---
title: "Commentary on Jeremiah and Lamentations, Volume 5"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 49 of 107
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/49/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 5, section 49. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/49/"
---

# Commentary on Jeremiah and Lamentations, Volume 5

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 5 of 5.

## 49. Jeremiah 51:51

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/49/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/49/#p-N

[¶0] Jeremiah 51:51 51. We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the LORD’S house. 51. Pudefacti sumus, quia audivimus opprobrium; operuit igno minia facies nostras, quia venerunt extranei in sanctuaria domus Jehovae.

[¶1] It is thought that these words were spoken by the Prophet to the faithful, to confirm them as to their return. But I rather think that they were spoken by way of anticipation. They who think that they were spoken as a formula to the Israelites, that they might with more alacrity prepare themselves for their return, suppose a verb understood, “Say ye, we are confounded (or ashamed), because we have heard reproach;” even that sorrow would wound the minds of the faithful, to the end that they might nevertheless go through all their difficulties. But as I have said, the Prophet here repeats what the faithful might have of themselves conceived in their own minds; and he thus speaks by way of concession, as though he said, “I know that you have in readiness these words, ‘We are ashamed, we are overwhelmed with reproaches; strangers have entered into the sanctuary of God: since the temple is polluted and the city overthrown, what any more remains for us? and doubtless we see that all things supply reasons for despair.’”

[¶2] As, then, the thoughts of the flesh suggested to the faithful such things as might have dejected their minds, the Prophet meets them and recites their words. He then says, as in their person, We are confounded, because we have heard reproach; that is, because we have been harassed by the reproaches of our enemies. For there is no doubt but that the Chaldeans heaped many reproaches on that miserable people; for their pride and their cruelty were such that they insulted the Jews, especially as their religion was wholly different. As, then, the ears of the people were often annoyed by reproaches, the Prophet declares here that they had some cause according to the flesh, why they could hardly dare to entertain the hope of a return.

[¶3] To the same purpose is what he adds, Shame hath covered our faces, because strangers have come into the sanctuaries of Jehovah For it was the chief glory of the chosen people that they had a temple where they did not in vain call upon God; for this promise was like an invaluable treasure,

[¶4] “I will dwell in the midst of you; this is my rest, here will I dwell.” (Psalm 132:13, 14)

[¶5] As, then, God was pleased to choose for himself that throne and habitation in the world, it was, as I have said, the principal dignity of the people. But when the temple was overthrown, what more remained for them? it was as though religion was wholly subverted, and as though God also had left them and moved elsewhere; in short, all their hope of divine aid and of salvation was taken away from there.

[¶6] We now, then, understand why the Prophet speaks thus according to the common thoughts of the people, even that they were covered with shame, because strangers had come into God’s sanctuaries; for that habitation, which God had chosen for himself, was polluted. And he says “sanctuaries,” in the plural number, because the temple had many departments, as the tabernacle had; for there was rite vestibule or the court where they killed the victims; and then there was the holy place, and there was the holy of holies, which was the inner sanctuary. It was then on this account that he said that the sanctuaries of the house of God were possessed by strangers; for it was a sad and shameful pollution when strangers took possession of God’s temple, where even the common people were not admitted; for though the whole of the people were consecrated to God, yet none but the priests entered the temple. It was therefore a dreadful profanation of the temple, when enemies entered it by force and for the sake of degrading it. What then remained for the people, except despair?

[¶7] “This is your glory,” said Moses, “before all nations; for what people so noble, what nation so illustrious, as to have gods so near to it!” (Deuteronomy 4:6-8)

[¶8] When, therefore, God ceased to dwell familiarly with the Jews, all their glory fell, and they were overwhelmed with shame. But after the Prophet recited these complaints, he immediately subjoins a consolation, —

### Jeremiah 51:52

[¶10] Jeremiah 51:52 52. Wherefore, behold, the days come, saith the LORD, that I will do judgment upon her graven images: and through all her land the wounded shall groan. 52. Propterea ecce dies veniunt, dicit Jehova, et visitabo super sculptilia ejus; et in tota terra ejus clamabit vulneratus (vel, occisus, hoc nomen חלל, jam soepius vidimus.)

[¶11] The design of the Prophet is, as I have reminded you, to raise up the minds of the godly that they might not succumb under their trials, on seeing that they were exposed to shame and were destitute of all honors. He then says that the time would come when God would take vengeance on the idols of Babylon. And thus God claims for himself that power which seemed then to have almost disappeared; for the temple being overthrown, the Babylonians seemed in a manner to triumph over him, as God’s power in the temple was overcome. Then as the ruin of it, as we have said, seemed to have extinguished God’s power, the Prophet applies a remedy, and says that though the temple was overthrown, yet God remained perfect and his power unchangeable. But among other things he bids the faithful patiently to wait, for he invites their attention to the hope of what was as yet hidden.

[¶12] We now see how, these things, agree, and why the Prophet uses the particle “therefore,” לכן, laken: Therefore, behold, the days are coming, that is, though ye are confounded, yet God will give you a reason for glorying, so that ye shall again sing joyfully his praises. But he says, “the days will come;” by these words he reminds us that we are to cherish the hope of the promises until God completes his work; and thus he corrected that ardor by which we are seized in the midst of our afflictions, for we wish immediately to fly away to God. The Prophet, then, here exhorts the faithful to sustain courage until the time fixed by God; and so he refers them to God’s providence, lest they assumed too much in wishing him to act as their own minds led them. Come then shall the days when I shall visit the graven images of Babylon; and groan or cry, etc.; for the word אנק, anak, means to cry. Some render thus, “groan shall the wounded;” and they render the last word “wounded,” because they think it improper to say that the slain cry or groan. But the Prophet means that the cry in that slaughter would be great, that is, that while the Babylonians were slain, a great howling would be everywhere. It follows, —

### Jeremiah 51:53

[¶14] Jeremiah 51:53 53. Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, saith the LORD. 53. Si ascenderit Babylon in coelos, et si munierit excelsum fortitudinis sum (vel, munierit fortitudinem suam in excelso, quod mihi magis placet,) a me venient vastatores ei, dicit Jehova.

[¶15] The Prophet again teaches us, that however impregnable Babylon might be, there was yet no reason to fear but that God would be its judge; for it is by no means right to measure his power by our thoughts. And nothing does more hinder or prevent us from embracing the promises of God, than to think of what may be done naturally, or of what is probable. When, therefore, we thus consult our own thoughts, we exclude the power of God, which is superior to all the means that may be used.

[¶16] Hence the Prophet says here, that though Babylon ascended above the heavens, and in the height fortified strength for itself, yet from me, he says, shall come wasters to it There is to be understood here a contrast between God and men; for if there be a contest between men, they fight one with another; but the way of God is different, for he can thunder from heaven, and thus lay prostrate the highest mountains. We now, then, perceive the purpose of the Prophet by saying, that desolators would come from God to destroy Babylon, were it to ascend above the clouds. It follows, —

### Jeremiah 51:54

[¶18] Jeremiah 51:54 54. A sound of a cry cometh from Babylon, and great destruction from the land of the Chaldeans: 54. Vox clamoris e Babylone, et confractio magna e terra Chaldaeorum.

[¶19] Jeremiah in a manner exults over Babylon, in order that the faithful, having had all obstacles removed or surmounted, might feel assured that what the Prophet had predicted of the fall of Babylon would be confirmed, he then brings them to the very scene itself, when he says, that there would be the voice of a cry from Babylon, and that there would be great breaking or distress from the land of the Chaldeams

[¶20] We, at the same time, may render שבר, shober, here “crashing,” so that it may correspond with the previous clause: he had said, The voice of a cry from Babylon; now he says, a crashing from the land of the Chaldeans They call that sound crashing, which is produced by some great shaking; as when a great mass falls, it does not happen without a great noise. This, then, is properly what the Prophet means. We have already stated why he used these words, even that the faithful might have before their eyes the event itself, which as yet was incredible. It follows, —