Jeremiah 50:13 13. Because of the wrath of the LORD it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. 13. Ab indignatione Jehovae non habitabitur (hoc est, praee indignatione, aut, propter indignationem,) et erit vastitas tota; quisquis transierit per Babylonem stupebit, et sibilabit super omnibus plagis ejus.
Jeremiah again repeats that the destruction of Babylon would be an evidence of God’s vengeance, because the Chaldeans had unjustly raged against the Church. But the name of God seems also to have been designedly mentioned, that the faithful might more readily receive this prophecy: for had they thought that what Jeremiah said came from man, they would have hardly believed his words, for what he said exceeded the comprehension of men. He then mentioned the indignation of God, that the faithful might know that it was absurd to form an opinion concerning the ruin of Babylon according to the present aspect of things, because God would do a work there beyond the common course of things.
He then says, that it would become a waste, so that every one passing through it would be astonished, and yet would not pity it. This way of speaking often occurs in the Prophets, when they wish to describe a waste exceeding what is common. In the meantime, what follows ought to be noticed, that this arrangement would excite no commiseration, but rather mockery, which the Prophet denotes by the word hissing. It then follows, —
Jeremiah 50:14
Jeremiah 50:14 14. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the LORD. 14. Ordinate contra Babel per circuitum; quicunque tenditis arcum projicite (vel, jaculamini) super earn, (contra eam,) ne parcatis sagittee; quia contra Jehovam scelerat egit.
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 order against 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 or shoot 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 had acted 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, —
Jeremiah 50:15
Jeremiah 50:15 15. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the LORD: take vengeance upon her; as she hath done, do unto her. 15. Vociferamini contra eam per circuitum; dedit manum suam; ceciderunt fundamenta ejus, diruti sunt muri ejus, quia ultio Jehovae haec; ultionem sumite de ea; quemadmodum fecit, facite ei.
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 hand By 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 had given 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 the walls would be overthrown, together with their foundations But as it was a thing difficult to be believed, he again adds a confirmation, that it would be the 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 done to 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, —