Jeremiah 50 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

McArther Bible Commentary

against Babylon. Babylon is the subject of chapters 50 and 51 (cf. Isa. 13:1-14:23; Hab 2:6-17). Judgment focuses on Medo-Persia's conquest of Babylon in 539 B.C. The prediction of violent overthrow, which was not the case when Cyrus conquered Babylon (there was not even a battle), points also to a greater fulfillment near the coming of Messiah in glory when those events more fully satisfy this description (cf. Rev. 17; 18). Key Word Word: Jer 1:2; Jer 5:14; Jer 13:8; Jer 21:11; Jer 24:4; Jer 32:8; Jer 40:1; Jer 50:1-is derived from the verb "to speak," and signifies the word or thing spoken. The phrase "word of the Lord" is used by the prophets at the beginning of a divine message (see Jer 1:13). In the case of prophetic literature, word can be a technical term for a prophecy. In the Bible, the word of revelation is associated with prophets (Jer 26:5), just as wisdom is associated with wise men and the law with priests (Jer 18:18). Jeremiah used dabar ("word") more than any other prophet in order to clarify the authority given to him by God.

Bible Cross References

Revelation 14:8 Genesis 10:10 Genesis 11:9 2 Kings 17:24 Psalm 137:8 Isaiah 13:1 Isaiah 47:1 Jeremiah 25:12 Daniel 1:1

Verse 2

Matthew Henry's Concise Bible Commentary

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

John Wesley's Bible Commentary

Bel - Bel and Merodach were the two principal idols of the Babylonians.

John Calvin Bible Commentary

He predicts the ruin of Babylon, not in simple words, for nothing seemed then more unreasonable than to announce the things which God at length proved by the effect. As Babylon was then the metropolis of the East, no one could have thought that it would ever be possessed by a foreign power. No one could have thought of the Persians, for they were far off. As to the Medes, who were nearer, they were, as we know, sunk in their own luxuries, and were deemed but half men. As then there was so much effeminacy in the Medes, and as the Persians were so far off and inclosed in their own mountains, Babylon peaceably enjoyed the empire of the whole eastern world. This, then, is the reason why the Prophet expresses at large what he might have set forth in a very few words. Tell, he says,among the nations, publish, raise up a sign, and again,publishTo what purpose is such a heap of words? even that the faithful might learn to raise up their thoughts above the world, and to look for that which was then, according to the judgment of all, incredible. This confidence shews that Jeremiah did not, in vain, foretell what he states; but he thundered as it were from heaven, knowing whence he derived this prophecy. And his proclamation was this,Babylon is taken, Bel is confounded, and Merodach is brokenI know not why some think that Merodach was an idol: for as to Bel, we know that the Babylonians trusted in that god, or rather in that figment. But the Prophet mentions here evidently the name of a king well known to the Jews, in order to show that Babylon, with all its defences and its wealth, was already devoted to destruction: for we know that men look partly to some god, and partly to human or temporal means. So the Babylonians boasted that they were under the protection of Bel, and dared proudly to set up this idol in opposition to the only true God, as the unbelieving do; and then in the second place, they were inebriated with confidence in their own power: and hypocrisy ever rules in the unbelieving, so that they arrogate to themselves much more than what they ascribe to their idols. It is then the same thing as though he had said, that Babylon was taken, that Bel was confounded, and that the kingdom was broken, or broken in pieces.The name Merodach, as I have said, was well known among the Jews, and mention is made of a father and of a son of this name, by Isaiah and in sacred history. (Isaiah 39:1;2 Kings 20:12.) It is no wonder, then, that the Prophet should name this king, though dead, on account of the esteem in which he was held, as we have seen in the case of the kingdom of Syria, he mentioned Ben-hadad, though no one supposes that he was then alive; but as Ben-hadad distinguished himself above other kings of Syria, the Prophet introduced his name. For the same reason, in my opinion, he names Merodach here.The sum of the whole is, that though Babylon thought itself safe and secure through the help of its idol, and also through its wealth and warlike power, and through other defences, yet its confidence would become vain and empty, for God would bring to shame its idol and destroy its king. He again returned to the idols, and not without reason; for he thus called the attention of his own nation to the only true God, and also reminded them how detestable was the idolatry which then prevailed among the Chaldeans. And it was necessary to set this doctrine before the Jews, and to impress it on them, that they might not abandon themselves to the superstitions of heathens, as it happened. But the Prophet designedly spoke of images and idols, that the Jews might know that it was the only true God who had adopted them, and that thus they might acquiesce in his power, and know that those were only vain fictions which were much made of through the whole world by the heathens and unbelieving. It now follows —

McArther Bible Commentary

idols. First, the idols of Babylon are discredited by Jeremiah's using an unusual word for idols, meaning in Hebrew "dung pellets."

Bible Cross References

Psalm 97:7 Isaiah 13:2 Isaiah 21:9 Isaiah 46:1 Isaiah 48:20 Jeremiah 4:6 Jeremiah 4:16 Jeremiah 51:8 Jeremiah 51:12 Jeremiah 51:27 Jeremiah 51:31 Jeremiah 51:44 Jeremiah 51:47 Daniel 1:2 Daniel 3:14

Verse 3

Matthew Henry's Concise Bible Commentary

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

John Wesley's Bible Commentary

The north - From Media which lay northward to Babylon and Assyria.

McArther Bible Commentary

no one shall dwell. The far view (see note on Jer 50:1) sees this as not yet fulfilled in a sudden way (cf. Jer 51:8). Medo-Persia came down from the north in 539 B.C. to conquer Babylon, but armies in the years that followed only gradually brought the historical Babylon to complete desolation (cf. Jer 50:12-13).

Bible Cross References

Isaiah 13:17 Isaiah 14:22 Isaiah 14:23 Isaiah 41:25 Isaiah 45:1 Jeremiah 9:10 Jeremiah 9:11 Jeremiah 50:9 Jeremiah 50:13 Jeremiah 50:41 Jeremiah 51:11 Jeremiah 51:27 Jeremiah 51:48 Jeremiah 51:62 Zephaniah 1:3

Verse 4

Matthew Henry's Concise Bible Commentary

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

John Wesley's Bible Commentary

In those days - In the days wherein God shall begin to execute judgment upon Babylon, (which was in the time of Cyrus) the children of Judah shall come out of captivity, and some of the children of Israel hearing that their brethren were gone out of Babylon, shall go up also from the several places into which they were disposed by the Assyrians: weeping for their sins, or for joy that God should shew them such mercy.

McArther Bible Commentary

children of Israel shall come. Jeremiah predicted a return for exiled Israel and Judah (Jer 50:17-20; cf. chs. 30-33) as the scattered and penitent people were given opportunity to escape Babylon's doom and return to Jerusalem and the Lord in an eternal covenant (Jer 50:5).

Bible Cross References

Ezra 3:12 Ezra 3:13 Psalm 126:5 Isaiah 11:12 Isaiah 11:13 Jeremiah 3:18 Jeremiah 31:6 Jeremiah 31:9 Jeremiah 31:31 Jeremiah 33:7 Jeremiah 41:6 Ezekiel 16:61 Ezekiel 37:17 Ezekiel 37:22 Hosea 1:11 Hosea 3:5 Hosea 6:1

Verse 5

Matthew Henry's Concise Bible Commentary

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

John Calvin Bible Commentary

He explains himself more at large, that they would ask those they metthe way, thattheir faces would be towardsSion, that they would also exhort one another to seek God and join themselves to him by a perpetual covenant. The Prophet includes here all the tribes, and says that the Jews and the Israelites would not only return into their own country, to partake of the produce of that rich and fruitful land, but that they would also render to God the worship due to him, and then that nothing would be so vexatious to them but that they would be able to overcome all difficulties and all obstacles.He says first, that they would ask the way — a proof of perseverance; that they wouldask the way to Sion, that is, ask how they were to proceed that they might come to Sion. By these words, the Prophet, as I have just said, denotes their constancy and indefatigable resolution, as though he had said, that though they journeyed through unknown lands, yea, through many devious places, they would yet be in no way disheartened so as not to inquire of those they met with until they came to Sion. This is one thing. Then he adds to the same purpose,Thither their facesWe indeed know, that plans are often changed when adverse events impede us; for he who undertakes an expedition, when he sees his course very difficult, turns back again. But the Prophet declares here that there would be no change of mind that would cause the Jews to relinquish their purpose of returning, becausetheir faces would be towardsSion, that is, they would turn their eyes thither, so that nothing would be able to turn them elsewhere. There is added, in the third place, an exhortation,Come ye; and they shall join themselves to Jehovah their God, bya perpetual covenantHere the Prophet first shews, that the Jews would be so encouraged as to add stimulants to one another; and hence it is said,Come ye; and, secondly, he adds,they shall cleave(there is here a change of person)to Jehovah by a perpetual covenant which shall not by oblivion be obliteratedHe again repeats what he had said, that the exiles would not return to their own country, that they might there only indulge themselves, but he mentions another end, even that they might join themselves to God. He means, in short, that God would do for them something better and more excellent than to allure them by earthly pleasures. But we must notice the words, they shall cleave(so it is literally) to Jehovah by a perpetual covenant; for there is an implied contrast between the covenant they had made void and the new covenant which God would make with them, of which Jeremiah spoke inJeremiah 31. God’s covenant was, indeed, ever inviolable; for God did not promise to be the God of Abraham for a certain term of years; but the adoption, as Paul testifies, remains fixed, and can never be changed. (Romans 11:29.) Then on God’s part it is eternal. But as the Jews had become covenant-breakers, that covenant is called, on this account, weak and evanescent: and for this reason the Prophet said,“In the last days I will make a covenant with you, not such as I made with your fathers, for they have broken, he said, that covenant.” (Jeremiah 31:31, 32)Jeremiah now repeats the same thing, though more briefly, that the Jews would return to favor with God, not only for a moment, but that his covenant might continue and remain valid; and the way by which this would be done is expressed in Jeremiah 21, even because God would inscribe his law on their inward parts, and engrave it on their hearts. For it is not in man’s power to continue so constant as that God’s covenant should never fail; but what the Prophet omits here must be supplied from the former passage, that when the Jews returned, God’s covenant would again become so valid and fixed, that it would never fail, even because their hearts would be renewed, so that they would be faithful to God, and never become apostates any more like their fathers.He then adds, This covenant shall not be forgotten. We hence conclude, that the perpetuity of which he speaks, was founded rather on the mere benevolence of God than on the virtue of the people. He calls then the covenant which God would never forget, perpetual, because he would remember his mercy towards the chosen people; and though they were unworthy to receive such a favor, yet he would continue perpetually his mercy towards them to the coming of Christ; for the passage clearly shows that this prophecy cannot be otherwise explained than of Christ’s spiritual kingdom. The Jews indeed returned to their own country, but it was only a small number; and besides, they were harassed by many troubles; God also visited their land with sterility, and they were lessened by various slaughters in wars: how then came the prophets thus to extol in such high terms the favor of God, which yet did not appear among the people? even because they included the kingdom of Christ; for whenever they spoke of the return of the people, they ascended, as we have said, to the chief deliverance. I do not yet follow our interpreters, who explain these prophecies concerning the spiritual kingdom of Christ allegorically; for simply, or as they say, literally, ought these words to be taken, — that God would never forget his covenant, so as to retain the Jews in the possession of the land. But this would have been a very small thing, had not Christ come forth, in whom is founded the real perpetuity of the covenant, because God’s covenant cannot be separated from a state of happiness; for blessed are the people, as the Psalmist says, to whom God shows himself to be their God. (Psalm 144:15.) Now, then, as theJews were so miserable, it follows that God’s covenant did not openly appear or was not conspicuous; we must therefore come necessarily to Christ, as we have elsewhere seen, that this was commonly done by the Prophets. The Prophet now enters on a new argument, —

McArther Bible Commentary

In a perpetual covenant. This is the new covenant which is summarized in Jer 31:31.

Bible Cross References

Hebrews 8:6 Isaiah 35:8 Isaiah 55:3 Jeremiah 3:18 Jeremiah 6:16 Jeremiah 31:6 Jeremiah 31:21 Jeremiah 32:40 Ezekiel 16:61 Ezekiel 37:22 Hosea 1:11 Hosea 3:5 Hosea 6:1

Verse 6

Matthew Henry's Concise Bible Commentary

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

John Wesley's Bible Commentary

Their shepherds - Their civil and ecclesiastical governors have been a cause of it. The former by their wicked commands and example; the latter by example as well as doctrine. Turned them - To offer sacrifices unto idols. From mountain - From one idolatry to another. Forgotten - They have forgotten me.

John Calvin Bible Commentary

THE, Prophet in the sixth verse compares God’s people to lost sheep: he therefore says, that the Jews wandered on the mountainsandwent from mountain to hillHe throws the blame on the shepherds, by whom the miserable people had been led astray. Notwithstanding, God does not extenuate the fault of the people; nor did he accuse the pastors as though their wickedness and perfidy absolved the people; but on the contrary, he commends the greatness of his own grace, that he had mercy on a flock that was lost and without hope. We now then understand the design of the Prophet when he thus spoke in the person of God,My people have become lost sheep, and the shepherds have seduced them, on the mountains have they made them to go astray, from mountain to hill have they gone; and he says, that they hadforgotten their lying down;for when there is no fixed station, the sheep have no place to rest. Flocks, we know, return in the evening to their folds. But the Prophet says that the Jews, when scattered, forgot their lying down, because they had no settled habitation. It afterwards follows, —

Bible Cross References

Matthew 9:36 Matthew 10:6 Psalm 119:176 Isaiah 53:6 Jeremiah 13:16 Jeremiah 23:1 Jeremiah 23:11 Jeremiah 33:12 Jeremiah 50:19 Ezekiel 13:10 Ezekiel 34:5 Ezekiel 34:6 Ezekiel 34:15 Ezekiel 34:16

Verse 7

Matthew Henry's Concise Bible Commentary

The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

John Wesley's Bible Commentary

Habitation - Some think this is a name here given to God, who indeed is the habitation of justice, but whether the Chaldeans would call him so, may be a question. Others therefore think the preposition in is understood, making this the aggravation of the Jews sins, that they were committed in a land which ought to have been an habitation of justice.

John Calvin Bible Commentary

or,“What shall be told by the messengers of the nations? that God hath founded Sion.” (Isaiah 14:32)When he spoke of the deliverance of the people and city, he added this acclamation, that it would be a memorable benefit, the report of which would be known among all nations, that is, that God had founded Sion, that it had been wonderfully delivered as it were from present destruction. He first calls God the habitation of justice; and he alludes, as I think, to the tabernacle; and then he more clearly expresses himself, thatGod was the hope of their fathersThe Jews were indeed unworthy of being protected by God; but he speaks not here of their merits, but, on the contrary, God himself affirms the perpetuity of his covenant, and the constancy of his faithfulness, in opposition to the ungodly. For since the Chaldeans had already possessed the greater part of the country, and had taken all the cities except Jerusalem, they thought that the people were forsaken by their God; and this tended to cast reproach on God himself. Hence he declares here, that though the Jews had been wicked, yet his covenant was so far from being extinct, that he was ahabitations, that is, like a place of refuge. And he calls him thehabitation of justice, that is, firm or faithful; for justice is not to be taken here in its proper sense, but, as in many other places of Scripture, it means firmness or rectitude; as though he had said, “God has once extended his wings to cherish his people, (as it is said elsewhere;) he will therefore be always a sure habitation.”He had also been the hope of their fathers, according to what is said by Isaiah, that he had created Sion from the beginning; but he renews the memory of his covenant, as though he had said, “It is not today that I have first received this people into favor, but I made a covenant with their father Abraham, which will remain fixed.” So, also, he says in this place, that he was the hope of their fathers, even because he had adopted the whole race of Abraham, and showed them mercy through all ages. Then the Prophet indirectly infers that it would not be possible for their enemies perpetually to possess power over them, because God, after having chastened his people, would again gather the dispersed, and thus heal all their evils. A useful doctrine may be hence gathered, that whenever the Church seems to be so oppressed by enemies as to exclude any hope of restoration, this ought always to be borne in mind by us, that as God has once chosen it, it cannot be but that he will manifest his faithfulness even in death itself, and raise from the grave those who seem to have been already reduced to ashes. Let this passage, then, come to our minds, when the calamities of the Church threaten utter ruin, and nothing but despair meets us; and when enemies insolently arrogate everything to themselves, and boastingly declare that we are accursed. But God is a habitation of justice, and was thehope of our fathers; let us, then, recumb on that grace which he has once promised, when he deigned to choose us for himself, and to adopt us as his peculiar people. Such is the import of the passage. It follows, —

Bible Cross References

Psalm 22:4 Psalm 71:5 Jeremiah 2:3 Jeremiah 5:17 Jeremiah 10:25 Jeremiah 14:8 Jeremiah 17:13 Jeremiah 31:23 Jeremiah 40:2 Jeremiah 40:3 Ezekiel 34:5 Ezekiel 35:12 Zechariah 11:5

Verse 8

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Remove - God commands his people to remove out of Babylon, and to go forth chearfully like the he - goats of a flock leading the way.

Bible Cross References

Revelation 18:4 Isaiah 48:20 Isaiah 52:11 Jeremiah 51:6 Jeremiah 51:45

Verse 9

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Calvin Bible Commentary

Here, again, God declares that enemies would come and overthrow the monarchy of Babylon; but what has been before referred to is here more clearly expressed. For he says, first, that he would be the leader of that war — that the Persians and Medes would fight under his authority. I, he says (the pronounאנכי, anki, is here emphatical,)I am he, says God, whorouseandbring, and then he adds,an, assembly of great nationsThe Chaldeans, as we know, had devoured many kingdoms, for Babylon had subjugated all the neighboring nations. Except, then, this had been distinctly expressed, they might have disregarded the prophetic threatenings. But Jeremiah speaks here of the assembly of great nations, lest the Chaldeans, relying on their power, the largeness of the monarchy, and the multitude of their men, should promise themselves victory, and thus lie asleep in their indulgences. God then, in these words, shortly intimates that there would be ready at hand those who in number and power would surpass the Chaldeans.He afterwards adds, They will set in order against her.Something is to be here supplied — that they would set the battle in order. Now, by this expression, the Prophet sets forth the boldness of the Persians and Medes, as they would be immediately ready for the conflict; they would not long consult, but quickly advance to the fight. In short, he refers to the quickness and boldness of the Persians and Medes, when he says,They shall set in order against her;for they who distrust their own strength, take convenient positions, or contrive ambushes, or withdraw for a time until they know all the plans of their enemies; but the Prophet says that the Persians would by no means be such, because they would be prepared for battle at the first onset, and have the army set in order against the Babylonians.It follows, thence taken shall beBabylon. The wordמשם,mesham, means from that place. But the Prophet intimates that the Persians would become conquerors by one battle only, so that the Chaldeans would no more dare to resist. We indeed know that those once put to flight, do often prepare new forces and renew the battle; this is indeed usually the case, and it seldom happens that any one is conquered in one battle. But the Prophet here declares that Babylon would be taken at one time; as soon, he says, as the fight begins, the enemies shall not only overcome, but shall by one assault take Babylon, so as to make it captive.We now, then, perceive the design of the Prophet; but, doubtless, this prophecy was a derision to the unbelieving, for he seemed to speak of a thing impossible: thus he sang a fable to the deaf. But God, however, did not without reason predict that Babylon would be so taken, that it would, as it were, in one moment fall into the hands of enemies. We said, indeed, yesterday, that it was long besieged and taken by treachery in the night; but we also said that this prophecy is not to be confined to one period; for Babylon was often taken. It was taken through the contrivance of Zopyrus, as we said yesterday, when it thought itself sufficiently strong to resist, and Darius had nearly despaired. We shall therefore find nothing inconsistent in this prophecy, when we consider how great and how supine was the security of that people even at the time when they were suddenly overthrown. He now adds, Its arrows as of a valiant man; some render it, as of a bereaving man, because some put the point on the right side and some on the left. The wordשכל,shecal, means to act prudently, to be prosperous, and also to be bereaved. But I agree with those who take the first sense, for it immediately follows,it shall not return in vainThose who render the word “bereaved,” understand thereby that the arrows of the Persians would be deadly or fatal. But the context does not correspond, for an explanation is afterwards given, that it would not return in vain. It seems, then, that by this word Jeremiah denotes their dexterity, as though he had said that the Persians would be so skillful in throwing arrows, that they would not discharge one arrow in vain; as those who are well exercised in that art always aim directly at an enemy, and never shoot their arrows here and there without effect. So then the Prophet says that the arrows of the Persians would be those of men shooting skillfully, who know how to take a right aim.And he calls themvaliant or strong; for it is not enough to send arrows straight against an enemy, except there be also nerve and strength to shoot them; for arrows might touch one, but not penetrate into his body, or hardly hurt his skin. But the Prophet refers to both these things — that arrows would be hurled with sufficient force to strike and wound the Chaldeans — and that they would also have always a direct aim, so that no one would miss its object. It afterwards follows, —

Bible Cross References

Song of Solomon 3:8 Jeremiah 25:14 Jeremiah 25:26 Jeremiah 50:3 Jeremiah 50:41 Jeremiah 50:42 Jeremiah 51:1 Jeremiah 51:27

Verse 10

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Satisfied - Satisfied with spoil and plunder.

Bible Cross References

Jeremiah 50:26 Jeremiah 51:24 Jeremiah 51:35 Ezekiel 11:24

Verse 11

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Because - They rejoiced at the ruin of the Jews. Fat - The cause for which Babylon is threatened, was doubtless their luxury of all sorts commonly attending great wealth.

John Calvin Bible Commentary

God shows here, that though the Chaldeans insolently exulted for a time, yet their joy would not continue; and at the same time he points out the cause of their ruin, even because they dealt so arrogantly with the people of God. He then says in the former clause, Ye exulted and rejoiced in plundering my heritage; and then he adds,Ye became fat (for to be multiplied means here to become fat)as a heifer, well fed, orof the grass;for some think that the word is used forדשאה,deshae; but some render it, “herbified,” or fed on grass; while others derive the word fromדוש,dush, to thresh or tread out corn.It is then added,Ye neighed like strong horses, or ye bellowed like bulls, as some render the words; forאבירים,abirim, sometimes mean bulls, and sometimes strong horses; and the verbצהל,tzal, means to cry aloud, but is taken sometimes in the sense of neighing, as we have seen inJeremiah 5, “Every one neigheth on his neighbor’s wife;” the Prophet said so in condemning the people for their lusts; and they who apply this passage to bulls are obliged to change the meaning of the verb — for bellowing, and not neighing, is what belongs to bulls.Now it was necessary, for two reasons, for the Prophet to speak thus; first, it was hardly credible, that the Chaldeans, after so many and so remarkable victories, could be broken down and laid prostrate by new enemies; for they had been terrible to the whole world, they had subdued all their neighbors, they had extended on all sides their borders; it was then the same as though they had set their nest in the clouds. Then the Prophet says here, that though they exulted and gave loose reins to their joy, yet this state of things would not be perpetual, because they should at length be brought to shame. This is one thing. And the second reason why the Prophet spoke thus was, because God intended that it should be testified to his own people, that though he permitted so much liberty to the Chaldeans, he had not yet forgotten his covenant; and for this reason he mentioned the word heritage. Though then the calamity of his people was apparently a sort of repudiation, as though God designed to have nothing more to do with them, yet he says that they were his own heritage; and thus he shows, that God would give a specimen of his favor towards the Jews, by thus severely chastising the Chaldeans. This then is the reason why he says, Ye have rejoiced in plundering my heritage, but your mother is ashamed. He expresses here more than if he had said, “Ye shall at length lie down confounded with shame;” but he names their mother, that he might intimate the destruction of the whole of that monarchy, which had been so terrible to all the neighboring nations.

McArther Bible Commentary

Judgment on Babylon represents the vengeance of God (Jer 50:15) poured out for her treatment of His people.

Bible Cross References

Isaiah 47:8 Jeremiah 12:14 Jeremiah 46:20 Lamentations 1:21 Ezekiel 35:15 Ezekiel 36:5 Hosea 10:11

Verse 12

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Mother - Your country, shall be ashamed of you, who are not able to defend her.

Bible Cross References

Jeremiah 12:14 Jeremiah 15:9 Jeremiah 22:6 Jeremiah 51:43 Jeremiah 51:47

Verse 13

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

Bible Cross References

Deuteronomy 29:22 Jeremiah 18:16 Jeremiah 19:8 Jeremiah 34:22 Jeremiah 49:17 Jeremiah 50:3 Jeremiah 51:26 Jeremiah 51:29 Jeremiah 51:62 Ezekiel 27:36 Habakkuk 2:6

Verse 14

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Calvin Bible Commentary

The Prophet now turns to address the Medes and Persians, and instigates them, in the name of God, to destroy Babylon. We have already said, why the Prophets assume authority over all nations, even that they might show that God’s power is connected with his word. For men do not easily apprehend the efficacy of God’s word, and think that the air is to no purpose beaten by an empty sound. Hence the Prophets show that God has his hand extended whenever he speaks, so that nothing is announced in vain. This then is the reason why the Prophet now, as before, commands the Persians and Medes strenuously to exert themselves in attacking Babylon. He says, first, Set in order, that is, the battle, or the assault; set in orderagainst Babylon; and then,around, so that no escape might be open to them. He adds,All ye who bend the bow, for this mode of fighting was common among the Medes and Persians, as it appeared elsewhere; and the Orientals still follow the same practice, for they throw darts at their enemy, and move here and there, for they do not engage in pitched battles. he afterwards says,Throw orshoot at her, spare not the arrow; the singular is here used for the plural, he adds the reason,because they have acted wickedly against God.Though the iniquity of Babylon was manifold, there is yet no doubt but that God here undertakes the cause of his Church. Then, of all the sins of the Chaldeans, the chief was this, that they had oppressed the Church of God; for we know with what favor God regards his children, so that he who hurts them toucheth the apple of his eye, as he testifies elsewhere. (Zechariah 2:8.) This singular effect of love Jeremiah sets forth when he says, that the Chaldeans hadacted wickedly against Jehovah, even because they had tyrannically oppressed his Church.Now God will have nothing, as it were, apart from his children: and hence we learn a useful doctrine, — that the salvation of his Church is so precious in the sight of God, flint he regards the wrong done to the faithful as done to himself. Thus there is no reason why we should torment ourselves, when the ungodly harass us, because God will at length really show that our salvation is not less dear to him than their own eyes are to men. It afterwards follows, —

Bible Cross References

Jeremiah 49:14 Jeremiah 50:42 Jeremiah 51:3 Habakkuk 2:8 Habakkuk 2:17

Verse 15

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Given her hand - Acknowledging themselves overcome, and yielding. As she hath done - Unmerciful men find no mercy.

John Calvin Bible Commentary

Jeremiah proceeds in exhorting the Persians and the Medes, not that he had ever spoken to them; but this mode of speaking, as it has been said, availed to confirm the minds of the godly, so that they might feel assured that what had proceeded from the mouth of Jeremiah was not vain. Here, then, he assumes the person of God himself, and with authority commands the Persians and the Medes as to what they were to do. He says again, Cry aloud against her.By crying aloud or shouting, he means the cry of triumph which soldiers send forth when a city is taken, or rather, as I think, the encouraging cries, by which soldiers rouse one another when they make an attack; for battles are never without shoutings, nor the storming of cities. God titan bids the soldiers to animate one another in their usual way to make a strenuous effort.Shout, he says, and then adds,all around.He then says, She hath given her handBy these words he intimates that Babylon would not be able to resist. Hands are wont to be given as a token of union; but he is also said to give his hand who confesses himself to be conquered. In this sense we may take the words of Jeremiah, that Babylon hadgiven her hand, because she could not defend herself against the Medes and Persians. But as we know flint the city was taken by treachery, in this manner also was fulfilled what Jeremiah had announced, when two Satraps, in order to revenge private wrongs, sent for Cyrus: for thus it happened that Babylon, or those within it, willingly stretched forth the hands.It is added, her foundations have fallen, and her walls have been overthrown; not that Cyrus attacked the city with warlike engines, for he entered in by the fords; but still the soldiers readily mounted the walls. Jeremiah then speaks figuratively, as though he had said, that the Chaldeans were mistaken in thinking that they had strong fortresses, because the walls would avail them nothing, however high and wide they were. And we know what ancient historians relate of these walls and towers. The event was almost incredible; for no one could have thought it possible that a city so fortified could be taken by assault. But the Prophet derides this confidence, and declares that thewalls would be overthrown, together withtheir foundationsBut as it was a thing difficult to be believed, he again adds a confirmation, that it would bethe vengeance of Jehovah; as though he had said, that the destruction of Babylon ought not to be estimated according to the thoughts of men, because God would there put forth his wonderful power. In the meantime, he animates again the Persians and the Medes to take vengeance, and to render to the Babylonians what they had deserved. The Prophet in short intimates that the Persians and the Medes would be armed to execute God’s vengeance on the Babylonians.But we must notice the last clause, Do to her as she has doneto others; for we hence learn, what we have also observed elsewhere, that a reward is rendered to every one, so that they who have been cruel to others, do find how dreadful is God’s judgment. God does not always execute his judgment by men; but still this is ever true,“Woe to thee who plunderest, for thou shalt be plundered;”and also this,“Judgment without mercy shall be to him who hath showed no mercy;” and still further,“With what measure any one measures, the same shall be rendered to him.” (Isaiah 33:1;James 2:13;Matthew 7:2.) This truth, then, remains fixed and unchangeable. But God in various ways renders to the ungodly their reward; for he sometimes punishes them by the hand of man, and sometimes he suspends his judgment. Here he shows that the Persians and the Medes would be the executioners of his vengeance, even as the Chaldeans themselves had been as it were his scourges when he chastised his people for their sins; for he had employed the Chaldeans in carrying on war against the Jews. But God has many ways by which he calls each one to an account. Thus at length he punished the Chaldeans, because they indulged only their avarice and ambition in oppressing the Jews; for it was not their purpose to punish the Jews as they deserved; but their own lust, as I have just said, led them to cruelty and slaughter. It was, therefore, but just that they should in their turn be chastised by God’s hand. It follows, —

Bible Cross References

Revelation 18:6 1 Chronicles 29:24 2 Chronicles 30:8 Psalm 137:8 Jeremiah 46:10 Jeremiah 50:25 Jeremiah 50:28 Jeremiah 50:29 Jeremiah 50:44 Jeremiah 51:6 Jeremiah 51:24 Jeremiah 51:30 Jeremiah 51:44 Jeremiah 51:58 Lamentations 5:6

Verse 16

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Every one - Either such strangers as for commerce had their abodes in Babylon, or such assistance as the Babylonians had gotten against their enemies.

Bible Cross References

Isaiah 13:14 Jeremiah 25:38 Jeremiah 46:16 Jeremiah 51:9 Joel 1:11

Verse 17

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Israel - The whole twelve tribes. Lions - Enemies cruel as lions had carried them into captivity.

John Calvin Bible Commentary

Here the Prophet more clearly shows what he had briefly referred to, even that God was thus incensed against the Babylonians, because he had undertaken the cause of the people whom he had chosen. Then Jeremiah’s design was to show to the faithful, that though God severely chastised them for a time, he had not wholly divested himself of his paternal regard towards them, because he would at length make it openly evident that they to whom he had been so rigid were dear to him. He then mitigates the severity of punishment, that the Jews might not succumb to despair, but call upon God in their miseries, and hope that he, after having turned them, would at length be propitious to them. The sum of what is said is, that whatever punishments God inflicts on his Church are temporary, and are also useful for salvation, being remedies to prevent them from perishing in their vices. Let us then learn to embrace the promises whenever we are wounded with extreme sorrow under the chastisements of God: let us learn, I say, to look to his mercy; and let us be convinced of this, that though signs of his wrath may appear on every side, yet the punishments we suffer are not fatal, but on the contrary, medicinal. For this reason, the Prophet exhorted the faithful of his time to be patient, by showing that God, after having been a Judge, would be again a Father to them. He then says that Israel was likea scattered flock, or a straying sheep, which is the same thing. He expresses how they became so,the first whodevoured them wasthe king of Assyria; for we know that the kingdom of Israel was overthrown by the Assyrians, and the land of Judah was also very much pillaged by them; a small portion remained. Then God says, that the people had been consumed by the calamities which the Assyrians had occasioned. But he compares what remained to bones, as though a wild beast devoured a sheep, and left only the bones. There was then no flesh or skin in Israel after the Assyrians had cruelly treated them, and that often. But as the kingdom of Judah remained, he says that it was like bones; and hence he adds,and this last, Nebuchadnezzar, the king of Babylon, hath broken, his bones,that is, hath broken in pieces and devoured the bones which remained.We now perceive the meaning of the Prophet. Moreover, he exaggerates the miseries of the chosen people, that he might in a manner open a way for mercy. God, then, here assumes the feeling of man, who is touched with a sad spectacle, when he sees a miserable and harmless sheep devoured, and the bones cast away, and then sees another wild beast, still more savage, who breaks the bones with his teeth and devours them. Since God then thus speaks, there is no doubt but that he meant to express with what tender feeling he regarded his chosen people, and that he also meant to give the godly the hope of salvation. It afterwards follows,—

McArther Bible Commentary

This section summarizes the divine interpretation of Israel's history: (1) suffering and judgment on her (Jer 50:17); (2) judgment on those who afflicted Israel (Jer 50:18); (3) her return in peace and plenty (Jer 50:19); and (4) the pardon of her iniquity (Jer 50:20) under Messiah.

Bible Cross References

2 Kings 15:19 2 Kings 17:6 2 Kings 18:9 2 Kings 24:1 2 Kings 24:10 2 Kings 25:1 Isaiah 15:9 Jeremiah 2:15 Jeremiah 4:7 Jeremiah 5:17 Jeremiah 10:25 Jeremiah 51:34 Joel 3:2

Verse 18

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

Bible Cross References

Isaiah 10:12 Jeremiah 46:10 Ezekiel 31:3 Ezekiel 31:11 Nahum 3:7 Nahum 3:18

Verse 19

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

Bible Cross References

Isaiah 65:10 Jeremiah 30:7 Jeremiah 31:6 Jeremiah 31:10 Jeremiah 31:14 Jeremiah 33:12 Jeremiah 46:27 Jeremiah 50:6 Ezekiel 34:13 Ezekiel 47:18 Micah 7:14 Zechariah 10:10

Verse 20

Matthew Henry's Concise Bible Commentary

The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.

John Wesley's Bible Commentary

Not found - God will no longer punish the sins of the Jews, they should be sought for as to punishment and not found. Reserve - Whom I save from the captivity of Babylon.

John Calvin Bible Commentary

As I have already said, the Prophet now shows the primary cause why God purposed to deal so kindly and mercifully with his people, even because he would remit their sins. And doubtless whatever is said of the remission of sins is cold and unmeaning, except we be first convinced that God is reconciled and propitious to us. The unbelieving indeed seek no other thing than to be relieved from their evils, as the sick who require nothing from their physician but that he should immediately remove pain. If the sick man thirsts, “Take away thirst,” he will say. In short, they regard only the symptom, of the disease they do not say a word. Such is the case with the ungodly, they neglect the chief thing, that God should pardon them and receive them into favor. Provided they are exempted from punishment, this is enough for them. But as to the faithful, they can never be satisfied until they feel assured that God is propitious to them. In order, then, to free from disquietude and all misgivings the minds of the godly, our Prophet says that God would be propitious, so that he would bury all the sins of Israel and Judah, so that they might no more be remembered or come to judgment. This passage is remarkable, and from it we especially learn this valuable truth, that when God severely chastises us, we ought not to stop at the punishment and seek only a relief from our troubles, but on the contrary we ought to look to the very cause of all evils, even our sins. So David, in many places, when he seeks from God a relaxation of evil, does not only say, “Lord, deliver me from mine enemies; Lord, restore to me my health; Lord, deliver me from death;” — he does not simply speak thus, but he earnestly flees to God and implores his mercy. And on the other hand, when God promises deliverance from punishment, he does not simply say, “I will restore you from exile or captivity, I will restore you to your own country;” but he says, “I will forgive you your sins.” For when the disease is removed, the symptoms also which accompany the disease disappear. So also it happens in this case, for when God shows that he is propitious to us, we are then freed from punishment, that is, what we have for a time suffered, or what awaited us, had not God spared us according to his infinite mercy and goodness.

Bible Cross References

Hebrews 8:12 Numbers 23:21 Psalm 17:3 Isaiah 1:9 Isaiah 33:24 Isaiah 43:25 Jeremiah 31:34 Jeremiah 33:8 Ezekiel 18:22 Micah 7:19 Zechariah 3:9

Verse 21

Matthew Henry's Concise Bible Commentary

The forces are mustered and empowered to destroy Babylon. Let them do what God demands, and they shall bring to pass what he threatens. The pride of men's hearts sets God against them, and ripens them apace for ruin. Babylon's pride must be her ruin; she has been proud against the Holy One of Israel; who can keep those up whom God will throw down?

John Wesley's Bible Commentary

Merathaim - The names of some places which Cyrus took in his way to Babylon.

John Calvin Bible Commentary

The Prophet here undertakes the office of a herald, and animates the Persians and the Medes to make war with Babylon. This prophecy indeed never came to these nations, but we have stated why the Prophets proclaimed war and addressed at one time heathen nations, at another time the Jews — now one people, then another; for they wished to bring the faithful to the very scene of action, and connected the accomplishment with their predictions. By this mode of speaking, the Prophet then teaches us, that he did not scatter words into the air, but that the power of God was connected with the word which he spoke, as though God had expressly commanded the Medes and the Persians to execute his vengeance on Babylon. And doubtless Jeremiah did not thus speak; according to his own thoughts, nor did he thus speak in the person of man; but on the contrary, he introduced God as the speaker, as it appears front the end of the verse. He then says, Ascend on the land of the exasperating; others read, “of bitterness,” but improperly. God indeed calls the Chaldeans rebellious, for though they were for a time the scourges of his wrath, they yet had cruelly treated many nations, being impelled only by their own pride and avarice; he justly calls them “the exasperating,” and then adds,Slay the inhabitants of visitationSome regardפקוד,pekud, as a proper name; and they first imagine that it was a town of some note in Chaldea, which is groundless; and then they give a frigid explanation by saying that it was some mean and obscure place. There is then no doubt but that the Prophet calls the Chaldeans theinhabitants of visitation, because God’s vengeance awaited them, nay, it was even suspended over their heads, as he afterwards declares. But this way of speaking frequently occurs in the Prophets.He afterwards adds, and destroy after or behindthemThere is an alliteration in the wordsהחרם אתריהם,etherem acheriem; and he means that the slaughter would be extreme, so that the Medes and Persians would not cease to destroy until they had extinguished the name of Babylon. Yet we know that this was not done by Cyrus and Darius; for as we have already stated several times, the city was taken by fraud and treachery in the night, and the king and the princes were slain, for Darius, or rather Cyrus, spared the rest of the people; for though Darius had the name of being king, yet Cyrus was by far the most renowned, as he was a valiant soldier, and only on account of his fame accompanied his father-in-law and uncle. As then the sword did not destroy all the Chaldeans when Babylon was taken, we conclude that the Prophets, when they denounced slaughter and destruction on Babylon, did not confine what they said to that time, but included also other slaughters; for Babylon was often taken. It revolted from the Persians; and when it was recovered, it suffered very severe punishment; for, by way of reproach, those who were first in power and authority were hung, and there was also great cruelty exercised towards men and women. There is no doubt then but that the Prophets, in speaking of the destruction of Babylon, referred to God’s judgments inflicted at various times. However this may have been, we learn that though God may long connive, or suspend extreme judgments, yet the ungodly cannot possibly escape his hand, though they may long be spared.He then adds, Do to them as I have commanded theeThis prophetic mode of speaking ought also to be noticed; for the Medes and the Persians never thought that they fought under the authority of God; why then is the word “commanded” used? even because God rules by his secret power ungodly men, and leads them wheresoever he pleases, though nothing of the kind is ever thought of by them. To explain the matter more fully, we must observe flint God commands in two ways; for he commands the faithful when he shows to them what is right and what they ought to follow. Thus daily God may be said to exercise his authority or right of ruling, when he exhorts us to do our duty, when he sets his law before us. And it is the proper way of commanding, or of exercising authority, when God expresses what he would have us to do, or what he requires from us. But God commands the unbelieving in another way; for though he does not declare to them what he would have them to do, he yet draws them, willing or unwilling, where-ever he pleases. Thus, by his secret operation, he induced Cyrus and Darius to take up arms against Babylon.We now then understand what the Prophet meant by this expression; for he did not mean that Darius and Cyrus obeyed God from the heart, because they knew not that he was the leader and author of that war; no such thing ever entered into their minds. The former mode of commanding, as I have said, is peculiar to the Church; for God is pleased to bestow on us a peculiar privilege and favor, when he shows to us what is right, and prescribes the rule of life. But yet his hidden providence, by which he influences the ungodly, takes the place of a command, as it is said, “The king’s heart is in the hand of God.” (Proverbs 21:1)But Solomon speaks of a king rather than of common men, because, if there be any liberty among mankind, it belongs to kings, for they seem exempt from every yoke; and Solomon declares that the hearts of kings are ruled by God. Though then Darius and Cyrus were carried away by their own cupidity when they made war, yet God, as we shall hereafter see more clearly, guided their hearts. So also he is said to command the heavens and the earth-not that the heavens, being without ears and reason, hear his voice, but because God powerfully moves and influences the heavens; for when he intends to punish us, he commands the heaven not to rain. This command of God the heaven executes, and the earth also obeys God; but there is no word of command given to them, — what then? it is God’s providence which is hid from us. It follows, —

McArther Bible Commentary

Merathaim … Pekod. This was a dramatic play on words emphasizing cause and effect. The first means "double rebellion" and named a region in southern Babylon near the Persian Gulf; the latter, meaning "punishment," was also in southern Babylon on the east bank of the Tigris River.

Bible Cross References

Isaiah 48:14 Ezekiel 23:23

Verse 22

Matthew Henry's Concise Bible Commentary

The forces are mustered and empowered to destroy Babylon. Let them do what God demands, and they shall bring to pass what he threatens. The pride of men's hearts sets God against them, and ripens them apace for ruin. Babylon's pride must be her ruin; she has been proud against the Holy One of Israel; who can keep those up whom God will throw down?

John Wesley's Bible Commentary

The land - Of Chaldea.

Bible Cross References

Jeremiah 4:19 Jeremiah 51:54

Verse 23

Matthew Henry's Concise Bible Commentary

The forces are mustered and empowered to destroy Babylon. Let them do what God demands, and they shall bring to pass what he threatens. The pride of men's hearts sets God against them, and ripens them apace for ruin. Babylon's pride must be her ruin; she has been proud against the Holy One of Israel; who can keep those up whom God will throw down?

John Calvin Bible Commentary

Here, in the first place, Jeremiah asks in astonishment how it happened that the hammer of the whole earth was broken, when it had before broken all nations. God afterwards gives an answer, even because “I am he who have taken Babylon.” The question availed to rouse the people to a greater attention. We neglect God’s judgments or are blind to them, even because we do not carefully consider them; for little things often excite us, when that which God works in an unusual manner is deemed by us as nothing. As then our apathy as to the works of God is so great, it is necessary to stimulate us. And this is what is done now by Jeremiah, when he says in astonishment,How? for he intimates that to cut down Babylon would be incredible, for no one could have thought that that monarchy could have ever fallen; for it had arrived to the highesteminence, and was surrounded on all sides by so many fortresses, that no danger could be feared. In short, all thought that Babylon could not be endangered without a concussion of heaven and earth.Then the Prophet here wonders at a thing unusual, and says, How is the hammer of all the earth broken and shattered to pieces?and then,How has Babylon become a waste among the nations? for it had subjugated to itself not only the neighboring nations, but the remotest parts of the earth. And in this manner he animated the faithful to entertain hope, lest they should despond, for the power of that monarchy was terrible.

McArther Bible Commentary

hammer of the whole earth. This described Babylon's former, conquering force; but God broke the hammer He had once used. The fact that God used Babylon as His executioner was no commendation of that nation (cf. Hab 1:6-7).

Bible Cross References

Jeremiah 51:20 Ezekiel 26:17

Verse 24

Matthew Henry's Concise Bible Commentary

The forces are mustered and empowered to destroy Babylon. Let them do what God demands, and they shall bring to pass what he threatens. The pride of men's hearts sets God against them, and ripens them apace for ruin. Babylon's pride must be her ruin; she has been proud against the Holy One of Israel; who can keep those up whom God will throw down?

John Calvin Bible Commentary

He then immediately answers in the person of God, I have ensnared thee, and therefore thou Babylon art takenHere God declares, that though it could not be possible that Babylon and its empire should fall through human means, yet its destruction was in his hand.Thou, he says,art taken, even becauseI ensnared thee; as though he had said, that the Chaldeans would not have to do with men, because he himself would carry on the war and guide and direct the Persians and the Medes, and also endue them with power: He would, in short, fight himself until he had overcome the Babylonians.When he says, thou knewest not,he not only reproves the insensibility of that people, but at the same time derides their security, as though he had said, “Thou thinkest thyself beyond the reach of harm, but thou wilt find that no one can escape my hand.” We now then perceive the meaning of the Prophet. It is indeed true that the unbelieving, when God punishes them for their wickedness, do not acknowledge his hand; but the Prophet means another thing, — that though Babylon trusted in its strength and feared nothing, it would yet be taken, because it could not evade the snares.He adds, Thou art found and therefore caught; and he states the reason, because she hadcontended with God. We shall presently explain how Babylon contended or litigated with or against God, even because God had taken under his protection and patronage the Israelites. This, then, is said with reference to the Church, as I shall presently explain more at large. It must be here briefly observed, that God so undertakes the cause of his people, as though he himself were injured, according to what he promises that they would be to him as the apple of his eye. (Zechariah 2:8.) It now follows, —

Bible Cross References

John Calvin Bible Commentary

But he immediately after removes this ground of despair, and says, Their redeemer is strongHe then sets thisstrong, חזק,chesek, in opposition to the verb used before,“prevailed” or ruled,החזיקו בם,echesiku beem,“prevailed” or domineered “over them,” so that they were stronger. But now, on the other hand, he calls theRedeemer of Israel strong; for were you only to consider, he seems to say, how great the power of Babylon is, you might despond; but can God, in the meantime, do nothing? Is there any power on earth which can overrule him? Since then their redeemer was strong, he would prove superior to the Chaldeans.He afterwards adds what is of the same import, His name is Jehovah of hosts;that is, neither Babylon nor all other nations have so much power as can resist the infinite power of God, for he is always like himself, and perfect; he is the God of hosts. He at length adds,Their strife by litigating he will litigate, or, by pleading he will plead the cause of his people, even so as tocut offor destroythe landThe verb,רגע,rego, means indeed sometimes to rest, and so almost all give this rendering, “so as to make to rest the land:” but as I take “land” and “the inhabitants of Babylon” to be the same, I doubt not but that this verb is to be taken here in its proper sense. Then it is,so as to cut off or destroy the land,and to make to tremble the inhabitants of Babylon. He then speaks of the Chaldeans in mentioning the land, and afterwards explains himself by adding, the inhabitants of Babylon.

McArther Bible Commentary

Redeemer. The OT concept of kinsmen-redeemer included the protection of a relative's person and property, the avenging of a relative's murder, the purchase of former property, and even the marriage of his widow (cf. Lev 25:25; Num 35:21; Rth 4:4).

Bible Cross References

Revelation 18:8 Job 19:25 Proverbs 23:11 Isaiah 14:3 Isaiah 43:14 Isaiah 47:4 Isaiah 49:25 Isaiah 51:22 Jeremiah 15:21 Jeremiah 31:11 Jeremiah 31:35 Jeremiah 32:18 Jeremiah 51:19 Jeremiah 51:36 Lamentations 3:58 Joel 2:11 Micah 7:9

Verse 35

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

McArther Bible Commentary

The sword is mentioned five times here (cf. Ezek. 21).

Bible Cross References

Isaiah 45:1 Jeremiah 47:6 Jeremiah 51:47 Daniel 5:1 Daniel 5:2 Daniel 5:7 Daniel 5:8 Hosea 11:6 Zechariah 11:17

Verse 36

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

John Wesley's Bible Commentary

Dote - Their soothsayers and wizards shall dote, not foreseeing what will be. Dismayed - Their hearts shall fail them when this day comes.

John Calvin Bible Commentary

He repeats the same thing, but in other words; and in the first clause he mentions diviners whom he before called wise men; and he calls them now by their true and proper name; for בדים, bedim, mean mendacious men as well as falsehoods. He then calls those now impostors to whom he conceded before the name of wise men. But when he called them wise men, he spoke according to the common opinion, and he was unwilling to contend with the Chaldeans as to the character of their wisdom: he, however, at the same time made known the impositions of those who boasted that they had a familiar intercourse with God and angels, whilst they pronounced by the stars what was to be.That art itself is indeed worthy of praise, were men to preserve moderation. But as the curiosity of men is insatiable, so they wandered here and there, and overleaped all limits, and thus perverted the whole order of nature. The Chaldeans, then, were not genuine, but, on the contrary, spurious astrologers.This is the reason why the Prophet calls them now liars; for we have before seen, that it was a mere imposition, when the Chaldeans held that the whole life of man is subject to the influence of the stars. Hence he exhorted the faithful to fear no dangers from the stars. It is then no wonder that the Prophet now charges all the diviners with falsehoods, who yet proudly arrogated to themselves the name of wise men, they shall be infatuated, he says. The verbיאל,ial, means indeed to begin, but inNiphal it means to become foolish, or to be infatuated.Then he says, The sword shall be on her valiant men; whom before he called chief men or princes,שרים, sherim, he now calls strong,גברים,geberim, or those who excelled in valor. The amount of the whole is, — that whatever wisdom Babylon arrogated to itself would become folly, and that the valor in which it prided, would vanish away. For he says, that they wouldbe broken in piecesThe verbחתת,chetat, means to be broken, but as we have elsewhere seen, it is often applied to the mind, and then it means to dread, or to be terrified. He then says, that the valiant would not be able to stand when the sword was upon them, for they would become, as it were, lifeless, or, at least, they would become so effeminate as to think of nothing but flight.

Bible Cross References

Isaiah 44:25 Jeremiah 49:22 Jeremiah 51:30 Nahum 3:13

Verse 37

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

John Wesley's Bible Commentary

Horses - Through they be full of chariots and horses, the enemy shall destroy them. Mingled people - People that were not native Chaldeans, but under their dominion.

Bible Cross References

Psalm 20:7 Psalm 20:8 Isaiah 45:3 Jeremiah 25:20 Jeremiah 25:24 Jeremiah 48:41 Jeremiah 51:4 Jeremiah 51:21 Jeremiah 51:22 Jeremiah 51:30 Ezekiel 30:5 Nahum 3:13

Verse 38

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

John Wesley's Bible Commentary

Dried - This phrase has a plain reference to Cyrus's stratagem used in the surprize of Babylon; one part of it was fortified by the great river Euphrates, which Cyrus diverted by cutting several channels, 'till he had drained it so low, that it became passable for his army; others think that a want of rain is here threatened.

John Calvin Bible Commentary

Here the same word is used in a different sense: he had often before used the word חרב,chereb,“sword;” but now by changing only a point, he uses it in the sense of waste, or drought.But as he mentions waters, the Prophet, no doubt, means drought; nor was it without reason that he mentioned this, because the Euphrates, as it is well known, flowed near the city, and it was also divided into many streams, so that there were many islands, as it were, made by the skill and hand of men. Thus the city was in no ordinary way fortified, for it was difficult of access, being on one side surrounded by so large a river: it had also trenches full of water, and it had many channels. But Cyrus, as Xenophon relates, when attempting to take the city, used the same contrivance, and imitated those who had fortified Babylon, but for a different purpose; for he diverted the streams, so that the river might be forded. Thus, then, he dried up that great river, which was like a sea; so that Babylon was taken with no great trouble. Cyrus, indeed, entered in by night, and unexpectedly invaded Babylon, while they were securely feasting, and celebrating a festival, as we find in the book of Daniel. However, the way by which Cyrus contrived to take the city was, by dividing the Euphrates into many streams. Hence it was, that the Prophet, in order that the Jews might see, as it were, with their own eyes, spoke nothing without reason, having not only predicted the slaughter and destruction of the city, but showed also the very way in which it was done, as though the event had been portrayed before them.The reason is added, because it is the land of carvings, or gravings. God, indeed, took vengeance on Babylon for other things, as it has before appeared; but the Prophet here speaks of carvings, that the Israelites might know that there is no certain salvation anywhere else except in the one true God, who had revealed himself to them. Jeremiah, in short, means, that when any country is destitute of God’s help, though it may excel in arms, in number, in wealth, and in wisdom, yet everything under heaven is of no avail without the blessing and favor of God. He has spoken of princes and of wise men, and he has named chariots, horses, and treasures, — all these have been mentioned for the purpose I have just stated, even to show, that were we supplied with all that may seem necessary to defend us, except God protected us, whatever the world may offer would be all in vain; for we shall at length find, that without God neither arms, nor chariots, nor wisdom nor counsel, nor any other helps, can avail us anything.It follows, that Chaldea gloried in imagesThe wordאימים, aimim, means terrors, and giants are called by this name inDeuteronomy 2:10, because they inspire terror by their aspect. But this name is no doubt applied to images, because they are only bugbears,des epovantailz, as we say in French.As then they are mere scarecrows, which only frighten children, they are calledאימים,aimim. And he says, that theygloried in,or doted on them — forהלל,elal, means both, inHithpael, as it is found here. It means to boast or to elate one’s-self, and also to be mad or to dote. Either sense would not be unsuitable to this place; for the unbelieving gloried in their idols, and at the same time were mad: yet the first meaning seems to me the best, that theygloried in their idols, as it is said inPsalm 47:7,“Let them perish who trust in images and glory in them.”Though the verb there is indeed different, yet the meaning is the same.It was not, indeed, without reason, that the Prophet reproaches the Chaldeans, that they gloried in their idols, because they thereby robbed God of his honor; for what is ascribed to idols is taken away from God. He intimates, in short, that the Chaldeans would be justly punished as guilty of sacrilege, because they had impiously transferred the glory of God to their own idols. And this passage teaches us, that when God is purely worshipped among us, and when true religion flourishes, it will be our best protection. We shall then be more impregnable than if we had all the power and wealth of the world: nothing can hurt us, if we give to God his due honor, and strive to worship him in sincerity and truth. It now follows, —

Bible Cross References

Revelation 16:12 Isaiah 44:27 Isaiah 46:1 Isaiah 46:6 Jeremiah 51:32 Jeremiah 51:36 Jeremiah 51:52

Verse 39

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

John Calvin Bible Commentary

The birds of the forest with the beasts of the forest,are rendered by some, “the satyrs with the fairies;” butאיים,aiim, as well asציים,tsiim, are, on the contrary, birds or beasts of the forest. Some renderאיים,aiim, “cats ” I hold no controversy as to these words — let there be a free judgment to every one; but, as we have elsewhere seen, the Prophet means birds and beasts of the forest, rather than satyrs and fairies. Then he adds,the daughters of the ostriches, rendered by some “of the owls;” but about this name also I will not contend. Some then renderיענה,ione, “owl,” and refinedly explain that “daughters” are mentioned, because these birds forsake their young, when they howl through want or famine; but this is fictitious. I then take the daughters of the ostriches or of the owls, according to the usual manner of the language, to mean the very birds themselves.The Prophets usually speak thus, when they give no hope. We have said before, that Babylon was not then so laid waste, but that men dwelt there, who afterwards lived in great luxury; for the city, under Cyrus and his son, was always populous; and then, after its revolt, it was again inhabited; and when Alexander subdued Asia, Babylon was full of people, and flourished in luxury and wealth; and when he died there, he left the city very opulent. We hence, then, conclude, that what Jeremiah declares here, was not immediately fulfilled. But as the light or moderate punishments which the unbelieving suffer now are certain preludes of final and eternal destruction; so the Prophets, when speaking of God’s vengeance, ever extend what they say to the last overthrow; and this also appears more clearly from the next verse, where it is said, —

Bible Cross References

Revelation 18:2 Isaiah 13:20 Isaiah 13:21 Isaiah 34:14 Jeremiah 25:12

Verse 40

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

John Wesley's Bible Commentary

No man - Cyrus only made them tributaries, and took away their government. But Seleucus Nicanor, a Grecian prince, utterly destroyed Babylon, so that in the time of Adrian the Roman emperor, there was nothing left standing of that great city.

John Calvin Bible Commentary

This verse confirms and explains the previous verse. But that the design of the Prophet may be more evident, we must remember what Jude in his epistle (Jude 7) says, that the destruction of Sodom is as it were a mirror in which we behold God’s vengeance on all the ungodly. God overthrew Sodom; but he does not proceed in the same way with other lands and nations; yet the same is the lot of all the unbelieving, of the despisers of God, and reprobates; for they are exposed to his vengeance, which they cannot escape, though it may be for a time suspended. When, therefore, the Prophet says now that Babylon would be overthrown, as Sodom was overthrown, he does not mean that this would be after seventy years, when taken by Cyrus and Darius, nor when retaken after its revolt, nor when taken by Alexander; for it remained a long time after this, even to the reign of Augustus Caesar. As, then, it has been so, it follows that our Prophet does not speak of its first, second, or third assault, but that he had in view what I have already stated, — that when God summons the wicked to judgment, it is a certain prelude of eternal and final destruction. His way with the godly is another; for though God may sink them down to the grave, nay, to the center of the earth, yet hope is still left them; hence their death is never like the destruction of Sodom. And to the same purpose is what we have already quoted from Isaiah,“Except a seed had been left us, we should have been as Sodom, and like to Gomorrah.” (Isaiah 1:9)That exception shows the difference between God’s children and the reprobate, even because he often delivers them from ruin.We now then understand the Prophet’s meaning when he says that Babylon would become desolate and solitary, so that no one would dwell there, nor remain;and thatfrom age to age, or from generation to generation.Moreover, we learn from what is here said, that the unbelieving are overwhelmed with despair even under the least punishment, because they see nothing but the vengeance of God; for though God does not immediately slay them, yet the least puncture denotes what impends over them; nay, he inflicts a deadly wound when he seems only to touch them lightly. There is then only one consolation, which can sustain us in our miseries, even to know that we are separated from the Sodomites through the mercy of God alone; because we have deserved the same destruction, and the Lord has spared us according to his infinite goodness. This, then, is the meaning, It follows, —

McArther Bible Commentary

As God overthrew Sodom. Cf. Jer 50:1. What befell Sodom (cf. Gen. 19) was sudden and total destruction, not like the Medo-Persian takeover, but like the future devastation that will overtake the final Babylon (cf. Rev. 17-18).

Bible Cross References

Luke 17:28 Romans 9:29 2 Peter 2:6 Jude 1:7 Genesis 19:24 Genesis 19:25 Isaiah 13:19 Jeremiah 49:18

Verse 41

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

McArther Bible Commentary

from the north. Medo-Persia in 539 B.C.

Bible Cross References

Isaiah 13:2 Jeremiah 6:22 Jeremiah 25:14 Jeremiah 50:3 Jeremiah 50:9 Jeremiah 51:27 Jeremiah 51:28 Daniel 5:26

Verse 42

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

John Calvin Bible Commentary

Jeremiah again speaks especially of armor, to intimate that the Babylonians would not be able to sustain the assault of their enemies. He then says that they would be armed with the bow and theshield;and adds, that they would becruel. It is certain that the Persians were very bloody; for it was a barbarous nation; and where barbarity rules, there is no feeling of mercy. Cyrus indeed wished to appear a magnanimous prince, and not a savage; but it is sufficiently evident that he was very cruel, though Xenophon in his Life speaks of him otherwise; but he is not a true historian, for he tells many false things in favor of Cyrus. But when any one reads all that has been recorded, he will readily find out that Cyrus was a barbarian, who delighted in slaughter and carnage.As to the Medes, they were given to luxuries, and were not a warlike nation. Darius, however, brought with him many princes, those whom he had overcome in uncultivated countries, and such as also possessed some valor. Though, then, the king of the Medes was effeminate as well as his people, yet he had with him many warlike men. And the same thing is expressed also by Isaiah; and you ought to compare this prophecy with that of Isaiah (Isaiah 13:17) for the two Prophets wholly agree, though Isaiah was dead when Jeremiah uttered this prophecy and wrote it.He says that their voice would betumultuous as the sea, or would sound or roar as the sea, when moved by some violent storm. And all these things were said, that the Babylonians might know that all their defenses would Be of no avail, when God should arm the Persians and the Medes for their destruction. For had that war been carried on only by men, the Chaldeans would have never thought that their enemies would be victorious; and doubtless they would have never been so, had not the Lord roused them and determined by their means to execute vengeance on the Chaldeans. He says that they would beprepared as a man for warInterpreters do not seem to me to understand the meaning of the Prophet; for though Jeremiah uses the word “prepared” in the singular number, yet he speaks of the whole people. But how does he say they would be prepared? evenlike a manHere he sets forth the union of the whole army, for they would all come to battle, like one man attacking his own enemy. It is indeed difficult for the minds of all to be so directed in battle, that they should unitedly attack an enemy and fight as it were with one hand, and that they should not look on one another, and yet make an united assault. This, then, is what the Prophet means when he says, that they would bepreparedagainst the Chaldeansas one man.He then adds, against thee, daughter of BabylonHe intimates that they would be not only sufficiently strong against ordinary enemies, but also against the city itself. For had not this been added, Babylon would have ever been considered as an exception; for it was deemed impregnable on account of the multitude of men, the height and breadth of its walls, its towers, and all other defenses. Now, then, God shows that though Babylon proudly exulted in its forces, and thought itself exempt from every danger, yet the Persians and the Medes would possess sufficient power by which they would easily overcome it. What follows I cannot finish today; it is therefore better to stop here.

Bible Cross References

Isaiah 5:30 Isaiah 13:17 Isaiah 13:18 Isaiah 47:1 Isaiah 47:6 Jeremiah 6:23 Jeremiah 8:16 Jeremiah 30:14 Jeremiah 47:3 Jeremiah 50:9 Jeremiah 50:14 Jeremiah 51:27 Ezekiel 26:3 Joel 2:5 Habakkuk 1:8

Verse 43

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

Bible Cross References

Jeremiah 6:24 Jeremiah 30:6 Jeremiah 49:24 Jeremiah 51:31

Verse 44

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

John Calvin Bible Commentary

We have explained nearly the same words in the last chapter; for the Prophet not only used the same similitude respecting the Humans, but also added all the words which are found here; nay, the Prophet brings forward nothing new to the end of the chapter, but only repeats what we have seen before. He first compares either Darius or Cyrus to a lion, who, at, the overflowing of Jordan, removes to another place. This passage, like the former, is indeed variously explained. Some read, “for the pride of Jordan.” But as it appears from other places that lions had their dens near the banks of Jordan, I have no doubt but that the Prophet here compares Cyrus to, a lion, forced to leave his own lair because of the inundation of that river. We know how savage a beast is the lion; but, when he is forced to change his dwelling and to move to another place, his fury rages the more. It is the same, then, as though he had said, that not any sort of lion would attack the Babylonians, but a lion furious through rage. He then adds, to the strong habitationWhen he spoke of the Idumeans, the allusion might have been to their country, which was elevated, and they had also mountains as their fortresses. But as Babylon was also strongly fortified, and nearly impregnable on account of fire various streams of the Euphrates, what the Prophet says is also suitable, thata lion wouldcome, though there were hindrances which might impede his course; for when a lion rambles, being not hungry nor forced by any necessity, he can turn here and there as he pleases; but when rage drives and constrains him, he will then surmount all obstacles. So also the Prophet says, that how confident soever Babylon might be in its fortresses, yet Cyrus would break through them, for he would be like a lion, who, at the overflowing of Jordan, removes elsewhere, as he can no longer find his wonted dwelling.We now perceive the meaning of the words, — that the Babylonians would have to do, not with an idle but a terrible enemy, and with one who would surmount all obstacles, as when fury excites a lion when necessity drives him as it were headlong. What follows is obscure. Some render the words thus, “When I shall make Israel to rest, then I will make them to flee from her.” In the former place (Jeremiah 49:19), we read “him,” in the singular,אריצנו,aritsnu; but here the Prophet uses the plural number, “them,”אריצם,aritsem; it is yet certain that the meaning is the same. Some, at the same time, apply this to theJews, that God would remove them from Babylon, purposing to give them rest, that is, by dwelling securely in their own country; but as there is no mention made here of his people, this view is forced and far-fetched. I omit other explanations, for the meaning of the Prophet seems to me to be simply this,When I shall make an irruption,or, after I shall have made them rest,I will make them to fleeHe speaks, as I think, of the Chaldeans; and the particleכי,ki, is to be taken as an adverb of time,when, orafter. It is, indeed, often a causative, but it has sometimes this meaning.Now, these two clauses may be thus explained: When I shall make an irruption,or, when I shall have made them rest; forרגע,rego, means both to break and to rest. It is here in the active or causative conjugation, inHiphil. If, then, we read, “After I shall have made them to rest,” the sense will be that the: Babylonians had been long tranquil, as there was no one who infested them or disturbed their peace; and we know that men having long rested in their idleness and sloth, become almost stupefied, so that they are touched with no fear. God then shows that the Babylonians were greatly mistaken, if they thought that the rest which they had previously enjoyed would be perpetual; for he would make them to flee from the city, though they had been long there in a tranquil state. The other sense is by no means unsuitable, “When I shall break,” or make an irruption, then all will flee away, that is, leave the city, which was before like a paradise. There is still no doubt but that the Prophet here denounces on the Babylonians a sudden overthrow, which would drive the people here and there in all directions.It now follows, Who is the chosen onewhom I shall set over her? God here in a manner deliberates as to the person whom he should make the leader of the war against the Chaldeans; and by these words he intimates that there would be ready for him the best general, and one especially active and also excelling in the art of war. And we know that even the unwilling are made to serve God, when he employs the ungodly as his scourges. In short, God shows that though the Babylonians might have brave leaders and most skillful in war, there yet would be prepared leaders, to whom he would commit the office of taking that city. And thus he teaches us at the same time that men are ruled by his hand, so that he chooses them according to his will and directs them to any work he pleases,Who is the chosen one, he says,whom I shall set over her? And he adds, and who is like me? Here the Prophet shows that the Babylonians in vain trusted in their own defenses; for after having tried all things, they would find that whatever was set up against God and his invincible power, would be mere smoke. This sentence often occurs; and however common it may appear, yet, if we examine ourselves, we shall find that the Holy Spirit does not so often enforce it without reason; for after we have confessed that none is equal to God or can add to his power, — as soon as any trial assails us, this confession vanishes, and we tremble as though God was nothing, and had no power to bring us help. Diffidence, then, which often creeps in when we are in difficulties or dangers, sufficiently shows that we do not attribute to God the praise due to his power. He does not then exclaim here, as in other places, without reason,Who is like me? as though he had said, that the Babylonians would foolishly seek auxiliaries here and there; for when they had made the utmost exertions, whatever they might think the most useful would all vanish away, so that they would be destitute of all remedies.He adds, And who will protest against me?Some give this frigid version,Who will prescribe tome the time? but they wholly pervert the meaning of the Prophet; for God in this place declares, that men would in vain contend or litigate with him. It is the same as if he had said, “Though all men were to rise up against, me, yet I will not allow them to litigate with me; and this they would also do in vain.” In short, God intimates that men would in vain clamor against his judgments, for he would nevertheless perform what he has decreed. He does not yet claim for himself that absolute power about which the sophists prattle, while they separate it from justice; but he intimates that the causes are not always manifest to men when he executes his judgments; for it is not without reason that the Scripture testifies that God’s judgments are a deep abyss; but by such an expression it is not meant that anything in God’s judgments is confused or in disorder, what then? even that God works in an extraordinary manner, and that hence his judgments are sometimes hidden from men.Then God briefly shows, that though the Babylonians were to dispute, and start many objections, all this would be useless, because he would execute what he had decreed, and that without debating. Let us then learn from these words, that when God’s works have the appearance of being unreasonable, we ought humbly to admire them, and never to judge them according to our computation; for God is not to be judged by us. Therefore, as I have already said, we are then only wise, when we humbly adore him in all his works, without disputing with him; for when we adduce all possible things, he will close our mouth with one word, and check all our presumption; nay, he will ever overcome us by being silent, for his justice will always overthrow whatever may come to our minds. But we must bear in mind what I have stated, that God never so acts by his absolute power as to separate it from his justice; for this would be as it were to wound himself; for these things are undivided, his power and justice, though justice often does not appeal however this may be, his sole and simple will is to us the rule of all justice. It follows, And who is that shepherd who will stand before me? He alludes to the similitude he had used, for he compared himself before to a lion. he says now, “Since I shall go against Babylon like a lion, what shepherd will dare to oppose me?” We see that there is to be understood a contrast, between a lion and a shepherd; for God would be like a lion to destroy Babylon; hence, by pastor, he denotes any adversary who might come forth to defend the Chaldean flock. It follows, —

Bible Cross References

Numbers 16:5 Job 41:10 Isaiah 46:9 Jeremiah 12:5 Jeremiah 30:21 Jeremiah 49:19 Jeremiah 50:15 Zechariah 11:3

Verse 45

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

Bible Cross References

Psalm 33:11 Isaiah 14:24 Jeremiah 49:20 Jeremiah 51:10 Jeremiah 51:11

Verse 46

Matthew Henry's Concise Bible Commentary

The redemption of God's people.

It is Israel's comfort in distress, that, though they are weak, their Redeemer is strong. This may be applied to believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Their Redeemer is able to keep what they commit to him; and sin shall not have dominion over them. He will give them that rest which remains for the people of God. Also here is Babylon's sin, and their punishment. The sins are, idolatry and persecution. He that will not save his people in their sins, never will countenance the wickedness of his open enemies. The judgments of God for these sins will lay them waste. In the judgments denounced against prosperous Babylon, and the mercies promised to afflicted Israel, we learn to choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

Bible Cross References

Isaiah 5:7 Isaiah 15:5 Jeremiah 10:10 Jeremiah 46:12 Jeremiah 49:21 Jeremiah 51:29 Jeremiah 51:54 Ezekiel 26:18 Ezekiel 27:28 Ezekiel 31:16