--- title: "Commentary on Jeremiah and Lamentations, Volume 5" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 25 of 107 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/25/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 5, section 25. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/25/" --- # Commentary on Jeremiah and Lamentations, Volume 5 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 5 of 5. ## 25. Jeremiah 50:8 Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/25/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/25/#p-N [¶0] Jeremiah 50:8 8. Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks. 8. Fugite e medio Babylonis, et e Chaldaea egredimini, et sitis tanquam hirci ante gregem. [¶1] This verse confirms the exposition which I have given; for God does not now reprove his people, nor does he condemn their sins; but on the contrary, he exhorts them to entertain good hope, though they were overwhelmed with extreme miseries, he then pursues the same subject when he bids them to flee from Babylon and to go forth from Chaldea; for he promises deliverance to the faithful, and at the same time reminds them of the coming ruin of the Chaldean empire, so that they who went the farthest off would best consult their own safety. For the Prophet intimates that all found in Chaldea would be exposed to the violence of enemies; hence he bids them to flee and to go forth quickly. But as I have before said, he promises a free exit to the Jews; for he would have in vain exhorted them to depart had they been shut up, for we know that they had been confined as within inclosures. Had they then been thus captives, the Prophet would have spoken in mockery by saying to them, Flee and go forth But he shows that their captivity would not be perpetual, because God would remove all obstacles and open a way for the miserable exiles to return to their own country. [¶2] He bids them to be as he-goats before the flocks: by which he means that they were to hasten with all confidence. For the he-goats possess more boldness than sheep, and they go before the flock because no fear restrains them. So God takes away every fear of danger from the Jews when he bids them to be as he-goats before the flock; as though he had said that they were no more to fear, lest the Chaldeans should punish them for avowing their wish to return to their own country; for it was a capital offense to speak of their return as long as the Chaldeans ruled over the Jews. But God now promises a change, for he would dissipate the terror by which they had been for a time restrained. It follows, — ### Jeremiah 50:9 [¶4] Jeremiah 50:9 9. For, lo, I will raise and cause to come up against Babylon an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: their arrows shall be as of a mighty expert man; none shall return in vain. 9. Quia ecce ego excito (excitans, ad verbum, et adducens) et adduco super Babylonem congregationem gentium magnarum e terra aquilonis, et ordinabunt contra eam (aciem scilicet.) unde capietur; sagittae ejus tanquam fortis prudenter agentis; non redibit frustra, [¶5] 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 pronoun אנכי, anki, is here emphatical,) I am he, says God, who rouse and bring, and then he adds, an, assembly of great nations The 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. [¶6] 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. [¶7] It follows, thence taken shall be Babylon. The word משם, 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. [¶8] 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. [¶9] 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 word שכל, 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 vain Those 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 them valiant 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, — ### Jeremiah 50:10 [¶11] Jeremiah 50:10 10. And Chaldea shall be a spoil: all that spoil her shall be satisfied, saith the LORD. 10. Et erit Chaldaea in praedam; quicunque praedati fuerint ipsam, saturabuntur, dicit Jehova. [¶12] Here he mentions the effect of the victory, that he might more fully confirm what he had said; for it is sometimes the case, that they who are conquered flee to their cities. The country is indeed laid waste, but the enemies depart with their spoils. But the Prophet here says, that the whole of Chaldea would be plundered: he further adds, that the plunderers would be satiated, as though he had said, “The enemies shall not only seize on all sides, as it sometimes happens, on what may fall into their hands, but they shall heap together all the treasures of Chaldea until they shall be satiated.” He means, in short, that Chaldea would be wholly emptied; for these two things ought to be deemed as set in opposition the one to the other, — that the enemies would be filled to satiety, and that the Chaldeans would be reduced to poverty. Then the satiety of which the Prophet speaks, implies that the Chaldeans would be brought to extreme penury and want. It follows, — ### Jeremiah 50:11-12 [¶14] Jeremiah 50:11-12 11. Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls; 11. Certs laetati estis (in futuro quidem tempore, laetabimini,) et exultabitis quum diripietis haereditatem meam; multiplicabimini (hoc est, augescetis) tanquam vitula herbae, et hinnietis tanquam equi fortes: 12. Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hinder most of the nations shall be a wilderness, a dry land, and a desert. 12. Pudefacta est mater vestra valde, erubuit genitrix vestra; ecce postremum gentium, desertum, vastitas, solitudo. [¶15] 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, or of the grass; for some think that the word is used for דשאה, deshae; but some render it, “herbified,” or fed on grass; while others derive the word from דוש, 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; for אבירים, abirim, sometimes mean bulls, and sometimes strong horses; and the verb צהל, tzal, means to cry aloud, but is taken sometimes in the sense of neighing, as we have seen in Jeremiah 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. [¶16] 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. ### Prayer Lecture 180 ### Prayer [¶19] Grant, Almighty God, that though we cease not daily to provoke thy wrath by our many sins, we may yet, with confidence, flee to thy mercy, and that though thou seemest for a time to cast us away, we may not yet cast away hope, founded on thy eternal word, but that, relying on that Mediator in whom we always find the price of expiation, we may not hesitate to call on thee as our Father; and may we, in the meantime, find thee by experience to be such towards us, so that we may cheerfully look forward to that celestial inheritance, which has been obtained for us by the blood of thy only-begotten Son. — Amen. ### Lecture one hundred and eighty first [¶21] WE explained yesterday why the Prophet denounced shame and reproach on the Babylonians, even because they had arrogantly exulted over the children of God. And he says that Babylon would be the extremity of the Nations. [¶22] The Chaldeans had flourished in power and wealth, and possessed the empire of the East. It was then an extraordinary revolution to be reduced to the lowest condition, to be, as it were, the dregs of all the nations. And to the same purpose he adds, a barren land, a desert, and a solitude It now follows, —