Commentaries on the rest of the Bible (~45 volumes)

We explained in the last Lecture the verse in which God declared that he would punish the king of Babylon and his people for their cruelty towards the Israelites. We said that this was addressed peculiarly to the elect, for many of the people perished without the hope of salvation. But God intended in the meantime to shew his care for the remnant; and for this reason he defined the time of exile, and predicted that he would be an enemy to the Babylonians, for he would undertake the cause of his people.

One thing I did not explain, that is, what the Prophet says of eternal reproaches. Now, it seems that this was not fulfilled; for though after seventy years Babylon was taken and was reduced to a state of subjection, yet the city itself remained safe, and for many ages was celebrated for its great splendor. The Prophet, then, seems to have exceeded the limits of truth in speaking of these desolations; for such did not take place when the city was taken by the Medes and Persians. But, as we have said elsewhere, we ought not to restrict to one time what is said in many places by the prophets respecting the destruction of Babylon; for it pleased God, in various ways and at different times, to execute his vengeance on that people; and it appears evident from history that it would have been better for the Babylonians to have perished at once than to have undergone so many calamities. For in a short time after the people revolted from the Persians, the city was recovered by the contrivance and craft of Zopyrus; the nobles were then reduced into slavery, so that no dignity remained. It was afterwards taken by Alexander; and after that Seleucus obtained possession of it. On its ruins were then built the city Ctesiphon, and at length it gradually decayed. But no change occurred without a great diminution of the city's opulence; and nothing more disgraceful could have happened to it than for those who were in authority to be taken and hung on gibbets, as Zenophon and other historians relate.

We now, then, see how this passage, and others like it, are to be understood; for God does not speak only of one time of vengeance, but he includes all those judgments by which he vindicated the wrongs done to his people. It now follows, —

13. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations.

13. Et adducam super terram illam omnes sermones meos quod loquutus sum super eam, quicquid scriptum est in libro hoc, quod prophetavit Jeremias super omnes gentes (vel in quo prophetavit, si placeat referre ad librum.)

He confirms what he had said before when he says, that he would bring all his words on the Chaldeans; that is, that he would give effect to all the prophecies, so that it would be evident that Jeremiah had foretold nothing rashly, and that God had not in vain threatened them by the mouth of his servant. Such is the meaning, and hence we see what the Prophet intimates when he says, that God would bring all his words, for he had then spoken. But as the ungodly regard whatever is brought forward in God's name as a matter of sport and mockery, and boldly deride all threatenings, to bring words means the same thing with proving by events that God does not terrify men without accomplishing his words; in short, to bring words is to prove their authority. And, as I have said, the expression has a reference to the insensibility of men who give no credit to God's words until they are convinced by their accomplishment; for they think that the air only is beaten, and thus they are not touched by any fear. But God proves the power of his word when he executes what he has predicted.

We then see that the Prophet intends nothing else in this verse than to confirm what he had said before. And he speaks of Chaldea and says, upon that land

And we must at the same time notice another form of speaking; for God says, that he had pronounced these words; he afterwards says, that Jeremiah was his minister, and as it were his herald; and he calls him also a scribe or a writer. God then here declares that he was the author of all that Jeremiah had brought forward; and yet he leaves his own office to his minister, for it is necessary to secure authority to the prophets; otherwise, except God visibly descended from heaven, men would either indiscriminately admit what might be said, and without judgment receive falsehood and truth, or they would become wholly hardened, so as to give no credit to prophetic instruction. He says, whatsoever is written in this book The Prophet no doubt wrote down a summary of what he had delivered; for as we have said elsewhere, it was usual with the prophets, after they had spoken at large to the people and preached diffusely, to affix a short summary to the doors of the Temple. This volume then is what Jeremiah calls the book, which was composed from his public addresses. It might in common language be called a summary. Then he adds, in what, or, "what he prophesied,"¹ in order to shew that he meant what he had before said; and so it might be rendered, that is, what he prophesied; but the other exposition is not unsuitable, in which Jeremiah hath prophesied against all the nations It follows, —

14. For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.

14. Quia fecerunt in illis (vel, quia coegerunt eos) in servitutem etiam ipsi, gentes multae (vel, robustae, vel, validae) et reges magni; et rependam illis secundum actionem suam et seceundum opus manuum ipsorum.

The beginning of the verse is obscure. When the verb vd, obed, is followed by v, beth, they think that it is to be taken actively, and rendered, to force or drive to bondage. It means properly, to serve; but they think that found as here it is a transitive verb. Some render it, "they employed them;" but this is frigid and ambiguous; for friends may be said to employ one another, when the work is mutual; hence the meaning is not sufficiently expressed. But the meaning may be given by a paraphrase, that they "forced them into bondage." Still the meaning of the Prophet is not yet sufficiently clear; for vdv, obedu, may be taken either in the past or future tense. It is, indeed, in the past tense; but the past may be taken for the future: thus the meaning may be different. If it be taken in the past tense, then it cannot be applied except to the Babylonians; for they were those who had treated the Israelites as slaves, or had forced them into bondage; and vm, bem, "them," might be understood of the Israelites; for we know that pronouns are often thus used, when the Church, or God's elect people, is the subject. Then the Prophet's words may be thus rendered, "for they have tyrannically ruled over them," even the Israelites, "and they themselves," that is, the Israelites, shall in their turn rule, the latter words being understood. But the meaning, as it seems to me, would be more simple, were we to read the whole together in this way, "For they also themselves shall rule over them, even over strong and valiant nations and great kings, and I will recompense them," etc.

The reason which has constrained me to give this interpretation is this: It is said in the last verse that Jeremiah prophesied against all nations; then follows an explanation, and the Prophet briefly shews, or reminds us, what would be the issue of these prophecies, even that they also would themselves rule over these nations. Then vm, bem, as I think, refers to the Babylonians and other heathen nations; and it is a common thing with the prophets, when they speak of the restoration of the ancient Church, and of Christ's coming, to promise power to God's children to hold the whole world under their feet. The sentence also will flow better, when we give this version, "They shall rule." There is, indeed, a change as to time, but this is a common thing in Hebrew. It is then; For they shall rule over them, that is, the nations. Jeremiah had spoken of all heathen nations; mention had been made of all that he had prophesied against all nations; and he says now what seemed incredible, and hence the particle gm, gam, is introduced, "even these very Israelites," as though he had said, "Though this shall happen beyond hope, so as to appear strange and fabulous, yet God by the issue will shew that he has not in vain communicated this to me; for they, even the Israelites, shall have their turn to exercise dominion; and they shall constrain all nations to obey them." And what follows confirms my view; for he adds, over strong nations, gvym rvym, guim rebim, (for the v, beth, may be repeated here;) or we may render the words "many nations;" for the word rvym, rebim, means both; but as it follows "and great kings," I am disposed to render the words, "strong nations." Then he says, "For they shall rule over strong nations and great kings."²

He then subjoins, I will recompense them, that is, both kings and nations, according to their doing, and according to the work of their hands, because they had exercised every kind of cruelty towards the miserable Israelites. Hence the Prophet pursues the same subject, — that God would at length really shew, that though he had been angry with his Church, yet all hope of mercy was not lost, for he was mindful of his covenant. He thus mitigates the severity of what he had previously said; he promises them something far better than what the wretched Jews could have expected in their extreme calamities.

We may again learn from the words of the Prophet, that God so employed Nebuchadnezzar and others, that they performed no service deserving of praise; for had they been without fault, God must doubtless have unjustly punished them. This passage then teaches us, that though the devil and the reprobate execute God's judgments, they yet deserve no praise for their obedience, for they have no such purpose in view. It now follows, —

15. For thus saith the LORD God of Israel unto me; Take the wine-cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.

15. Quia sic dixit Jehova Deus Israel ad me, Sume calicem vini furoris (vel, iracundiae) Sume calicem vini furoris (vel, iracundiae) hujus e manu mea, et propina illum cunctis gentibus, ad quas ego mittam to ad eas (sed hoc secundum redundat.)

Jeremiah now explains more at large what might on account of its brevity have appeared obscure. He had spoken of all nations, but his discourse was abrupt; for he had not yet openly told us that he had been sent by God as a herald to summon all kings and nations before his tribunal, and to declare what was to be. As, then, the Prophet had referred to nothing of this kind, his discourse was ambiguous. But he now declares that a cup from God's hand had been delivered to him, which he was to give to all nations to drink. We hence see that there is here nothing new, but that the Prophet is, as it were, the interpreter of his previous prophecy, which was briefly stated.

Moreover, that what he said might have more weight, he relates a vision, Thus said Jehovah the God of Israel unto me, Take the cup of the wine of this fury from my hand³ We have said in other places that the fulfillment of prophetic truth was not without reason dwelt upon, and that the servants of God were so armed, as though the execution of all that they alleged was ready at hand. They were said to demolish cities and to overthrow kingdoms even for this reason, because such was the torpidity of men, that they gave no credit to God, except they were brought to see the event as it were before their eyes. But as this subject has been handled more fully elsewhere, I shall only touch upon it here. He then says, that a cup had been delivered to him by God's hand; by which words he intimates, that he did not come forth of his own will to terrify the Jews and other nations, but that he faithfully proclaimed what had been committed to him; and he also intimates, that God spoke nothing now but what he meant shortly to execute; and this is what is to be understood by the word cup.

He calls it the cup of the wine of fury, or of wrath. This metaphor often occurs in the prophets, but in a different sense. For God is said sometimes to inebriate men when he stupifies them, and drives them at one time to madness, and at another time deprives them of common sense and understanding, so that they become like beasts; but he is said also to inebriate them, when, by outward calamities, he fills them with astonishment. So now the Prophet calls calamity the cup of wrath, even that calamity, which like fire was to inflame the minds of all those who received no benefit from chastisements. Madness, indeed, means no other thing than the despair of those who perceive God's hand stretched out against them, and thus rage and clamor, and curse heaven and earth, themselves and God. This is what we are to understand by wrath He compares this wrath to wine, because they who are thus smitten by God's hand are carried away as it were beyond themselves, and repent not, nor think of their sins with calmness of mind, but abandon themselves to a furious rage. We now then understand why the Prophet says, that the cup of the wine of wrath had been given to him.

Then he adds, An, make all the nations to whom I send thee⁴ to drink it Here, again, he confirms what I lately referred to, that his office was farther extended than to teach in the middle of the Church, but that he had also been chosen to proclaim as a herald God's judgments on all nations. He was, indeed, sent to the Jews otherwise than to heathen nations, for he was set over them as a teacher, and that for their salvation, provided they were not irreclaimable; but he was sent to the heathens expressly to threaten them with what was nigh at hand. He was, however, sent both to the Jews and to all other nations, as he will hereafter more distinctly shew in due order.

We now see the design and object of what is here said; — to add authority to his last prophecy, Jeremiah, in the first place, sets forth the vision which had been presented to him; and then he testifies that he brought nothing of his own, but only obeyed God and faithfully performed his commands; and thirdly, he intimates that he was not only appointed a teacher in the Church of God, but was also a witness of his vengeance on all nations. It follows, —

16. And they shall drink, and be moved, and be mad, because of the sword that I will send among them.

16. Et bibant et moveantur et insaniant (ad verbum legendum esset, bibent et inebriabuntur; est enim ubique, v conversivum; sed potius resolvi debet copula in particulum finalem, ut bibent et inebrientur et insaniant) a facie gladii, quem ego mitto in medio ipsorum (inter ipsos.)

Here the Prophet more fully shews what we have before stated, that they were not vain terrors when he denounced God's judgments on all nations, for we call those threatenings childish which are not accomplished. But the Prophet here declares that however obstinately the Jews and others might resist, they could not possibly escape God's vengeance, as he was the judge of all. Hence the Prophet is bidden to take a cup and to give it to others. But the Jews might have still objected and said, "We may, indeed, take the cup from thine hand, but what if we refuse? what if we cast away from us what thou givest us to drink?" Hence the Prophet says that, willing or unwilling, they were to take the cup, that they might drink and exhaust whatever was destined for them by God's judgment; he therefore says that they may drink

He then adds, that they may be incensed and become distracted⁵ These two words refer, no doubt, to the grievousness of their punishment; for he intimates that they would become, as it were, destitute of mind and reason. When God kindly chastises us, and with paternal moderation, we are then able with resignation to submit to him and to flee to his mercy; but when we make a clamor and are driven almost to madness, we then shew that an extreme rigor is felt, and that there is no hope of pardon. The Prophet, then, intended to express, that so atrocious would be the calamities of the nations with whom God was angry, that they would become stupified and almost insane; and at the same time frantic, for despair would lay hold on their minds and hearts, that they would not be able to entertain any hope of deliverance, or to submit to God, but that they would, as it is usual with the reprobate, rise up against God and vomit forth their blasphemies.

He says, because of the sword that I will send among them. It appears from the word vyntm, bintem, "among them," that there would be mutual conflicts, that they would destroy one another. God, then, would send his sword; but he would extend it now to the Chaldeans, then to the Egyptians; now to the Assyrians, then to other nations, so that with the same sword they would contend one with another, until at last it would prove a ruin to them all. It now follows, —

17. Then took I the cup at the LORD'S hand, and made all the nations to drink, unto whom the LORD had sent me:

17. Et sumpsi calicem e manu Jehovae, et propinavi cunctis gentibus ad quas misit me Jehova ad eas (sed iterum supervacuum est hoec repetitio:)

The Prophet now adds that he obeyed God's command; for he had before often testified that he was constrained to perform his office, which he would have willingly not have done, if he was at liberty. But as he was bound to obey the divine call, it was evident that it was not his fault, and that he was unjustly charged by the people as the author of the evils denounced. We indeed know that the prophets incurred much ill-will and reproach from the refractory and the despisers of God, as though all their calamities were to be imputed to them. Jeremiah then says, that he took the cup and gave it to drink to all the nations: he intimates that he had no desire to do this, but that necessity was laid on him to perform his office. He then shews who these nations were, —

18. To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;

18. Jerosolymae et urbibus Jehudah, et regibus ejus, et principibus ejus, ad ponendum eos in vastitatem (vel, solitudinem,) in stuporem, in sibulum, et maledictionem, sicut dies haec;

He begins with Jerusalem, as it is said elsewhere that judgment would begin at God's house. (1 Peter 4:17.) And there is nothing opposed to this in the context of the passage; for though he had promised to the children of God a happy end to the evils which they were shortly to endure, he nevertheless enumerates here all the nations on whom God had bidden him to denounce judgments. In this catalogue the Church obtains the first place; for though God be the judge of the whole world, he yet justly begins with his own Church, and that especially for two reasons — for as the father of a family watches over his children and servants, and if there be anything wrong, his solicitude is particularly manifested; so God, as he dwells in his Church, cannot do otherwise than chastise it for its faults; — and then, we know that they are less excusable, who, having been taught the will of God, do yet go on indulging their own lusts, (Luke 12:47;) for they cannot plead ignorance. Hence is fulfilled what Christ declares, that those servants shall be more grievously beaten, who, knowing their masters will, yet obstinately disregard it. There is, then, a twofold fault in the members of the Church; and no comparison can be made between them and the unbelieving who are in thick darkness. Since God shines in his Church and shews the way, as Moses says,

"Behold I set before you the way of life and of death; I therefore call heaven and earth to witness that there is no excuse for you. (Deuteronomy 30:15, 19.)

This, then, is the second reason why God first visits the sins of the faithful, or of those who are counted faithful.

There is also what appertains to an example: God chastises his own children lest he should seem by his indulgence to favor or countenance what is wicked and sinful. But this third reason is in a manner accidental; and therefore I wished to state it apart from the two other reasons. When, therefore, God so severely treats his own Church, the unbelieving ought to draw this conclusion, that if this be done in the green tree, what shall be done in the dry? (Luke 23:31.)

But the two things which I have before mentioned ought to be deemed by us as sufficient reasons why God, while suspending his vengeance as to the reprobate, punishes the elect as well as all those who profess themselves to be members of his Church. We now understand why Jeremiah mentions first the holy city, and then all the cities of Judah, the kings also and the princes; for God had with open bosom invited them to himself, but they had, as it were, from determined wickedness, provoked his wrath by despising both his Law and his Prophets.

He afterwards adds, to make them a waste, or a solitude. This was a grievous denunciation, no doubt, and we shall hereafter see that most became enraged against the holy man, and in their fury endeavored to destroy him; yet he with all intrepid mind fully declared what God had commanded him. He adds, an astonishment, and in the third place, an hissing, even that they would become detestable to all; for hissing intimates contempt, reproach, and detestation. In the fourth place he mentions a curse. We have already said what the Prophet meant by this word, even that the Jews would become in this respect a proverb, so that when one cursed another, he would use this form, "May God destroy thee as he destroyed the Jews."

It is then added, as at this day The Prophet refers, no doubt, to the time of the city's destruction. God had indeed even then begun to consume the people; but we shall hereafter see that the minds of the greater part were still very haughty: so that they often raised their crests and looked for a new state of things, and depended on aid from the Egyptians. But the Prophet here mentions what was not yet completed, and as it were by the finger, points out the day as having already come in which the city was to be destroyed and the temple burnt up. This, then, refers to the certainty of what he predicted. Some think that it was written after Jeremiah had been led into exile; but this conjecture has nothing to support it.⁶ It seems to me enough to suppose that his object was to rouse the Jews from their security, and to shew that in a short time all that he predicted would be accomplished, and that they were no more to doubt of this than if the calamity was now before their eyes. It follows, —

19. Pharaoh king of Egypt, and his servants, and his princes, and all his people;

19. Pharaoni (pendit enim a superiori versu quod propinaverit calicem Pharaoni,) regi Egyptio, servis ejus et principibus ejus et toti ejus populo;

It may here be asked, why he connects Pharaoh with the Jews, and assigns the second place to the Egyptians rather than to other nations? The reason is evident, — because the Jews expected deliverance from them; and the cause of their irreclaimable obstinacy was, that they could not be removed from that false confidence by which the devil had once fascinated them. They departed from God by making the Egyptians their friends; and when they found themselves unequal to the Assyrians, they turned their hopes to the Egyptians rather than to God; the prophets remonstrated with them, but with no success.

As, then, the occasion of ruin to the chosen people was Egypt, and as Pharaoh was, as it were, the fountain and cause of destruction to Jerusalem, as well as to the whole people, rightly does the Prophet, after having spoken of Jerusalem and the cities of Judah, immediately mention Pharaoh in the second place; for he was a friend to the Jews, and they were so connected together that they were necessarily drawn together into destruction; for they had corrupted one another, and encouraged one another in impiety, and with united minds and confederate hearts kindled God's wrath against themselves.⁷ The Prophet, then, could not have spoken of the Jews by themselves, but was under the necessity of connecting the Egyptians with them, for the state of both people was the same.

Grant, Almighty God, that as we cease not to abuse thy paternal kindness, that when thou sparest us for a time, it is made by us the occasion of more audacity and liberty in sin, — O grant that we may be so subdued by thy scourges as to return without delay to thee, and to seek reconciliation with thee through the blood of thine only-begotten Son, and also to be so displeased with our vices, that we may from the heart submit to thee, so as to be governed by thy Holy Spirit, until, having been cleansed from all our filth, we shall come to that blessed glory which thou hast prepared for us in heaven, and which has been obtained for us by the blood of the same, thy Son Jesus Christ. — Amen.

20. And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,

20. Et promiscuae multitudini, et cunctis regibus terrae Uz, et cunctis regibus terrae Philistim et Ascalon et Gazae et Echron, et reliquiis Azoth,

Jeremiah, after having spoken of his own nation and of the Egyptians, now mentions other nations who were probably known by report to the Jews; for we see in the catalogue some who were afar off. He then does not only speak of neighboring nations, but also of others. His object, in short, was to shew that God's vengeance was near, which would extend here and there, so as to include the whole world known to the Jews.

We stated yesterday the reason why he connected the Egyptians with the Jews; but now nothing certain can be assigned as a reason with regard to each of these nations; only it may be said in general, that the Jews were thus reminded, not only to acknowledge God's judgment towards them as an evidence of his wrath, but also to extend their thoughts farther and to consider all the calamities, which would happen to nations far as well as nigh, in the same light, so that they might know that human events revolve, not by chance, but that God is a righteous judge, and that he sits in heaven to chastise men for their sins.

It is a common proverb, that it is a solace to the miserable to see many like them; but the Prophet had something very different in view; for it was not his object to alleviate the grief of his people by shewing that no nations would be free from calamities; but his intention was to shew them in due time that whatever happened would proceed from God; for if it had not been predicted that the Chaldeans would have the whole of the east under their dominion, it would have been commonly said, that the world was under the rule of blind fortune, and thus men would have become more and more hardened in their impiety; for it becomes the cause of obstinacy, when men imagine that all things happen by chance. And for this reason God severely reproves those who acknowledge not that he sends wars, famine, and pestilence, and that nothing adverse takes place except through his judgment. Hence the Jews were to learn before the time, that when God afflicted them and other nations, they might know that it had been predicted, and that therefore God was the author of these calamities, and that they might also examine themselves so as to acknowledge their sins; for they who dream that the world as to its evils is governed at random by fortune, do not perceive that God is displeased with them; and so they regard not what they suffer as a just punishment.

Many indeed confess God as the inflicter of punishment, and yet they complain against him. But these two things ought to be remembered, — that no adversity happens fortuitously, but that God is the author of all those things which men regard as evils, — and that he is so, because he is a righteous judge; which is the second thing. God then in claiming for himself the disposal of all events, and in declaring that the world is governed at his will, not only declares that the chief power and the supreme government is in his hand, but goes farther and shews, that things happening prosperously are evidences of his goodness and justice, and that calamities prove that he cannot endure the sins of men, but must punish them. To set forth this was the Prophet's design.

He says that God threatened all the promiscuous multitude⁸ The word rv, means a swarm of bees; and it means also any sort of mixture; and hence, when Moses said that many went up with the people, he used. this word. (Exodus 12:38.) Nehemiah also says that he separated such mixtures from the people of God, lest they who had become degenerated, should corrupt true religion. (Nehemiah 13:3.) That the Church, then, might remain true and faithful, he says that he took away rv, oreb, or this mixture. Now as to this passage, I have no doubt but that the Prophet speaks thus generally of the common people; and I extend this name to all the kingdoms, of which he will hereafter speak. He then adds, And all the kings of the land of Uz. We know that this was an eastern land. I know not why Jerome rendered it "Ausitis," and not as in the Book of Job, for the same word is found there, (Job 1:2) and we find that Job was born in the eastern part of the world, for he was plundered by his neighbors, who were men of the east. Some think that it was Armenia; but it could hardly be a country so far off, for Cilicia was, with regard to Judea, in the middle between them. I, then, rather think that Uz was directly east to Judea.

He adds, And all the kings of the land of the Philistines Whether Palestine had then many kings is uncertain; it seems indeed probable; but what seems doubtful to me, I leave as such. It is no objection that he mentions all the kings, since he afterwards speaks of all the kings of Tyre and Sidon, though neither Tyre nor Sidon had many kings; for they were only two cities. There is then no doubt, but that the Prophet in speaking of all the kings of the land, meant that though they succeeded one another, it was yet decreed in heaven, that all these nations should perish. He therefore intended to obviate every doubt; for the prophecy was not immediately fulfilled; but the nations, of whom he now speaks, retained for a time their state, so that the Prophet might have appeared false in his predictions. Hence he distinctly mentions all the kings, so that the faithful might suspend their judgment until the appointed time of God's vengeance came.

He afterwards mentions Ashkelon; which was not a maritime city, though not far from the sea. Then he adds zh, oze, which we call Gaza, for the Greek translators have so rendered it. But what the Greek and Latin writers have thought, that it was called Gaza, because Cyrus deposited there his treasures while carrying on war here and there, is wholly absurd; and it was a frivolous conjecture which occurred to their minds, because Gaza means a treasure, and the Greek translators rendered Oze, Gaza; but it was entertained without much thought. The situation of the city is well known. He then mentions Ekron, a neighboring city, not far from Azotus, which is also named. The Prophet says Ashdod, which the Greeks have rendered Azotus, and the Latins have followed them. We hence see that the Prophet refers to that part of the country which was towards Syria.

But it may be asked, why he names the remnant of Ashdod? Some think that he refers to neighboring towns, not so much known, as Gath, which is elsewhere named, but less celebrated But this exposition seems to me forced and absurd. The probability is, that Ashdod had been conquered, but that owing to its advantageous locality it was not wholly forsaken. For s'ryt, sharit, means what is left or remains after a slaughter. What remained then in Ashdod, he delivered up to God's sword, that it might be destroyed. It follows, —

21. Edom, and Moab, and the children of Ammon,

21. Edom et Moab et filiis Ammon,

The same words are ever to be repeated, that Jeremiah made all these nations to drink the cup. He mentions the Idumeans, the posterity of Esau, and also the Moabites, the descendants of Lot, as also were the Ammonites There was a relationship between these three nations and the Israelites; hence the Prophet seems designedly to have connected these three nations together. He adds —

22. And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea,

22. Et omnibus regibus Tyri et omnibus regibus Sidonis, et omnibus regibus insulae, quae est (vel, qui sunt; nam verbum nullum ponitur; potest igitur hoc tam ad reges ipsos quam ad insulam referri; qui sunt ergo) ultra mare,

As to the word Island, the number is to be changed; for the Prophet means not one island, but the countries beyond the sea. Some restrict the reference to Cyprus, Crete, Mitylene, and other islands in the Mediterranean; but it is a common way of speaking in Hebrew, to call all countries beyond the sea islands.

"The kings of the islands shall come." (Psalm 72:10.)

The Prophet in that passage calls those the kings of the islands who would come in ships to Judea. So also in this place we may understand by the kings of the islands all those who were beyond the sea.

We now see that kings of one age only are not those summoned to God's tribunal; for why does the Prophet mention all the kings of Tyre and all the kings of Sidon? Was it possible for these two cities to have four or two kings at the same time? But we must bear in mind what I have already stated, — that the children of God were warned, lest they should entertain a too fervid expectation as to the fulfillment of this prophecy. It is then the same as if he had said, "Though God's vengeance may not come upon the present king of Tyre or of Sidon, it is yet suspended over all kings, and shall be manifested in its time."⁹ Tyre and Sidon, we know, were cities of Phoenicia, and very celebrated; and Tyre had many colonies afar off, among which the principal was Carthage; and the Carthaginians offered honorable presents to it every year, in order to shew that they were its descendants. And Tyre itself was a colony of Sidon, according to historians; but it so prospered, that the daughter as it were swallowed up the mother. But it appears evident that there were kings there in the time of Isaiah and Jeremiah, though in the time of Alexander both cities were republics; for many changes during that period had taken place in them. Now the Prophet says only, that Tyre and Sidon would be involved in the punishment which he denounced on both kings and people. It follows —

23. Dedan, and Tema, and Buz, and all that are in the utmost corners,

23. Et Dedan et Thema et Buz, et cunctis terminatis in angulo (alii vertunt, atonsos coma, sicut etiam 9, Cap; sed illic de hac voce dixi quantum ferebat locus,)

I shall now only touch briefly on the extreme ones in a corner, or those bounded by a corner, who were almost unknown to the Jews on account of their distance.¹⁰ After having spoken of nations so very remote, that he might not by prolixity be tedious, he mentions all the extreme ones in a corner, that is, those who were bounded by the farthest limits. As to Dedan, Tema, and Buz, we know that these countries derived their names from their founders. Who Dedan was, we learn from Moses, and also who Tema and Buz were. (Genesis 25:3,15; 1 Chronicles 5:14.) Two of them were descendants of Abraham by Keturah.¹¹ There is no need of saying more of these countries, for they are not known by us at this day, and we cannot learn from geographers the extent of any of these countries; for there was hardly a place at the time when heathen writers began their records, which had not long before changed its name. We however conclude that these were eastern countries. It follows —

24. And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert,

24. Et omnibus regibus Arabiae, et omnibus regibus (vertunt iterum) Arabiae (sed mihi non placet, neque unquam mihi persuadebunt interpretes, qui tamen in hoc consentiunt, repieti proprium Arabiae nomen; cunctos reges, potius vertam, promiscui vulgi, vel, gentium hinc inde collectarum) qui habitant in deserto,

The Prophet now mentions the kings of Arabia, who were neighbors on one side to the Jews. He has hitherto mentioned nations towards the sea; he has named many maritime towns, and also others which were at some distance from the sea, and yet were not remote; for they were towns and countries intermediate between Judea and Syria or Cilicia, or verging towards Cilicia. He now speaks of Arabia, which was between Egypt and Babylon. And though Arabia was divided into three parts; it was however sterile where it bordered on Judea; it might therefore be said to be a desert.

But the Prophet, in the first place, mentions the kings of Arabia, and then the miscellaneous kings, as we may call them, that is, those who ruled in desert regions and were hardly of any repute; we, indeed, know that they were petty robbers; and these Arabs were sometimes called Schenites, because they dwelt in tents. I therefore consider that these, by way of contempt, were called kings of the promiscuous multitude, who excelled not in dignity nor in wealth; and hence the Prophet adds, that they dwelt in the desert, being a wandering people. It follows, —

25. And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,

25. Et omnibus regibus Zimri, et omnibus regibus Elam, et omnibus regibus Medorum,

He now mentions nations more remote, but whose fame was more known among the Jews. We, indeed, know that the Elamites, who dwelt between Media and Persia, had ever been people of great repute. As to Media, it was a very large kingdom and wealthy, abounding in all delicacies; and we also know how fond of display were the Medes. With regard to Zimri,¹² it was an obscure nation in comparison with the Elamites and the Medes. The Prophet, however, intimates that every part of the earth, even the smallest kingdom, known to the Jews, would be visited by God's judgment, so that the whole earth, in every direction, would become a witness that God sits in heaven as a judge. It follows, —

26. And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.

26. Et omnibus regibus Aquilonis tam iis ui propinqui sunt quam qui remoti, viro (hoc est, cuique) contra fratrem suum, et omnibus regnis terrae, quae sunt super faciem terrae (mutatur quidem nomen, ponit h'rph, ponit ch'dmh: et rex Sesach bibet post eos.

The Prophet speaks now of the kings of the north who bordered on the king of Babylon; for as to Judea, Babylon was northward. He calls all those who were towards Chaldea the kings of the north. He then says, Whether near or remote, every one shall be against his brother, and, in short, all the kingdoms of the earth on the face of the earth There is no doubt, as we shall see, but that the Prophet put in the last place the Chaldeans and their king. It is hence probable that what he here predicts was to be accomplished by the hand and power of the king of Babylon, who executed God's vengeance on all these nations. God, then, chose for himself the king of Chaldea as a scourge, and guided him by his hand in punishing all the lands mentioned here.

I have already reminded you that this was not predicted for the sake of the Jews, that they might derive any alleviation to their grief from the circumstance of having associates, because the condition of others was nothing better; but that God's design was another, that is, that in so great a confusion of all things, when heaven and earth, as they say, were blended together, they might know that nothing happens through the blind will of fortune. For God had already testified by the mouth of his servant what he would do, and from this prophecy it was easy to conclude that all these changes and violent commotions were the effects of God's judgment.

The Prophet, after having shewn that the most grievous calamities were nigh all the nations who were neighbors to the Jews, and whose fame had reached them, says, in the last place, that the king of Sheshach would drink after them Hitherto the Prophet seems to have exempted the king of Babylon from all trouble and danger; for he has mentioned all the nations, and has spoken not only of those who were nigh the Jews, but also of the Persians, the Medes, and others. What, then, could have been the design of all this, if the king of Babylon had been passed by? It might have been asked, how can it be right and consistent that this tyrant should escape punishment, though he was of all the most cruel and the most wicked? Hence the Prophet now says, that the king of Babylon, how much soever his violence prevailed among all nations, and raged unpunished, would yet in his time be brought to a reckoning. The meaning then is, that God would defer the punishment of the Chaldeans until he employed them in destroying all the nations of which Jeremiah has hitherto spoken.

Respecting the king of Babylon being called the king of Sheshach, a question has been raised, and some think that some unknown king is intended; for we know that the word is a proper name, as it appears from some passages of Scripture. (1 Kings 11:40; 2 Chronicles 12:2.) But this opinion is not well founded; for the Prophet no doubt speaks here of some remarkable king; and there is also no doubt but that he reminded them of some most important event, so that there was no reason why delay should depress the minds of the faithful, though they saw that this Sheshach was not immediately punished with the rest. Others conjecture that Sheshach was a renowned city in Chaldea. But there is no necessity for us to adopt such light and frivolous conjectures. I have no doubt but that the opinion which the Chaldee paraphraser has followed is the true one, that is, that Sheshach was Babylon. For the sort of alphabet which the Jews at this day call 'tvs, atbash, is no new invention; it appears from Jerome it had been long known; he, indeed, derived from great antiquity the practice, so to speak, of counting the letters backwards. They put, the last letter, t, in the place of ', the first, and then s in the place of v, and k being in the middle of the letters was put for l; and so they called Babel Sheshach.¹³ And to designate Babylon by an obscure name was suitable to the design of the Prophet. But every doubt is removed by another passage in this Prophet,

"How is Sheshach demolished! how fallen is the glory (or praise) of the whole earth! how overthrown is Babylon!" (Jeremiah 51:40.)

There, no doubt, the Prophet explains himself; there is therefore no need to seek any other interpretation. It is a common thing, as we know, with the prophets to repeat the same thing in other words; as he had mentioned Sheshach in the first clause, to prevent any doubt he afterwards mentioned Babylon.

But here a question arises; why did not the Prophet openly and plainly denounce ruin on the king as well as on the Chaldean nation? Many think that this was done prudently, that he might not create an ill-will towards his own people; and Jerome brings forward a passage from Paul, but absurdly, where he says,

"Until a defection shall come," (2 Thessalonians 2:3) but he did not understand that passage, for he thought that Paul spoke of the Roman empire. One error brings another; he supposed that Paul was cautious that he might not excite the fury of the Roman Emperor against the Church; but it was no such thing. Now, they who reject the opinion, which is the most correct, that Sheshach was Babylon, make use of this argument, — that the Prophet was not afraid to speak of Babylon, because he had declared openly of it what he had to say, as we have already seen in other places, and as it will appear more clearly hereafter. But I do not allow that the Prophet was afraid to speak of Babylon, for we find that he boldly obeyed God, so that he stood firm, as we may say, in the midst of many deaths; but I think that he concealed the name for another reason, even that the Jews might know that they had no cause to be in a hurry, though the punishment of Babylon had been predicted, for the prophecy was, as it were, buried, inasmuch as the Prophet withheld the very name of Babylon. It was not, then, his purpose to provide for the peace of the Church, nor was he afraid of the Chaldeans, lest he should kindle their fury against God's people; he had no such thing in view, but wished rather to restrain too much haste.

And this appears from the context; Drink, he says, shall the king of Sheshath after them; that is, all these nations must drink before God shall touch the king of Babylon. He will not, then, be an idle spectator of all these calamities, but his severity will proceed through all lands until it reaches its summit; and then, he says, this king shall drink after the rest. Now, it might have seemed a poor consolation that God would for so long a time spare the king of Babylon; but all God's children ought nevertheless to have acquiesced in the admonition given them, that though they were to bear in mind that each of these nations were to be punished by God's hand, they were yet to believe that the king of Babylon would have his turn, and that they therefore were to restrain themselves, and not to be carried away by too hasty a desire to look for his punishment, but patiently to bear the yoke of tyranny laid on them, until the seasonable time came of which they had been reminded. It follows, —

27. Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.

27. Et dices ad eos, Sic dicit Jehova exercituum, Deus Israel, Bibite et inebriamini, vomite et cadite, et ne surgatis a facie gladii, quem ego mitto inter vos.

Here the Prophet returns to his former discourse. He had said that a cup was extended to him by God's hand, that he might give it to all nations to drink. He now repeats and confirms the same thing, not indeed that he brought this message to all the nations; for we have said the benefit arising from these predictions belonged only to the Jews. Neither the Tyrians nor the Sidonians ever knew that they were punished by God's hand when they were plundered by their enemies; this never came to their minds, nor had this been ever taught them. The Prophet had not been appointed their teacher; but his duty was only to warn his own nation.

However, the Prophet, that his predictions might have greater authority, is here introduced as God's herald, denouncing ruin on all nations, Thou shalt therefore say to them, Thus saith Jehovah, etc. The true God was unknown to these heathens, except they had heard that God was worshipped in Judea; but at the same time they despised, yea, hated true religion. But, as I have already said, the Prophet addressed his own people, the Jews alone, though he spoke of aliens and distant nations. I cannot advance further now.

Grant, Almighty God, that since there are before our eyes so many evidences of thy judgments and of thy goodness, we may advance in the fear of thy name, and not go on to kindle thy wrath more against us, but that, being touched with true repentance, we may seek to be reconciled to thee, and that, commiserating the many evils, by which the world is at this day afflicted, we may also strive to restore those to the right way who seem to give themselves up to their own ruin, so that by converting those to thee who are now far away and aliens, thy name may be more glorified and proclaimed by us with one consent, through Christ Jesus our Lord. — Amen.