--- title: "Commentary on Jeremiah and Lamentations, Volume 5" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 29 of 107 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/29/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 5, section 29. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/29/" --- # Commentary on Jeremiah and Lamentations, Volume 5 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 5 of 5. ## 29. Jeremiah 50:22 Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/29/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/29/#p-N [¶0] Jeremiah 50:22 22. A sound of battle is in the land, and of great destruction. 22. Vox praelii in terra et contritio magna. [¶1] The Prophet continues the same style of speaking, for he says that there would be the voice or the sound of battle Could he rouse up the Medes and the Persians? not indeed by his own power, but here he exalts the efficacy of his doctrine; as though he had said, that the vengeance he denounced on the Babylonians would be in readiness when the time came, as Paul says that the ministers of the gospel had vengeance ready at hand for all those who despised it. We now then see why the Prophet mentions the word battle, and says that breaking, or ruin, would be great in the land. It now follows, — ### Jeremiah 50:23-24 [¶3] Jeremiah 50:23-24 23. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! 23. Quomodo excisus est et contritus malleus universes terrae? quomodo redacta est (fuit) in vastitatem Babylon inter gentes? 24. I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the LORD. 24. Illaqueavi to, atque etiam (vel atque, ideo, גם, hic ponitur loco rationalis particuloe, ideo) capta es Babylon, et tu nescivisti; inventa es atque adeo deprehensa, quoniam contra Jehovam to miscuisti (litigasti.) [¶4] 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 highest eminence, 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. [¶5] 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. [¶6] He then immediately answers in the person of God, I have ensnared thee, and therefore thou Babylon art taken Here 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 because I 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. [¶7] 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. [¶8] He adds, Thou art found and therefore caught; and he states the reason, because she had contended 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, — ### Jeremiah 50:25 [¶10] Jeremiah 50:25 25. The LORD hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord GOD of hosts in the land of the Chaldeans. 25. Aperuit Jehova thesaurum suum, et protulit vasa irae suae, quia opus hoc Domini, Jehovae exercituum, est in terra Chaldaeorum. [¶11] The Prophet here expresses more clearly what he bad touched upon, even that this war would not be that of the Persians, but of God himself. He then says, that God had opened his treasure, even because he has various and manifold ways and means, which cannot be comprehended by men, when he resolves to destroy the ungodly. That monarchy was impregnable according to the judgment of men; but God here says that he had hidden means by which he would lay waste Babylon and reduce it to nothing. Then what is by a similitude called the treasure of God, means such a way as surpasses the comprehension of men, that is, when God executes his judgments in a way hidden and unexpected. [¶12] As, then, the faithful could hardly conceive what Jeremiah said, he raises up their thoughts to God’s providence, which ought not to be subjected to human judgment; for it is absurd in men to judge of God’s power according to the perceptions of the flesh; it is the same as though they attempted to include heaven and earth in the hollow of their hand. God himself says, that he takes heaven and earth in the hollow of his hand. When, therefore, men seek to comprehend the power of God, it is like a fly attempting to devour all the mountains. Hence the Prophet reproves this presumption to which we are all by nature inclined, even to determine according to the comprehension of our minds what God is about or ought to do, as though his power were not infinite. [¶13] This is the reason why the Prophet says, God hath opened his treasury; and then, he hath thence brought forth the instruments of his wrath, that is, from his treasury, even in a way and manner which was then incomprehensible. And subjoined is the reason, Because this is the work of God alone, the God of hosts, in the land of the Chaldeans Here the Prophet briefly concludes, intimating, that the faithful ought quietly to wait until what he taught came to pass, even because it was the work of God. And there is nothing more absurd than for men to seek to measure God’s power, as it has been said, by their own judgment. It follows, — but I cannot explain the verse now. ### Prayer Lecture 182 ### Prayer [¶16] Grant, Almighty God, that since thou hast been pleased to set before us thy judgments on the unbelieving, we may not only fear thee, but also learn to cast on thee the hope of our salvation, so that we may make progress in the truth, that we may neither be insensible as to thy threatenings, nor tremble in our extreme evils, but so learn to raise up to thee our eyes, that we may, during the whole course of our life, call on thee through Christ Jesus our Lord. — Amen. ### Jeremiah 50:26 [¶18] Jeremiah 50:26 26. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. 26. Venite contra eam a fine, aperite apothecas ejus, calcate earn tanquam acervos, et disperdite eam, ne sint ei reliquiae. [¶19] The Prophet again addresses the Persians and the Medes, and encourages them to come against Babylon. We stated yesterday that the prophets are went to speak with authority, because they sustained the person of God; and we mentioned how necessary this mode of speaking was, for the world does not acknowledge that God speaks effectually. [¶20] Then he says first, Come ye against her; and then, Open her storehouses The word מאבס, meabes, means a cornhouse or a repository of any kind: hence some render it “granaries.” But it seems to me that the word is thus too much restricted, for the Prophet no doubt speaks of the treasures of Babylon. Now storehouses, (apothecas,) the Greeks call those repositories which contain all sorts of things, not only wine and oil, but goods of merchants, and also money. We call them in French, Arrieres-boutiques, or, magasins. But this word is to be extended to wine, to every kind of fruit, and then to treasures, and also to arms; for they were repositories of arms, of weapons of every kind. It is the same as though Jeremiah had said, that nothing would be so hidden among the Chaldeans but that the Medes and the Persians would find it out. [¶21] He then adds, Tread her as heaps. The word ערמים, oremim, means not heaps of stones, but on the contrary, of sheaves. Then he intimates that the Persians and the Medes would act cruelly, and tread them as corn is trodden on the floor. He lastly says, Destroy her utterly, that there way be to her no remnant He seems indirectly to set this in contrast with what God promised always to his people, that there would be some remnant, he then says that nothing would remain when God had executed his vengeance on the Chaldeans. The sum of what is said is, that the punishment of which the Prophet speaks would be such as would obliterate the very name of the Babylonian monarchy. This, as we said yesterday and also previously, was not completed in one day. But when the Prophets speak of God’s judgments, they do not regard only the preludes, but their words extend to the last judgment that awaits all the reprobate. It now follows, —