--- title: "Commentary on Jeremiah and Lamentations, Volume 5" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 46 of 107 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/46/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 5, section 46. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/46/" --- # Commentary on Jeremiah and Lamentations, Volume 5 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 5 of 5. ## 46. Jeremiah 51:40 Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/46/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/46/#p-N [¶0] Jeremiah 51:40 40. I will bring them down like lambs to the slaughter, like rams with he goats. 40. Educam (ad verbum est, descendere faciam) eos tanquam agnos ad mactationem, tanquam arietes cure hircis. [¶1] This is a comparison different from the former, when the Prophet said that they would be like lions, but as to roaring only. But he now shows how easy would that ruin be when it should please God to destroy the Babylonians. Then as to their cry, they were like lions; but as to the facility of their destruction, they were like lambs led to the slaughter. God does not mean here that they would be endued with so much gentleness as to give themselves up to a voluntary death; but he means, that however strong the Babylonians might have previously been, and however they might have threatened all other nations, they would then be women in courage, and be led to the slaughter as though they were lambs or rams. [¶2] This is a comparison which occurs often in the prophets, for sacrifices were then daily made; and then the prophets considered the destruction of the ungodly as a kind of sacrifice; for as sacrifices were offered under the Law as evidences of piety and worship, so when God appears as a judge and takes vengeance on the reprobate, it is the same as though he erected an altar, and thus exhibited an evidence of the worship that is due to him; for his glory and worship is honored, yea, and celebrated by such sacrifices. Then the destruction of all the ungodly, as we have said, may be justly compared to sacrifices; for in such instances the glory of God shines forth, and this is what especially belongs to his worship. It at length follows, — ### Jeremiah 51:41 [¶4] Jeremiah 51:41 41. How is Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an astonishment among the nations! 41. Quomodo capta est Sesak, et comprehensa laus totius terrae? quomodo facta est Babylon in vastitatem (vel, in stuporem) inter curtetas gentes? [¶5] Here the wonder expressed by the Prophet tended to confirm what he had said, for he thus dissipated those things which usually disturbed the minds of the godly, so as not to give full credit to his predictions. There is indeed no doubt but that the godly thought of many things when they heard Jeremiah thus speaking of the destruction of Babylon. It ever occurred to them, “How can this be?” Hence Jeremiah anticipated such thoughts, and assumed himself the character of one filled with wonder — How is Shesbach taken? as though he had said, “Though the whole world should be astonished at the destruction of Babylon, yet what I predict is certain; and thus shall they find who now admit not the truth of what I say, as well as posterity.” [¶6] But he calls Babylon here Sheshach, as in Jeremiah 25. Some think it to be there the proper name of a man, and others regard it as the name of a celebrated city in Chaldea. But we see that what they assert is groundless; for this passage puts an end to all controversy, for in the first clause he mentions Sheshach, and in the second, Babylon. That passage also in Jeremiah 25 cannot refer to anything else except to Babylon; for the Prophet said, [¶7] “Drink shall all nations of God’s cup of fury, and after them the king of Sheshach,” [¶8] that is, when God has chastised all nations, at length the king of Babylon shall have his turn. But in this place the Prophet clearly shows that Sheshach can be nothing else than Babylon. The name is indeed formed by inverting the alphabet. Nor is this a new notion; for they had this retrograding alphabet in the time of Jerome. They put ת, tau, the last letter, in the place of א, aleph, the first; then ש, shin, for ב, beth, thus we see how they formed Shesbach. The ש, shin, is found twice in the word, the last letter but one being put for ב, beth, the first, letter but one; and then כ, caph, is put in the place of ל, lamed, according to the order of the retrograde alphabet. There is no good reason for what some say, that the Prophet spoke thus obscurely for the sake of the Jews, because the prophecy was disliked, and might have created dangers to them; for why did he mention Sheshach and then Babylon in the same verse? [¶9] Many understand this passage enigmatically; but there is no doubt but that that alphabet was then, as we have stated, in common use, as we have Ziphras, as they call it, at this day. In the meantime, though the Prophet was not timid, and encouraged his own people to confidence, it yet pleased God that this prophecy should in a manner be hidden, but not that it should be without evidence of its certainty, for we shall see in the last verse but one of this chapter that he commanded the volume to be thrown into the Euphrates, until the event itself manifested the power of God, which for a long time remained as it were buried, until the time of visitation which of which he had spoken. ### Prayer Lecture 190 ### Prayer [¶12] Grant, Almighty God, that since thou art pleased at this day to receive us for thy people, we may enjoy the same favor to the end, and be sheltered under thy wings; and though we deserve to be wholly cast away, yet, if thou chastise us for a time, deal with us with moderate severity, and chastise us in judgment, and not with extreme rigor; and then, after darkness, let thy serene face appear, until we shall at length enjoy that full light to which thou invitest us daily through Christ Jesus our Lord. — Amen. ### Jeremiah 51:42 [¶14] Jeremiah 51:42 42. The sea is come up upon Babylon: she is covered with the multitude of the waves thereof. 42. Ascendit contra Babylonem mare, multitudine fluctuum ejus cooperta est (vel, obruta.) [¶15] THE Prophet here employs a comparison, in order more fully to confirm his prophecy respecting the destruction of Babylon; for, as it was incredible that it could be subdued by the power or forces of men, he compares the calamity by which God would overwhelm it to a deluge. He then says that the army of the Persians and of the Medes would be like the sea, for it would irresistibly overflow; as when a storm rises, the sea swells, so he says the Medes and the Persians would come with such force, that Babylon would be overwhelmed with a deluge rather than with the forces of men. We now then understand the Prophet’s meaning, when he says that Babylon would be covered with waves when the Medes and the Persians came It then follows, — ### Jeremiah 51:43 [¶17] Jeremiah 51:43 43. Her cities are a desolation, a dry land, and a wilderness, a land wherein no man dwelleth, neither doth any son of man pass thereby. 43. Erunt urbes ejus in vastitatem, terra deserti et siccitatis (aut, vastitatis) terra; non transibit per eam quisquam (onmis homo,) et non habitabit in illa quisquam (et non transibit in illa, hoc est, per illam) filius hominis. [¶18] He repeats what he had previously said, but we have before reminded you why he speaks so largely on a subject in itself not obscure. For he might have comprehended in a few words all that he had said in the last chapter and also in this; but it was difficult to convince men of what he taught — it was therefore necessary to dwell at large on the subject. [¶19] He says now that the cities of Babylon, that is, of that monarchy, would become a desolation. He seems to have hitherto directed his threatenings against the city itself; but now he declares that God’s vengeance would extend to all the cities under the power of the Chaldean nation; and he speaks at large of their desolation, for he says that it would be a land of desert, a land of drought, or of filthiness, so that no one would dwell in it. And though he uses the singular number and repeats it, yet he refers to cities, Pass through it shall no man, dwell in it shall no man He indeed speaks of the whole land, but so that he properly refers to the cities, as though he had said, that so great would be the destruction, that however far and wide the monarchy of Babylon extended, all its cities would be cut off. It afterwards follows, —