Chapter 51 (2)

Chapter 51 (2)

Jeremiah 51:7

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

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

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

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

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

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

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

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

Note 83. Some render the last word “reel,” or stagger, and perhaps more consistently with the comparison of drunkenness. The verb in Hithpael, as here, means to be moved violently, either through rage or joy. Moved or agitated is the rendering of the versions and the Targum. To be moved with joy is to exult or glory; and so Blayney renders it, and connects the end of this verse with the following, i.e., that the nations gloried because of the fall of Babylon, — Therefore shall nations glory, [saying,] Babylon is suddenly fallen, etc. — Ed

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

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

Jeremiah 51:8

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

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

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

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

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

Jeremiah 51:9

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

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

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

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

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

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

Note 84. Another view has been given of this clause: It is a mode of speaking to express the greatness of a thing; see Psalm 36:5; Ezra 9:6. The judgement or punishment of Babylon would be so great, that it might be compared to what may reach to the heavens, and to the ethereal regions; for such is the meaning of the last word, and is rendered “stars,” by the Sept., — For to the heavens has reached her judgement,
And it has risen up to the ethereal regions. By “heavens,” are often meant the skies. — Ed.

Jeremiah 51:10

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

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

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

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

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

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

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

PRAYER

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

LECTURE ONE HUNDRED AND EIGHTY SEVENTH

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

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

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

It now follows, —