Chapter 51 (6)

Chapter 51 (6)

Jeremiah 51:28

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

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

He now repeats what he had said of preparing the nations; but he mentions them first generally, and then he comes to specify them particularly. He then bids the nations to be sent for, and then he shows who they were, even the kingdoms of the Medes 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.

Note 91. The Hebrew is, “the kings of Media;” but the Sept. and Syr. have “the king of Media;” which is required by “his dominion” at the end of the verse: the pronoun affixed to “captains” and “rulers” is “her,” referring to Media. — Ed.

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

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

Jeremiah 51:29

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

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

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

Note 92. The “earth” here is evidently the land of Chaldea or Babylon, — And tremble shall the land and be in pain; For confirmed respecting Babylon shall be the purposes of Jehovah, To set the land of Babylon a waste, Without an inhabitant. — Ed

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

Jeremiah 51:30

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

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

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

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

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

Jeremiah 51:31

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

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

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

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

He then says, A runner ran to meet a runner, and then, a messenger to meet a messenger, to tell the king of Babylon that his city was taken at its extremity? 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, —

Note 93. It seems to have been taken at its two extremities: hence the runners met each other at the king’s palace, from both ends of the city, and each said, that it was taken at its end. — Ed.

Jeremiah 51:32

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

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

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

He says that the fords were taken, and that the pools were burnt with fire. We do not read that Cyrus had made use of fire; and some render pools, reeds, but there is no reason to constrain us so to render the word; for the Prophet speaks metaphorically. Their object was to give a literal rendering, by saying that reeds were burnt; but the Prophet shows, speaking hyperbolically, that the fords of the Euphrates were dried up, as though one burned wood by applying fire to it. This, indeed, is not suitable to water; but he, by a hyperbole, expresses more fully the miracle which might have otherwise exceeded human comprehension. He then says, that the fords were dried up, and then adds, that the pools were burnt. The same thing is expressed twice, but in a different way; and as I have already said, he states hyperbolically, that such was the skill of Cyrus and his army, that he made dry the fords and the pools, as though one collected a large heap of wood and consumed it with fire. We now perceive the design of the Prophet.

Note 94. The word אגמים, properly pools, is probably a metonomy for what they grow, even reeds or bulrushes, especially as the same word, in somewhat another form, אגמן, clearly means a reed. See Isaiah 9:14; Isaiah 19:15. But what these reeds were, authors are at a loss to know. It is said in the thirtieth verse, that they “burnt her habitations;” may it not have been, that they were such as were made of reeds? Then the whole verse appears intelligible; the passages (that is, the entrances from the river, whose streams were diverted) were seized on, and such houses as were in part built of reeds were set on fire; hence the men were frightened. — Ed

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

PRAYER

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

LECTURE ONE HUNDRED AND NINETIETH

Jeremiah 51:33

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

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

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

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

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

We learn from this and other passages that treading or threshing was in use among the Jews and other eastern nations only during harvest. In other places, corn is often kept in the ears for five and six years. Some thresh the corn after six, or eight, or nine months, as it suits their convenience. But there are many countries where the corn is immediately threshed; it is not stored up, but is immediately conveyed to the threshing-floor, and there it is trodden by oxen or threshed with flails. As then it was usual immediately to tread the corn, hence God declares that the time of harvest would come when Babylon would be trodden, as the threshing-floor is trodden after harvest.

Note 95. By identifying the time of threshing and the time of harvest, it is that we can see the meaning of this verse. Mention is first made of threshing or treading — the punishment prepared for Babylon; then it is said that what led to that — the harvest, would shortly come. The verb “come” is to be understood in the third line, it being given only in the last, — 33. For thus saith Jehovah of hosts, the God of Israel, — Babylon shall be like a threshing-floor; Come shall the time of threshing her; Yet a little while, and come to her shall the time of harvest. The order as to the threshing and harvest is similar to what is often found in the prophets, — the last thing, being the main thing, is mentioned first, and then what precedes or leads to it. — Ed.

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

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

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

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

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