Jeremiah 51:44 44. And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not flow together any more unto him: yea, the wall of Babylon shall fall. 44. Et visitabo super Bel in Babylone, et extraham quod voravit ab ore ejus; et non confluent ad ipsum amplius gentes; etiam murus Babylonis cecidit.
God again declares that he would take vengeance on the idols of Babylon; not that God is properly incensed against idols, for they are nothing but things made by men; but that he might show how much he detests all superstitious and idolatrous worship. But he speaks of Bel as though it was an enemy to himself; yet God had no quarrel with a dead figure, void of reason and feeling; and such a contest would have been ridiculous. God, however, thus rises up against Bel for the sake of men, and declares that it was an enemy to himself, not because the idol, as we have said, of itself deserved any punishment.
But we hence learn how detestable was that corruption and that false religion. It appears evident from beathen writers that Bel was the supreme god of the Chaldean nation; nay, that idol was worshipped throughout all Assyria, as all testify with one consent. They thought that there had been a king skillful in the knowledge of the stars, and hence he was placed by erring men among the gods. But we learn from the prophets that this was a very ancient superstition; and it is hardly probable that there had been any king of this name — for otherwise Isaiah and Jeremiah, when predicting the ruin of this idol, would not have been silent on the subject. That common opinion, then, does not appear to me probable; but I think that on the contrary this name was given to the idol according to the fancies of men; for no reason can be found why heathen nations so named their false gods. It is indeed certain that divine honor was given to mortals by the Greeks and the Romans, and by barbarous nations. But the worship of Bel was more ancient than the time when such a thing was done. And in such veneration was that idol held, that from it they called some of their precious stones. They consecrated the eye-stone to the god of the Assyrians, because it was a gem of great price. (See Plin. lib. 37, chap. 10.)
Jeremiah, then, now declares that Bel would be exposed to God’s vengeance, not that God, as we have said, was angry with that statue, but he intended in this way to testify how much he abominated the ungodly worship in which the Chaldeans delighted. Nor did he so much regard the Chaldeans as the Jews; for I have often reminded you that it was a hard trial, which might have easily endangered the faith of the people, to think that the Chaldeans had not obtained so many and so remarkable victories, except God had favored them. The Jews might on this account have had some doubts respecting the temple and the law itself. As then the Babylonians triumphed when success accompanied them, it was necessary to fortify the minds, of the godly, that they might remain firm, though the Babylonians boasted of their victories. Lest the faithful should succumb under their trials, the prophets supplied a suitable remedy, which is done here by Jeremiah. God then declares that he would visit Bel; for what reason and to what purpose? that the Jews might be convinced that that idol could do nothing, but that they had been afflicted by the Babylonians on account of their sins. That true religion, then, might not be discredited, God testified that he would some time not only take vengeance on the Chaldeans themselves, but also on their idol, which they had devised for themselves; I will then visit Bel in Babylon
And he adds, and I will bring or draw out of his mouth what he has swallowed The word בעי, belo, means indeed what is devoured; but the Prophet refers here to the sacred offerings by which Bel was honored until that time. And there is no doubt but that many nations presented gifts to that idol for the sake of the Chaldean nation, as we find that gifts were brought from all parts of the world to Jupiter Capitolinus when the Roman empire flourished; for when the Greeks, the Asiatics, or the Egyptians, wished to obtain some favor, they sent golden crowns, or chandeliers, or some precious vessels; and they sought it as the highest privilege to dedicate their gifts to Jupiter Capitolinus. So, then, there is no doubt but that many nations offered their gifts to Bel, when they wished to flatter the Chaldeans. And hence the Prophet declares that when God visited that idol, he would make it disgorge what it had before swallowed. This is indeed not said with strict propriety; but the Prophet had regard to the Jews, who might have doubted whether the God of Israel was the only true God, while he permitted that empty image to be honored with so many precious offerings; for this was to transfer the honor of the true God to a dead figure. Then he says, I will draw out, as though Bel had swallowed what had been offered to it, — I will draw out from its mouth what it has swallowed Though the language is not strictly correct, yet we see that it was needful, so it might not disturb the minds of the Jews, that almost all nations regarded that idol with so much veneration.
He afterwards expresses his meaning more clearly by adding, the nations shall no more flow together We hence then see what he meant by the voracity of Bel, even because there was a resort from all parts to this temple, for the nations, seeking to ingratiate themselves with the Babylonians, directed their attention to their god. We, indeed, know that the temple of Bel remained even after the city was conquered; there is yet no doubt but that the predictions of Jeremiah and of Isaiah have been accomplished. For Isaiah says,
“Lie prostrate does Bel, Nebo is broken.” (Isaiah 46:1)
He names some other god, who is not made known by heathen writers; but it is sufficiently evident from this testimony that Bel was in high repute. He afterwards says that it would “be a burden to the beasts even to weariness.” We hence learn that Bel was carried away, not that it was worshipped by the Medes and the Persians, but because all the wealth was removed, and probably that idol was made of gold.
It afterwards follows, Even the wall of Babylon has fallen We have said elsewhere that this prophecy ought not to be restricted to the first overthrow of Babylon, for its walls were not then pulled down except in part, where the army entered, after the streams of the Euphrates had been diverted. However, the ancient splendor of the city still continued. But when Babylon was recovered by Darius, the son of Hystaspes, then the walls were pulled down to their foundations, as Herodotus writes, with whom other heathen authors agree. For Babylon had revolted together with the Assyrians when the Magi obtained the government; but when Darius recovered the kingdom, he prepared an army against the Assyrians who had resorted to Babylon; and their barbarous cruelty is narrated, for they strangled all the women that they might not consume the provisions. Each one was allowed to keep one woman as a servant to prepare food and to serve as a cook; but they spared neither matrons nor wives, nor their own daughters. For a time the Persians were stoutly repulsed by them. At length, through the contrivance of Zopyrus, Darius entered the city; he then demolished the walls and the gates, and afterwards Babylon was no better than a village. Then also he hung the chief men of the city, to the number of three or four thousand, which would be incredible were we not to consider the extent of the city; for such a slaughter would be horrible in a city of moderate size, even were men of all orders put to death. But it hence appears what an atrocious cruelty it must have been, when all the chief men were hung or fixed to crosses; and then also the walls were demolished, though they were, as it has been elsewhere stated, of incredible height and width. Their width was fifty feet; Herodotus names fifty cubits, but I rather think they were feet; and yet their feet were longer than common.
As, then, Jeremiah now says, that the wall of Babylon had fallen, there is no doubt but his prophecy includes this second calamity, which happened under Darius; and this confirms what I have referred to elsewhere. It now follows, —
Jeremiah 51:45
Jeremiah 51:45 45. My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD. 45. Exite e mediom ejus, popule mi, et serrate quisque animam suam ab exeandescentia irae Jehovae.
Here the Prophet exhorts the Israelites to flee from Chaldea and Assyria. Yet this exhortation was intended for another purpose, to encourage them in the hope of deliverance; for it was hardly credible that they should ever have a free exit, for Babylon was to them like a sepulcher. As then he exhorts them as to their deliverance, he intimates that God would be their redeemer, as he had promised. But he shows that God’s vengeance on Babylon would be dreadful, when he says, Flee from the indignation of God’s wrath.
We must, however, observe, that the faithful were thus awakened, lest, being inebriated with the indulgences of the Chaldeans, they should obstinately remain there, when God stretched forth his hand to them; for we know what happened when liberty to return was given to the Israelites — a small portion only returned; some despised the great favor of God; they were so accustomed to their habitations, and were so fixed there, that they made no account of the Temple, nor of the land promised them by God. The Prophet, then, that he might withdraw the faithful from such indulgences, says, that all who, in their torpor, remained there, would be miserable, because the indignation of God would kindle against that city. We now perceive the object of the Prophet.
It appears, indeed, but a simple exhortation to the Jews to remove, that they might not be polluted with the filth of Babylon, but another end is also to be regarded, proposed by the holy Prophet. This exhortation, then, contains in it a promise of return, as though he had said, that they were not to fear, because liberty would at length be given them, as God had promised. In the meantime, a stimulant is added to the promise, lest the Israelites should be delighted with the pleasures of Chaldea, and thus despise the inheritance promised them by God; for we know how great was the pleasantness of that land, and how great was the abundance it possessed of all blessings; for the fruitfulness of that land is more celebrated than that of all other countries. No wonder, then, that the Prophet so strongly urged the Jews to return, and that he set before them the vengeance of God to frighten them with terror, in case they slumbered in Chaldea. And he afterwards adds, —
Jeremiah 51:46
Jeremiah 51:46 46. And lest your heart faint, and ye fear for the rumour that shall be heard in the land; a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler. 46. Et ne forte mollescat cor vestrum, et timeatis in rumore (hoc est, ob rumorem) qui audietar in terra; veniet in anno rumor, et postea in anno (altero, subaudiendum est anno posteriore) rumor, et violentia in terra, et dominator super dominatorem.
Here the Prophet in due time anticipates a danger, lest the Jews should be disturbed in their minds, when they saw those dreadful shakings which afterwards happened; for when their minds were raised to an expectation of a return, great commotions began to arise in Babylon. Babylon, as it is well known, was for a long time besieged, and, as is usual in wars, every day brings forth something new. As, then, God, in a manner, shook the whole land, it could not be, especially under increasing evils, but that the miserable exiles should become faint, being in constant fear; for they were exposed to the wantonness of their enemies. Then the Prophet seasonably meets them here, and shows that there was no cause for them to be disturbed, whatever might happen.
Come, he says, and rise shall various rumors; but stand firm in your minds. Interpreters confine these rumors to the first year of Belshazzar; but I know not whether such a view is correct. I consider the words simply intended to strengthen weak minds, lest they should be overwhelmed, or at least vacillate, through trials, when they heard of grievous commotions.
But there is a doctrine here especially useful; for when God designs to aid his Church, he suffers the world to be, in a manner, thrown into confusion, that the favor of redemption may appear more remarkable. Unless, then, the faithful were to have some knowledge of God’s mercy, they could never endure with courageous minds the trials by which God proves them, and while Satan, on the other hand, seeks to upset their faith. There is the prelude of this very thing to be seen in the ancient people: God had promised to be their redeemer; when the day drew nigh, war suddenly arose, and the Medes and the Persians, as locusts, covered the whole land. We know what various evils war brings with it. There is, then, no doubt but that the children of God sustained many and grievous troubles, especially as they were exiles there; they must have suffered want, they must have been harassed in various ways. Now, as the event of war was uncertain, they might have fainted a hundred times, had they not been supported by this prophecy. But, as I have said, so now also God deals with his Church; for when a deliverer appears, all things seem to threaten ruin rather than to promise a joyful and happy deliverance. It is then necessary, that these prophecies should come to our minds, and that we should apply, for our own benefit, what happened formerly to our fathers, for we are the same body. There is, therefore, no reason for us at this day to wonder, if all things seem to get worse and worse, when yet God has promised that the salvation of his Church will ever be precious to him, and that he will take care of her: how so? because it is said, Let not your heart be faint, fear ye not when rumors arise, one after another; when one year brings tumults, and then another year brings new tumults, yet let not all this disturb your minds.
And Christ seems to allude to these words of the Prophet, when he says,
“Wars shall arise, and rumors of wars: be ye not troubled.” (Matthew 24:6)
These words of Christ sufficiently warn us not to think it strange, if the Church at this day be exposed to violent waves, and be tossed as by continual storms: why so? because it is right and just that our condition should be like that of the fathers, or at least approach to it. We now, then, understand the design of the Prophet, and the perpetual use that ought to be made of what is here taught.
He afterwards adds, Violence in the land, and a ruler upon or after a ruler. This refers to Cyrus, who succeeded Darius, whom some call Cyaxares. They, indeed, as it is well known, both ruled; but Darius, who was older, had the honor of being the supreme king. Afterwards Cyrus, when Darius was dead, became the king of the whole monarchy. And Darius the Mede lived only one year after Babylon was taken. But I doubt not but that the Prophet here bids the Jews to be of good courage and of a cheerful mind, though the land should often change its masters; for that change, however often, could take away nothing from God’s authority and government. It afterwards follows, —