses - The fall of Babylon is an act of Divine justice; whatever it suffers, it is in consequence of its crimes.

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

Clarke: Jer 51:57 - I will make drunk her princes I will make drunk her princes - See on Jer 51:39 (note).

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

Clarke: Jer 51:58 - The broad walls of Babylon The broad walls of Babylon - Herodotus, who saw these walls, says, "The city was a regular square, each side of which was one hand red and twenty st...

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

Clarke: Jer 51:59 - The word which Jeremiah The word which Jeremiah - On account of the message sent by Jeremiah to the Jewish captives in Babylon.

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

Clarke: Jer 51:60 - Wrote in a book Wrote in a book - Whether this book contained any more than is recorded in this place we do not know; probably it contained no more than what is fou...

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

Clarke: Jer 51:64 - Thus shall Babylon sink, etc. Thus shall Babylon sink, etc. - This is the emblem of its overthrow and irretrievable ruin. See Rev 18:21, where we find that this is an emblem of t...

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

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

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

Sed juremus in haec: simul imis saxa renarin

Vadis levata, ne redire sit nefas

"As the Phocaeans oft for freedom bled

At length with imprecated curses fled.

Francis

Clarke: Jer 51:64 - Thus far are the words of Jeremiah Thus far are the words of Jeremiah - It appears that the following chapter is not the work of this prophet: it is not his style. The author of it wr...

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

Calvin: Jer 51:1 - NO PHRASE He proceeds with the same subject. Jeremiah seems, indeed, to have used more words than necessary; but we have stated the reason why he dwelt at larg...

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

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

In the following words there is an obscurity; literally, they are, the inhabitants of the heart; for as the word ישבי , ishebi, is in construction, another word necessarily follows it, as for instance, the country of the Chaldeans. But the relative, ה , He, referring to Babylon, ought to have been put down. Yet as the words occur, we are compelled to read, and against the inhabitants of the heart Some will have the relative, אשר , asher, to be understood, but that is harsh, for it is an unnatural mode of speaking. They, however, give this rendering of אשר לב , asher leb, “those who in heart rose up against me.” But what if we read the words inhabitants of the heart metaphorically, as meaning those who gloried in their own wisdom? for the Babylonians, as it is well known, thought other men dull and foolish, and were so pleased with their own astuteness, as though they were fortified by inclosures on every side. They dwelt then in their own heart, that is, they thought themselves well fortified around through their own wisdom. In this sense the Prophet seems to call the Babylonians the inhabitants of the heart 80

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

Calvin: Jer 51:2 - NO PHRASE Here he explains himself more clearly, without the metaphor he had used. He no longer uses the similitude of wind when he declares that he would send...

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

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

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

Calvin: Jer 51:3 - NO PHRASE Interpreters give various expositions of this verse. Some understand a soldier of light armor by him who bends the bow; and by him who elevates hi...

Interpreters give various expositions of this verse. Some understand a soldier of light armor by him who bends the bow; and by him who elevates himself in his coat of mail, they understand a heavy-armed, soldier, There is also another difference; some take אל , al, for לא , la, when it is said ואל יתעל , veal itol, because a copulative follows; and the words seem not to be well connected, if we read thus, “As to him who raises himself up in his coat of mail, and spare ye not,” etc.; and hence they take negatively the particle אל , al, instead of לא la, “and he may not raise up himself in his coat of mail.” But it is probable that the copulative in the second place is redundant The simple meaning would therefore be, As to him who bends the bow, and who raises himself up in his coat of mall 81

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

Calvin: Jer 51:4 - NO PHRASE HE proceeds with what we began yesterday to explain, — that the time was nigh when God would take vengeance on the Babylonians. As, then, this coul...

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

Calvin: Jer 51:5 - NO PHRASE The Prophet shows here the cause why God had resolved to treat the Babylonians with so much severity, even because he would be the avenger of his own...

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

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

Then he adds, by Jehovah of hosts By this title he sets forth the power of God, as though he had said, that as God is faithful in his promises, and constantly keeps his covenant, so he is not destitute of power, so as not to be able to save his people and to rescue them, when it pleases him, from death itself. He confirms this truth, when he says, for the land of the Chaldeans is filled with sin on account of the Holy One of Israel, as though he had said, that the land was abominable, because it carried on war against God.: For when he speaks of the Holy One of Israel, he shows that God had such a care for his people that he was prepared, when the suitable time came, to show himself as their avenger. We now perceive what the Prophet means when he says, that Chaldea was filled with sin, even because it provoked God when it thought that the wrong was done only to men. 82 It follows, —

Calvin: Jer 51:6 - Flee, He goes on with the same subject, but illustrates it by various figures; for otherwise he would not have penetrated into the hearts of the godly. Wer...

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

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

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

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

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

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

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

Calvin: Jer 51:7 - NO PHRASE Here again he anticipates an objection which might have been made; for we know that the kingdoms of the world neither rise nor stand, except through ...

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

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

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

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

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

He there also called the terrible punishment that was coming on the Idumeans the cup of fury. Thus, then, were many nations inebriated by the Babylonians, because they were so oppressed, that their minds were infatuated, as it were, with troubles; for we know that men are stupefied with adversities, as though they were not in a right mind. In this way Babylon inebriated many nations, because it so oppressed them that they were reduced to a state of rage or madness; for they were not in a composed state of mind when they were miserably distressed. 83

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

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

Calvin: Jer 51:8 - NO PHRASE The Prophet now declares that the fall of Babylon would be sudden, that the faithful might understand that God could accomplish in one moment what he...

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

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

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

Calvin: Jer 51:9 - NO PHRASE The Prophet assumes different characters; he speaks here in the person of those who of themselves brought help to the Babylonians. And many, no doubt...

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

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

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

that Babylon perished through the just judgment of God. But the Prophet, according to a usual mode of speaking, says, Her judgment (that is, her destruction) reached to the heavens, and has been elevated to the clouds; that is, no aid shall be found under heaven, which can deliver Babylon, — how so? because it will be the same as though destruction came from heaven itself, and from the clouds. For when danger is nigh either from behind or from before us, we can turn aside either to the right hand or to the left, so that we may escape the evils which men may bring on us: but when heaven itself seems to threaten our heads, then an escape is attempted in vain. This then is the reason why the Prophet says that the judgment of Babylon had reached to the heavens and had been elevated to the clouds. 84 It follows, —

Calvin: Jer 51:10 - NO PHRASE The Prophet here addresses the faithful, and especially shows, that the ruin of Babylon would be a sure evidence of God’s paternal favor towards hi...

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

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

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

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

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

Calvin: Jer 51:11 - NO PHRASE These words might have been addressed to the Medes as well as to the Babylonians. If the latter meaning be approved, that is, that the Prophet addres...

These words might have been addressed to the Medes as well as to the Babylonians. If the latter meaning be approved, that is, that the Prophet addresses the Babylonians, the words are a taunt, as though he had said, that they were to no purpose spending their labors in preparing their armies, because God would be stronger than they, and that the Medes would carry on war under his banner and authority. Nor would what I have also stated, be unsuitable, that is, that the Prophet bids the Medes to prepare themselves and to put on their arms, that they might fight courageously against the Babylonians. 85

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

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

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

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

Calvin: Jer 51:12 - Raise, These words seem to have been addressed to the Chaldeans rather than to the Medes or the Persians, as some expound them; for this is favored by the c...

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

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

Calvin: Jer 51:13 - NO PHRASE The word שכנתי , shekenti, is to be taken here for שכנת , shekenet, a dweller; and the passage is more clear when we take it as the ti...

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

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

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

Calvin: Jer 51:14 - NO PHRASE The Prophet more fully confirms what he had said by introducing God as making an oath; and it is the most solemn manner of confirmation when God swea...

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

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

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

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

Calvin: Jer 51:15 - NO PHRASE The Prophet commends here, as I have already said, in high terms, the power of God; but we must bear in mind his purpose, for abrupt sentences would ...

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

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

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

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

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

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

Calvin: Jer 51:16 - NO PHRASE This, then, is the reason why the Prophet, after having briefly touched on what we have seen, adds, as evidences of God’s power and wisdom, those t...

This, then, is the reason why the Prophet, after having briefly touched on what we have seen, adds, as evidences of God’s power and wisdom, those things which appear to us in their various changes. He then says, that by his voice alone he gives abundance of waters in the heavens, and then that he raises vapors from the extremity of the earth, that he creates lightnings and the rain, which yet seem to be contrary things. At last he says, that he brings the winds out of his treasures Philosophers indeed mention the causes of these things, but we ought to come to the fountain itself, and the original cause, even this, that things are so arranged in the world, that though there are intermediate and subordinate causes, yet the primary cause ever appears eminently, even the wisdom and power of God. Winds arise from the earth, even because exhalations proceed from it; but exhalations, by whom are they created? not by themselves: it hence follows, that God is their sole author. And he calls hidden places treasures: as when one draws out this or that from his storehouse, so he says that winds come forth from hidden places, not of themselves, but through God, who holds them as though they were shut up. I pass by these things by only touching on them, because I have already reminded you that we have before explained, in the tenth chapter (Jer 10:0), what is here literally repeated. It now follows, —

Calvin: Jer 51:17 - NO PHRASE This verse is usually explained, as though the Prophet pointed out how men glide into errors and fancies, even because they seek to be wise according...

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

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

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

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

Calvin: Jer 51:18 - NO PHRASE As he had called idols a lie, so now in the same sense he declares that they were vanity, even because they were nothing real, but vain pomps, or p...

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

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

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

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

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

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

Calvin: Jer 51:19 - NO PHRASE Had the Prophet only said that idols were mere impostures and mockeries, it would have been indeed something; but this part of his teaching would hav...

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

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

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

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

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

He adds, the rod of his inheritance This seems to refer to God, but in the tenth chapter the word Israel is introduced; otherwise these five verses literally agree, but in that passage the Prophet says that Israel was the rod of God’s inheritance Here the rod means a measuring pole; for the similitude is taken from lands being measured; for the ancients used poles of certain length for measuring. Hence the Hebrews called an inheritance the rod of inheritance, because it was what had been measured and had certain limits: as when one possesses a field, he knows how many acres it contains, it having been measured. But both things may be fitly and truly said, even that Israel is the rod of God’s inheritance, and also that God himself is a rod of inheritance; for there is a mutual union. For as God favors us with this honor, to make us his inheritance, and is pleased to have us as his own, so also he offers himself to us as an inheritance. David says often, “The Lord is my portion,” and “The Lord is the portion of mine inheritance,” that is, my hereditary portion. So in this place the meaning would not be unsuitable were we to apply the words to God. As, however, the word Israel is found in the former place, it may be deemed as understood here. 86

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

Calvin: Jer 51:20 - NO PHRASE The Prophet here obviates the doubts of many; for as he had spoken of the destruction of Babylon, it might have been readily objected, that the monar...

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

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

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

He says that Babylon was a hammer and weapons of war to break in pieces the nations. The verb נפף , nuphets, means to break in pieces, and carelessly to scatter here and there, and also violently to scatter. He says then, “I have by thee scattered the nations, and by thee have destroyed kingdoms.” But as the Chaldeans had enjoyed so many victories and had subjugated so many nations, he adds, I have by thee broken in pieces the horse and his ride,; the chariot and its rider; and then, I have broken in pieces men and women, old men and children, the young men and the maidens, the shepherds and also their flocks He enumerates here almost all kinds of men. He then mentions husbandmen and yokes of oxen, or of horses; and lastly, he mentions captains and rulers 87 All these things are said by way of concession; but yet the Prophet reminds us that no difficulty would prevent God to destroy Babylon, because Babylon in itself was nothing. According to this sense, then, it is called a hammer. In short, the Prophet takes away the false opinion which might have otherwise disturbed weak minds, as though Babylon was wholly invincible. He shows at the same time that God executed his judgments on all nations by means of Babylon. Thus the faithful might have been confirmed; for otherwise they must have necessarily been cast down when they regarded the formidable power of Babylon; but when they heard that it was only a hammer, and that they would not have been broken in pieces by the Babylonians had they not been armed from above, or rather had they not been driven on by a celestial power, it then appeared that the calamity which the Jews had suffered was nothing more than a punishment inflicted by God’s hand. When, therefore, they heard this, it was no small consolation; it kept them from succumbing under their miseries, and from being swallowed up with sorrow and despair. But it now follows, —

Calvin: Jer 51:24 - NO PHRASE The Prophet, after having reminded the Jews that all that they had suffered from the Babylonians had been justly inflicted on account of their sins, ...

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

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

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

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

Calvin: Jer 51:25 - Behold, There is no doubt but that the Prophet speaks of Babylon. But it may seem strange to call it a mountain, when that city was situated in a plain, as i...

There is no doubt but that the Prophet speaks of Babylon. But it may seem strange to call it a mountain, when that city was situated in a plain, as it is well known; nay, it has no mountains near it. It was a plain, so that streams might be drawn here and there in any direction. Hence they think that the city was called a mountain on account of the height of its walls and also its great buildings. And this is probable, as though the Prophet called it a great mass; for historians tell us that its walls were very high, about two hundred feet, and a foot commonly exceeded three fingers. Then the towers were very high. In short, Babylon was a prodigy for the quantity of its bricks, for the walls were not built with squared stones, but formed of bricks. Their breadth also was incredible; for chariots drawn by four horses could go along without touching one another. Their breadth, according to Strabo and also Pliny, was fifty feet. Then this metaphor was not used without reason, when the Prophet, regarding in one respect the state of the city, called Babylon a mountain, as though Ninus, or Semiramis, or others, had contended with nature itself. The beginning of Babylon was that memorable tower mentioned by Moses, but then the work was left off. (Gen 11:0) Afterwards, either because such a beginning inflamed the desire of men, or because the place was very pleasant and fertile, it happened that a city of great size was built there. In short, it was more like a country than a city; for, as Aristotle says, it was not so much a city as a country or a province. This much as to the word mountain.

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

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

But God here declares that he would be their judge, because he would extend his hand over Babylon, and roll it down from the rocks, he proceeds still with the same metaphor; for as he called Babylon a mountain on account of its great buildings, and especially on account of its high walls and lofty towers, so now he adopts the same kind of language, I will cast thee down, or rather roll thee, from the rocks, and make thee a mountain of burning. He thus intimates that Babylon would become a heap of ashes, though this was not immediately fulfilled; for as we have said, it was so taken as not to be entirely laid waste. For in the time of Alexander the Great, many years after, Babylon was standing, and there Alexander died. It then follows that it was not reduced to solitude and ashes by Darius and Cyrus. But we have already untied this knot, that is, that the Prophet does not only speak of one vengeance of God, but includes others which followed. For Babylon soon after revolted and suffered a grievous punishment for its perfidy, and was then treated with great contempt. Afterwards, Seleucus tried in various ways to destroy it, and for this end Seleucia was built, and then Ctesiphon was set up in opposition to Babylon. Babylon then was by degrees reduced to that solitude of which the Prophet here speaks. Pliny says that in his time the temple of Bel was there, whom they thought to have been the founder of the city; but he afterwards adds that the other parts of the city were deserted. If Jerome, as he says, visited it, we ought; to believe what he had seen; and he says that Babylon was a small ignoble town, and ruins only were seen there. There is, then, nothing unreasonable in this prophecy, for it ought not to be restricted to one calamity only; for God ceased not in various ways to afflict Babylon until it was wholly laid waste, according to what our Prophet testifies. According to this view, then, he says that Babylon would become a mountain of burning, or a burnt mountain, 88 for ruins only would remain; and in the same sense he immediately adds, —

Calvin: Jer 51:26 - NO PHRASE He confirms the former verse, that when Babylon was destroyed, there would be no hope of restoration. It often happens, that those cities which have ...

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

We have, indeed, said, that the walls of Babylon were not made of stones but of bricks: but the Prophet simply speaks according to the common manner, in order to show that its ruin would be for ever. 89 We have also said elsewhere that a difference is commonly made by the prophets between the people of God and the reprobate, that God promises to his Church a new state as a resurrection from death, but that he denounces on the unbelieving perpetual desolation. This course is now followed by our Prophet when he says, that the desolations there would be for ever, because there is no hope of pardon or of mercy to the unbelieving. It afterwards follows, —

Calvin: Jer 51:27 - Sound with the trumpet, The Prophet here confirms what he had before taught, even that Babylon, however proud on account of its strongholds, would not yet escape God’s han...

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

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

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

He says afterwards, Set up a leader against her This is to be understood of Cyrus, whose vigor was especially apparent in that war. Nor is there a doubt but that he led his uncle and father-in-law to undertake the war. For those historians fable, who say that Cyrus was cast away by his grandfather, and that he was brought up privately by Astyages, and that he afterwards made war with his grandfather. All these things have been invented. For it is quite evident that Darius, the king of the Medes, was the chief in that war, and Daniel is our best witness on this point. Heathen writers imagine that there was no king of the Medes except under the authority of Cyrus. But Cyrus did not rule until after the death of his father-in-law, or his uncle, whose daughter he had married. It then follows, that he was the general, so that he carried on the war under the authority of Darius. Cyrus then was, as it were, the hired soldier of his uncle and father-in-law, but at length he obtained the kingdom of the Medes and the whole empire of the East. Of this leader, then, I understand this passage, when the Prophet says, Set up or appoint a leader against Babylon: 90 he adds, Bring forth, or make to ascend, the horse as the locust This refers to their number; as though he had said, Bring forth against Babylon horses without number, who shall be as locusts. He compares them to locusts, not for strength or skill in war, but only with regard to their number. But as the locusts are frightful, he applies to them the word סמר , samer, “dreadful,” as though he had said, They are, indeed, locusts as to their abundance, but they are at the same time dreadful, as though they had on them frightful hairs. It afterwards follows, —

Calvin: Jer 51:28 - NO PHRASE He now repeats what he had said of preparing the nations; but he mentions them first generally, and then he comes to specify them particularly. He th...

He now repeats what he had said of preparing the nations; but he mentions them first generally, and then he comes to specify them particularly. He then bids the nations to be sent for, and then he shows who they were, even the kingdoms of the Medes 91 There was, indeed, but one kingdom, but many kings were subject to it. Then, on account of the many provinces over which satraps ruled, and also on account of many tributary countries, the Prophet was not satisfied to use the singular number, but calls them in the plural number, the kingdoms of the Medes; for that monarchy had extended itself far and wide, so that many kings were subject to Darius.

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

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

Calvin: Jer 51:29 - NO PHRASE The Prophet no doubt endeavored to remove all doubts from the minds of the godly, which would have otherwise weakened confidence in his doctrine. It ...

The Prophet no doubt endeavored to remove all doubts from the minds of the godly, which would have otherwise weakened confidence in his doctrine. It might have occurred to the minds of all, that the whole world would sooner come to nothing than that Babylon should fall. Though it were so, says the Prophet, that the whole earth trembled, yet Babylon will be destroyed. Hence, he says, Tremble shall the land and be in pain, even because confirmed, etc. There is here a striking contrast between the moving of the earth and the stability of God’s purpose. The verb means properly to rise, but it is taken in many places in the sense of confirming or establishing, and necessarily so in this passage. he then says, Tremble shall the land, 92 even because confirmed shall be the thoughts of God respecting Babylon

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

Calvin: Jer 51:30 - NO PHRASE 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 th...

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. (Dan 5:25.) 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, —

Calvin: Jer 51:31 - NO PHRASE 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 ...

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 ? 93 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, —

Calvin: Jer 51:32 - NO PHRASE 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 fo...

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. 94 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.

Calvin: Jer 51:33 - NO PHRASE 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 Babylo...

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. (Isa 28:24.) 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. 95

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.”
(Hag 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.” (Hab 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, —

Calvin: Jer 51:34 - NO PHRASE 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 ...

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 96 The word, to eat, or devour, was enough; but Jeremiah wished to express something more atrocious by adding the word, to break in pieces; 97 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 98 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. 99

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, —

 

Calvin: Jer 51:35 - NO PHRASE 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...

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.”
(Psa 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.

Calvin: Jer 51:36 - NO PHRASE 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 woul...

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, —

Calvin: Jer 51:37 - NO PHRASE He confirms what he had said, that when God raised his hand against Babylon, such would be its destruction, that the splendor, which before astonishe...

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. (Deu 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, —

Calvin: Jer 51:38 - NO PHRASE 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...

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. 100 It follows, —

Calvin: Jer 51:39 - In their heat, 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 show...

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: 101 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, —

Calvin: Jer 51:40 - NO PHRASE 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 eas...

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, —

Calvin: Jer 51:41 - NO PHRASE 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...

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 Jer 25:0. 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 Jer 25:0 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.

Calvin: Jer 51:42 - NO PHRASE THE Prophet here employs a comparison, in order more fully to confirm his prophecy respecting the destruction of Babylon; for, as it was incredible t...

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, —

Calvin: Jer 51:43 - NO PHRASE 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 hav...

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 102 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, —

Calvin: Jer 51:44 - NO PHRASE 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 th...

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 103 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.” (Isa 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, —

Calvin: Jer 51:45 - NO PHRASE Here the Prophet exhorts the Israelites to flee from Chaldea and Assyria. Yet this exhortation was intended for another purpose, to encourage them in...

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, —

Calvin: Jer 51:46 - Come, 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 afte...

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. 104

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.” (Mat 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, —

Calvin: Jer 51:47 - NO PHRASE 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...

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 105 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, —

Calvin: Jer 51:48 - NO PHRASE 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 e...

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.

Calvin: Jer 51:49 - NO PHRASE 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....

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. 106 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, —

Calvin: Jer 51:50 - NO PHRASE 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 ...

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. (Rom 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, —

Calvin: Jer 51:51 - NO PHRASE 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 spok...

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.” (Psa 132:13)

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!” (Deu 4:6)

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, —

Calvin: Jer 51:52 - NO PHRASE 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 th...

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, —

Calvin: Jer 51:53 - NO PHRASE 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 b...

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 107 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, —

Calvin: Jer 51:54 - NO PHRASE Jeremiah in a manner exults over Babylon, in order that the faithful, having had all obstacles removed or surmounted, might feel assured that what th...

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, —

Calvin: Jer 51:55 - NO PHRASE 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 f...

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. 108 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, —

Calvin: Jer 51:56 - NO PHRASE 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 t...

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. (Jud 3:15; 2Kg 13:5.) For God’s peculiar glory is taken away, when salvation is sought through the arm of men, as we have seen in Jer 17:0. 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. (Luk 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.

Calvin: Jer 51:57 - NO PHRASE Jeremiah pursues the same subject, he said yesterday that desolators would come to destroy Babylon. He now confirms this by a similitude; and God him...

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. (Dan 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,

Calvin: Jer 51:58 - NO PHRASE 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 eulo...

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. 109 It now follows, —

Calvin: Jer 51:59 - NO PHRASE This is a remarkable sealing of the whole of what we have hitherto found said respecting the destruction of Babylon; for the Prophet not only spoke a...

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

He says first that he commanded Seraiah what he was to do, even to read the volume and to throw it into the Euphrates, as we shall hereafter see. But he points out the time and mentions the disposition of Seraiah, that we might not think it strange that the Prophet dared to give an authoritative command to the king’s messenger, which a man of another character would have refused. As to the time, it was the fourth year of the reign of Zedekiah; seven years before the city was taken, being besieged the ninth year and taken the eleventh. Then seven years before the destruction and ruin of the city, Seraiah was sent by the king to Babylon. There is no doubt but that the message was sent to pacify the king of Babylon, who had been offended with the fickleness and perfidy of King Zedekiah; an ambassador was then sent to seek pardon. But what the Jews say, that Zedekiah went to Babylon, is wholly groundless; and we know that Sederola, whence they have taken this, is full of all kinds of fables and trifles; and on such a point as this, sacred history would not have been silent, for it was a thing of great moment; and then the particle את , at, expresses no such thing, but may be rendered in this sense, that the messenger was sent for, or by, or in the place of Zedekiah. Let us then be satisfied with this simple and obvious explanation, that Seraiah was the king’s messenger sent to remove the offenses taken by the Babylonians. 110 And this happened in the fourth year of Zedekiah.

Now, by calling Seraiah a prince of quietness, I doubt not but that a reference is made to his gentleness and meekness; and I wonder that in so plain a thing interpreters have toiled so much. One renders it, even the Chaldean paraphrase, “the prince of the oblations,” as though he was set over to examine the presents offered to the king. Others imagine that he was a facetious man who amused the king in his fears; and others think that he was called “prince of quietness,” because he preserved the city in a quiet state. But all these things are groundless. 111 No other view, then, seems to me right, but that he was a prince of a quiet disposition. Therefore the word “quietness” ought not to be referred to any office, but a noun in the genitive case used instead of an adjective. He was, then, a quiet prince, or one of a placid disposition. And this commendation was not without reason added, because we know how haughtily the princes rejected everything commanded them by the servants of God. Seraiah might have objected, and said that he was sent to Babylon, not by a private person, and one of the common people, but by the king himself. He might then have haughtily reproved the Prophet for taking too much liberty with him, “Who art thou, that thou darest to command me, when I sustain the person of the king? and when I am going in his name to the king of Babylon? and then thou seekest to create disturbances by ordering me to read this volume. What if it be found on me? what if some were to suspect that I carry such a thing to Babylon? would I not, in the first place, carry death in my bosom? and would I not, in the second place, be perfidious to my king? for thus my message would be extremely disliked.”

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

Calvin: Jer 51:60 - NO PHRASE Here we see, on one hand, what courage the Prophet had, who dared to command the king’s messenger; for though Seraiah was a meek man, so as to rend...

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

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

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

Calvin: Jer 51:61 - NO PHRASE Jeremiah, then, wrote in a book all the evil which was to come on Babylon, even all those words, (he refers to the prophecies which we have seen;...

Jeremiah, then, wrote in a book all the evil which was to come on Babylon, even all those words, (he refers to the prophecies which we have seen;) and Jeremiah said to Seraiah, 112 etc. Here the boldness of Jeremiah comes to view, that he hesitated not to command Seraiah to read this book when he came to Babylon and had seen it. To see it, is not mentioned here without reason, for the splendor of that city might have astonished Seraiah. Then the Prophet here seasonably meets the difficulty, and bids him to disregard the height of the walls and towers; and that however Babylon might dazzle the eyes of others, yet he was to look down, as from on high, on all that pomp and pride: When thou enterest the city, and hast seen it, then read this book The verb קרא , kora, means to call, to proclaim, and also to read. Then Seraiah must have read this book by himself; nor do I doubt but that the words ought to be so understood, as we shall see. It was not then necessary for Seraiah to have a pulpit, or in a public way to read the book to an assembled people; but it was sufficient to read it privately by himself, without any witnesses; and this may be gathered from the context.

Calvin: Jer 51:62 - And thou shalt say, Jehovah, thou hast spoken against this place // Thou shalt // To destroy it, so that there should not be an inhabitant in it, neither man nor beast: And thou shalt say, Jehovah, thou hast spoken against this place It hence appears that Seraiah was commanded to read the book, not for the benefit of ...

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

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

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

To destroy it, so that there should not be an inhabitant in it, neither man nor beast: how so? because it shall be reduced to desolations, or the particle כי , ki, may be taken adversatively, but it shall be reduced to perpetual desolations 113

Calvin: Jer 51:63 - NO PHRASE He afterwards adds, And when thou hast made an end of reading, thou shalt tie a stone to it and cast it into the Euphrates, and shalt say, Thus sink...

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

As to the symbols by which God sealed the prophecies in former times, we have spoken elsewhere; I therefore pass them by slightly now: only we ought to bear in mind this one thing, that these signs were only temporary sacraments; for ordinary sacraments are permanent, as the holy supper and baptism. But the sign mentioned here was temporary, and referred, as they say, to a special action: it yet had the force and character of a sacrament, as to its use, the confirmation of this prophecy. Seraiah was then bidden to tie a stone to the book, and then to cast it into the Euphrates: why so? that the volume might not swim on the surface of the water, but be sunk down to the bottom; and the application follows, Thou shalt say, etc. We see that words ought ever to be connected with signs. We hence conclude how fatuous the Papists are, who practice many ceremonies, but without knowledge. They are, indeed, dead and empty things, whatever signs men may devise for themselves, except God’s word be added. Thou shalt then say, Thus sink shall Babylon, and shall not rise from the evil which I shall bring upon her In short, Seraiah was commanded, as the Prophet’s messenger, to predict by himself concerning the fall of Babylon; but it was for the sake of all the godly, who were afterwards taught what had been done. 114

Calvin: Jer 51:64 - NO PHRASE The Conclusion follows, Thus far the words of Jeremiah We have said that the prophets, after having spoken in the Temple, or to the people, afterwa...

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

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

Defender: Jer 51:7 - all the earth drunken The baleful influence of Babylon extends far beyond the time of Nebuchadrezzar, all the way back to its founder, Nimrod (Gen 10:9, Gen 10:10). As a re...

The baleful influence of Babylon extends far beyond the time of Nebuchadrezzar, all the way back to its founder, Nimrod (Gen 10:9, Gen 10:10). As a result, Babylon is called "the mother of harlots and abominations of the earth" (Rev 17:5)."

Defender: Jer 51:15 - made the earth This great testimony of divine creation is repeated from Jer 10:12, Jer 10:13, note; and Jer 51:15, note; is very similar to Psa 135:7, note. See the ...

This great testimony of divine creation is repeated from Jer 10:12, Jer 10:13, note; and Jer 51:15, note; is very similar to Psa 135:7, note. See the notes on these verses, all of which contain a remarkably modern anticipatory commentary on the hydrologic cycle."

Defender: Jer 51:19 - portion of Jacob The "portion of Jacob" is none other than "the former of all things," the Creator, entirely unlike the "gods" made by human hands or invented by human...

The "portion of Jacob" is none other than "the former of all things," the Creator, entirely unlike the "gods" made by human hands or invented by human philosophies."

Defender: Jer 51:34 - like a dragon These charges against Nebuchadrezzar are obviously expressed in figurative terms, and one is especially intriguing - "swallowed me up like a dragon." ...

These charges against Nebuchadrezzar are obviously expressed in figurative terms, and one is especially intriguing - "swallowed me up like a dragon." For this expression to be meaningful, the "dragon" (Hebrew tannin) would have to be an animal capable of swallowing a man whole. This requirement adds to the many other evidences that the Biblical "dragons" were actually great dinosaurs, or dinosaur-like sea monsters (Jer 51:37)."

Defender: Jer 51:42 - Babylon This event has not yet taken place, but will certainly occur in the end-times when Babylon has been rebuilt and then finally is completely destroyed. ...

This event has not yet taken place, but will certainly occur in the end-times when Babylon has been rebuilt and then finally is completely destroyed. (Rev 18:21)."

Defender: Jer 51:45 - go ye out of the midst of her This exhortation is echoed in end-time Babylon (Rev 18:4), but could also be applied to any believer involved in apostate churches or other religious ...

This exhortation is echoed in end-time Babylon (Rev 18:4), but could also be applied to any believer involved in apostate churches or other religious organizations (Jer 51:63, Jer 51:64)."

TSK: Jer 51:1 - I will // midst // rise // a destroying wind I will : Jer 50:9, Jer 50:14-16, Jer 50:21; Isa 13:3-5; Amo 3:6 midst : Heb. heart rise : Jer 50:24, Jer 50:29, Jer 50:33; Zec 2:8; Act 9:4 a destroyi...

TSK: Jer 51:2 - fanners // in the day fanners : Jer 15:7; Isa 41:16; Eze 5:12; Mat 3:12 in the day : Jer 51:27, Jer 51:28, Jer 50:14, Jer 50:15, Jer 50:29, Jer 50:32

TSK: Jer 51:3 - let the // brigandine // spare // destroy let the : Jer 50:14, Jer 50:41, Jer 50:42 brigandine : Jer 46:4 spare : Jer 9:21, Jer 50:27, Jer 50:30; Deu 32:25; Psa 137:9; Isa 13:10-18; Jam 2:13 d...

TSK: Jer 51:4 - thrust thrust : Jer 49:26, Jer 50:30,Jer 50:37; Isa 13:15, Isa 14:19

TSK: Jer 51:5 - Israel // nor // though Israel : Jer 33:24-26, Jer 46:28, Jer 50:4, Jer 50:5, Jer 50:20; 1Sa 12:22; 1Ki 6:13; Ezr 9:9; Psa 94:14; Isa 44:21, Isa 49:14, Isa 49:15, Isa 54:3-11...

TSK: Jer 51:6 - Flee // be not // for this // he will render Flee : Jer 51:9, Jer 51:45, Jer 51:50, Jer 50:8, Jer 50:28; Isa 48:20; Zec 2:6, Zec 2:7; Rev 18:4 be not : Gen 19:15-17; Num 16:26; Pro 13:20; 1Ti 5:2...

TSK: Jer 51:7 - a golden // the nations // are mad a golden : Isa 14:4; Dan 2:32, Dan 2:38; Rev 17:4 the nations : Jer 25:9, Jer 25:14-27; Dan 3:1-7; Hab 2:15, Hab 2:16; Rev 14:8, Rev 17:2, Rev 18:3, R...

TSK: Jer 51:8 - suddenly // howl // take balm suddenly : Jer 51:41, Jer 50:2; Isa 21:9, Isa 47:9; Rev 14:8, Rev 18:2, Rev 18:8 howl : Jer 48:20,Jer 48:31; Isa 13:6, Isa 13:7; Eze 27:30-32, Eze 30:...

TSK: Jer 51:9 - forsake // her judgment forsake : Jer 8:20, Jer 46:16, Jer 46:21, Jer 50:16; Isa 13:14, Isa 47:15; Mat 25:10-13 her judgment : 2Ch 28:9; Ezr 9:6; Dan 4:20-22; Rev 18:5

TSK: Jer 51:10 - brought // let us brought : Psa 37:6; Mic 7:9, Mic 7:10 let us : Jer 31:6-9, Jer 50:28; Psa 9:14, Psa 102:19-21, Psa 116:18, Psa 116:19, Psa 126:1-3; Isa 40:2; Isa 51:1...

TSK: Jer 51:11 - Make // bright // the Lord hath // the spirit // his device // the vengeance Make : Jer 46:4, Jer 46:9, Jer 50:9, Jer 50:14, Jer 50:25, Jer 50:28, Jer 50:29; Isa 21:5 bright : Heb. pure the Lord hath : Jer 51:27, Jer 51:28; 1Ki...

Make : Jer 46:4, Jer 46:9, Jer 50:9, Jer 50:14, Jer 50:25, Jer 50:28, Jer 50:29; Isa 21:5

bright : Heb. pure

the Lord hath : Jer 51:27, Jer 51:28; 1Ki 11:14, 1Ki 11:23; 1Ch 5:26; 2Ch 36:22; Ezr 1:1; Isa 10:26, Isa 13:17; Isa 13:18, Isa 21:2, Isa 41:25, Isa 45:1, Isa 45:5, Isa 46:11; Rev 17:16, Rev 17:17

the spirit : Of Cyaxares king of Media, called ""Darius the Mede""in scripture; and of Cyrus his nephew, king of persia, presumptive heir of the throne of his uncle.

his device : Jer 51:12, Jer 51:29, Jer 50:45

the vengeance : Jer 51:24, Jer 51:35, Jer 50:15, Jer 50:28; Psa 74:3-11, Psa 83:3-9; Hab 2:17-20; Zec 12:2, Zec 12:3; Zec 14:2, Zec 14:12

TSK: Jer 51:12 - the standard // ambushes // the Lord hath both the standard : Jer 46:3-5; Pro 21:30; Isa 8:9, Isa 8:10, Isa 13:2; Joe 3:2, Joe 3:9-14; Nah 2:1, Nah 3:14, Nah 3:15 ambushes : Heb. liers in wait, Jos...

the standard : Jer 46:3-5; Pro 21:30; Isa 8:9, Isa 8:10, Isa 13:2; Joe 3:2, Joe 3:9-14; Nah 2:1, Nah 3:14, Nah 3:15

ambushes : Heb. liers in wait, Jos 8:14

the Lord hath both : Jer 51:11, Jer 51:29; Lam 2:17

TSK: Jer 51:13 - dwellest // abundant // thine // and the dwellest : Jer 51:36; Rev 17:1, Rev 17:15 abundant : Jer 50:37; Isa 45:3; Hab 2:5-10; Rev 18:11-17 thine : Jer 17:11, Jer 50:27, Jer 50:31; Gen 6:13; ...

TSK: Jer 51:14 - sworn // himself // as with // lift up sworn : Jer 49:13; Amo 6:8; Heb 6:13 himself : Heb. his soul as with : Jer 46:23; Jdg 6:5; Joe 1:4-7, Joe 2:3, Joe 2:4, Joe 2:25; Nah 3:15-17 lift up ...

sworn : Jer 49:13; Amo 6:8; Heb 6:13

himself : Heb. his soul

as with : Jer 46:23; Jdg 6:5; Joe 1:4-7, Joe 2:3, Joe 2:4, Joe 2:25; Nah 3:15-17

lift up : Heb. utter, Jer 50:15

TSK: Jer 51:15 - hath made // by his wisdom // and hath hath made : Jer 10:12-16, Jer 32:17; Gen 1:1-6; Psa 107:25, Psa 146:5, Psa 146:6, Psa 148:1-5; Isa 40:26; Act 14:15, Act 17:24; Rom 1:20; Col 1:16, Co...

TSK: Jer 51:16 - he uttereth // there is // multitude // and he causeth // bringeth he uttereth : Jer 10:12, Jer 10:13; Job 37:2-11, Job 40:9; Psa 18:13, Psa 29:3-10, Psa 46:6, Psa 68:33, Psa 104:7; Eze 10:5 there is : Job 36:26-33, J...

TSK: Jer 51:17 - Every // brutish by his knowledge Every : Jer 10:14; Psa 14:2, Psa 53:1, Psa 53:2, Psa 92:5, Psa 92:6, Psa 115:5, Psa 115:8, Psa 135:18; Isa 44:18-20; Rom 1:20-23; 1Co 1:19-21 brutish ...

Every : Jer 10:14; Psa 14:2, Psa 53:1, Psa 53:2, Psa 92:5, Psa 92:6, Psa 115:5, Psa 115:8, Psa 135:18; Isa 44:18-20; Rom 1:20-23; 1Co 1:19-21

brutish by his knowledge : or, more brutish than to know, for his. Jer 10:14, Jer 50:2; Psa 135:17; Hab 2:18, Hab 2:19

TSK: Jer 51:18 - vanity // in the vanity : Jer 10:8, Jer 10:15; Jon 2:8; Act 14:15 in the : Jer 43:12, Jer 43:13, Jer 46:25, Jer 48:7, Jer 50:2; Exo 12:12; Isa 19:1, Isa 46:1; Zep 2:11

TSK: Jer 51:19 - portion // the former // the rod // the Lord portion : Jer 10:16; Psa 16:5, Psa 73:26, Psa 115:3; Lam 3:24 the former : Jer 51:15 the rod : Jer 12:7-10, Jer 50:11; Exo 19:5, Exo 19:6; Deu 32:9; P...

TSK: Jer 51:20 - art // with thee // break art : Jer 50:23; Isa 10:5, Isa 10:15, Isa 13:5, Isa 14:5, Isa 14:6, Isa 37:26, Isa 41:15, Isa 41:16; Mic 4:13; Zec 9:13, Zec 9:14; Mat 22:7 with thee ...

TSK: Jer 51:21 - -- Jer 50:37; Exo 15:1, Exo 15:21; Psa 46:9, Psa 76:6; Eze 39:20; Mic 5:10; Nah 2:13; Hag 2:22; Zec 10:5, Zec 12:4; Rev 19:18

TSK: Jer 51:22 - -- Jer 6:11; Deu 32:25; 1Sa 15:3; 2Ch 36:17; Isa 20:4; Lam 2:11; Eze 9:6

TSK: Jer 51:24 - -- Jer 51:11, Jer 51:35, Jer 51:49, Jer 50:15, Jer 50:17, Jer 50:18, Jer 50:28, Jer 50:29, Jer 50:33, Jer 50:34; Psa 137:8, Psa 137:9; Isa 47:6-9; Isa 51...

TSK: Jer 51:25 - I am // O destroying // which destroyest // and will I am : Jer 50:31 O destroying : Jer 51:53, Jer 51:58; Gen 11:4; Isa 13:2; Dan 4:30; Zec 4:7 which destroyest : Jer 51:7, Jer 51:20-23, Jer 25:9, Jer 2...

TSK: Jer 51:26 - shall not // desolate for ever shall not : Jer 51:37, Jer 51:43, Jer 50:12, Jer 50:13; Isa 13:19-22, Isa 14:23 desolate for ever : Heb. everlasting desolations, Jer 50:40,Jer 50:41;...

shall not : Jer 51:37, Jer 51:43, Jer 50:12, Jer 50:13; Isa 13:19-22, Isa 14:23

desolate for ever : Heb. everlasting desolations, Jer 50:40,Jer 50:41; Isa 34:8-17; Rev 18:20-24

TSK: Jer 51:27 - ye up // prepare // Ararat // Ashchenaz // cause ye up : Jer 51:12, Jer 6:1, Jer 50:2, Jer 50:41; Isa 13:2-5, Isa 18:3; Amo 3:6; Zec 14:2 prepare : Jer 25:14 Ararat : Bochart reasonably concludes Ara...

ye up : Jer 51:12, Jer 6:1, Jer 50:2, Jer 50:41; Isa 13:2-5, Isa 18:3; Amo 3:6; Zec 14:2

prepare : Jer 25:14

Ararat : Bochart reasonably concludes Ararat and Minni to be the greater and lesser Armenia; and Ashchenaz he thinks formed part of Phrygia near the Hellespont, part of that country being called Ascania by Homer. Cyrus had conquered Armenia, defeated Croesus king of Lydia (bc 548), and subdued several nations from the Egean sea to the Euphrates, before he marched against Babylon; and Xenophon also informs us that there were not only Armenians, but both Phrygians and Cappadocians in the army of Cyrus. Gen 8:4

Ashchenaz : Gen 10:3, Ashkenaz, 1Ch 1:6

cause : Jer 51:14, Jer 46:23, Jer 50:41, Jer 50:42; Jdg 6:5; Joe 2:2, Joe 2:3; Nah 3:15-17; Rev 9:7-11; After Cyrus had been the instrument in the hands of God of taking Babylon, he marched against Tomyris, queen of the Massagete, a Scythian nation, and was totally defeated (bc 530). The victorious queen, who had lost her son in a previous battle, was so incensed against Cyrus, that she cut off his head, and threw it into a vessel filled with human blood, exclaiming, ""Sattia te sanguine, quem sitisti.""

TSK: Jer 51:28 - the kings the kings : Jer 51:11, Jer 25:25; Gen 10:2; 1Ch 1:5, Madia, Est 1:3, Est 10:2; Isa 13:17, Isa 21:2; Dan 5:28-30, Dan 6:8, Dan 8:3, Dan 8:4, Dan 8:20, ...

TSK: Jer 51:29 - the land // every the land : Jer 8:16, Jer 10:10, Jer 50:36, Jer 50:43; Isa 13:13, Isa 13:14, Isa 14:16; Joe 2:10; Amo 8:8 every : Jer 51:11, Jer 51:12, Jer 51:43, Jer ...

TSK: Jer 51:30 - The mighty // her bars The mighty : Accordingly, the Babylonians, after the loss of a battle or two, never recovered their courage to the face the enemy in the field, they r...

The mighty : Accordingly, the Babylonians, after the loss of a battle or two, never recovered their courage to the face the enemy in the field, they retired within their walls; and the first time that Cyrus came with his army before the place he could not provoke them to venture forth, though he challenged the king to fight a duel with him; and the last time he came he consulted with his officers respecting the best mode of carrying on the siege ""since,""said he, ""they do not come out to fight.""Jer 51:32, Jer 51:57, Jer 48:41, Jer 50:36, Jer 50:37; Psa 76:5; Isa 13:7, Isa 13:8, Isa 19:16; Nah 3:13; Rev 18:10

her bars : Jer 50:36 *marg. Psa 107:16, Psa 147:13; Isa 45:1, Isa 45:2; Lam 2:9; Amo 1:5; Nah 3:13

TSK: Jer 51:31 - post // to show post : Jer 4:20, Jer 50:24; 1Sa 4:12-18; 2Sa 18:19-31; 2Ch 30:6; Est 3:13-15; Est 8:10,Est 8:14; Job 9:25 to show : Jer 50:43; Isa 21:3-9, Isa 47:11-1...

TSK: Jer 51:32 - the passages // the men the passages : Jer 50:38; Isa 44:27 the men : Jer 51:30, Jer 50:37

the passages : Jer 50:38; Isa 44:27

the men : Jer 51:30, Jer 50:37

TSK: Jer 51:33 - is like // it is time to thresh her // the time is like : Isa 21:10, Isa 41:15, Isa 41:16; Amo 1:3; Mic 4:13; Hab 3:12 it is time to thresh her : or, in the time that he thresheth her the time : Isa...

is like : Isa 21:10, Isa 41:15, Isa 41:16; Amo 1:3; Mic 4:13; Hab 3:12

it is time to thresh her : or, in the time that he thresheth her

the time : Isa 17:5-11, Isa 18:5; Hos 6:11; Joe 3:13; Mat 13:30,Mat 13:39; Rev 14:15-20

TSK: Jer 51:34 - the king // he hath made // swallowed the king : Jer 51:49, Jer 39:1-8, Jer 50:7, Jer 50:17; Lam 1:1, Lam 1:14, Lam 1:15 he hath made : Jer 48:11, Jer 48:12; Isa 24:1-3, Isa 34:11; Nah 2:2...

TSK: Jer 51:35 - The violence // flesh // inhabitant The violence : Heb. My violence, Jer 50:29; Jdg 9:20,Jdg 9:24, Jdg 9:56, Jdg 9:57; Psa 9:12, Psa 12:5, Psa 137:8, Psa 137:9; Isa 26:20,Isa 26:21; Zec ...

The violence : Heb. My violence, Jer 50:29; Jdg 9:20,Jdg 9:24, Jdg 9:56, Jdg 9:57; Psa 9:12, Psa 12:5, Psa 137:8, Psa 137:9; Isa 26:20,Isa 26:21; Zec 1:15; Mat 7:2; Jam 2:13; Rev 6:10, Rev 16:6, Rev 18:6, Rev 18:20

flesh : or, remainder

inhabitant : Heb. inhabitress

TSK: Jer 51:36 - I will plead // take // and I will I will plead : See note on Jer 50:33, Jer 50:34; Psa 140:12; Pro 22:23, Pro 23:11; Isa 43:14, Isa 47:6-9, Isa 49:25, Isa 49:26; Mic 7:8-10; Hab 2:8-17...

TSK: Jer 51:37 - become // an hissing become : Jer 51:25, Jer 51:26, Jer 51:29, Jer 25:9, Jer 25:12, Jer 25:18, Jer 50:12, Jer 50:13, Jer 50:23-26, Jer 50:38-40; Isa 13:19-22, Isa 14:23; I...

TSK: Jer 51:38 - roar // yell roar : Jer 2:15; Job 4:10,Job 4:11; Psa 34:10, Psa 58:6; Isa 35:9; Nah 2:11-13; Zec 11:3 yell : or, shake themselves, Jdg 16:20

roar : Jer 2:15; Job 4:10,Job 4:11; Psa 34:10, Psa 58:6; Isa 35:9; Nah 2:11-13; Zec 11:3

yell : or, shake themselves, Jdg 16:20

TSK: Jer 51:39 - their heat // and sleep their heat : Jer 25:27; Isa 21:4, Isa 21:5, Isa 22:12-14; Dan 5:1-4, Dan 5:30; Nah 1:10, Nah 3:11 and sleep : Jer 51:57; Psa 13:3, Psa 76:5, Psa 76:6

TSK: Jer 51:40 - -- Jer 50:27; Psa 37:20, Psa 44:22; Isa 34:6; Eze 39:18

TSK: Jer 51:41 - Sheshach // the praise // an astonishment Sheshach : Sheshach was probably an idol worshipped at Babylon, from which the city derived this name; and the festival which was held when the city w...

Sheshach : Sheshach was probably an idol worshipped at Babylon, from which the city derived this name; and the festival which was held when the city was taken, when they were heated with wine, was perhaps observed in honour of it. Jer 25:26; Dan 5:1-3

the praise : Jer 49:25, Jer 50:23; Isa 13:19, Isa 14:4; Dan 2:38, Dan 4:22, Dan 4:30, Dan 5:4, Dan 5:5; Rev 18:10-19

an astonishment : Jer 51:37, Jer 50:46; Deu 28:37; 2Ch 7:21; Eze 27:35

TSK: Jer 51:42 - -- Psa 18:4, Psa 18:16, Psa 42:7, Psa 65:7, Psa 93:3; Isa 8:7, Isa 8:8; Eze 27:26-34; Dan 9:26; Luk 21:25; Rev 17:15, Rev 17:16

TSK: Jer 51:43 - cities // a land cities : Jer 51:29, Jer 51:37, Jer 50:39, Jer 50:40 a land : Jer 2:6; Isa 13:20; Eze 29:10,Eze 29:11

TSK: Jer 51:44 - I will punish // I will bring // the nations // the wall I will punish : Jer 51:18, Jer 51:47, Jer 50:2; Isa 46:1, Isa 46:2 I will bring : Jer 51:34; 2Ch 36:7; Ezr 1:7; Dan 1:2, Dan 5:2-4, Dan 5:26 the natio...

TSK: Jer 51:45 - go // deliver go : Jer 51:6, Jer 51:9, Jer 51:50, Jer 50:8; Isa 48:20; Zec 2:7; Rev 14:8-11, Rev 18:4 deliver : Gen 19:12-16; Num 16:26; Act 2:40; 2Co 6:17

TSK: Jer 51:46 - lest // a rumour shall // ruler against lest : or, let not, 2Ki 19:7; Mat 24:6-8; Mar 13:7, Mar 13:8; Luk 21:9-19, Luk 21:28 a rumour shall : Isa 13:3-5, Isa 21:2, Isa 21:3 ruler against : J...

TSK: Jer 51:47 - I will // do judgment upon // her whole I will : Jer 51:52, Jer 50:2; Isa 21:9, Isa 46:1, Isa 46:2 do judgment upon : Heb. visit upon, Jer 51:18, Jer 11:22, Jer 13:21, Jer 23:34, Jer 25:12 *...

I will : Jer 51:52, Jer 50:2; Isa 21:9, Isa 46:1, Isa 46:2

do judgment upon : Heb. visit upon, Jer 51:18, Jer 11:22, Jer 13:21, Jer 23:34, Jer 25:12 *marg.

her whole : Jer 51:24, Jer 51:43, Jer 50:12-16, Jer 50:35-40

TSK: Jer 51:48 - the heaven // the spoilers the heaven : Jer 51:10; Psa 58:10,Psa 58:11; Pro 11:10; Isa 44:23, Isa 48:20, Isa 49:13; Rev 15:1-4; Rev 16:4-7, Rev 18:20, Rev 19:1-7 the spoilers : ...

TSK: Jer 51:49 - As Babylon As Babylon : etc. or, Both Babylon is to fall, O ye slain of Israel and with Babylon shall fall the slain of all the country. hath. Jer 51:10,Jer 51:...

As Babylon : etc. or, Both Babylon is to fall, O ye slain of Israel and with Babylon shall fall the slain of all the country. hath. Jer 51:10,Jer 51:11, Jer 51:24, Jer 51:35, Jer 50:11, Jer 50:17, Jer 50:18, Jer 50:29, Jer 50:33, Jer 50:34; Jdg 1:7; Psa 137:8, Psa 137:9; Mat 7:2; Jam 2:13; Rev 18:5, Rev 18:6

TSK: Jer 51:50 - escaped // remember // Jerusalem escaped : Jer 51:6, Jer 51:45, Jer 31:21, Jer 44:28, Jer 50:8; Isa 48:20, Isa 51:11, Isa 52:2, Isa 52:11, Isa 52:12; Zec 2:7-9; Rev 18:4 remember : Je...

TSK: Jer 51:51 - are confounded // shame // for strangers are confounded : Jer 3:22-25, Jer 31:19; Psa 74:18-21, Psa 79:4, Psa 79:12, Psa 123:3, Psa 123:4, Psa 137:1-3; Lam 2:15-17; Lam 5:1; Eze 36:30 shame :...

TSK: Jer 51:52 - that I // her graven images // the wounded that I : Jer 51:47, Jer 50:38 her graven images : This was verified when Xerxes destroyed all the temples of Babylon, bc 479. the wounded : Isa 13:15,...

that I : Jer 51:47, Jer 50:38

her graven images : This was verified when Xerxes destroyed all the temples of Babylon, bc 479.

the wounded : Isa 13:15, Isa 13:16; Eze 30:24; Dan 5:30,Dan 5:31

TSK: Jer 51:53 - mount // from mount : Jer 51:25, Jer 51:58, Jer 49:16; Gen 11:4; Psa 139:8-10; Isa 14:12-15, Isa 47:5, Isa 47:7; Eze 31:9-11; Dan 4:30; Amo 9:4; Oba 1:3, Oba 1:4 fr...

TSK: Jer 51:54 - -- Jer 48:3-5, Jer 50:22, Jer 50:27, Jer 50:43, Jer 50:46; Isa 13:6-9, Isa 15:5; Zep 1:10; Rev 18:17-19

TSK: Jer 51:55 - destroyed // her waves destroyed : Jer 51:38, Jer 51:39, Jer 25:10, Jer 50:10-15; Isa 15:1, Isa 24:8-11, Isa 47:5; Rev 18:22, Rev 18:23 her waves : Psa 65:7, Psa 93:3, Psa 9...

TSK: Jer 51:56 - the spoiler // her mighty // every // the Lord the spoiler : Jer 51:48, Jer 50:10; Isa 21:2; Hab 2:8; Rev 17:16 her mighty : Jer 51:30, Jer 50:36 every : Jer 49:35; Gen 49:24; 1Sa 2:4; Psa 37:15, P...

TSK: Jer 51:57 - I will // sleep a // the king I will : Jer 51:39, Jer 25:27; Isa 21:4, Isa 21:5; Dan 5:1-4, Dan 5:30,Dan 5:31; Nah 1:10; Hab 2:15-17; Rev 18:6, Rev 18:7, Rev 18:9 sleep a : Psa 76:...

TSK: Jer 51:58 - The broad walls of Babylon // broken // high gates // the people The broad walls of Babylon : or, The walls of broad Babylon, According to the testimony of Herodotus, the circumference of the walls of Babylon was 48...

The broad walls of Babylon : or, The walls of broad Babylon, According to the testimony of Herodotus, the circumference of the walls of Babylon was 480 stadia, or 60 miles, their breadth 50 cubits, and their height 200 cubits; but when Darius became master of the place, bc 516, he took away all their 100 gates of brass, and beat down their walls to 50 cubits; and now not a vestige of these immense fortifications remains, to mark the site of this once mighty city! Jer 51:44, Jer 50:15

broken : or, made naked

high gates : Jer 51:30; Isa 45:1, Isa 45:2

the people : Jer 51:9, Jer 51:64; Psa 127:1; Isa 65:23; Hab 2:13

TSK: Jer 51:59 - Neriah // with // quiet prince Neriah : Jer 32:12, Jer 36:4, Jer 45:1 with : or, on the behalf of quiet prince : or, prince of Menucha, or chief chamberlain

Neriah : Jer 32:12, Jer 36:4, Jer 45:1

with : or, on the behalf of

quiet prince : or, prince of Menucha, or chief chamberlain

TSK: Jer 51:60 - -- Jer 30:2, Jer 30:3, Jer 36:2-4, Jer 36:32; Isa 8:1-4, Isa 30:8; Dan 12:4; Hab 2:2, Hab 2:3; Rev 1:11, Rev 1:19

TSK: Jer 51:61 - and shalt see // read and shalt see : Mat 24:1; Mar 13:1 read : Jer 29:1, Jer 29:2; Col 4:16; 1Th 4:18, 1Th 5:27; Rev 1:3

TSK: Jer 51:62 - to cut to cut : Jer 51:25, Jer 51:26, Jer 51:29, Jer 51:37, Jer 50:3, Jer 50:13, Jer 50:39, Jer 50:40; Isa 13:19-22, Isa 14:22, Isa 14:23; Rev 18:20-23, deso...

TSK: Jer 51:63 - thou shalt bind thou shalt bind : This was the emblem of its overthrow and irretrievable ruin; and the same emblem is employed in Rev 18:21, to denote the utter ruin ...

thou shalt bind : This was the emblem of its overthrow and irretrievable ruin; and the same emblem is employed in Rev 18:21, to denote the utter ruin of mystical Babylon. Jer 19:10,Jer 19:11; Rev 18:21

TSK: Jer 51:64 - Thus shall // they shall // Thus far Thus shall : Jer 51:42, Jer 25:27; Nah 1:8, Nah 1:9; Rev 14:8, Rev 18:2, Rev 18:21 they shall : Jer 51:58; Hab 2:13; Psa 76:12 Thus far : Job 31:40; P...

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jer 51:1 - a destroying wind // them that dwell in the heart a destroying wind ( as northerly winds are ordinarily very pernicious,) but the Hebrew idiom so ill suiteth that of other languages, that it is no eas...

a destroying wind ( as northerly winds are ordinarily very pernicious,) but the Hebrew idiom so ill suiteth that of other languages, that it is no easy matter positively to assert the sense of the words used. In the Hebrew they are, and to, or against, those that inhabit the heart of those that rise up . Some would have it those that are wise in their own opinion, and are therefore said to dwell in their heart; others, those that are secure; but the best interpreters judge our translation to have best hit the sense, —

them that dwell in the heart that is, in the midst of the Chaldeans, who are here said to have risen up against God, to strive against God. Jer 50:24 .

Poole: Jer 51:2 - -- Wicked men are compared to chaff , Psa 1:4 . Such as execute judgment on them are called fanners , Jer 15:7 ; so Mat 3:12 ; because as the fanner ...

Wicked men are compared to chaff , Psa 1:4 . Such as execute judgment on them are called fanners , Jer 15:7 ; so Mat 3:12 ; because as the fanner keepeth what is in the fan unquiet in a continual motion and agitation, by which (advantaged by the wind) he emptieth it of the chaff; so the executioners of God’ s vengeance, by a succession of judgments, keeps a people from quiet, till all their chaff be winnowed out, and the fan be emptied of all but the more solid grain. For (he saith) as the fanner first riddleth what he hath in his fan one way, then another, first throweth it up, then lets it fall into the fan; so the enemies should be round about Babylon, and God would be on every side and every way destroying them.

Poole: Jer 51:3 - -- Whatever arms the Babylonians shall be armed with, they shall meet with their matches; those that are archers shall meet with archers to bend the bo...

Whatever arms the Babylonians shall be armed with, they shall meet with their matches; those that are archers shall meet with archers to bend the bow against them, and those who are otherwise armed shall meet with persons prepared to encounter them at their own weapons. Their whole host shall be destroyed, both young and old men.

Poole: Jer 51:4 - -- Thus all of them shall be destroyed, some in the fields, some in the streets of their cities.

Thus all of them shall be destroyed, some in the fields, some in the streets of their cities.

Poole: Jer 51:5 - -- That is, not, utterly forsaken, for in a sense they were forsaken as to some gradual manifestations of God’ s love to them, but Judah and Israe...

That is, not, utterly forsaken, for in a sense they were forsaken as to some gradual manifestations of God’ s love to them, but Judah and Israel were not left as a widow, or were not divorced from God. The word translated sin signifies a most heinous sinning, or desolation, and the best interpreters judge that sin here signifieth the punishment of sin. God hath not forsaken the Jews utterly, though as they were formerly filled with grievous sins, so they be now filled with grievous judgments because of their sins.

Poole: Jer 51:6 - For this is the time of the Lord’ s vengeance; he will render unto her a recompence It is a matter of no great moment whether we understand these words as spoken to the Jews in the captivity of Babylon, as Jer 1:8 , or to those whom...

It is a matter of no great moment whether we understand these words as spoken to the Jews in the captivity of Babylon, as Jer 1:8 , or to those whom the Chaldeans had hired to help them, or to such strangers as for their secular advantages lived in Babylon. By soul here seemeth to be meant life , and by iniquity the punishment of the Babylonians’ iniquity (as the Hebrew word oft signifies); though in the New Testament these words be used as a monition to people to separate from the idolatries of mystical Babylon, yet they seem here to be only a warning to others to remove out of the reach of Babylon’ s fall.

For this is the time of the Lord’ s vengeance; he will render unto her a recompence for the time is come when God hath determined to take vengeance on Babylon, and to recompense to her all her sin, and that cruelty which she showed to the Jews in particular.

Poole: Jer 51:7 - A golden cup // in the Lord’ s hand A golden cup because of her great riches and plenty. God hitherto had made me of Babylon as a rod in his hand, and had given her riches, and power, a...

A golden cup because of her great riches and plenty. God hitherto had made me of Babylon as a rod in his hand, and had given her riches, and power, and prosperity proportioned to the service he had for her to do; what she did she did by commission from God; therefore this golden cup is said to have been

in the Lord’ s hand She had made all the nations about her drunken with the Lord’ s fury, conquering them all, and making them mad through the misery and smart they felt from her. Babylon in Daniel is compared to a head of gold; and, Rev 17:4 , she is said to have a golden cup in her hand; but the meaning is no more than this, that God had raised up Babylon to great degrees of dignity and splendour, intending to make use of her to execute his vengeance upon many other people; and he did accordingly so use her, to give the cup of his fury to many nations to the enraging of divers people; but now the course of his providence toward her was altering, &c.

Poole: Jer 51:8 - -- That is, she shall suddenly fall and be destroyed; you may try all the probable ways for her cure, but they will all be used to no purpose.

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

Poole: Jer 51:9 - -- The prophet here seemeth to personate the mercenary soldiers that should come to help the Chaldeans, as if they should say this, they would have hel...

The prophet here seemeth to personate the mercenary soldiers that should come to help the Chaldeans, as if they should say this, they would have helped Babylon, but there was no healing for her; and therefore they call one to another to leave her to herself, and return each man to his own country, for her punishment was very great, her case too sad for them to help. The reaching of things to the heavens, and lifting them up to the skies, are phrases used to signify high and great measures and degrees of things, so expressed Gen 11:4 28:12 Deu 1:28 1Sa 5:12 2Ch 28:9 Psa 107:26 .

Poole: Jer 51:10 - -- These words are spoken as in the person of the Jews, owning the destruction of Babylon, 1. To be the mighty work of God. 2. An act of justice and ...

These words are spoken as in the person of the Jews, owning the destruction of Babylon,

1. To be the mighty work of God.

2. An act of justice and judgment, pleading the cause and revenging the wrongs of his people; and owning the Jewish religion, and calling one to another to go to the temple to declare what God had done for them, and to give thanks unto him for it.

Poole: Jer 51:11 - Make bright the arrows // Gather the shields Make bright the arrows prepare the arrows for fighting, whether by feathering, sharpening, or polishing and cleansing of them, is not much material. ...

Make bright the arrows prepare the arrows for fighting, whether by feathering, sharpening, or polishing and cleansing of them, is not much material.

Gather the shields you that are Chaldeans, gather all the shields you have together, you will have need of them all: or, you that are the enemies of the Chaldeans, gather you together your shields. For God hath put a spirit into Cyrus and Darius, &c., and his design is against Babylon to destroy it. It is a day in which God is resolved to take vengeance on Babylon, to take vengeance for the indignities they have offered to, and the horrible profanation of, his temple.

Poole: Jer 51:12 - -- Some judge these words spoken to the Medes, declaring the will of God, that they should use all probable means to conquer Babylon, or (as some would...

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

Poole: Jer 51:13 - Abundant in treasures // Thine end is come, and the measure of thy covetousness Babylon is said to dwell upon many waters, because upon the great river Euphrates, which they say did not only run by it, but almost encompass it, b...

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

Abundant in treasures it is a city much noted in Scripture for wealth, and made much more wealthy than it was by traffic by the conquest of many nations.

Thine end is come, and the measure of thy covetousness: the prophet tells them that now their gathering time was over, there was now a boundary set to their covetousness; in the Hebrew it is, the cubit of thy covetousness , which is by our translators well translated a measure , because it was amongst the Jews the common measure of height and depth. The word by us translated covetousness , as Exo 18:21 , may either signify riches , the object of their covetousness, or prosperity, or that unlawful desire of having more, which is properly called covetousness , either because they should be destroyed utterly, or because they should prosper no more; there was no end put to the Babylonians’ lusts, but there was an end put to the satisfaction of their lusts.

Poole: Jer 51:14 - Surely I will fill thee with men, as with caterpillars The Lord, that is able to bring to pass what he saith, hath sworn by his life, or by himself; see the like phrase Jer 22:5 44:26 49:13 Amo 4:2 6:8 I...

The Lord, that is able to bring to pass what he saith, hath sworn by his life, or by himself; see the like phrase Jer 22:5 44:26 49:13 Amo 4:2 6:8 Isa 45:23 ; that is, the thing next mentioned shall come to pass as certainly as that there is a God in heaven, or that God liveth.

Surely I will fill thee with men, as with caterpillars I will bring against thee a great army, that shall be like a swarm of caterpillars, and shall come against thee in such numbers as caterpillars use to come, and for the same end, to eat thee up and destroy thee; and as soldiers use do when they go on to fight their enemies, or to assault cities, they shall make a great shout against thee.

Poole: Jer 51:19 - -- We had these five verses all in Jer 10:12-16 . See there the explication of the several passages in them; the scope of which is only to convince tho...

We had these five verses all in Jer 10:12-16 . See there the explication of the several passages in them; the scope of which is only to convince those to whom the prophet spoke, that notwithstanding all the power, and riches, and greatness, and alliances of the Chaldeans, yet that God who had threatened this ruin to them was able to bring it upon them, and all their idols were vanities, things of nought, that should not be able to protect them, and from whose power or impotency they must not measure nor make up a judgment of what God was able to do; for Israel’ s God was that God who made the world, and the Lord of all the armies of the creatures, whether in heaven or earth.

Poole: Jer 51:20 - thou // thee // will I Interpreters are here divided, whether by thou or thee in this and the following verses to understand Cyrus, whom God made use of to destroy Bab...

Interpreters are here divided, whether by

thou or

thee in this and the following verses to understand Cyrus, whom God made use of to destroy Babylon and many other places, or Babylon. Our translators understand it of Cyrus, and therefore speak of the future tense,

will I The Hebrew text will not resolve us; I rather incline to interpret it of Babylon, as indeed the most do, and so it should be, Thou hast been , and art , for that is the sense; Cyrus and Darius were not yet in being. God had made use of Babylon like a hammer or battle-axe to break many nations in pieces.

Poole: Jer 51:23 - -- The sense of all three verse is the same, viz. that God had made use of, and was still making use of the Babylonians to waste and impoverish much pe...

The sense of all three verse is the same, viz. that God had made use of, and was still making use of the Babylonians to waste and impoverish much people, wasting their goods, routing their armies, killing all sorts of their inhabitants.

Poole: Jer 51:24 - -- The particle in the front of this verse, which our translators (understanding the four former verses of Cyrus) render and in a copulative sense, mus...

The particle in the front of this verse, which our translators (understanding the four former verses of Cyrus) render and in a copulative sense, must be rendered now , or but , if the four former verses be understood of Babylon, and the sense is this: Though I nave hitherto made use of Babylon, and shall yet for a time make use of the Chaldeans and Babylonians to destroy several other nations; yet now the time is come that I will punish them, and recompense to them all the mischief they have done to the Jews, and some of the Jews shall live to see it.

Poole: Jer 51:25 - -- Babylon is not here called a mountain because it was situated upon any hills or mountains, for it appears from Gen 11:2 that it was situated in a...

Babylon is not here called a mountain because it was situated upon any hills or mountains, for it appears from Gen 11:2 that it was situated in a plain, and we read, Jer 51:13 , that it dwelt upon many waters ; but because it was very high for its power and greatness, and had very high walls and towers, that it looked at a distance like a high rocky mountain, and, as some say, (being a very large city,) was full of trees. They had destroyed many people of the earth that lay near to them. God threatens to destroy them notwithstanding their towers and great fortifications, as many times they threw down malefactors from high rocks, mountains, and precipices; and to make them like

Poole: Jer 51:26 - -- God threateneth to Babylon an utter ruin and desolation, so as they should not have a stone left fit to lay a foundation, or to make a corner-stone;...

God threateneth to Babylon an utter ruin and desolation, so as they should not have a stone left fit to lay a foundation, or to make a corner-stone; or, as some others interpret it, that city should never be built again, there should never from the rubbish of it be taken a stone to lay the foundation, nor to lay upon the corners of new houses, new walls, new towers in that place. Foundation-stones, and corner-stones, are principal stones in buildings. Nothing shall be left in Babylon of any worth, value, or considerableness.

Poole: Jer 51:27 - kingdom of Ararat was // Minni // Ashchenaz // Appoint a captain against her // Cause the horses to come up as the rough caterpillars The former words of this verse are expounded by those that follow; setting up of standards and blowings of trumpets are preparatory to bring armies ...

The former words of this verse are expounded by those that follow; setting up of standards and blowings of trumpets are preparatory to bring armies together. The setting up of standards, and blowing of trumpets, are military signs of the will of those princes or captains-general whose those standards are, and to whom those trumpets belong, that those soldiers who are under their command should gather themselves together to the places where those standards are set up, and those trumpets blown. What this

kingdom of Ararat was and those of

Minni and

Ashchenaz is very hard to determine. We read of a mountain called Ararat, where the ark rested after the flood, Gen 8:4 . Of Minni we read no where else: most writers think these were two kingdoms within Armenia. Ashchenaz descended from Noah by Japheth, Gen 10:3 , Certain it is that the emperor of the Medes had the dominion of these places, from whence it is very probable that either Cyrus or Darius, or both, drew out soldiers to help them to conquer the Chaldeans.

Appoint a captain against her: after people are gathered together for war, the first thing to be done is to put them into military order, constituting a captain-general.

Cause the horses to come up as the rough caterpillars Others read it, like the wasting caterpillar, or like the horrible affrighting caterpillar. Great disputes there are amongst critical interpreters what caterpillars are here meant, the caterpillars being generally smooth; but as we know not the complexion of insects over all the world, so even amongst us we see some caterpillars that look a little rough: that which alone we are here to attend is wily the Median horses are compared to these insects: undoubtedly it is either,

1 With respect to their numbers, for caterpillars in those countries used to come in vast numbers.

2. Or in regard of the horror and trembling caused by them in people when they came, being a great plague to the places which they infested.

Poole: Jer 51:28 - -- Here the prophet declares those particular princes and nations that should be God’ s instruments to destroy Babylon, viz. Cyrus and Darius, the...

Here the prophet declares those particular princes and nations that should be God’ s instruments to destroy Babylon, viz. Cyrus and Darius, the emperors of the Medes, with all the forces under their command, and people under their dominion.

Poole: Jer 51:29 - -- That is, Babylon, or the land of Chaldea, shall tremble and sorrow; for God hath determined to destroy it, and to leave it wholly desolate, so as no...

That is, Babylon, or the land of Chaldea, shall tremble and sorrow; for God hath determined to destroy it, and to leave it wholly desolate, so as none should dwell in it.

Poole: Jer 51:30 - -- When God hath determined an end, he ordereth means proportionable to that end. Babylon had many valiant and mighty men, and it is very probable the ...

When God hath determined an end, he ordereth means proportionable to that end. Babylon had many valiant and mighty men, and it is very probable the Babylonians trusted very much to them; but when it came to, God took off their courage, so as they had no heart to fight, but kept themselves in their strong holds, and if at any time they came out, their courage failed them, and they behaved themselves more like women than men of war; so as their enemies burned their cities, brake down their fortifications, and made what havoc they pleased.

Poole: Jer 51:31 - -- We have had occasion one and again to recite what we have in civil historians about the taking of Babylon by Cyrus, viz., that it was taken by surpr...

We have had occasion one and again to recite what we have in civil historians about the taking of Babylon by Cyrus, viz., that it was taken by surprise, by the Median emperor’ s unexpected diverting the river Euphrates by divers channels which he cut; as also that Babylon was a very vast city, the greatness of which might admit of posts and messengers from one end of the city to another, to acquaint the king what was done at the other end of the city in which himself was resident; and it is said that the king of Babylon, when his city, was taken, did not know of his danger until the enemy had entered the city.

Poole: Jer 51:32 - -- This was part of the message which the prophet saith the messenger should carry to the king of Babylon, that was in the other part of the city, that...

This was part of the message which the prophet saith the messenger should carry to the king of Babylon, that was in the other part of the city, that the passages over the river Euphrates, or any other passages by which the Babylonians might, upon the enemies’ entrance, make their escape, were all stopped, and guarded with soldiers, or otherwise, so as there was no hope of any making an escape. The word translated

reeds signifies also standing pools of water, and that some judge the sense, the water is drained out of the pits or pools, so as it could not hinder the entrance of the enemies: those that adhere to the translation of it reeds , say that upon the borders of the river Euphrates were vast quantities of great and tall reeds, which, with the mud in which they stood, were as another wall to the city, but the Medes had burnt up them, so as the way was open to the walls; and the men of war, seeing these reeds burnt up, and the water drained from them, were affrighted, so as their hearts through fear failed them.

Poole: Jer 51:33 - Babylon // threshing-floor // It is time to thresh her // her harvest Babylon had been a threshing instrument by which, and a threshing-floor in which, God had threshed many other nations; God now intended to make it as...

Babylon had been a threshing instrument by which, and a threshing-floor in which, God had threshed many other nations; God now intended to make it as a

threshing-floor wherein he would thresh the Chaldeans.

It is time to thresh her: some think because of the next words, that the words were better translated it is time to tread her , (so the word properly signifies,) as men use to prepare their threshing-floors against the time of harvest, for the time of this harvest was near;

her harvest signifieth the harvest which the justice of God would have from the ruin of the Chaldeans.

Poole: Jer 51:34 - king of Babylon The prophet speaketh this in the name of the Jews, complaining of the king of Babylon as the author of all the miseries they had endured, which he...

The prophet speaketh this in the name of the Jews, complaining of the

king of Babylon as the author of all the miseries they had endured, which he expresseth by several phrases signifying the same thing, viz. that it was the king of Babylon that had ruined. them, and filled himself and his soldiers with their delicate things, and cast them out of their land, dealing with them as wolves or other beasts of prey, that eat what they please of other beasts they have preyed upon, and leave the rest in the fields.

Poole: Jer 51:35 - -- The words are either a prayer, or a prediction of God’ s vengeance upon Babylon; so Psa 137:7,8 . God hath said vengeance is his, and he will r...

The words are either a prayer, or a prediction of God’ s vengeance upon Babylon; so Psa 137:7,8 . God hath said vengeance is his, and he will repay it. The church of the Jews here commits its cause to God, and prayeth him to execute vengeance for her. How far it is lawful for us to pray against our enemies we have heard once and again.

Poole: Jer 51:36 - Behold // I will plead thy cause // drying up her sea, and making her springs dry Men had need take heed how they give cause of appeals to God against them, especially the appeals of such as are a people that have a covenant relat...

Men had need take heed how they give cause of appeals to God against them, especially the appeals of such as are a people that have a covenant relation to God. God in those cases ordinarily showeth himself a swift witness and judge , and gives a speedy judgment in such causes.

Behold saith God,

I will plead thy cause not with words, but actually with my judicial dispensations, therefore it is expounded by taking vengeance. The vengeance which God threateneth is expressed metaphorically under the notion of

drying up her sea, and making her springs dry which signifies the depriving her of all necessaries, not only of the abundance of her men, riches, treasures, but of her springs. Thus I had rather expound it, than as referring to the particular stratagem by which Cyrus took Babylon, viz, by drying up in some measure the river Euphrates, that is, turning it into other channels.

Poole: Jer 51:37 - Babylon shall become heaps // A dwelling-place for dragons, an astonishment, and an hissing, without an inhabitant Babylon shall become heaps heaps of rubbish. A dwelling-place for dragons, an astonishment, and an hissing, without an inhabitant See Poole "Jer 50:...

Babylon shall become heaps heaps of rubbish.

A dwelling-place for dragons, an astonishment, and an hissing, without an inhabitant See Poole "Jer 50:39", See Poole "Jer 50:40" , where the same thing was before said.

Poole: Jer 51:38 - lions’ whelps It is uncertain whether this be to be understood of the Medes, making horrible roarings and noises when they took Babylon; or of the Babylonians, wh...

It is uncertain whether this be to be understood of the Medes, making horrible roarings and noises when they took Babylon; or of the Babylonians, who upon the taking of their city (as is usual) made horrid outcries, as being a people quite undone: some think it referreth to the drunken noises of the Babylonians at their festival, during the celebration of which we are told their city was taken; but to this one would think the comparison of

lions’ whelps (which ordinarily yell for want of victuals, or for some mischief done them, not when their bellies are full) should not so well agree.

Poole: Jer 51:39 - to a thousand of his lords When they shall grow hot with wine, I will put, or give, or make them a feast of another nature. Interpreters judge that the prophet referreth to th...

When they shall grow hot with wine, I will put, or give, or make them a feast of another nature. Interpreters judge that the prophet referreth to the feast made by Belshazzar, Dan 5:1 ,

to a thousand of his lords when he and his wives and concubines drank wine in the vessels belonging to the temple, during which feast the city was taken. So they were made drunk with the wine cup of God’ s fury, because the Lord had designed them to utter ruin and destruction, that as men filled with wine are merry, and shout, and then fall asleep; so the Chaldeans being drunk with the wine of the Lord’ s wrath, while they were merry with their cups of wine, might fall into such a sleep as they should never awake out of.

Poole: Jer 51:40 - -- That is, they shall be destroyed before they are aware of it.

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

Poole: Jer 51:41 - Sheshach // The praise of the whole earth We meet with this term Sheshach only here, and Jer 25:26 ; both places leave it doubtful whether it be to be taken for an idol, which they called ...

We meet with this term

Sheshach only here, and Jer 25:26 ; both places leave it doubtful whether it be to be taken for an idol, which they called by the name of Shach , or a name given to the city of Babylon, which worshipped that idol, to the honour of which the Babylonians kept a yearly festival for several days; in the time of which festival they say it was that Cyrus took the city of Babylon.

The praise of the whole earth Babylon, that was so famous over all the world for her splendour. And so it is interpreted in the next words, wherein Babylon, for the punishment brought upon it, is said to be an astonishment to all nations; which makes it probable that Babylon is what was called Sheshach, by the doubling of a letter, because she worshipped Shach.

Poole: Jer 51:42 - -- A multitude of enemies, that are like the sea in which there is a multitude of waters, or that will overrun them as the sea overfloweth the shore, o...

A multitude of enemies, that are like the sea in which there is a multitude of waters, or that will overrun them as the sea overfloweth the shore, or any land into which it once breaketh.

Poole: Jer 51:43 - -- See Jer 2:6 9:12 : the words are all of them descriptive of an utter desolation, that should not only be the fate of Babylon the head city, but of a...

See Jer 2:6 9:12 : the words are all of them descriptive of an utter desolation, that should not only be the fate of Babylon the head city, but of all the inferior cities, that were as daughters to that mother city.

Poole: Jer 51:44 - And I will punish Bel and Babylon // And I will bring forth out of his mouth that which he hath swallowed up // And the nations shall not flow together any more unto him // Yea, the wall of Babylon shall fall And I will punish Bel and Babylon: Bel was the principal Babylonian idol, of which see what is noted Jer 1 2 . And I will bring forth out of his mou...

And I will punish Bel and Babylon: Bel was the principal Babylonian idol, of which see what is noted Jer 1 2 .

And I will bring forth out of his mouth that which he hath swallowed up all the vessels of the temple, 2Ch 36:7 , and whatever gifts the Babylonians had presented to him.

And the nations shall not flow together any more unto him: it was the custom of other nations to send presents to the gods of those nations whom they were in subjection to, or whom they would appease, whence it is that we read the Philistines when they had the ark would not send it home without a present, 1Sa 6:11 . God by his prophet foretelleth that the time should come when the nations should come no more to Babylon, neither to pay a homage to their chief idol, nor yet to bring offerings unto him.

Yea, the wall of Babylon shall fall and the city of Babylon should be also ruined.

Poole: Jer 51:45 - -- These words are an exhortation to the Jews to be willing, upon the first proclamation of liberty by Cyrus, to go out of Babylon, notwithstanding the...

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

Poole: Jer 51:46 - And lest your heart faint And lest your heart faint and lest they should be affrighted by the succession of evils year after year that should come on Babylon. Some think it we...

And lest your heart faint and lest they should be affrighted by the succession of evils year after year that should come on Babylon. Some think it were better translated, And let not your heart faint . Though you should hear of Cyrus’ s coming year after year, yet faint not; (for they say Cyrus was one year preparing, and that he spent the second year in passing through Assyria, so as he came not at Babylon till the third year;) no, not though you should see or hear of successive troubles, and a great deal of violence in the land by the opposition of great princes one to another, for none of them shall do you any harm; but this doth not so well suit to the former verse, where they are bidden to make haste out and to save their own lives. I do therefore prefer the sense of our interpreters, and their translation of it, as making another argument to persuade them to make haste out, because they would by reason of the successive evils year after year coming upon the Babylonians live there very troublesome and uneasy lives.

Poole: Jer 51:47 - I will do // And all her slain shall fall in the midst of her I will do that is, I will execute, judgment upon the idols of Babylon , and the whole land of Chaldea shall be confounded, when they shall see that ...

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

And all her slain shall fall in the midst of her: some, instead of her slain’ would have it read, her dancers , (for the city was taken while Belshazzar and his whole court were revelling,) but the learned author of the English Annotations tells us the word will not bear it.

Poole: Jer 51:48 - -- All the creatures in heaven and earth. shall rejoice at the vengeance which God shall take upon Babylon, which had been the destroyer of so many of ...

All the creatures in heaven and earth. shall rejoice at the vengeance which God shall take upon Babylon, which had been the destroyer of so many of their people. The Median soldiers are those here called spoilers from the north.

Poole: Jer 51:49 - all the earth The words in the Hebrew have some difficulty, which is not so obvious to those not acquainted with that language, but hath given occasion to interpr...

The words in the Hebrew have some difficulty, which is not so obvious to those not acquainted with that language, but hath given occasion to interpreters to vary in their particular translations of it; but they mostly agree in the general sense, viz. that these words are given as a reason why the whole earth should so much rejoice in the ruin of Babylon, because Babylon had caused Israel to fall. The latter term,

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

Poole: Jer 51:50 - -- It is hard to resolve whether the prophet here speaks to the Chaldeans, or the Medes, or the Jews, though most understand it of the Jews, whom God w...

It is hard to resolve whether the prophet here speaks to the Chaldeans, or the Medes, or the Jews, though most understand it of the Jews, whom God would have leave Babylon as soon as they should have a liberty proclaimed; and to remember when they came into Judea the great things, both of justice toward the Chaldeans and mercy toward them, which God had done; and keep Jerusalem in their mind, as the place where they were to worship God according to his direction, and for which God had so wrought.

Poole: Jer 51:51 - We are confounded The words of this verse seem to prove that the Jews were the persons intended in the former verse, whom God would have to go away, and not to stand ...

The words of this verse seem to prove that the Jews were the persons intended in the former verse, whom God would have to go away, and not to stand still; for it is out of doubt that it is of them the prophet here speaketh, and whom the prophet brings in here, saying,

We are confounded that is, ashamed (as it is expounded in the next words) to hear the enemies reproaching us for our God, or for our religion, as Psa 137:3 ; and because pagans that were strangers to the commonwealth of Israel, who, Num 1:51 , might not come near the tabernacle of the Lord, were come, and that not to worship, but to plunder and rifle in the sanctuaries of the Lord , even into the court of the priests and of the Israelites, and into the most holy place; those whose very presence in these places had been a pollution of them.

Poole: Jer 51:52 - -- For which complaints of my people, or rather for which profanation of my holy place, I will be revenged upon their graven images, and not only upon ...

For which complaints of my people, or rather for which profanation of my holy place, I will be revenged upon their graven images, and not only upon their idols, but upon the worshippers of them, and cause a groaning of wounded men over all the country of the Chaldeans; I will cause them to know that their idols are not able to protect them from my power and justice.

Poole: Jer 51:53 - -- We are very prone to measure things by the measures of our own reasons, and to judge of events which are to be the effects of Divine power by human ...

We are very prone to measure things by the measures of our own reasons, and to judge of events which are to be the effects of Divine power by human probabilities, therefore God is put to use many words to the same purpose: he saw the Jews saying in their hearts, How can these things be? Babylon hath impregnable walls, two hundred feet high, (so historians report,) and of a great breadth, and it hath very strong and high towers. God by his prophet tells them, that if they could mount up as high as heaven, if they could make their towers much stronger than they were, yet the

spoilers were to come from him, and he could and would send spoilers who would pull down her wall and break down her towers.

Poole: Jer 51:54 - -- To assure them that what God threatened should certainly be, he calls to the Jews to listen, as if already there were cry from Babylon, and a sound ...

To assure them that what God threatened should certainly be, he calls to the Jews to listen, as if already there were cry from Babylon, and a sound of a great destruction from the land of the Chaldeans.

Poole: Jer 51:55 - And destroyed out of her the great voice The sword is not so much the sword of the Medes a the sword of the Lord. It is he who is to be looked at, a the spoiler of Babylon. And destroyed o...

The sword is not so much the sword of the Medes a the sword of the Lord. It is he who is to be looked at, a the spoiler of Babylon.

And destroyed out of her the great voice and hath made to cease in that great city the noise caused from the multitudes of people in it walking up an, down, and trafficking together. The noise of her enemies that shall break in upon her shall be like the noise and roarings of the sea, when it dasheth upon the shore or upon some rocks. That shall be the only noise shall be heard in her, instead of the noises wont there to be made from the multitude of people, or from revellers.

Poole: Jer 51:56 - God of recompence Little more is said here than was before, only the words hint the taking of Babylon by a surprise, when the kin and the inhabitants were not aware o...

Little more is said here than was before, only the words hint the taking of Babylon by a surprise, when the kin and the inhabitants were not aware of it, which he had be fore also told us, Jer 51:39,40 . In this the prophet saith that God would act but as a just God, a

God of recompence Where God’ s people suffer wrong, and either cannot revenge themselves, or may not do it, being private person, (to whom God hath given no power of the sword,) if the can exercise faith and patience, they shall find God a Go of recompences , that can and will requite their enemies, all plead their cause.

Poole: Jer 51:57 - -- Drunken men use to fall asleep. The prophet speaks here metaphorically. His meaning is, that the Lord would fill them with the wine of his fury, men...

Drunken men use to fall asleep. The prophet speaks here metaphorically. His meaning is, that the Lord would fill them with the wine of his fury, mentioned Jer 30:15,16 , and upon the drinking of it they should sleep their last sleep, the effects of it should be their utter ruin and destruction. Yet there seemeth to be an allusion to the posture the king of Babylon, and the thousand of his lords, mentioned Dan 5:1 , were in, when their city was taken (which, as was before said, was in the time of the festival of their idol Shach,) when they were drinking wine in the bowls that were brought from the temple at Jerusalem, Jer 51:3 Jer 51:30 , it is said, In that very night was Belshazzar the king of the Chaldeans slain .

Poole: Jer 51:58 - -- Incredible things are told us by historians of this great city. They say the compass of it was threescore miles about; that her walls were in height...

Incredible things are told us by historians of this great city. They say the compass of it was threescore miles about; that her walls were in height two hundred feet, her breadth such as two chariots might drive abreast upon the top of them; that it had a hundred great gates, many of then of brass. God threatens the breaking down of these walls and the burning of these high gates and towers; and that though the people should labour to quench this fire, or to rebuild this city, yet it would be all lost labour, and they should give over their enterprise, as being weary.

Poole: Jer 51:59 - Seraiah // When he went with Zedekiah the king of Judah into Babylon // In the fourth year of his reign // And this Seraiah was a quiet prince Of this Seraiah we read no more than we have in this verse, though, Jer 36:26 , there be mention made of another Seraiah. When he went with Zedek...

Of this

Seraiah we read no more than we have in this verse, though, Jer 36:26 , there be mention made of another Seraiah.

When he went with Zedekiah the king of Judah into Babylon: we no where read of any journey Zedekiah made into Babylon till he was carried a prisoner thither, it is therefore probable that with should be translated from , as the same particle is in other places, Gen 4:1 44:4 , it being not usual with great princes to make visits one to another at such distances, though the Jews tell us a story of some such thing.

In the fourth year of his reign: the expressing of this circumstance of time lets us know that this prophecy was many years before Babylon was destroyed, for it was seven years before Jerusalem was taken; so as it must be above sixty years before it was fulfilled in the first degree.

And this Seraiah was a quiet prince: the Hebrew word admits of various interpretations; some think that Menucha was a place over which Seraiah had some authority under Zedekiah, the same with Manahath, 1Ch 8:6 . Others think it was a name of office, and signified lord chamberlain ; but the best interpreters see no reason to vary from our translation, the sense of which is, that he was a man of a moderate, quiet temper, that persuaded to peace.

Poole: Jer 51:61 - -- Not to the Chaldeans, nor possibly is it to be understood of a mere private reading of them to himself, but to the Jews that were in Babylon, acquai...

Not to the Chaldeans, nor possibly is it to be understood of a mere private reading of them to himself, but to the Jews that were in Babylon, acquainting them with what God had spoken against Babylon by the prophet.

Poole: Jer 51:62 - -- Thou shalt testify that thou believest what thou hast read to be what shall most certainly come to pass, by speaking words to this sense.

Thou shalt testify that thou believest what thou hast read to be what shall most certainly come to pass, by speaking words to this sense.

Poole: Jer 51:64 - And they shall be weary // Thus far are the words of Jeremiah It hath been often said that Euphrates was that great river which ran by the walls of Babylon; into this Seraiah is commanded by Jeremiah to throw t...

It hath been often said that Euphrates was that great river which ran by the walls of Babylon; into this Seraiah is commanded by Jeremiah to throw this roll of prophecy against Babylon, symbolically to teach the Jews, that according to the tenor of his prophecy the time should come, after some years, when Babylon should be destroyed never to rise again to any great view or degree of splendour, no more than that roll with the stone tied to it should rise from the bottom of Euphrates.

And they shall be weary some read, though they weary themselves, that is, do what they can, or, (as it is here,) and they shall be weary with that weight of judgment which shall be upon them.

Thus far are the words of Jeremiah: either the words of Jeremiah relating to Babylon reach thus far, or all the words of Jeremiah remaining on sacred record (for it is thought that the next chapter was rather penned by some other holy man); or (which seemeth the best) the prophetical words of Jeremiah, for the matter of the next chapter is historical, and the Book of Lamentations is not prophetical, as to the main of it, though there be in it three or four prophetical passages, Lam 4:21,22 , &c.

Haydock: Jer 51:1 - Down // Fall Down. His priests pretended that he eat, (Daniel xiv. 11.) and a woman of their choice slept in the most retired part of the temple. (Herodotus i. ...

Down. His priests pretended that he eat, (Daniel xiv. 11.) and a woman of their choice slept in the most retired part of the temple. (Herodotus i. 181.) ---

The prophet derides this notion. The idol, or rather his votaries, (Haydock) shall be forced to let go the Israelites. (Calmet) ---

Fall, by means of Cyrus and of Darius, chap. l. 3. (Haydock)

Haydock: Jer 51:1 - Thereof Thereof. Hebrew leb kamai, "of the heart, rising up against me." (Haydock) --- Many take Leb-kamai to be the enigmatical name of the Chaldeans,...

Thereof. Hebrew leb kamai, "of the heart, rising up against me." (Haydock) ---

Many take Leb-kamai to be the enigmatical name of the Chaldeans, by a secret combination of letters, (Kimchi; Grotius) as if they were not clearly designated in the sequel. (Calmet) ---

The prophet expresses more pointedly what he had declared in the preceding chapter. (Worthington)

Haydock: Jer 51:2 - Fan her Fan her. After the corn was trodden out, it was heaved into the wind. This custom would insinuate the distress and captivity of the Chaldeans. Sep...

Fan her. After the corn was trodden out, it was heaved into the wind. This custom would insinuate the distress and captivity of the Chaldeans. Septuagint, "I will send....scoffers, and they shall treat her with scorn, Greek: kathubriousin. (Haydock) ---

They have read (Calmet) zedim for zarim.

Haydock: Jer 51:3 - Mail Mail. There will be little or no resistance made, chap. l. 3. (Haydock) --- The Persians denounce destruction to all taken in arms; or, according ...

Mail. There will be little or no resistance made, chap. l. 3. (Haydock) ---

The Persians denounce destruction to all taken in arms; or, according to Septuagint and Syriac they exhort each other to fight. (Calmet) ---

"Let him," &c. (Haydock) ---

Hebrew of the Masorets, "you who bend....spare not." (Calmet) ---

Protestants, "against him that bendeth let the archer bend his bow," &c. (Haydock) ---

Hebrew is printed ne tendat tendat tendans. The second word is properly omitted in some manuscripts. Thus (1 Chronicles xxiv. 6.) we read taken taken, achuz having been put erroneously for achad, one. (Kennicott)

Haydock: Jer 51:5 - Forsaken // Their land // Sin Forsaken, as a widow, viduatus. (Haydock) --- God still considers the nation as his spouse. --- Their land. That of the Chaldeans, (Calmet) or...

Forsaken, as a widow, viduatus. (Haydock) ---

God still considers the nation as his spouse. ---

Their land. That of the Chaldeans, (Calmet) or of the Jews. (Theodoret) ---

Sin, or punishment.

Haydock: Jer 51:6 - Silent Silent. Jews proclaim that Babylon is justly punished, (Calmet) lest you partake in her crimes, Apocalypse xviii. 4. Protestants, "be not cut off...

Silent. Jews proclaim that Babylon is justly punished, (Calmet) lest you partake in her crimes, Apocalypse xviii. 4. Protestants, "be not cut off in her," &c. (Haydock)

Haydock: Jer 51:7 - Cup Cup. She has exercised the vengeance of the Lord on Juda, Egypt, &c.

Cup. She has exercised the vengeance of the Lord on Juda, Egypt, &c.

Haydock: Jer 51:8 - Suddenly Suddenly. She has not lost many battles; but is fallen at once from being the greatest city of the East.

Suddenly. She has not lost many battles; but is fallen at once from being the greatest city of the East.

Haydock: Jer 51:9 - We // Heavens We. The guardian angels, or Jews reply. Miracles are lost on her. --- Heavens. Her crimes call for punishment, Genesis xviii. 21., and Jonas i. ...

We. The guardian angels, or Jews reply. Miracles are lost on her. ---

Heavens. Her crimes call for punishment, Genesis xviii. 21., and Jonas i. 2.

Haydock: Jer 51:10 - Justices Justices. We had not injured the Chaldeans, though we had offended God.

Justices. We had not injured the Chaldeans, though we had offended God.

Haydock: Jer 51:11 - Sharpen // Medes Sharpen. He addresses ironically the citizens of Babylon. --- Medes. Thus the subjects of the Persian monarchs are commonly styled. (Calmet)

Sharpen. He addresses ironically the citizens of Babylon. ---

Medes. Thus the subjects of the Persian monarchs are commonly styled. (Calmet)

Haydock: Jer 51:12 - Standard // Ambushes Standard. Call together thy subjects and allies. (Haydock) --- This must be explained of Babylon. (Menochius) --- Yet all will be in vain, ver. ...

Standard. Call together thy subjects and allies. (Haydock) ---

This must be explained of Babylon. (Menochius) ---

Yet all will be in vain, ver. 11. (Haydock) ---

Ambushes. Herein the valour and genius of heroes was most displayed, Josue viii. 2. (Homer)

Haydock: Jer 51:13 - Waters // Entire Waters. Not far from the Tigris, and divided into two parts by the Euphrates. (Calmet) --- Entire, being cut up by the roots, pedalis, (Lyranus...

Waters. Not far from the Tigris, and divided into two parts by the Euphrates. (Calmet) ---

Entire, being cut up by the roots, pedalis, (Lyranus) or according to the measure of thy crimes. (Delrio) (Calmet) ---

Septuagint, "thy end is truly come into thy bowels." (Haydock)

Haydock: Jer 51:14 - Himself // Locusts Himself. Septuagint, "his hand" lifted up, or by his power. --- Locusts. Their ravages were equally dreaded, Joel ii. 4., and Judges vi. 5.

Himself. Septuagint, "his hand" lifted up, or by his power. ---

Locusts. Their ravages were equally dreaded, Joel ii. 4., and Judges vi. 5.

Haydock: Jer 51:16 - Rain Rain. Thunder and lightning are usually followed by showers. (Calmet)

Rain. Thunder and lightning are usually followed by showers. (Calmet)

Haydock: Jer 51:17 - Every man // By his Every man, &c. That is, every maker of idols, however he boasts of his knowledge and skill, does but shew himself a fool in pretending to make a god...

Every man, &c. That is, every maker of idols, however he boasts of his knowledge and skill, does but shew himself a fool in pretending to make a god. (Challoner) (Wisdom xiv. 18.) ---

By his, or "by default of knowledge;" ( a scientia. Haydock) as the Hebrew may also mean. The Babylonians were so confounded, they knew not what to do. (Calmet) ---

Protestants, "Every man is brutish by his knowledge." Marginal note, or "is more brutish than to know," chap. x. 14. (Haydock)

Haydock: Jer 51:20 - Thou Thou, Cyrus, (Grotius) or more commonly the Chaldeans are understood.

Thou, Cyrus, (Grotius) or more commonly the Chaldeans are understood.

Haydock: Jer 51:25 - Mountain // Burnt Mountain. So Babylon is styled in derision. See chap. xxi. 13., and Isaias i. 10., and xx. 6., and xxii. 1. The city stood on a plain. Some think...

Mountain. So Babylon is styled in derision. See chap. xxi. 13., and Isaias i. 10., and xx. 6., and xxii. 1. The city stood on a plain. Some think that its palace and walls are designated. ---

Burnt; unfruitful. This happened long after Cyrus, though it then ceased to be the capital, and became only a shadow of its former greatness.

Haydock: Jer 51:26 - Corner Corner. No king or conqueror shall spring thence. Alexander [the Great] thought of making it the seat of his empire, but was prevented by death. (...

Corner. No king or conqueror shall spring thence. Alexander [the Great] thought of making it the seat of his empire, but was prevented by death. (Strabo xv.)

Haydock: Jer 51:27 - Prepare // Ararat // Ascenez // Taphsar // Caterpillar Prepare. Literally, "sanctify." (Haydock) --- Call together all nations to fight against Babylon. (Worthington) --- Many religious ceremonies we...

Prepare. Literally, "sanctify." (Haydock) ---

Call together all nations to fight against Babylon. (Worthington) ---

Many religious ceremonies were used. ---

Ararat, where the ark rested, (Genesis viii. 4.) near the Araxes, (St. Jerome, in Isaias xxxvii.) or in the Gordyean mountains, in Armenia, where the Menni dwelt. ---

Ascenez, or Ascantes, (Calmet) near the Tanais. (Pliny, [Natural History?] vi. 7.) ---

Taphsar, "the prince," Nahum iii. 17. (Pagnin) "Warriors." (Chaldean) "Machines" (Septuagint) ---

Caterpillar, or "locust," ( bruchum. Haydock) which resembles more a body of cavalry. (Calmet) ---

Septuagint, "Push forward the cavalry against her, as a multitude of locusts." (Haydock)

Haydock: Jer 51:28 - Prepare // Media // Captains // Rulers Prepare; "sanctify." (Haydock) --- Media. Cyrus, ver. 11. --- Captains: generals. (Calmet) --- Rulers. Literally, "magistrates." (Haydock)...

Prepare; "sanctify." (Haydock) ---

Media. Cyrus, ver. 11. ---

Captains: generals. (Calmet) ---

Rulers. Literally, "magistrates." (Haydock) ---

Hebrew Seganim, a title used once by Isaias, and frequently by those who wrote after the Assyrians (Calmet) commenced their invasion. (Haydock)

Haydock: Jer 51:30 - Bars Bars, fastening the gates. (Calmet) --- Those who entered by the channel of the river, would seize the gates to let their companions enter. (Haydo...

Bars, fastening the gates. (Calmet) ---

Those who entered by the channel of the river, would seize the gates to let their companions enter. (Haydock)

Haydock: Jer 51:31 - King King, feasting in his palace, (Herodotus i. 191.) or at Borsippe. (Berosus) He sent to make inquiries, (Calmet) or his subjects hastened to convey ...

King, feasting in his palace, (Herodotus i. 191.) or at Borsippe. (Berosus) He sent to make inquiries, (Calmet) or his subjects hastened to convey the doleful tidings, and thus met each other. (Haydock)

Haydock: Jer 51:32 - Fords // Marches Fords. Thus the enemy entered. --- Marches. Hebrew, "sedges," which grew to the size of trees, and were burnt when the waters of the river and la...

Fords. Thus the enemy entered. ---

Marches. Hebrew, "sedges," which grew to the size of trees, and were burnt when the waters of the river and lakes were drained. Herodotus (i. 185, 178.) specifies a lake four hundred and twenty stadia square, and says the ditches round the city were full of water.

Haydock: Jer 51:33 - Threshing // Little Threshing, performed by oxen treading, and by rollers, &c., Judges viii. 16., and 2 Kings xii. 31. --- Little; about fifty-six years.

Threshing, performed by oxen treading, and by rollers, &c., Judges viii. 16., and 2 Kings xii. 31. ---

Little; about fifty-six years.

Haydock: Jer 51:34 - Dragon Dragon, or huge fish, which swallows without chewing. Sion is here venting her complaint, Psalm cxxxvi. 8. (Calmet) --- She shews that Babylon is ...

Dragon, or huge fish, which swallows without chewing. Sion is here venting her complaint, Psalm cxxxvi. 8. (Calmet) ---

She shews that Babylon is justly punished for her cruelty towards God's people. (Worthington)

Haydock: Jer 51:36 - Spring Spring; commerce, the source of her riches; or rather the waters shall be brought out of their usual channels. For many ages (Calmet) the Euphrates ...

Spring; commerce, the source of her riches; or rather the waters shall be brought out of their usual channels. For many ages (Calmet) the Euphrates has been lost in sands, and reaches not the Persian Gulf. (Pliny, [Natural History?] vii. 27.) (Cellar. iii. 16.)

Haydock: Jer 51:37 - Dragons Dragons. This has been the case for above sixteen centuries, chap. l. 31., and Isaias xiii. 21.

Dragons. This has been the case for above sixteen centuries, chap. l. 31., and Isaias xiii. 21.

Haydock: Jer 51:38 - Roar Roar. They shall retain their haughty air and threaten others, when they themselves shall fall (Calmet) in the midst of their feasting, Daniel v. 30...

Roar. They shall retain their haughty air and threaten others, when they themselves shall fall (Calmet) in the midst of their feasting, Daniel v. 30. (Xenophon vii.)

Haydock: Jer 51:41 - Search Search, the city which worshipped the moon, (chap. xxv. 26.) Bel, (chap. l. 2.) &c.

Search, the city which worshipped the moon, (chap. xxv. 26.) Bel, (chap. l. 2.) &c.

Haydock: Jer 51:42 - Sea Sea: numerous armies of Cyrus, or the waters of the Euphrates let loose. (Calmet) --- In the days of Alexander [the Great], many tombs of the kings...

Sea: numerous armies of Cyrus, or the waters of the Euphrates let loose. (Calmet) ---

In the days of Alexander [the Great], many tombs of the kings were inundated. (Strabo xv.)

Haydock: Jer 51:46 - Faint Faint. You may apprehend that your miseries will increase in the midst of such confusion; but no, Baltassar, the last of your oppressor's race, shall...

Faint. You may apprehend that your miseries will increase in the midst of such confusion; but no, Baltassar, the last of your oppressor's race, shall be assassinated by Neriglissor, who will be succeeded by Laborosoarchod and Nabonides. This last shall yield to Cyrus, who well grant you liberty. Baltassar reigned two years, Neriglissor four, his ill-tempered infant son nine months, when his followers murdered him, and gave the crown to a Babylonian called Nabonides, who kept it seventeen years, till Cyrus took him prisoner. This we learn from Berosus, quoted by Josephus, contra Apion i. On the other hand Daniel makes Darius, the Mede, succeed Baltassar, and after him Cyrus reigned. To these changes and continual alarms the prophet alludes.

Haydock: Jer 51:47 - Idols // Slain Idols; Bel, &c., ver. 41. --- Slain. Hebrew, "dancers." The people were feasting. (Calmet) --- It means also "slain," (Protestants) or "soldier...

Idols; Bel, &c., ver. 41. ---

Slain. Hebrew, "dancers." The people were feasting. (Calmet) ---

It means also "slain," (Protestants) or "soldiers."

Haydock: Jer 51:48 - Praise Praise, for the just punishment. (Haydock) --- The crimes were public. (Calmet)

Praise, for the just punishment. (Haydock) ---

The crimes were public. (Calmet)

Haydock: Jer 51:50 - Mind Mind. Offer sacrifices of thanks on Sion, (Haydock) both Jews and other nations. (Calmet)

Mind. Offer sacrifices of thanks on Sion, (Haydock) both Jews and other nations. (Calmet)

Haydock: Jer 51:51 - We We. The Jews answer: we are ashamed when we think of these places. (Menochius)

We. The Jews answer: we are ashamed when we think of these places. (Menochius)

Haydock: Jer 51:53 - High High. Her fortifications and ditches will prove fruitless, chap. xlviii. 7, 18.

High. Her fortifications and ditches will prove fruitless, chap. xlviii. 7, 18.

Haydock: Jer 51:55 - Great voice // Noise Great voice, or boasting and songs of joy, usual at public meetings. --- Noise. They groan under affliction.

Great voice, or boasting and songs of joy, usual at public meetings. ---

Noise. They groan under affliction.

Haydock: Jer 51:57 - Drunk Drunk, with the wine of fury, ver. 39., and chap. xxv. 26.

Drunk, with the wine of fury, ver. 39., and chap. xxv. 26.

Haydock: Jer 51:58 - Broad wall Broad wall. The pagan historians agree not in the dimensions, but allow it was excessively broad and lofty. (Calmet) --- Six chariots might go abre...

Broad wall. The pagan historians agree not in the dimensions, but allow it was excessively broad and lofty. (Calmet) ---

Six chariots might go abreast. It was 360 stadia long, (Ctesias); or 480 (Herodotus i. 178.) that is above 23 leagues, allowing 2,500 paces for each. This author says the breadth was fifty cubits of the king, three inches larger than the common one, or about twenty-one inches. Pliny ([Natural History?] vi. 26.) improperly applies this to Roman feet, and says the walls were two hundred feet high; while Herodotus assigns so many cubits. (Calmet) ---

There were three different walls. (Curtius v.) ---

Cyrus demolished the outer one. (Berosus) ---

What remained, (Calmet) with the hundred brazen gates, Darius treated in like manner. (Herodotus i. 179., and iii. 159.) ---

Thus was the prediction fulfilled, and the works of so many captive nations brought to nothing. It is asserted that 200,000 (Calmet) daily finished a stadium, (Curtius v.) or 125 paces. (Calmet)

Haydock: Jer 51:59 - With // Prophecy With. Hebrew also, (Calmet) "on behalf of." (Protestant marginal note) (Haydock) --- It is no where else asserted that Sedecias went in person, a...

With. Hebrew also, (Calmet) "on behalf of." (Protestant marginal note) (Haydock) ---

It is no where else asserted that Sedecias went in person, and Septuagint, Chaldean, &c., explain it in this manner. Baruch accompanied his brother Sararias, and probably took the letter, Baruch i. 2. Saraias went to petition for the sacred vessels. ---

Prophecy, or of the embassy to speak (Calmet) in the king's name. Hebrew menucha, was a caution of Benjamin. It means, "rest;" whence some have inferred that he was chamberlain, (Canticle of Canticles iii. 8.) or a favourite. Most translate, "chief of the presents," Septuagint and Chaldean, as if they they had read mincha, which he carried as a tribute to Babylon. Jeremias gave him charge of the parcel, perhaps before Baruch had determined to go.

Haydock: Jer 51:64 - Sink // Thus Sink. The angel did the like; (Apocalypse xviii. 21.; Calmet) and the Phoceans, leaving their country, swore that they would return no more till a p...

Sink. The angel did the like; (Apocalypse xviii. 21.; Calmet) and the Phoceans, leaving their country, swore that they would return no more till a piece of red hot iron, which they threw into the sea, should swim. (Herodotus i. 165.) ---

Thus, &c., was added by the compiler. Septuagint omit the sentence, as what relates to Babylon is place [in] chap. xxviii. in their copies. (Calmet) ---

Yet Grabe puts it in a different character. (Haydock) ---

Jeremias wrote a great deal, after the 4th year of Sedecias, ver. 59. (Calmet) ---

He here finished his predictions against Babylon. (Worthington) ---

This does not mean that he did not write the next chapter, (Menochius) as Cappel allows, (Houbigant) though this may still be doubted. (Haydock)

Gill: Jer 51:1 - Thus saith the Lord, behold, I will raise up against Babylon // and against them that dwell in the midst of them that rise up against me // a destroying wind Thus saith the Lord, behold, I will raise up against Babylon,.... This is not a new prophecy, but a continuation of the former, and an enlargement of ...

Thus saith the Lord, behold, I will raise up against Babylon,.... This is not a new prophecy, but a continuation of the former, and an enlargement of it. The Babylonians being the last and most notorious enemies of the Jews, their destruction is the longer dwelt upon; and as they were against the Lord's people the Lord was against them, and threatens to raise up instruments of his vengeance against them:

and against them that dwell in the midst of them that rise up against me; that dwell in Babylon, the metropolis of the Chaldeans, the seat and centre of the enemies of God and his people. It is a periphrasis of the Chaldeans; and, so the Targum renders it,

"against the inhabitants of the land of the Chaldeans;''

and so the Septuagint version, against the Chaldeans; and Jarchi and Kimchi observe that according to "athbash", a rule of interpretation with the Jews, the letters in "leb kame", rendered "the midst of them that rise up against me", answer to "Cashdim" or the Chaldeans; however they are no doubt designed; for they rose up against God, by setting up idols of their own; and against his people, by taking and carrying them captive: and now the Lord says he would raise up against them

a destroying wind; a northern one, the army of the Modes and Persians, which should sweep away all before it. The Targum is,

"people that are slayers; whose hearts are lifted up, and are beautiful in stature, and their spirit destroying.''

Gill: Jer 51:2 - And I will send unto Babylon farmers, that shall fan her, and shall empty her land // for in the day of trouble they shall be against her round about And I will send unto Babylon farmers, that shall fan her, and shall empty her land,.... Or, "strangers that shall fan her" c; meaning the Medes and Pe...

And I will send unto Babylon farmers, that shall fan her, and shall empty her land,.... Or, "strangers that shall fan her" c; meaning the Medes and Persians, who should be like a strong wind upon the mountains, where corn, having been threshed, was fanned, and the chaff carried away by the wind; and such would the Chaldeans be in the hand of the Persians, scattered and dispersed among the nations as chaff with the wind, and their cities be emptied of inhabitants, and of their wealth and riches. The Targum is,

"I will send against Babylon spoilers, that shall spoil and exhaust the land:''

for in the day of trouble they shall be against her round about; in the time of the siege they shall surround her on all sides, so that none might escape; as Babylon had been a fanner of the Lord's people, now she should be fanned herself, and stripped of all she had; see Jer 15:7.

Gill: Jer 51:3 - Against him that bendeth let the archer bend his bow // and against him that lifteth up himself in his brigandine // and spare ye not her young men // destroy ye utterly all her host Against him that bendeth let the archer bend his bow,.... These are either the words of the Lord to the Medes and Persians, to the archers among them...

Against him that bendeth let the archer bend his bow,.... These are either the words of the Lord to the Medes and Persians, to the archers among them, to bend their bows and level their arrows against the Chaldeans, who had bent their bows and shot their arrows against others; or of the Medes and Persians stirring up one another to draw their bows, and fight manfully against the enemy:

and against him that lifteth up himself in his brigandine; or coat of mail; that swaggers about in it, proud of it, and putting his confidence in it, as if out of all danger. The sense is, that they should direct their arrows both against those that were more lightly or more heavily armed; since by them they might do execution among the one and the other:

and spare ye not her young men; because of their youth, beauty, and strength:

destroy ye utterly all her host; her whole army, whether officers or common soldiers; or let them be accoutred in what manner they will. The Targum is,

"consume all her substance.''

Gill: Jer 51:4 - Thus the slain shall fall in the land of the Chaldeans // and they that are thrust through in her streets Thus the slain shall fall in the land of the Chaldeans,.... By the sword, or by the arrows and darts of the Medes and Persians: and they that are ...

Thus the slain shall fall in the land of the Chaldeans,.... By the sword, or by the arrows and darts of the Medes and Persians:

and they that are thrust through in her streets; either by the one or by the other, especially the latter, since they only are mentioned; See Gill on Jer 50:30.

Gill: Jer 51:5 - For Israel hath not been forsaken, nor Judah of his God // of the Lord of hosts // though their land was filled with sin against the Holy One of Israel For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts,.... That is, not totally and finally; for though they might seem t...

For Israel hath not been forsaken, nor Judah of his God,

of the Lord of hosts,.... That is, not totally and finally; for though they might seem to be forsaken, when carried captive by their enemies, yet they were not in such sense as a woman is deprived of her husband when dead, and she is become a widow, as the word d used may signify; or when divorced from him; or as children are deprived of their parents, and become orphans; but so it was not with Israel; for thought they were under the frowns of Providence, and the resentment of God they had sinned against, yet the relation between them still subsisted; he was their covenant God and Father, their husband and protector, and who would vindicate them, and avenge them on their enemies:

though their land was filled with sin against the Holy One of Israel; which was the reason why they were carried captive, and so seemed to be forsaken of God; or though their land was filled with punishment, with devastation and destruction, yet nevertheless God would appear for them, and restore that and them unto it; or rather this is to be understood of the land of the Chaldeans, as it is by Jarchi and Kimchi; and be rendered, "for their land is filled with punishment for sin, from", or "by", or "because of the Holy One of Israel" e; by which it appears, that the people of God were not forsaken by him, and were not without a patron and defender of them; since it was a plain case that the land of the Chaldeans was filled with the punishment of the sword and other calamities by the Holy One of Israel, because of the sins they had committed against him, and the injuries they had done to his people. So the Targum,

"for their land is filled with, (punishment for) the sins of murder, by the word of the Holy One of Israel.''

Gill: Jer 51:6 - Flee out of the midst of Babylon // and deliver every man his soul // be not cut off in her iniquity // for this is the time, of the Lord's vengeance // he will render unto her a recompence Flee out of the midst of Babylon,.... This is said either to such as were there of other nations upon trade and business, as Kimchi, to get out of it ...

Flee out of the midst of Babylon,.... This is said either to such as were there of other nations upon trade and business, as Kimchi, to get out of it as fast as they could, that they might not be consumed; or to the Israelites, as Jarchi, the Jews that were captives there. This is applied to the people of God in mystical Babylon, Rev 18:4;

and deliver every man his soul; or "life"; from the destruction coming on the city, and the inhabitants of it;

be not cut off in her iniquity; or, "that he be not cut off" f; with her, in the punishment inflicted upon her for her iniquities; which is the same as partaking of her plagues, Rev 18:4;

for this is the time, of the Lord's vengeance; the time fixed by him to take vengeance on Babylon for her sins against him, and the wrongs done to his people:

he will render unto her a recompence; the just demerit of their sins; a recompence or reward by way of punishment for them; see Rev 18:6.

Gill: Jer 51:7 - Babylon hath been a golden cup in the hand of the Lord // that made all the earth drunken // the nations have drunken of her wine, therefore the nations are mad Babylon hath been a golden cup in the hand of the Lord,.... Either so called from the liquor in it, being of a yellow colour, or pure as gold, as the...

Babylon hath been a golden cup in the hand of the Lord,.... Either so called from the liquor in it, being of a yellow colour, or pure as gold, as the Jewish commentators generally; or from the matter of it, being made of gold, denoting the grandeur, splendour, and riches of the Babylonian empire; which, for the same reason, is called the head of gold, Dan 2:38; this was in the hand of the Lord, under his direction, and at his dispose; an instrument he make use of to dispense the cup of his wrath and vengeance to other nations, or to inflict punishment on them for their sins; see Jer 25:15; or else the sense is, that, by the permission of God, Babylon had by various specious pretences drawn the nations of the earth into idolatry, and other sins, which were as poison in a golden cup, by which they had been deceived; and this suits best with the use of the phrase in Rev 17:4;

that made all the earth drunken; either disturbed them with wars, so that they were like a drunken man that reels to and fro, and falls, as they did, into ruin and destruction; or made them drunk with the wine of her fornication, with idolatry, so that they were intoxicated with it, as the whore of Rome, mystical Babylon, is said to do, Rev 17:2;

the nations have drunken of her wine, therefore the nations are mad: they drank of the wine of God's wrath by her means, being engaged in wars, which proved their ruin, and deprived theft of their riches, strength, and substance, as mad men are of their reason; or they drank in her errors, and partook of her idolatry, and ran mad upon her idols, as she did, Jer 50:38; see Rev 18:3.

Gill: Jer 51:8 - Babylon is suddenly fallen and destroyed // howl for her // take balm for her pain, if so be she may be healed Babylon is suddenly fallen and destroyed,.... Or "broken" g; even into shivers, as a cup is; for when it had been used to answer the purposes designed...

Babylon is suddenly fallen and destroyed,.... Or "broken" g; even into shivers, as a cup is; for when it had been used to answer the purposes designed by the Lord, he let it fall cut of his hands at once, and it was broken; or rather he dashed it in pieces, as a potter's vessel. The destruction of Babylon was brought about in a very short time, considering the strength of it; and was unexpected by the inhabitants of it, and by the nations round about; but, when it was come, it was irreparable: so the destruction of mystical Babylon will be in one hour, and it will be an utter and entire destruction, Rev 18:8;

howl for her; as the inhabitants of Babylon, and her friends and allies that loved her, did no doubt; and as the kings and merchants of the earth, and others, will howl for spiritual Babylon, Rev 18:9;

take balm for her pain, if so be she may be healed: or balsam; see Jer 46:11; which is said by way of derision and mockery, as Kimchi and Abarbinel observe; or in an ironical and sarcastic manner; suggesting, that, let what means soever be made use of, her wound was incurable, her ruin inevitable, and her case irrecoverable.

Gill: Jer 51:9 - We would have healed Babylon, but she is not healed // forsake her, and let us go everyone into his own country // for her judgment reacheth unto heaven, and is lifted up even to the skies We would have healed Babylon, but she is not healed,.... These are either the words of the friends of Babylon of her auxiliaries and allies, who did a...

We would have healed Babylon, but she is not healed,.... These are either the words of the friends of Babylon of her auxiliaries and allies, who did all they could to defend her against the Persians, but to no purpose; it was not in their power to help her; the time of her destruction was come, and there was no avoiding it; or of the prophets and good people of the Jews that were in Babylon, that took pains to convince, the inhabitants of Babylon of their idolatries and other sins, and reform them, that so they might not be their ruin; but all instructions and admonitions were in vain; in like manner many worthy reformers have laboured much to reclaim mystical Babylon, or the church of Rome, from her errors and idolatries; but still she retains them; wherefore it follows:

forsake her, and let us go everyone into his own country; so said the auxiliary troops that were in the service of the king of Babylon; since we can do him no good, and are ourselves posed to danger, let us desert him, and provide for our safety by hastening to our own country as fast as we can; this was really the case after the first battle of Cyrus with the Babylonians, in which their king Neriglissar was slain: Croesus and the rest of the allies, seeing their case so distressed and helpless, left them to shift for themselves, and fled by night h: or so might the Jews say when the city was taken, and they were delivered out of the hands of their oppressors; and so will the people of God say, who shall be called out of mystical Babylon just before its ruin, Rev 18:4;

for her judgment reacheth unto heaven, and is lifted up even to the skies: that is, her sins were so many, that they reached even to heaven; and were taken notice of by God that dwelleth there; and were the cause of judgment or punishment being from thence inflicted on her, which was unavoidable, being the decree of heaven, and the just demerit of her sin; and therefore no help could be afforded her; nor was there any safety by being in her; see Rev 18:5.

Gill: Jer 51:10 - The Lord hath brought forth our righteousness // come, and let us declare in Zion the work of the Lord our God The Lord hath brought forth our righteousness,.... Or "righteousnesses" i this, as Kimchi observes, is spoken in the person of the Israelites; not as ...

The Lord hath brought forth our righteousness,.... Or "righteousnesses" i this, as Kimchi observes, is spoken in the person of the Israelites; not as though the Jews had done no iniquity, for which they were carried captive; they had committed much, and were far from being righteous in themselves, but were so in comparison of the Chaldeans; and who had gone beyond their commission, and had greatly oppressed them, and used them cruelly; and now the Lord, by bringing destruction upon them, vindicated the cause of his people, and showed it to be a righteous one; and that the religion they professed was true, and which the Chaldeans had derided and reproached: this righteousness, not of their persons, but of their cause, and the truth of their holy religion, the Lord brought forth to the light, and made it manifest, by taking their parts, and destroying their enemies:

come, and let us declare in Zion the work of the Lord our God; the Jews encourage one another to return into their own land, rebuild their temple, and set up the worship of God in it; and there declare the wondrous work of God in the destruction of Babylon, and their deliverance from thence; giving him the praise and glory of it; and exciting others to join with them in it, it being the Lord's work, and marvellous in their eyes; and so, when mystical Babylon is destroyed, voices will be heard in heaven, in the church, ascribing salvation, honour, and glory, to God, Rev 19:1. All this is true, in an evangelic sense, of such as are redeemed by Christ, and brought out of mystical Babylon, and are effectually called by the grace of God; to these the Lord brings forth the righteousness of Christ, which he makes their own, by imputing it to them; and he brings it near to them, and puts it upon them; it is revealed unto them from faith to faith; it is applied to them by the Spirit of God, and put into their hands to plead with God, as their justifying righteousness; and which is brought forth by him on all occasions, to free them from all charges exhibited against them by law or justice, by the world, Satan, or their own hearts, Rom 8:33; and it becomes such persons to declare in Zion, in the church of God, the works of the Lord; not their own, which will not bear the light, nor bear speaking of; but the works of God, of creation and providence; but more especially of grace, as the great work of redemption by Jesus Christ; and particularly the Spirit's work of grace upon their hearts, which is not the work of men, but of God; being a new creation work; a regeneration; a resurrection from the dead; and requiring almighty power, to which man is unfit and unequal: this lies in the quickening of men dead in trespasses and sins; in enlightening such as are darkness itself; in an implantation of the principles of grace and holiness in them; in giving them new hearts and new spirits; and in bringing them off of their own righteousness, to depend on Christ alone for salvation; and which work, as it is begun, will be carried on, and performed in them, until the day of Christ; and, wherever it is, should not be concealed, but should be declared in the gates of Zion, publicly, freely, and fitly and faithfully, to the glory of the grace of God, and for the comfort of his people, to whom every such declaration is matter of joy and pleasure; see Psa 66:16.

Gill: Jer 51:11 - Make bright the arrows // gather the shields // the Lord hath raised up the spirit of the kings of the Medes // for his device is against Babylon, to destroy it // because it is the vengeance of the Lord, the vengeance of his temple Make bright the arrows,.... Which were covered with rust; scour them of it; anoint them with oil, as armour were wont to be; make them neat, clean, an...

Make bright the arrows,.... Which were covered with rust; scour them of it; anoint them with oil, as armour were wont to be; make them neat, clean, and bright, that they may pierce the deeper; hence we read of a "polished shaft", or arrow, one made bright and pure, Isa 49:2; agreeably to this some render the word "sharpen the arrows" k; so the Targum. The word has the signification of "choosing"; but, as Gussetius observes l, whether the direction be to choose the best arrows, or to scour clean and polish them, the end is the same; namely, to have such as are most fit for use. Joseph Kimchi derives the word from another, which signifies a feather; and so renders it, "feather the arrows" m; that they may fly the swifter. These and what follow are either the words of God, or of the prophet; or, as some think, of the Jews about to return to Judea, whose words are continued, exhorting the Medes and Persians to go on with the war against the Chaldeans; but they rather seem to be addressed to the Chaldeans themselves, putting them upon doing these things; and suggesting, that when they had done all they could, it would be to no purpose:

gather the shields; which lay scattered about and neglected in time of peace: or, "fill" them; fill the hands with them; or bring in a full or sufficient number; since there would be now occasion for them, to defend them against the enemy. The Targum, and several versions, render it, "fill the quivers" n; that is, with arrows; and so Jarchi: or, "fill the shields" o; that is, with oil; anoint them, as in Isa 21:5;

the Lord hath raised up the spirit of the kings of the Medes; of Cyaxares, or Darius the Mede, and of Cyrus, who succeeded his uncle as king of Media; and indeed the army that came against Babylon was an army of Medes joined by the Persians, Cyrus being employed as general of it by his uncle. The Septuagint, Syriac, and Arabic versions, read it, "the spirit of the king of the Medes"; with which the following clause seems to agree:

for his device is against Babylon, to destroy it; the device of the king of the Medes, Darius; or rather the device of the Lord, who stirred up the spirit of the kings of the Medes; put it into their hearts to fulfil his will; and gave them wisdom and skill, courage and resolution, to do it; and as he will to the kings of the earth against mystical Babylon, Rev 17:16;

because it is the vengeance of the Lord, the vengeance of his temple; his vengeance on Babylon, for the destruction of his temple, and the profanation of it; see Jer 50:28.

Gill: Jer 51:12 - Set up the standard upon the walls of Babylon // make the watch strong // set up watchmen // prepare the ambushes // for the Lord hath devised and done that which he spoke against the inhabitants of Babylon Set up the standard upon the walls of Babylon,.... This is not said to the Medes and Persians, to put up a flag on the walls of Babylon, as a sign of ...

Set up the standard upon the walls of Babylon,.... This is not said to the Medes and Persians, to put up a flag on the walls of Babylon, as a sign of victory, as Kimchi, Abarbinel, and others think; for as yet the city is not supposed to be taken by what follows; but rather to the Babylonians, to set up an ensign on their walls, to gather the inhabitants together, to defend their city, and the bulwarks of it; which, with what follows, is ironically spoken:

make the watch strong; to guard the city; observe the motions of the enemy, and give proper and timely notice; increase and double it:

set up watchmen; meaning the keepers of the walls; place them upon them, to keep a good look out, that they might not be surprised: this seems to respect the great carelessness and security the whole city was in the night it was taken; being wholly engaged in feasting and revelling, in rioting and drunkenness, having no fear of danger, or concern for their safety; with which they are tacitly upbraided:

prepare the ambushes; or, "liers in wait" p; to second or relieve those on the walls upon occasion; or seize unawares the besiegers, should they attempt to scale the walls, and enter the city:

for the Lord hath devised and done that which he spoke against the inhabitants of Babylon; or as he hath devised, so hath he done, or will do: his purposes cannot be frustrated, his counsel shall stand; and therefore had the Babylonians been ever so industrious in their own defence, they could never have prevented their ruin and destruction, which was resolved upon, and accordingly effected.

Gill: Jer 51:13 - O thou that dwellest upon many waters // abundant in treasures // thine end is come, and the measure of thy covetousness O thou that dwellest upon many waters,.... Here Babylon is addressed, either by the Lord, or by the prophet, or the godly Jews; who is described by he...

O thou that dwellest upon many waters,.... Here Babylon is addressed, either by the Lord, or by the prophet, or the godly Jews; who is described by her, situation, which was by the great river Euphrates; which being branched out into several canals or rivers, both ran through it, and encompassed it; hence mention is made of the rivers of Babylon, Psa 137:1; and a fit emblem this city was of mystical Babylon, which is also said to sit on many waters, interpreted of people and nations, Rev 17:1; and which Kimchi here interprets of an affluence of good things, though he admits of the literal sense of the words:

abundant in treasures: of corn, and of the fruits of the earth, and so in condition to hold out a siege, as well as strongly fortified by art and nature, before described; and of gold and silver, the sinews of war, which she had got together, partly by commerce, and partly by the spoil of other nations; and yet neither her situation nor her affluence could secure her from ruin:

thine end is come, and the measure of thy covetousness; this flourishing city was now near its end, and with it the whole Babylonish monarchy; the time fixed by the Lord, for the duration of one and the other, was now come; and whereas her covetousness was insatiable, and would have known no bounds, for the enlargement of her dominions, and for the accumulation of more wealth and riches; God set a limit to it, beyond which it should not go; which measure was now filled up, and the time for it expired. The Targum is,

"the day of thy destruction is come, and the time of the visitation of thy wickedness,''

Gill: Jer 51:14 - The Lord hath sworn by himself, saying // surely I fill thee with men as with caterpillars // and they shall lift up a shout against thee The Lord hath sworn by himself, saying,.... Or, "by his soul" or "life" q; which is himself, than which he cannot swear by a greater, Heb 6:13; and t...

The Lord hath sworn by himself, saying,.... Or, "by his soul" or "life" q; which is himself, than which he cannot swear by a greater, Heb 6:13; and the certain performance of what he swears unto need not be doubted of; and indeed the design of the oath is to assure of the truth of the thing, about which, after this, there ought to be no hesitation:

surely I fill thee with men as with caterpillars; or "locusts" r; march in vast numbers, and make sad desolation where they come; and to which a numerous army may fitly be compared; and which are here meant, even the army of Cyrus, that should enter Babylon, and fill it, as it did. So the Targum,

"the Lord of hosts hath sworn by his word, if I fill them with armies of many people as locusts:''

and they shall lift up a shout against thee; as soldiers, when they make the onset in battle; or as besiegers, when they make their attack on a city; or as when grape gatherers bring in their vintage, or tread out their wine, to which the allusion is: it signifies that her enemies should get an entire victory, and triumph over her.

Gill: Jer 51:15 - He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding. The Targum p...

He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding. The Targum prefaces the words thus,

"these things saith he who hath made the earth, &c.''

The verses Jer 51:16 are the same with Jer 10:12. God is described by his sovereignty, power, and wisdom; and the stupidity of men that trust in idols, and the vanity of them, are exposed, to convince the Babylonians that the Lord, who had determined on their destruction, would surely effect it, and that it would not be in the power of their idols to prevent it. See Gill on Jer 10:12.

Gill: Jer 51:16 - When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maket...

When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. See Gill on Jer 10:13.

Gill: Jer 51:17 - Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood // and there is no breath in them. Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breat...

Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood,

and there is no breath in them. See Gill on Jer 10:14.

Gill: Jer 51:18 - They are vanity, the work of errors: in the time of their visitation they shall perish. They are vanity, the work of errors: in the time of their visitation they shall perish. See Gill on Jer 10:15.

They are vanity, the work of errors: in the time of their visitation they shall perish. See Gill on Jer 10:15.

Gill: Jer 51:19 - The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name...

The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. See Gill on Jer 10:16.

Gill: Jer 51:20 - Thou art my battle axe and weapons of war // for with thee will I break in pieces the nations, and with thee will I destroy kingdoms Thou art my battle axe and weapons of war,.... This is said by the Lord, either to Cyrus, as some, to which our version inclines, whom God made use ...

Thou art my battle axe and weapons of war,.... This is said by the Lord, either to Cyrus, as some, to which our version inclines, whom God made use of as an instrument to subdue nations and kingdoms, and destroy them; see Isa 45:1; or rather Babylon, and the king of it, who had been the hammer of the earth, Jer 50:23; as it may be rendered here, "thou art my hammer" s; or, "hast been"; an instrument in his hands, of beating the nations to pieces, as stones by a hammer, and of destroying them, as by weapons of war: this, and what follows, are observed to show, that though Babylon had been used by the Lord for the destruction of others, it should not be secure from it itself, but should share the same fate; unless this is to be understood of the church of God, and kingdom of Christ, which in the latter day will break in pieces all the kingdoms of the earth, Dan 2:44; which sense seems to have some countenance and confirmation from Jer 51:24 "in your sight". The Targum is,

"thou art a scatterer before me, a city in which are warlike arms;''

which seems to refer to Babylon:

for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; or, "with thee I have broke in pieces, and have destroyed"; the future instead of the past t; as the nations and kingdoms of Judea, Egypt, Edom, Moab, Ammon, and others: or, "that I may break in pieces" u, &c. and so it expresses the end for which he was a hammer, as well as the use he had been or would be of.

Gill: Jer 51:21 - And with thee will I break in pieces the horse and his rider // and with thee will I break in pieces the chariot and his rider And with thee will I break in pieces the horse and his rider,.... Or, "have broken": meaning the cavalry of an army, wherein lies its chief strength: ...

And with thee will I break in pieces the horse and his rider,.... Or, "have broken": meaning the cavalry of an army, wherein lies its chief strength:

and with thee will I break in pieces the chariot and his rider; which were also used in war.

Gill: Jer 51:22 - And with thee also will I break in pieces man and woman // and with thee will I break in pieces old and young // and with thee will I break in pieces the young man and the maid And with thee also will I break in pieces man and woman,.... Or, "have broken"; having no respect to any sex, and to the propagation of posterity: ...

And with thee also will I break in pieces man and woman,.... Or, "have broken"; having no respect to any sex, and to the propagation of posterity:

and with thee will I break in pieces old and young; not sparing men of any age, however useful they might be, the one for their wisdom, the other for their strength:

and with thee will I break in pieces the young man and the maid; who by procreation of children might fill and strengthen commonwealths.

Gill: Jer 51:23 - And I will also break in pieces with thee the shepherd and his flock // and with thee will I break in pieces the husbandman and his yoke of oxen // and with thee will I break in pieces captains and rulers And I will also break in pieces with thee the shepherd and his flock,.... Or, have broken; which Abarbinel thinks respects the Arabians particularly, ...

And I will also break in pieces with thee the shepherd and his flock,.... Or, have broken; which Abarbinel thinks respects the Arabians particularly, who were shepherds, and dwelt in tents; but it rather signifies shepherds and their flocks in general; who were killed or scattered wherever his armies came, which spared none, even the most innocent and useful, and though unarmed:

and with thee will I break in pieces the husbandman and his yoke of oxen; with which he ploughed his ground: signifying by this, as well as the former, that those were not spared, by which kingdoms were supported and maintained, as shepherds and husbandmen:

and with thee will I break in pieces captains and rulers; by whom kingdoms and states are governed and protected.

Gill: Jer 51:24 - And I will render unto Babylon, and to all the inhabitants of Chaldea // all their evil that they have done in Zion, in your sight, saith the Lord And I will render unto Babylon, and to all the inhabitants of Chaldea,.... Or, "but I will render" w, &c. though I have made this use of Babylon, she ...

And I will render unto Babylon, and to all the inhabitants of Chaldea,.... Or, "but I will render" w, &c. though I have made this use of Babylon, she shall not be spared, but receive her just recompense of reward; not the city of Babylon only, but the whole land of Chaldea, and all the inhabitants of it:

all their evil that they have done in Zion, in your sight, saith the Lord; the sense is, that for all the evil the Chaldeans had done in Judea; the ravages they had made there, the blood they had shed, and the desolation they had made; and particularly for what they had done in Jerusalem, and especially in the temple, burning, spoiling, and profaning that, God would now righteously punish them, and retaliate all this evil on them; and which should be done publicly, before all the nations of the world, and particularly in the sight of God's own people: for this phrase, "in your sight", does not refer to the evils done in Zion, but to the recompense that should be made for them.

Gill: Jer 51:25 - Behold, I am against thee, O destroying mountain, saith the Lord, which destroyest all the earth // and I will stretch out mine hand upon thee // and roll them down from the rocks // and will make thee a burnt mountain Behold, I am against thee, O destroying mountain, saith the Lord, which destroyest all the earth,.... Babylon is called a mountain, though situated i...

Behold, I am against thee, O destroying mountain, saith the Lord, which destroyest all the earth,.... Babylon is called a mountain, though situated in a plain, because of its high walls, lofty towers, and hanging gardens, which made it look at a distance like a high mountain, as Lebanon, and others: or because it was a strong fortified city; so the Targum renders it, O destroying city: or because of its power and grandeur as a monarchy, it being usual to compare monarchies to mountains; see Isa 2:2; here called a "destroying" one for a reason given, because it destroyed all the earth, all the nations and kingdoms of it: the same character is given of mystical Babylon and its inhabitants, Rev 11:18,

and I will stretch out mine hand upon thee: in a way of vindictive wrath, pouring it out upon her, and inflicting his judgments on her; laying hold on and seizing her in a furious manner, as a man does his enemy, when he has found him:

and roll them down from the rocks; towers and fortresses in Babylon, which looked like rocks, but should be now demolished:

and will make thee a burnt mountain: reduced to cinders and ashes by the conflagration of it: or, "a burning mountain": like Etna and Vesuvius; we never read of the burning of literal Babylon, but we do of mystical Babylon: see Rev 18:8; and with this compare Rev 8:8. The Targum renders it, a burnt city.

Gill: Jer 51:26 - And they shall not take of thee a stone for a corner, nor a stone for foundations // but thou shall be desolate for ever, saith the Lord And they shall not take of thee a stone for a corner, nor a stone for foundations,.... Signifying that it should be so utterly consumed by fire, that ...

And they shall not take of thee a stone for a corner, nor a stone for foundations,.... Signifying that it should be so utterly consumed by fire, that there should not be a stone left fit to be put into any new building, especially to be a corner or a foundation stone. The Targum understands it figuratively,

"and they shall not take of thee a king for a kingdom, and a ruler for government:''

but thou shall be desolate for ever, saith the Lord; see Jer 50:39.

Gill: Jer 51:27 - Set ye up a standard in the land // blow the trumpet among the nations // prepare the nations against her // call together the kingdoms of Ararat, Minni, and Ashchenaz // appoint a captain against her // cause the horses to come up as the rough caterpillars Set ye up a standard in the land,.... Not in Chaldea, but rather in any land; or in all the countries which belonged to Media and Persia; where Cyrus'...

Set ye up a standard in the land,.... Not in Chaldea, but rather in any land; or in all the countries which belonged to Media and Persia; where Cyrus's standard is ordered to be set up, to gather soldiers together, and enlist in his service, in order to go with him in his expedition against Babylon:

blow the trumpet among the nations; for the same purpose, to call them to arms, to join the forces of Cyrus, and go with him into the land of Chaldea:

prepare the nations against her: animate them, stir up their spirits against her, and furnish them with armour to engage with her: or, "sanctify" x them; select a certain number out of them fit for such work:

call together the kingdoms of Ararat, Minni, and Ashchenaz; the two former are generally thought to intend Armenia the greater, and the lesser; and the latter Ascania, a country in Phrygia; and certain it is that Cyrus first conquered these countries, and had many Armenians, Phrygians, and Cappadocians, in his army he brought against Babylon, as Xenophon y relates. The Targum is, declare

"against her to the kingdoms of the land of Kardu, the army of Armenia and Hadeb,''

or Adiabene:

appoint a captain against her; over all these forces thus collected: Cyrus seems to be intended; unless the singular is put for the plural, and so intends a sufficient number of general officers of the army:

cause the horses to come up as the rough caterpillars; or "locusts" z; which though generally smooth, yet some fire hairy and rough; to which the horses in Cyrus's army are compared, for their multitude, the shape of their heads, long manes, and manner of going, leaping, and prancing. So the Targum,

"they shall cause the horses to come up, leaping like the shining locust;''

that is of a yellow colour, and shines like gold. So the word the Targum here uses is used by Jonathan in Lev 13:32; of hair yellow as gold, and here to be understood of hairy locusts: and, as Aelianus a says, there were locusts of a golden colour in Arabia. And such may be meant here by the Chaldee paraphrase, which well expresses their motion by leaping; see Joe 2:5; and which agrees with that of horses. The word rendered "rough" has the signification of horror in it, such as makes the hair to stand upright; see Job 4:15; and so some b render it here. And Bochart c, from Alcamus, an Arabic writer, observes, that there is a sort of locusts which have two hairs upon their head, which are called their horn, which when erected may answer to this sense of the word; and he brings in the poet Claudian d, as describing the locust by the top of its head, as very horrible and terrible; and that some locusts? have hair upon their heads seems manifest from Rev 9:8; though it may be, the reason why they are here represented as so dreadful and frightful may not be so much on account of their form, as for the terror they strike men with, when they come in great numbers, and make such terrible havoc of the fruits of the earth as they do; wherefore the above learned writer proposes to render the words, "as the horrible locusts" e.

Gill: Jer 51:28 - Prepare against her the nations, with the kings of the Medes // the captains thereof, and all the rulers thereof, and all the land of his dominions Prepare against her the nations, with the kings of the Medes,.... At the head of them, Darius and Cyrus. The Syriac version has it in the singular num...

Prepare against her the nations, with the kings of the Medes,.... At the head of them, Darius and Cyrus. The Syriac version has it in the singular number, the king of the Modes:

the captains thereof, and all the rulers thereof, and all the land of his dominions; that is, the inhabitants of it, the common people, with their princes, nobles, governors, as captains of them, under Cyrus, their generalissimo.

Gill: Jer 51:29 - And the land shall tremble and sorrow // for every purpose of the Lord shall be performed against Babylon // to make the land of Babylon a desolation without an inhabitant And the land shall tremble and sorrow,.... The land of Chaldea, the inhabitants of it, should tremble, when they heard of this powerful army invading ...

And the land shall tremble and sorrow,.... The land of Chaldea, the inhabitants of it, should tremble, when they heard of this powerful army invading their land, and besieging their metropolis; and should sorrow, and be in pain as a woman in travail, as the word f signifies:

for every purpose of the Lord shall be performed against Babylon; or, "shall stand" g; be certainly fulfilled; for his purposes are firm and not frustratable:

to make the land of Babylon a desolation without an inhabitant; this the Lord purposed, and threatened to do; see Jer 50:39.

Gill: Jer 51:30 - The mighty men of Babylon have forborne to fight // they have remained in their holds // their might hath failed // they became as women // they have burnt her dwelling places // her bars are broken The mighty men of Babylon have forborne to fight,.... Or, "ceased from fighting" h for it seems, upon Cyrus's first coming, the king of Babylon and hi...

The mighty men of Babylon have forborne to fight,.... Or, "ceased from fighting" h for it seems, upon Cyrus's first coming, the king of Babylon and his army gave him battle; but being overthrown, they retired to the city i, and dared never fight more:

they have remained in their holds; in the towers and fortresses of Babylon, never daring to sally out of the city, or appear in the field of battle any more; even though Cyrus sent the king of Babylon a personal challenge, to end the quarrel by a single combat k:

their might hath failed; their courage sunk and was gone; they had no heart to face their enemy:

they became as women; as weak as they, as the Targum; timorous and fearful, having no courage left in them, and behaved more like women than men:

they have burnt her dwelling places; that is, the enemy burnt their houses, when they entered into the city, to inject terror into them:

her bars are broken; the bars of the gates of the city, or of the palaces of the king and nobles, and of the houses of the people, by the soldiers, to get the plunder; see Isa 45:1.

Gill: Jer 51:31 - One post shall run to meet another, and one messenger to meet another // to show the king of Babylon his city is taken at one end One post shall run to meet another, and one messenger to meet another,.... That is, one post should be after another, and one messenger after another,...

One post shall run to meet another, and one messenger to meet another,.... That is, one post should be after another, and one messenger after another, post upon post, and messenger upon messenger, as fast as they could run; when one had been with his message, and delivered it, and returned, he meets another; or they met one another, coming from different places:

to show the king of Babylon his city is taken at one end; or, "at the end" l; we render it "one end", as Kimchi does; at the end where Cyrus's army first landed, when they came up the channel of the river Euphrates they had drained. And so Herodotus m says, that when the Babylonians, which inhabited the "extreme parts" of the city, were taken, they that were in the middle of it were not sensible of it, because of the greatness of the city; and the rather, because they were engaged that night in feasting and dancing. Nay, Aristotle n says, it was reported that one part of the city was taken three days before the other end knew it, it being more like a country than a city; which does not seem credible, nor is it consistent with the Scripture account of it; however, it was taken by surprise, and some parts of it before the king was aware of it; who very probably had his palace in the middle of it, whither these messengers ran one after another, or from different parts, to acquaint him with it.

Gill: Jer 51:32 - And that the passages are stopped // and the reeds they have burnt with fire // and the men of war are affrighted And that the passages are stopped,.... Or "taken", or "seized" o; where Cyrus placed soldiers to keep them; these were the passages leading from the r...

And that the passages are stopped,.... Or "taken", or "seized" o; where Cyrus placed soldiers to keep them; these were the passages leading from the river Euphrates to the city, the keys of it; the little gates, that Herodotus p speaks of, leading to the river, which were left open that night. Kimchi thinks the towers built by the river side, to keep the enemy out, that should attempt to enter, are meant; these were now in his hands;

and the reeds they have burnt with fire; which grew upon the banks of the river, and in the marshes adjoining to it. Some render it, "the marshes" q; that is, the reeds and bulrushes in them, which usually grow in such places. And Herodotus r makes mention of a marsh Cyrus came to; the reeds in it he burnt, having many torches, with which he might set fire to them; as he proposed with them to burn the houses, doors, and porches s; either to make way for his army, which might hinder the march of it; or to give light, that they might see their way into the city the better: though some think it was to terrify the inhabitants; which seems not so likely, since he marched up to the royal palace with great secrecy. This circumstance is mentioned, to show the certainty of the enemy's entrance, and the taking of part of the city. R. Jonah, from the Arabic language, in which the word t here used signifies "fortresses", so renders it here;

and the men of war are affrighted; and so fled, and left the passes, towers, and fortresses, which fell into the hands of Cyrus, as soon as they perceived his army was come up the channel and was landed, and the reeds were burnt.

Gill: Jer 51:33 - For thus saith the Lord of hosts, the God of Israel // the daughter of Babylon is like a threshing floor // it is time to thresh her // yet a little while, and the time of her harvest shall come For thus saith the Lord of hosts, the God of Israel,.... "The Lord of hosts", the Lord God omnipotent, and can do all things; "the God of Israel", and...

For thus saith the Lord of hosts, the God of Israel,.... "The Lord of hosts", the Lord God omnipotent, and can do all things; "the God of Israel", and therefore will plead their cause, and take vengeance on Babylon:

the daughter of Babylon is like a threshing floor; on which the nations of the earth had been threshed, or punished and destroyed; and now she was like a threshing floor, unto which should be gathered, and on which should be laid, her king, princes, and the people of the land, and be there beat and crushed to pieces. The Targum renders it the congregation of Babylon; and the Septuagint the houses of the king of Babylon; so the Arabic version:

it is time to thresh her; not the floor, but the sheaves on it: or, "it is the time to tread her" u; as corn was trodden out by the oxen; or rather as threshing floors, being new laid with earth, were trodden, and so made hard and even, and by that means prepared for threshing against the harvest; when the corn would be ripe, cut down, and gathered in, and laid up, as follows:

yet a little while, and the time of her harvest shall come; when she would be ripe for ruin, and God would, by his instruments, put in the sickle of his wrath, and cut her down, her king, her princes, her cities, and her people; see Rev 14:15. The Targum is,

"and yet a very little while, and spoilers shall come to her.''

Gill: Jer 51:34 - Nebuchadrezzar the king of Babylon hath devoured me // he hath crushed me // he hath made me an empty vessel // he hath swallowed me up like a dragon // he hath filled his belly with my delicates // he hath cast me out Nebuchadrezzar the king of Babylon hath devoured me,.... Or "us" w; everyone of us: these are the words of Zion and Jerusalem, as appears from Jer 51:...

Nebuchadrezzar the king of Babylon hath devoured me,.... Or "us" w; everyone of us: these are the words of Zion and Jerusalem, as appears from Jer 51:35; complaining of the injuries done them by the king of Babylon, who had eaten them up; spoiled their substance, as the Targum; took their cities, plundered them of their riches, and carried them away captive:

he hath crushed me; to the earth; or "bruised" or "broken", even all her bones; see Jer 50:17;

he hath made me an empty vessel; emptied the land of its inhabitants and riches, and left nothing valuable in it:

he hath swallowed me up like a dragon; or "whale", or any large fish, which swallow the lesser ones whole. The allusion is to the large swallow of dragons, which is sometimes represented as almost beyond all belief; for not only Pliny x from Megasthenes reports, that, in India, serpents, that is, dragons, grow to such a bulk, that they will swallow whole deer, and even bulls; but Posidonius y relates, that in Coelesyria was one, whose gaping jaws would admit of a horse and his rider: and Onesicritus z speaks of two dragons in the country of Abisarus in India; the one was fourscore and the other a hundred and forty cubits long;

he hath filled his belly with my delicates; with the treasures of the king and his nobles; with the vessels of the temple, and the riches of the people, which he loaded himself with to his full satisfaction. So the Targum,

"he filled his treasury with the good of my land;''

he hath cast me out; out of my land, and carried me captive; so the Targum.

Gill: Jer 51:35 - The violence done to me, and to my flesh, be upon Babylon // shall the inhabitant of Zion say // and my blood upon the inhabitants of Chaldea, shall Jerusalem say The violence done to me, and to my flesh, be upon Babylon,.... That is, let the injuries done to Zion and her children, be avenged on Babylon; the hu...

The violence done to me, and to my flesh, be upon Babylon,.... That is, let the injuries done to Zion and her children, be avenged on Babylon; the hurt done to their persons and families, and the spoiling of their goods, and destruction of their cities, houses, and substance:

shall the inhabitant of Zion say; by way of imprecation:

and my blood upon the inhabitants of Chaldea, shall Jerusalem say; let the guilt of it be charged upon them, and punishment for it be inflicted on them. The Targum is,

"the sin of the innocent blood which is shed in me;''

let that be imputed to them, and vengeance come upon them for it.

Gill: Jer 51:36 - Therefore thus saith the Lord // behold, I will plead thy cause, and take vengeance for thee // and I will dry up her sea // and make her springs dry Therefore thus saith the Lord,.... In answer to the prayers of the inhabitants of Zion and Jerusalem, imprecating divine vengeance on Babylon: beho...

Therefore thus saith the Lord,.... In answer to the prayers of the inhabitants of Zion and Jerusalem, imprecating divine vengeance on Babylon:

behold, I will plead thy cause, and take vengeance for thee; not by words only, but by deeds, inflicting punishment on their enemies:

and I will dry up her sea; the confluence of waters about Babylon; the river Euphrates, the channel of which was drained by Cyrus, by which means he took the city; and this may figuratively design the abundance of riches and affluence of good things in Babylon, which should now be taken from her:

and make her springs dry; deprive her of all the necessaries of life; and stop up all the avenues by which she was supplied with them; and cut off all communication of good things to her.

Gill: Jer 51:37 - And Babylon shall become heaps // a dwelling place for dragons // an astonishment, and an hissing, without an inhabitant And Babylon shall become heaps,.... The houses should be demolished, and the stones lie in heaps one upon another, and become mere rubbish: a dwell...

And Babylon shall become heaps,.... The houses should be demolished, and the stones lie in heaps one upon another, and become mere rubbish:

a dwelling place for dragons; and other wild and savage creatures. Dragons, as Aelianus a observes, love to live in desert places, and such now Babylon is; it lies in ruins; and even its palace is so full of scorpions and serpents, as Benjamin of Tudela b says it was in his time, that men durst not enter into it; see Jer 50:39;

an astonishment, and an hissing, without an inhabitant; an astonishment to neighbouring nations, and to all that pass by; who shall hiss at the destruction of it, and rejoice, there being not so much as a single inhabitant in it; which is its case to this day; see Jer 50:13.

Gill: Jer 51:38 - They shall roar together like lions // they shall yell as lions' whelps They shall roar together like lions,.... Some understand this of the Medes and Persians, and the shouts they made at the attacking and taking of Babyl...

They shall roar together like lions,.... Some understand this of the Medes and Persians, and the shouts they made at the attacking and taking of Babylon; but this does not so well agree with that, which seems to have been done in a secret and silent manner; rather according to the context the Chaldeans are meant, who are represented as roaring, not through fear of the enemy, and distress by him; for such a roaring would not be fitly compared to the roaring of a lion; but either this is expressive of their roaring and revelling at their feast afterwards mentioned, and at which time their city was taken; or else of the high spirits and rage they were in, and the fierceness and readiness they showed to give battle to Cyrus, when he first came with his army against them; and they did unite together, and met him, and roared like lions at him, and fought with him; but being overcome, their courage cooled; they retired to their city, and dared not appear more; See Gill on Jer 51:30;

they shall yell as lions' whelps. Jarchi and other Rabbins interpret the word of the braying of an ass; it signifies to "shake"; and the Vulgate Latin version renders it, "they shall shake their hair"; as lions do their manes; and young lions their shaggy hair; and as blustering bravadoes shake theirs; and so might the Babylonians behave in such a swaggering way when the Medes and Persians first attacked them.

Gill: Jer 51:39 - In their heat I will make their feasts // and I will make them drunken, that they may rejoice // and sleep a perpetual sleep, and not wake, saith the Lord In their heat I will make their feasts,.... I will order it that their feasts shall be id the time of heat, that so they may be made drunk; so Jarchi:...

In their heat I will make their feasts,.... I will order it that their feasts shall be id the time of heat, that so they may be made drunk; so Jarchi: or when they are hot with feasting, I will disturb their feast by a handwriting on the wall; so Kimchi; see Dan 5:1; to which he directs: or when they are inflamed with wine, I will put something into their banquets, into their cups; I will mingle their potions with the wine of my wrath; and, while they are feasting, ruin shall come upon them; and so it was, according to Herodotus and Xenophon, that the city of Babylon was taken, while the inhabitants were feasting; and this account agrees with Dan 5:1. This text is quoted in the Talmud c, where the gloss on it says,

"this is said concerning Belshazzar and his company, when they returned from a battle with Darius and Cyrus, who besieged Babylon, and Belshazzar overcame that day; and they were weary and hot, and sat down to drink, and were drunken, and on that day he was slain;''

and the Targum is,

"I will bring tribulation upon them:''

and I will make them drunken, that they may rejoice; in a riotous and revelling way; or that they may be mad and tremble, as R. Jonah, from the use of the word d in the Arabic language, interprets it; so drunken men are oftentimes like mad men, deprived of their senses, and their limbs tremble through the strength of liquor; and here it signifies, that the Chaldeans should be so intoxicated with the cup of divine wrath and vengeance, that they should be at their wits' end; in the utmost horror and trembling; not able to stand, or defend themselves; and so the Targum,

"they shall be like drunken men, that they may not be strong;''

but as weak as they:

and sleep a perpetual sleep, and not wake, saith the Lord; not only fall asleep as drunken men do, and awake again; but sleep, and never awake more; or die, and not live again, until the resurrection morn; no doubt many of the Chaldeans, being in a literal sense drunk and asleep when the city was taken, were slain in their sleep, and never waked again. The Targum is,

"and die the second death, and not live in the world to come;''

see Rev 21:8.

Gill: Jer 51:40 - I will bring them down like lambs to the slaughter // like rams with he goats I will bring them down like lambs to the slaughter,.... To the place of slaughter; who shall be able to make no more resistance than lambs. This expla...

I will bring them down like lambs to the slaughter,.... To the place of slaughter; who shall be able to make no more resistance than lambs. This explains what is meant by being made drunk, and sleeping a perpetual sleep, even destruction and death:

like rams with he goats; denoting the promiscuous destruction of the prince and common people together.

Gill: Jer 51:41 - How is Sheshach taken // and how is the praise of the whole earth surprised // how is Babylon become an astonishment among the nations How is Sheshach taken!.... Not the city Shushan, as Sir John Marsham thinks e; but Babylon, as is plain from a following clause; and so the Targum, ...

How is Sheshach taken!.... Not the city Shushan, as Sir John Marsham thinks e; but Babylon, as is plain from a following clause; and so the Targum,

"how is Babylon subdued!''

called Sheshach, by a position and commutation of letters the Jews call "athbash"; so Jarchi, Kimchi, and Abarbinel account for it; or else from their idol Shach, the same with Bel, which was worshipped here, and had a temple erected for it; and where an annual feast was kept in honour of it, called the Sacchean feast; and which was observing the very time the city was taken; and may be the true reason of its having this name given it now; See Gill on Jer 25:26; the taking of which was very wonderful; and therefore this question is put by way of admiration; it being so well fortified and provided to hold out a long siege:

and how is the praise of the whole earth surprised? for it was taken by stratagem and surprise, before the king and his guards, the army, and the inhabitants of it, were aware; that city, which was matter and occasion of praise to all the world, and went through it; for the compass of it, and height and strength of its walls; the river Euphrates that ran through it, and flowed about it; the temple, palaces, and gardens in it:

how is Babylon become an astonishment among the nations! or, "a desolation"; and indeed its being a desolation was the reason of its being an astonishment among the nations; who were amazed to see so strong, rich, and splendid a city brought to ruin in a very short time.

Gill: Jer 51:42 - The sea is come up upon Babylon // she is covered with the multitude of the waves thereof The sea is come up upon Babylon,.... A vast army, comparable to the great sea for the multitude thereof, even the army of the Medes and Persians under...

The sea is come up upon Babylon,.... A vast army, comparable to the great sea for the multitude thereof, even the army of the Medes and Persians under Cyrus; so the Targum,

"a king with his armies, which are numerous like the waters of the sea, is come up against Babylon:''

she is covered with the multitude of the waves thereof; being surrounded, besieged, surprised, and seized upon by the multitude of soldiers in that army, which poured in upon it unawares. Some think here is a beautiful antithesis, between the inundation of Cyrus's army and the draining of the river Euphrates, by which means he poured in his forces into Babylon.

Gill: Jer 51:43 - Her cities are a desolation, a dry land, and a wilderness // a land wherein no man dwelleth, neither doth any son of man pass thereby Her cities are a desolation, a dry land, and a wilderness,.... Which some understand of Babylon itself, divided into two parts by the river Euphrates ...

Her cities are a desolation, a dry land, and a wilderness,.... Which some understand of Babylon itself, divided into two parts by the river Euphrates running in the midst of it, called by Berosus f the inward and outward cities; though rather these design the rest of the cities in Chaldea, of which Babylon was the metropolis, the mother city, and the other her daughters, which should share the same fate with herself; be demolished, and the ground on which they stood become a dry, barren, uncultivated, and desert land:

a land wherein no man dwelleth, neither doth any son of man pass thereby; having neither inhabitant nor traveller; see Jer 50:12.

Gill: Jer 51:44 - And I will punish Bel in Babylon // and I will bring forth out of his mouth that which he hath swallowed up // and the nations shall not flow together any more unto him // yea, the wall of Babylon shall fall And I will punish Bel in Babylon,.... The idol of the Babylonians, who had a temple in Babylon, where he was worshipped: the same is called Belus by A...

And I will punish Bel in Babylon,.... The idol of the Babylonians, who had a temple in Babylon, where he was worshipped: the same is called Belus by Aelianus g, Curtius h, and Pausanias i; perhaps the same Herodian k calls Belis, and says some take him to be Apollo; for more of him; see Gill on Isa 46:1; and See Gill on Jer 50:2; who was punished when his temple was demolished, and plundered of its wealth; this golden image of Belus was broke to pieces, and the gold of it carried away. The Targum is,

"I will visit or punish them that worship Bel in Babylon:''

and I will bring forth out of his mouth that which he hath swallowed up; the rich offerings made to him when victories were obtained; all success being ascribed to him; and the spoils of conquered enemies, which were brought and laid up in his temple, particularly the vessels of the sanctuary at Jerusalem, which were deposited there; see 2Ch 36:7; and which were restored by Cyrus, Ezr 1:7; which restoration of them greatly fulfilled this prophecy; and was a refunding of what was lodged with him, or a vomiting what he had swallowed up; compare with this the story of "Bel and the dragon":

and the nations shall not flow together any more unto him; either to worship him, or bring their presents to him, to ingratiate themselves with the king of Babylon:

yea, the wall of Babylon shall fall; which Bel was not able to defend; and therefore should be deserted by his worshippers. The Targum renders it in the plural, the walls of Babylon; of which; see Gill on Jer 51:58. Some think that not the wall of the city is here meant: but the temple of Bel, which was as a wall or fortress to the city; but now should fall, and be so no more; since it is not easy to give a reason why mention here should be made of the fall of the walls of the city; and seeing express mention is made of this afterwards.

Gill: Jer 51:45 - My people, go ye out of the midst of her // and deliver ye every man his soul from the fierce anger of the Lord My people, go ye out of the midst of her,.... This is a call of the Jews to go out of Babylon, not before the taking of the city by Cyrus; but when he...

My people, go ye out of the midst of her,.... This is a call of the Jews to go out of Babylon, not before the taking of the city by Cyrus; but when he should issue out a proclamation, giving them liberty to return to their own land; which many of them, being well settled in Babylon, would not be ready to accept of, but choose to continue there; wherefore they are urged to depart from thence, because of the danger they would be exposed unto; for though the city was not destroyed by Cyrus upon his taking it, yet it was by Darius Hystaspes some time after. The same call is given to the people of God to come out of mystical Babylon, Rev 18:4;

and deliver ye every man his soul from the fierce anger of the Lord; shown in the destruction of Babylon; See Gill on Jer 51:6.

Gill: Jer 51:46 - And lest your heart faint, and ye fear for the rumour that shall be heard in the land // a rumour shall both come one year and after that in another year shall come a rumour // and violence in the land, ruler against ruler And lest your heart faint, and ye fear for the rumour that shall be heard in the land,.... The rumour of war in the land of Chaldea; the report of the...

And lest your heart faint, and ye fear for the rumour that shall be heard in the land,.... The rumour of war in the land of Chaldea; the report of the Medes and Persians preparing to invade it, and besiege Babylon, in the peace of which city the Jews had peace; and therefore might fear they should suffer in the calamities of it; but, lest they should, they are ordered to go cut of it, and accept the liberty that should be granted by the conqueror, who would do them no hurt, but good; and had therefore nothing to fear from him; and, as a token, assuring them of this, the following things are declared; which, when they should observe, they need not be troubled, being forewarned; yea, might take encouragement from it, and believe that their redemption drew nigh:

a rumour shall both come one year and after that in another year shall come a rumour; in one year there was a rumour of the great preparation Cyrus was making to invade Chaldea, and besiege Babylon; in another year, that is, the following, as the Targum rightly renders it, there was a second rumour of his coming; and who actually did come into Assyria, but was stopped at the river Gyndes, not being able to pass it for want of boats; and, being enraged at the loss of a favourite horse in it, resolved upon the draining it; which he accomplished, by cutting many sluices and rivulets; in doing which he spent the whole summer; and the spring following came to Babylon, as Herodotus l relates; when what is after predicted followed:

and violence in the land, ruler against ruler; the king of Babylon came out with his forces to meet Cyrus, as the same historian says; when a battle ensue, in which the former was beat, and obliged to retire into the city, which then Cyrus besieged; and thus violence and devastations were made in the land by the army of the Medes and Persians; and ruler was against ruler; Cyrus against Belshazzar, and Belshazzar against him. Some read it, "ruler upon ruler" m; that is, one after another, in a very short time; so Jarchi, Kimchi, and Abarbinel; thus two before Belshazzar, then Darius, and, after Darius, Cyrus.

Gill: Jer 51:47 - Therefore, behold, the days come that I will do judgment on the graven images of Babylon // and her whole land shall be confounded // and all her slain shall fall in the midst of her Therefore, behold, the days come that I will do judgment on the graven images of Babylon,.... Because of the connection of these words, some understan...

Therefore, behold, the days come that I will do judgment on the graven images of Babylon,.... Because of the connection of these words, some understand Jer 51:46 of the report of the deliverance of the Jews time after time; and yet nothing came of it, which disheartened them; and they were used more cruelly, and with greater violence, by the Chaldeans and their kings, one after another; and "therefore" the following things are said; but the particle may be rendered "moreover" n, as some observe; or "surely", certainly, of a truth, as in Jer 5:2; the time is hastening on, the above things being done, when judgment shall be executed, not only upon Bel the chief idol, Jer 51:44; but upon all the idols of the Chaldeans; which should be broke to pieces, and stripped of everything about them that was valuable; the Medes and Persians having no regard to images in their worship; though Dr. Prideaux o thinks that what is here said, and in Jer 51:44; were fulfilled by Xerxes, when he destroyed and pillaged the Babylonian temples:

and her whole land shall be confounded; the inhabitants of it, when they see their images destroyed, in which they trusted for their safety:

and all her slain shall fall in the midst of her; in the midst of Babylon; where the king and his army were shut up, and dared not move out; and where they were slain when the army of Cyrus entered.

Gill: Jer 51:48 - Then the heaven and the earth, and all that is therein // shall sing for Babylon // for the spoilers shall come unto her from the north, saith the Lord Then the heaven and the earth, and all that is therein, shall sing for Babylon,.... At the destruction of her, rejoicing at it; not at the ruin of...

Then the heaven and the earth, and all that is therein,

shall sing for Babylon,.... At the destruction of her, rejoicing at it; not at the ruin of fellow creatures, simply considered; but relatively, at the righteousness of God in it, and the glory of his justice, and the deliverance of many by it from tyranny and bondage. This seems to be a figurative expression often used, in which the heavens and the earth are brought in as witnesses, approvers, and applauders, of what is done by the Lord. Some indeed interpret it of the angels, the inhabitants of the heavens, and of the Jews, dwellers on earth; and others of the church of God, in heaven and in earth; which, of the two, seems best; the like will be done at the fall of mystical Babylon, Rev 18:20;

for the spoilers shall come unto her from the north, saith the Lord; the Medes and Persians that should and did spoil and plunder Babylon; and who came from countries that lay north to it.

Gill: Jer 51:49 - As Babylon hath caused the slain of Israel // so at Babylon shall all the slain of all the earth As Babylon hath caused the slain of Israel,.... In Jerusalem, when that city was taken the Chaldeans, and destroyed: so at Babylon shall all the s...

As Babylon hath caused the slain of Israel,.... In Jerusalem, when that city was taken the Chaldeans, and destroyed:

so at Babylon shall all the slain of all the earth; or "land"; that is, the land of Chaldea; the inhabitants of which fled to Babylon upon the invasion of the Medes and Persians, both for their own safety, and the defence of that city; and where, being slain, they fell; and this was a just retaliation of them for what they had done to Israel. These words may be considered, as they are by some, as the song of the inhabitants of heaven and earth, observing and applauding the justice and equity of divine Providence in this affair; see Rev 13:7.

Gill: Jer 51:50 - Ye that have escaped the sword, go away, stand not still // remember the Lord afar off // and let Jerusalem come into your mind Ye that have escaped the sword, go away, stand not still,.... The Jews, who had escaped the sword of the Chaldeans when Jerusalem was taken, and were ...

Ye that have escaped the sword, go away, stand not still,.... The Jews, who had escaped the sword of the Chaldeans when Jerusalem was taken, and were carried captive into Babylon, where they had remained to this time; and had also escaped the sword of the Medes and Persians, when Babylon was taken; these are bid to go away from Babylon, and go into their land, and not stay in Babylon, or linger there, as Lot in Sodom; or stop on the road, but make the best of their way to the land of Judea:

remember the Lord afar off; the worship of the Lord, as the Targum interprets it; the worship of the Lord in the sanctuary at Jerusalem, from which they were afar off at Babylon; and had been a long time, even seventy years, deprived of it, as Kimchi explains it:

and let Jerusalem come into your mind; that once famous city, the metropolis of the nation, that now lay in ruins; the temple that once stood in it, and the service of God there; that upon the remembrance of, and calling these to mind, they might be quickened and stirred up to hasten thither, and rebuild the city and temple, and restore the worship of God. It is not easy to say whose words these are, whether the words of the prophet, or of the Lord by him; or of the inhabitants of the heavens and earth, whose song may be here continued, and in it thus address the Jews.

Gill: Jer 51:51 - We are confounded, because we have heard reproach // shame hath covered our faces // for strangers are come into the sanctuaries of the Lord's house We are confounded, because we have heard reproach,.... These are the words of the Jews, either objecting to their return to their land; or lamenting t...

We are confounded, because we have heard reproach,.... These are the words of the Jews, either objecting to their return to their land; or lamenting the desolation of it; and complaining of the reproach it lay under, being destitute of inhabitants; the land in general lying waste and uncultivated; the city of Jerusalem and temple in ruins; and the worship of God ceased; and the enemy insulting and reproaching; suggesting, that their God could not protect and save them; and, under these discouragements, they could not bear the thoughts of returning to it:

shame hath covered our faces; they knew not which way to look when they heard the report of the state of their country, and the reproach of the enemy, and through shame covered their faces:

for strangers are come into the sanctuaries of the Lord's house; the oracle, or the holy of holies; the temple, or the holy place, and the porch or court; so Kimchi and Abarbinel; into which the Chaldeans, strangers to God and the commonwealth of Israel, had entered, to the profanation of them, and had destroyed them.

Gill: Jer 51:52 - Wherefore, behold, the days come, saith the Lord, that I will do judgment upon her graven images // and through all her land the wounded shall groan Wherefore, behold, the days come, saith the Lord, that I will do judgment upon her graven images,.... Destroy their gods, who have reproached the God ...

Wherefore, behold, the days come, saith the Lord, that I will do judgment upon her graven images,.... Destroy their gods, who have reproached the God of Israel, and profaned his sanctuaries; and for that reason; See Gill on Jer 51:47; it is an answer to the objection and complaint of the Jews, and is designed for their comfort and encouragement:

and through all her land the wounded shall groan; because of their wounds and pain; and which their idols could not cure, ease, or prevent.

Gill: Jer 51:53 - Though Babylon should mount up to heaven // and though she should fortify the height of her strength // yet from me shall spoilers come, saith the Lord Though Babylon should mount up to heaven,.... Could the walls of it, which were very high, two hundred cubits high, as Herodotus p says, be carried up...

Though Babylon should mount up to heaven,.... Could the walls of it, which were very high, two hundred cubits high, as Herodotus p says, be carried up as high as heaven; or the towers of it, which were exceeding high, ten foot higher than the walls, as Curtius q says, likewise be raised to the same height:

and though she should fortify the height of her strength: make her walls and towers as strong as they were high; unless this is to be understood particularly of the temple of Bel, in which was a solid tower, in length and thickness about six hundred and sixty feet; and upon this tower another; and so on to the number of eight, towers; and in the last of them a large temple, as the above historian r relates: but if these towers could have been piled up in a greater number, even so as to reach to heaven, it would have availed nothing against the God of heaven, to secure from his vengeance. The Targum is,

"if Babylon should be built with buildings as high as heaven, and should fortify the strong holds on high:''

yet from me shall spoilers come, saith the Lord; the Medes and Persians, sent and commissioned by him, who would pull down and destroy her walls and towers, be they ever so high and strong.

Gill: Jer 51:54 - A sound of a cry cometh from Babylon // and great destruction from the land of the Chaldeans A sound of a cry cometh from Babylon,.... Of the inhabitants of it upon its being taken; which is said to denote the certainty of it, which was as su...

A sound of a cry cometh from Babylon,.... Of the inhabitants of it upon its being taken; which is said to denote the certainty of it, which was as sure as if the cry of the distressed was then heard:

and great destruction from the land of the Chaldeans; that is, the report of a great destruction there, was, or would be, carried from thence, and spread all over the world.

Gill: Jer 51:55 - Because the Lord hath spoiled Babylon // and destroyed out of her the great voice // when her waves do roar like great waters, a noise of their voice is uttered Because the Lord hath spoiled Babylon,.... By means of the Merits and Persians; these were his instruments he made use of; to these he gave commission...

Because the Lord hath spoiled Babylon,.... By means of the Merits and Persians; these were his instruments he made use of; to these he gave commission, power, and strength to spoil Babylon; and therefore it is ascribed to him:

and destroyed out of her the great voice; the noise of people, which is very great in populous cities, where people are passing to and fro in great numbers upon business; which ceases when any calamity comes, as pestilence, famine, or sword, which sweep away the inhabitants; this last was the case of Babylon. The Targum is,

"and hath destroyed out of her many armies:''

or it may design the great voice of the roaring revelling company in it at their feast time; which was the time of the destruction of he city, as often observed: or the voice of triumphs for victories obtained, which should be no more in it: or the voice of joy and gladness in common, as will be also the case of mystical Babylon, Rev 18:22; this "great voice" may not unfitly be applied to the voice of antichrist, that mouth speaking blasphemies, which are long shall be destroyed out of Babylon, Rev 13:5;

when her waves do roar like great waters, a noise of their voice is uttered; that is, when her enemies come up against her like the waves of the sea: a loud shout will be made by them, which will be very terrible, and silence the noise of mirth and jollity among the Babylonians; see Jer 51:42; though some understand this of the change that should be made among the Chaldeans; that, instead of the voice of joy and triumph, there would be the voice of howling and lamentation; and even among their high and mighty ones, who would be troubled and distressed, as great waters are, when moved by tempests. The Targum is,

"and the armies of many people shall be gathered against them, and shall lift up their voice with a tumult.''

Gill: Jer 51:56 - Because the spoiler is come upon her, even upon Babylon // and her mighty men are taken // everyone of their bows is broken // for the Lord God of recompences shall surely requite Because the spoiler is come upon her, even upon Babylon,.... That is, Cyrus, with his army: and her mighty men are taken; unawares, by surprise: ...

Because the spoiler is come upon her, even upon Babylon,.... That is, Cyrus, with his army:

and her mighty men are taken; unawares, by surprise:

everyone of their bows is broken; they had no strength to withstand the enemy, and were obliged to yield at once; lay down their arms, and submit:

for the Lord God of recompences shall surely requite; that God to whom vengeance belongs, and will recompense it; who is a God of justice and equity, the Judge of all the earth; he will render tribulation to them that trouble his; and requite his enemies and the enemies of his people, in a righteous manner, for all the evil they have done, as literal, so mystical Babylon; see Rev 18:6.

Gill: Jer 51:57 - And I will make drunk her princes // and her wise men, her captains, and her rulers, and her mighty men // and they shall sleep a perpetual sleep, and not awake // saith the king, whose name is the Lord of hosts And I will make drunk her princes,.... With the wine of divine wrath; that is, slay them; though there may be an allusion to their being drunk with wi...

And I will make drunk her princes,.... With the wine of divine wrath; that is, slay them; though there may be an allusion to their being drunk with wine at the feast Belshazzar made for his thousand lords; who are the princes here intended, together with the king and his royal family, Dan 5:1;

and her wise men, her captains, and her rulers, and her mighty men: the counsellors of state, priests, magicians, and astrologers; officers in the army, superior and inferior ones; and the soldiers and warriors, whom Cyrus and his men slew; when they entered the city; compare with this Rev 19:18;

and they shall sleep a perpetual sleep, and not awake; be all asleep in their drunken fits, and be slain therein; and so never wake, or live more. The Targum is,

"and they shall die the second death, and not come into the world to come;''

See Gill on Jer 51:39;

saith the king, whose name is the Lord of hosts; the King of kings and Lord of lords; the Lord of armies in heaven and earth; and can do, and does, what he pleases in both worlds.

Gill: Jer 51:58 - Thus saith the Lord of hosts // the broad walls of Babylon shall be utterly broken // and her high gates shall be burnt with fire // and the people shall labour in vain, and the folk in the fire, and they shall be weary Thus saith the Lord of hosts,.... Because what follows might seem incredible ever to be effected; it is introduced with this preface, expressed by him...

Thus saith the Lord of hosts,.... Because what follows might seem incredible ever to be effected; it is introduced with this preface, expressed by him who is the God of truth, and the Lord God omnipotent:

the broad walls of Babylon shall be utterly broken; or rased up; the foundations of them, and the ground on which they stood made naked and bare, and open to public view; everyone of the walls, the inward and the outward, as Kimchi and Ben Melech interpret it. Curtius says s the wall of Babylon was thirty two feet broad, and that carriages might pass by each other without any danger. Herodotus t says it was fifty royal cubits broad, which were three fingers larger than the common measure; and both Strabo u and Diodorus Siculus w affirm, that two chariots drawn with four horses abreast might meet each other, and pass easily; and, according to Ctesias x, the breadth of the wall was large enough for six chariots: or the words may be read, "the walls of broad Babylon" y; for Babylon was very large in circumference; more like a country than a city, as Aristotle z says. Historians differ much about the compass of its wall; but all agree it was very large; the best account, which is that of Curtius a, makes it to be three hundred and fifty eight furlongs (about forty five miles); with Ctesias it was three hundred and sixty; and with Clitarchus three hundred and sixty five, as they are both quoted by Diodorus Siculus b; according to Strabo c it was three hundred and eighty five; and according to Dion Cassius d four hundred; by Philostratus e it is said to be four hundred and eighty; as also by Herodotus; and by Julian f the emperor almost five hundred. Pliny g reckons it sixty miles:

and her high gates shall be burnt with fire; there were a hundred of them, all of brass, with their posts and hinges, as Herodotus h affirms:

and the people shall labour in vain, and the folk in the fire, and they shall be weary; which some understand of the builders of the walls, gates, and city of Babylon, whose labour in the issue was in vain, since the end of them was to be broken and burned; but rather it designs the Chaldeans, who laboured in the fire to extinguish and save the city and its gates, but to no purpose.

Gill: Jer 51:59 - The word which Jeremiah the prophet commanded Seraiah // the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon, in the fourth year of his reign // and this Seraiah was a quiet prince The word which Jeremiah the prophet commanded Seraiah,.... This word is no other than the above prophecy concerning the destruction of Babylon, contai...

The word which Jeremiah the prophet commanded Seraiah,.... This word is no other than the above prophecy concerning the destruction of Babylon, contained in this and the preceding chapter; or rather the order the prophet gave this prince to take a copy of it with him to Babylon, and there read it, and their cast it into the river Euphrates, with a stone bound it. Of this Seraiah we read nowhere else: he is further described as

the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon, in the fourth year of his reign; the Jews say i that Zedekiah, in the fourth year of his reign, went to Babylon, to reconcile himself to Nebuchadnezzar king of Babylon, and took Seraiah with him, and returned and came to his kingdom in Jerusalem; but we have no account in Scripture of any such journey he took. The Septuagint and Arabic versions render it, "when he went from Zedekiah"; as this particle is sometimes k elsewhere rendered, Gen 4:1; and so the Targum explains it,

"when he went on an embassy of Zedekiah;''

and Abarbinel, by the command of the king; it seems he was ambassador from the king of Judah to the king of Babylon upon some business or another; and Jeremiah took this opportunity of sending a copy of the above prophecy by him, for the ends before mentioned: this was in the fourth year of Zedekiah's reign, seven years before the destruction of Jerusalem, and sixty years before the taking of Babylon; so long before was it prophesied of. The Syriac version wrongly reads it "in the eleventh year"; the year of Jerusalem's destruction; supposing that Seraiah's going with Zedekiah to Babylon was his going with him into captivity:

and this Seraiah was a quiet prince; one of a peaceable disposition, that did not love war, or persecution of good men; and so a fit person for Zedekiah to send upon an embassy of peace; and for Jeremiah to employ in such service as he did; for, had he been a hot and haughty prince, he would have despised his orders and commands. Some render it, "prince of Menuchah" l; taking it to be the proper name of a place of which he was governor; thought to be the same with Manahath, 1Ch 8:6. The Targum and Septuagint version call him "the prince of gifts": one by whom such were introduced into the king's presence that brought treasure, gifts, or presents to him, as Jarchi interprets it; according to Kimchi, he was the king's familiar favourite, with whom he used to converse and delight himself when he was at rest and at leisure from business. Some take him to be the lord of the bedchamber, or lord chamberlain; and others lord chief justice of peace. The first sense seems most agreeable.

Gill: Jer 51:60 - So Jeremiah wrote in a book all the evil that should come upon Babylon // even all these words that are written against Babylon So Jeremiah wrote in a book all the evil that should come upon Babylon,.... The evil of punishment predicted and threatened: this he delivered, not by...

So Jeremiah wrote in a book all the evil that should come upon Babylon,.... The evil of punishment predicted and threatened: this he delivered, not by word of mouth to Seraiah to relate when he came to Babylon; but he wrote it in a book for him reread; and he wrote it himself; Baruch, his amanuensis, not being now with him:

even all these words that are written against Babylon; in this and the preceding chapter: this book written by Jeremiah was a copy of them.

Gill: Jer 51:61 - And Jeremiah said to Seraiah // when thou comest to Babylon // and shalt see them // and shalt read all these words And Jeremiah said to Seraiah,.... At the time he delivered the copy to him: when thou comest to Babylon; or art come to Babylon, to the city of Bab...

And Jeremiah said to Seraiah,.... At the time he delivered the copy to him:

when thou comest to Babylon; or art come to Babylon, to the city of Babylon, and to the captive Jews there:

and shalt see them; the captives; or rather the great and populous city of Babylon, its high walls, gates, and towers, whose destruction is foretold in this book, and which might seem incredible. Abarbinel interprets it of his looking into the book given him; which he thinks was not to be opened and looked into till he came to Babylon:

and shalt read all these words; not before the king of Babylon and his princes, and yet not privately to himself; but in some proper place, in the presence of the captive Jews, or the chief of them, convened for that purpose.

Gill: Jer 51:62 - Then shall thou say, O Lord // thou hast spoken against this place // to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever Then shall thou say, O Lord,.... Acknowledging this prophecy to be of God; believing the accomplishment of it; and praying over it, and for it, like a...

Then shall thou say, O Lord,.... Acknowledging this prophecy to be of God; believing the accomplishment of it; and praying over it, and for it, like a good man, as doubtless he was:

thou hast spoken against this place; the city of Babylon, where Seraiah is now supposed to be:

to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever; this is the substance of the whole prophecy, that the destruction of Babylon should be an utter and a perpetual one; and which is expressed in the same words that are here used, Jer 50:3.

Gill: Jer 51:63 - And it shall be, when thou hast made an end of reading this book // that thou shalt bind a stone to it, and cast it into the midst of Euphrates And it shall be, when thou hast made an end of reading this book,.... To the captive Jews; and having also said the above words by way of prayer and a...

And it shall be, when thou hast made an end of reading this book,.... To the captive Jews; and having also said the above words by way of prayer and approbation:

that thou shalt bind a stone to it, and cast it into the midst of Euphrates; a river by which Babylon was situated. The book, being read, was to be rolled up again, and then a stone tied to it, and cast into the middle of the river, where the waters were deepest, and from whence it could not be taken up; and this was a sign confirming the above prophecy; compare with this what was done by a mighty angel concerning mystical Babylon, in which there is an allusion to this, Rev 18:21.

Gill: Jer 51:64 - And thou shall say // thus shall Babylon sink, and shall not rise from the evil that I will bring upon her // and they shall be weary // thus far are the words of Jeremiah And thou shall say,.... Not only use the above sign and ceremony, but explain the meaning of it to those of his friends who might accompany him; and w...

And thou shall say,.... Not only use the above sign and ceremony, but explain the meaning of it to those of his friends who might accompany him; and what he said was in the name of the Lord, as the form and manner in which the following words are delivered show:

thus shall Babylon sink, and shall not rise from the evil that I will bring upon her; as this book, with the stone bound to it, does, and shall no more rise than that can; the evil of punishment brought on Babylon will sink her to such a degree, that she will never be able to bear up under it; but be so depressed by it as never to rise to her former state and grandeur any more:

and they shall be weary; the inhabitants of it, and have no strength to resist their enemies; or, rather, shall be so weak as not to be able to stand up under the weight and pressure upon them, but shall sink under it; or shall weary themselves in vain to preserve their city from ruin, or restore it when ruined; see Jer 51:58;

thus far are the words of Jeremiah; that is, concerning the destruction of Babylon, as is said concerning Moab, Jer 48:47; for what Maimonides m says, that though Jeremiah lived some time after, yet ceased to prophesy; or that, when he had finished his prophecy concerning Babylon, he prophesied no more, is not true; for it is certain that many of his prophecies were delivered out after the date of this, though this is recorded last: or the sense may be, thus far are the prophetic words of Jeremiah; and so the Targum,

"hitherto is the prophecy of the words of Jeremiah;''

what follows in the next chapter being historical; for there is no necessity to conclude from hence that that was wrote by any other hand; either, as many have thought, by Ezra; or by the men of the great synagogue, as Abarbinel.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jer 51:1 Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of subs...

NET Notes: Jer 51:2 Heb “in the day of disaster.”

NET Notes: Jer 51:3 For the concept underlying this word see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.

NET Notes: Jer 51:4 The words “cities” is not in the text. The text merely says “in her streets” but the antecedent is “land” and must...

NET Notes: Jer 51:5 See the note on the phrase “the Holy One of Israel” in 50:29.

NET Notes: Jer 51:6 Heb “paying to her a recompense [i.e., a payment in kind].”

NET Notes: Jer 51:7 Heb “upon the grounds of such conditions the nations have gone mad.”

NET Notes: Jer 51:8 The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with presen...

NET Notes: Jer 51:9 This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average rea...

NET Notes: Jer 51:10 There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousness...

NET Notes: Jer 51:11 Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack which is summoned in vv. 11-12.

NET Notes: Jer 51:12 Heb “For the Lord has both planned and done what he said concerning the people living in Babylon,” i.e., “he has carried out what he...

NET Notes: Jer 51:13 Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has bee...

NET Notes: Jer 51:14 Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Baby...

NET Notes: Jer 51:15 The participle here is intended to be connected with “Lord who rules over all” in the preceding verse. The passage is functioning to under...

NET Notes: Jer 51:19 With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few min...

NET Notes: Jer 51:20 Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.

NET Notes: Jer 51:21 Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translat...

NET Notes: Jer 51:23 These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. ס...

NET Notes: Jer 51:24 Heb “Oracle of the Lord.”

NET Notes: Jer 51:25 The figure here involves comparing Babylon to a destructive volcano which the Lord makes burned-out, i.e., he will destroy her power to destroy. The f...

NET Notes: Jer 51:26 Heb “Oracle of the Lord.”

NET Notes: Jer 51:27 Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, sam...

NET Notes: Jer 51:28 The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her go...

NET Notes: Jer 51:29 The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew proph...

NET Notes: Jer 51:30 Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present transl...

NET Notes: Jer 51:31 Heb “Runner will run to meet runner and messenger to meet messenger to report to the king of Babylon that his city has been taken in [its] entir...

NET Notes: Jer 51:32 Babylon was a city covering over a thousand acres. The city itself was surrounded by two walls, the inner one 21 feet (6.3 m) thick and the outer 11 f...

NET Notes: Jer 51:33 There are two figures involved here: one of the threshing floor being leveled and stamped down hard and smooth and the other of the harvest. At harves...

NET Notes: Jer 51:34 The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a...

NET Notes: Jer 51:35 Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in...

NET Notes: Jer 51:36 The reference to their sea is not clear. Most interpreters understand it to be a figurative reference to the rivers and canals surrounding Babylon. Bu...

NET Notes: Jer 51:37 Heb “without an inhabitant.”

NET Notes: Jer 51:38 Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְד&...

NET Notes: Jer 51:39 Heb “Oracle of the Lord.”

NET Notes: Jer 51:40 This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams...

NET Notes: Jer 51:41 This is part of a taunt song (see Isa 14:4) and assumes prophetically that the city has already been captured. The verbs in vv. 41-43a are all in the ...

NET Notes: Jer 51:42 This is a poetic and figurative reference to the enemies of Babylon, the foe from the north (see 50:3, 9, 51:27-28), which has attacked Babylon in wav...

NET Notes: Jer 51:43 Heb “Its towns have become a desolation, [it has become] a dry land and a desert, a land which no man passes through them [referring to “h...

NET Notes: Jer 51:44 In the ancient Near East the victory of a nation over another nation was attributed to its gods. The reference is a poetic way of referring to the fac...

NET Notes: Jer 51:45 Compare Jer 50:8-10; 51:6 where the significance of saving oneself from the fierce anger of the Lord is clarified.

NET Notes: Jer 51:47 Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will...

NET Notes: Jer 51:48 Heb “Oracle of the Lord.”

NET Notes: Jer 51:49 The juxtaposition of גַם…גַם (gam...gam), often “both…and,” here indicates correspondence....

NET Notes: Jer 51:50 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Jer 51:51 Or “holy places, sanctuaries.”

NET Notes: Jer 51:52 Heb “Oracle of the Lord.”

NET Notes: Jer 51:53 Heb “Oracle of the Lord.”

NET Notes: Jer 51:55 Heb “and the noise of their sound will be given,”

NET Notes: Jer 51:56 The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translatio...

NET Notes: Jer 51:57 For the title “Yahweh of armies” see the study note on Jer 2:19.

NET Notes: Jer 51:58 Heb “and the nations for fire, and they grow weary.”

NET Notes: Jer 51:59 Heb “an officer of rest.”

NET Notes: Jer 51:60 Heb “words” (or “things”).

NET Notes: Jer 51:61 Heb “words” (or “things”).

NET Notes: Jer 51:63 The word “River” is not in the Hebrew text, but has been supplied for clarity.

NET Notes: Jer 51:64 The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.

Geneva Bible: Jer 51:1 Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise against me, a destroying ( a ...

Geneva Bible: Jer 51:5 For Israel [hath] not [been] ( b ) forsaken, nor Judah by his God, by the LORD of hosts; though their land was filled with sin against the Holy One of...

Geneva Bible: Jer 51:6 ( c ) Flee from the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this [is] the time of the LORD'S vengeance; ...

Geneva Bible: Jer 51:7 Babylon [hath been] a golden cup in the ( d ) LORD'S hand, that made all the earth drunk: the nations have drunk of her wine; therefore the nations ar...

Geneva Bible: Jer 51:9 We would have healed Babylon, but she is not healed: forsake her, and let ( f ) us go every one into his own country: for her judgment reacheth to hea...

Geneva Bible: Jer 51:10 The LORD hath brought forth our ( g ) righteousness: come, and let us declare in Zion the work of the LORD our God. ( g ) In approving our cause and ...

Geneva Bible: Jer 51:11 Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his purpose [is] against Babylon, to des...

Geneva Bible: Jer 51:13 O thou that dwellest upon many ( i ) waters, abundant in treasures, thy end is come, [and] the measure of thy covetousness. ( i ) For the land of Cha...

Geneva Bible: Jer 51:17 Every man is senseless by [his] ( k ) knowledge; every goldsmith is confounded by the graven image: for his molten image [is] falsehood, and [there is...

Geneva Bible: Jer 51:18 They [are] vanity, the work of errors: in the time of their ( l ) judgment they shall perish. ( l ) When God will execute his vengeance.

Geneva Bible: Jer 51:19 The ( m ) portion of Jacob [is] not like them; for he [is] the one who formed of all things: and [Israel is] the rod of his inheritance: the LORD of h...

Geneva Bible: Jer 51:20 Thou [art] my ( n ) battle axe [and] weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; ( n ) H...

Geneva Bible: Jer 51:25 Behold, I [am] against thee, O destroying ( o ) mountain, saith the LORD, which destroyest all the earth: and I will stretch out my hand upon thee, an...

Geneva Bible: Jer 51:27 Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of ( q )...

Geneva Bible: Jer 51:31 One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at ( r ) [one] end, ( r ) B...

Geneva Bible: Jer 51:33 For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon [is] like a threshingfloor, [it is] time to thresh her: yet a little whil...

Geneva Bible: Jer 51:34 Nebuchadnezzar the king of Babylon hath ( t ) devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon,...

Geneva Bible: Jer 51:36 Therefore thus saith the LORD; Behold, I will plead thy ( u ) cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry....

Geneva Bible: Jer 51:39 In their ( x ) heat I will make their feasts, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the ...

Geneva Bible: Jer 51:41 How is ( y ) Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an horror among the nations! ( y ) Meaning Bab...

Geneva Bible: Jer 51:42 The ( z ) sea is come up upon Babylon: she is covered with the multitude of its waves. ( z ) The great army of the Medes and Persians.

Geneva Bible: Jer 51:44 And I will punish Bel in Babylon, and I will bring forth out of his mouth that which ( a ) he hath swallowed: and the nations shall not flow together ...

Geneva Bible: Jer 51:46 And lest your heart should faint, and ye should fear for the rumour that shall be heard in the land; a rumour shall both come [one] ( b ) year, and af...

Geneva Bible: Jer 51:48 Then the heaven and ( c ) the earth, and all that [is] in them, shall sing for Babylon: for the spoilers shall come to her from the north, saith the L...

Geneva Bible: Jer 51:49 As Babylon [hath caused] the ( d ) slain of Israel to fall, so at Babylon shall fall the slain of all the earth. ( d ) Babylon not only destroyed Isr...

Geneva Bible: Jer 51:50 Ye that ( e ) have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind. ( e ) Yet that are...

Geneva Bible: Jer 51:51 We are ( f ) confounded, because we have heard reproach: shame hath covered our faces: for foreigners are come into the sanctuaries of the LORD'S hous...

Geneva Bible: Jer 51:53 Though Babylon should mount up to ( g ) heaven, and though she should fortify the height of her strength, [yet] from me shall spoilers come to her, sa...

Geneva Bible: Jer 51:57 And I will ( h ) make drunk her princes, and her wise [men], her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep,...

Geneva Bible: Jer 51:58 Thus saith the LORD of hosts; The ( i ) broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people s...

Geneva Bible: Jer 51:59 The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylo...

Geneva Bible: Jer 51:63 And it shall be, when thou hast finished reading this book, [that] thou shalt bind a ( l ) stone to it, and cast it into the midst of Euphrates: ( l ...

Geneva Bible: Jer 51:64 And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall ( m ) be weary. Thus far [are...

buka semua
Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Jer 51:1-58 - --The particulars of this prophecy are dispersed and interwoven, and the same things left and returned to again. Babylon is abundant in treasures, yet n...

MHCC: Jer 51:59-64 - --This prophecy is sent to Babylon, to the captives there, by Seraiah, who is to read it to his countrymen in captivity. Let them with faith see the end...

Matthew Henry: Jer 51:1-58 - -- The particulars of this copious prophecy are dispersed and interwoven, and the same things left and returned to so often that it could not well be d...

Matthew Henry: Jer 51:59-64 - -- We have been long attending the judgment of Babylon in this and the foregoing chapter; now here we have the conclusion of that whole matter. 1. A co...

Keil-Delitzsch: Jer 51:5-14 - -- Because of the righteousness of Israel, Babylon is to be irretrievably destroyed. Jer 51:5. "For Israel is not forsaken, nor Judah of his God, of ...

Keil-Delitzsch: Jer 51:15-26 - -- The omnipotence of the Lord and Creator of the whole world will destroy the idols of Babylon, and break the mighty kingdom that rules the world. Jer...

Keil-Delitzsch: Jer 51:27-28 - -- A summons addressed to the nations to fight against Babylon, in order that, by reducing the city, vengeance may be taken for the offence committed a...

Keil-Delitzsch: Jer 51:29-31 - -- On the advance of this mighty host against Babylon, to execute the judgment determined by the Lord, the earth quakes. The mighty men of Babylon ceas...

Keil-Delitzsch: Jer 51:32-33 - -- P ermits of being taken as a continuation of the message brought to the king. מעבּרות , "crossing-places," do not here mean "fords" (Jdg 3:28...

Keil-Delitzsch: Jer 51:34-37 - -- This judgment comes on Babylon for its offences against Israel. The king of Babylon has devoured Israel, etc. Those who complain, in Jer 51:34, are ...

Keil-Delitzsch: Jer 51:38-40 - -- The inhabitants of Babylon fall; the city perishes with its idols, to the joy of the whole world. - Jer 51:38. "Together they roar like young lions...

Keil-Delitzsch: Jer 51:41 - -- The fearful destruction of Babylon will astonish the world. - Jer 51:41 is an exclamation of astonishment regarding the conquest of the city which w...

Keil-Delitzsch: Jer 51:42-43 - -- Description of the fall. The sea that has come over Babylon and covered it with its waves, was taken figuratively, even by the Chaldee paraphrasts, ...

Keil-Delitzsch: Jer 51:44 - -- With the conquest of Babylon, Bel, the chief deity of the Babylonians (see on Jer 50:2), is punished; and not only is his prey torn from him, but hi...

Keil-Delitzsch: Jer 51:45 - -- Since Babylon will be punished by the Lord with destruction, the people of God are to flee out of it, and to preserve their lives from the fierce an...

Keil-Delitzsch: Jer 51:46 - -- Yet they are not to despair when the catastrophe draws near, and all kinds of rumours of war and oppression are abroad. The repetition of השּׁמ...

Keil-Delitzsch: Jer 51:47 - -- Therefore, viz., because what has been stated above will happen, or because the events mentioned in Jer 51:46 are harbingers of the judgment on Baby...

Keil-Delitzsch: Jer 51:48-49 - -- Heaven and earth, with all that is in them (i.e., the whole world, with its animate and inanimate creatures), break out into rejoicing over the fall...

Keil-Delitzsch: Jer 51:50-52 - -- Final summing up of the offence and the punishment of Babylon. Jer 51:50. "Ye who have escaped the sword, depart, do not stay! remember Jahveh fro...

Keil-Delitzsch: Jer 51:53 - -- Babylon shall by no means escape punishment. Even though it mounted up to heaven (cf. Job 20:6; there may, at the same time, be an allusion to Isa 1...

Keil-Delitzsch: Jer 51:54-57 - -- The prophet in the spirit sees these destroyers as already come. A cry of anguish proceeds from Babylon, and great destruction; cf. Jer 50:22, Jer 5...

Keil-Delitzsch: Jer 51:58 - -- And not only are the defenders of the city to fall, but the strong ramparts also, the broad walls and the lofty towers, are to be destroyed. The adj...

Keil-Delitzsch: Jer 51:59-64 - -- Epilogue . - Jer 51:59. "The word which Jeremiah the prophet commanded Seraiah the son of Nerijah, the son of Maaseiah, when he went with Zedek...

Constable: Jer 46:1--51:64 - --III. Prophecies about the nations chs. 46--51 In Jeremiah, prophecies concerning foreign nations come at the end...

Constable: Jer 50:1--51:64 - --I. The oracle against Babylon chs. 50-51 Jeremiah wrote almost as much about Babylon's future as he did about the futures of all the other nations in ...

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Pendahuluan / Garis Besar

JFB: Jeremiah (Pendahuluan Kitab) JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the ...

JFB: Jeremiah (Garis Besar) EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR...

TSK: Jeremiah 51 (Pendahuluan Pasal) Overview Jer 51:1, The severe judgment of God against Babylon, in revenge of Israel; Jer 51:59, Jeremiah delivers the book of this prophecy to Ser...

Poole: Jeremiah (Pendahuluan Kitab) BOOK OF THE PROPHET JEREMIAH THE ARGUMENT IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying sta...

Poole: Jeremiah 51 (Pendahuluan Pasal) CHAPTER 51 The severe judgment of God against voluptuous, covetous, tyrannical, and idolatrous Babel, in the revenge and for the redemption of Isra...

MHCC: Jeremiah (Pendahuluan Kitab) Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years afte...

MHCC: Jeremiah 51 (Pendahuluan Pasal) (v. 1-58) Babylon's doom; God's controversy with her; encouragements from thence to the Israel of God. (Jer 51:59-64) The confirming of this.

Matthew Henry: Jeremiah (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah The Prophecies of the Old Testament, as the Epistles of the New, are p...

Matthew Henry: Jeremiah 51 (Pendahuluan Pasal) The prophet, in this chapter, goes on with the prediction of Babylon's fall, to which other prophets also bore witness. He is very copious and live...

Constable: Jeremiah (Pendahuluan Kitab) Introduction Title The title of this book derives from its writer, the late seventh an...

Constable: Jeremiah (Garis Besar) Outline I. Introduction ch. 1 A. The introduction of Jeremiah 1:1-3 B. T...

Constable: Jeremiah Jeremiah Bibliography Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...

Haydock: Jeremiah (Pendahuluan Kitab) THE PROPHECY OF JEREMIAS. INTRODUCTION. Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanct...

Gill: Jeremiah (Pendahuluan Kitab) INTRODUCTION TO JEREMIAH The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the...

Gill: Jeremiah 51 (Pendahuluan Pasal) INTRODUCTION TO JEREMIAH 51 The former part of this chapter is a continuation of the prophecy of the preceding chapter, concerning the destruction ...

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