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This Chapter Verse Commentaries:
Against them that dwell in the midst of them that rise up against me. The Hebrew has lē-kā, which is Kasdim, or Chaldea, written in the cypher called Athbash (see on Jer_25:26); just as Sheshach in Jer_51:41 is equivalent to Babel. The question arises whether the prophet himself is responsible for this covert way of writing, or a scribe in later times (so Ewald). In favour of the former view it may be urged that Babylon and Chaldea receive symbolic names (though not in Athbash) in the connected chapter (Jer_50:21, Jer_50:31, Jer_50:32); in favour of the latter, that the Septuagint has Χαλδαίους in Jer_51:1, and does not express Sheshach in Jer_51:41, also that the clause to which Sheshach belongs in Jer_25:26 is of very dubious genuineness. A destroying wind; rather, the spirit (ruakh) of a destroyer (or perhaps, of destruction). The verb rendered in this verse "raise up," when used in connection with ruakh, always means "to excite the spirit of any one" (Jer_25:11; Hag_1:14; 1Ch_5:26).
Jer_51:2
Farmers. This is supported by the Septuagint, Peshito, Targum, Vulgate, according to the Massoretic pointing, however, we should render "enemies." Possibly the prophet intended to suggest both meanings, a and o being so nearly related. Shall empty her land. The original has a much mere striking word, shall pour out (for the figures, comp. Jer_48:12), which occurs again in similar contexts in Isa_24:1; Nah_2:3 (Hebrew, 2).
Jer_51:3
Against him that bendeth, etc. There are two readings in the Hebrew Bible—one that given by the Authorized Version; the other, "Against him that bendeth (let) him that bendeth his bow (come)." The difficulty, however, is in the first two words of the clause, which are the same in either reading. It would be much simpler to alter a single point, and render, "Let not the archer bend his bow; and let him not lift himself up in his coat of mail" (for the old word "brigandine," see on Jer_46:4); which might be explained of the Babylonians, on the analogy of Jer_46:6, "Let him not bend his bow, for it will be useless;" but then the second half of the verse hardly suits the first—the prohibitions seem clearly intended to run on in a connected order. On the other hand, the descriptions, "him that bendeth," and "him that lifteth himself up in his brigandine," seem hardly a natural way of putting "the Chaldean army."
Jer_51:4
In her streets; i.e. in the streets of Babylon.
Jer_51:5-14
The covenant between Jehovah and Israel is one reason why Babylon must fall; and Babylon's own guilt is another. Hence pity is out of place.
"Here liveth piety where pity ends;
Can any man be guilty more than he
Whose bias with the doom of God contends?"
(Dante, 'Inferno,' 20.28, Cayley.)
Flee, therefore, lest ye be involved in Babylon's ruin. For Jehovah's purpose of vengeance cannot be reversed.
Jer_51:5
Hath not been forsaken. The Hebrew is much more forcible, "is not widowed"—alluding to the fundamental Old Testament idea of a mystic marriage between God and his people (comp. Isa_50:1; Isa_54:4-6; Hos_2:1-23.). Was filled with sin; rather, with guilt (Hebrew, ā̄).
Jer_51:7
Babylon, as the instrument used by God for his judicial purposes, is likened to a wine cup, which "made all the earth drunken" (comp. Jer_25:15, Jer_25:16); and, more than this, to a golden cup, such was the impression made upon the Jewish prophets, by Babylon's unexampled splendour. So, in Nebuchadnezzar's vision of the image, the head of the image is of gold (Dan_2:32, Dan_2:38). But neither her splendour nor her honourable position as God's minister could save her from merited destruction.
Jer_51:8
Destroyed. The Hebrew, more forcibly, has "is broken." The Authorized Version wished, perhaps, to avoid the objection that a golden cup could not, properly speaking, be broken. But if we once begin to harmonize the language of Hebrew poetry, we shall have no end. It is not the cup which falls, but the state, considered as a house (the "breach" of God's people is constantly referred to; e.g. Psa_60:2; Isa_30:26). Howl for her. Sympathetic bystanders are dramatically appealed to. From the next verse it would seem that they are the various foreigners who, whether by choice or force, have been resident in Babylon, and who have acquired an interest in her fate. Hitzig thinks the foreign mercenaries (Jer_50:37) or allies are specially referred to. Take balm for her pain (comp. Jer_8:22; Jer_46:11). The images of fracture and wound are combined, as in Isa_30:26.
Jer_51:9
We would have healed Babylon. Experience shows that it is useless to attempt to correct such inveterate evils. Everyone into his own country (as Jer_50:16). Her judgment; i.e. her punishment. Perhaps there is an allusion to the fate of Sodom and Gomorrah, burned by fire from heaven. But we might also render "her crime" (comp. Deu_19:6, where "worthy of death" is more strictly "a capital crime").
Jer_51:10
Our righteousness; literally, our righteousnesses; not in the sense of "righteous deeds "(as in Isa_64:6; Jdg_5:11), but "those things which prove us to righteous; i.e. by punishing Babylon he hath justified us" (Payne Smith).
Jer_51:11
Make bright; rather, polish, so that the arrows may penetrate easily (comp. Isa_49:2, "a polished shaft"). Gather the shields; rather, fill the shields (viz. with your arms); i.e. take hold of them. Comp. the phrase, "to fill the hand with the bow" (2Ki_9:24). The rendering" quivers" is wanting in philological authority, and seems to have been inferred from this passage, where, however, it is unnecessary. The kings of the Medes. The prophet speaks of the Medes and not the Persians (comp. Isa_13:17). "The reason, probably, is twofold:
(1) that the name Madai became known to the Jews at an earlier period than Paras, 'Persia;' and
(2) that the generals of Cyrus were apparently Medes". The new Cyrus inscription throws light on the latter circumstance.
Jer_51:12
Upon the walls of Babylon; rather, toward the walls (as Jer_4:6). The "standard" was carried before the army, to show the direction of the march. Make the watch strong. Not merely for the safety of the invaders, but to blockade the city. Comp. the phrase, "Watchers [a synonymous Hebrew word is used] came from a far country" (Jer_4:16); i.e. besiegers. Prepare the ambushes. To press into the city when the besieged have made a sally (as Jos_8:14-19; Jdg_20:33, Jdg_20:37).
Jer_51:13
Babylon is addressed as thou that dwellest upon many waters, with reference, not only to the Euphrates, but to the canals, dykes, and marshes which surrounded the city. The measure of thy covetousness. A strange expression, even when we have supplied (and have we a right to do so?) a suitable verb, such as "is full." "Measure" is, literally, ell, "covetousness" should rather be gain, or spoil. Another possible rendering is, "The ell measure of thy cutting off." In fact, the root meaning of the word rendered "gain," or "covetousness," is "to cut off;" and the figure of cutting off a man's half-finished life, like a web from the loom, is familiar to us from the psalm of Hezekiah (Isa_38:12; comp. Job_6:9).
Jer_51:14
Surely I will fill thee, etc. This is the rendering of Hitzig and Graf; the enemies are compared to locusts, as in Jer_46:23. But the expression, "to fill a city with men," is more naturally taken of the increase of the population of the city; and it is better to render, with Ewald and Keil, "Even though [or, 'Surely even though'] I have filled thee with men, as with locusts, they shall raise over thee the cheer of the vintage;" i.e. the millions of Babylon's population will not save her from the most utter ruin. For the vintage cheer, see on Jer_25:30; and for the figures, see especially, Isa_63:1-6.
Jer_51:15-19
Probably interpolated from Jer_10:12-16 (the only verbal difference is in Jer_10:19, where "Israel" is left out before "the rod of his inheritance"). But may not Jeremiah have quoted himself? Conceivably, yes; but he would surely not have quoted such a passage here, where it spoils the context. For granting that a point of contact with verse 14 may be found for verses 15, 16 (Jehovah who has sworn has also the power to accomplish), yet the passage on the idols stands quite by itself, and distracts the attention of the reader.
Jer_51:20-26
Israel is now to be Jehovah's hammer, striking down everything, even the Chaldean colossus. But though Babylon may be as great and as destructive as a volcanic mountain, it shall soon be quite burnt out.
Jer_51:20
My battle axe; or, my mace. The mace (for a picture of which, see Rawlinson, 'Ancient Monarchies,' 1.459) was a weapon constantly employed by the Assyrians and presumably by the Babylonian kings. The battle axe was much less frequently used. But who is addressed by this terrible title? The commentators are divided, some inclining to Babylon,
(1) because Babylon was the last person addressed (see Jer_51:14), and
(2) because a similar title was given to Babylon in Jer_50:23 : others to Israel, on the ground that the tenses are the same throughout the passage (Jer_50:20-24). The latter view is probably the best. How could Babylon be said to shatter her own "governors" and "viceroys" (for the prophet deliberately chooses the Babylonian official names)? The argument from the context is not very weighty; for it is clear that the connection of the parts of this prophecy is very loose. We may assume, then, that Jer_50:20 begins a fresh paragraph, standing quite apart from that which precedes. The objection of Graf and Keil, is that Israel could not himself be styled a "mace," it being Israel's destiny to be delivered by others. But is not a very similar statement made of Israel in Isa_41:15; Psa_149:7-9? (Kuenen offers a third explanation—Cyrus.) The nations … kingdoms. First the great social organisms are mentioned; next comes the military power; next the population, according to sex, age, and class.
Jer_51:23
Captains; rather, governors. It is the Hebraized form (pekhah) of the official name of an Assyrian or Babylonian governor (pahhat). Rulers; rather, viceroys; Hebrew, segamin (plural). The singular, sagan, is Hebraized from the Assyrian sakun, Babylonian sagun.
Jer_51:25, Jer_51:26
Another image for the destruction of Babylon.
Jer_51:25
O destroying mountain. The description evidently points to a volcano.
(1) Jehovah says that he will roll the mountain down from the rocks, which can only be understood of the stones and lava hurled down from the crater;
(2) that he will make it a "mountain of burning," i.e. either to a burning, or, more forcibly, a burnt out mountain; and
(3) that, as a consequence of this, its stones shall be unsuitable for the purposes of the builder. Now, Palestine, it has been clearly made out, "lies almost in the centre of one great volcano region of the earth's surface, that, namely, which includes the basin of the Mediterranean and the provinces of Western or Central Asia. Traces of that volcanic action are found in every direction. The black basaltic rock of the Hauran, the hot springs of Tiberius and Emmaus and Gadara, the naphtha fountains near the Dead Sea, the dykes of porphyry and other volcanic rooks that force their way through the limestone, the many eaves in the limestone rocks themselves,—all these show that we are treading on ground where the forces of the hidden fires of earth have been in times past in active operation. We are, that is, in a zone of earthquakes". There is a striking parallel to this prophetic description in Rev_8:8, where the destruction of a great empire is likened to the submersion in the sea of a great burning mountain, (Vitringa has noticed the parallel.)
Jer_51:26
And they shall not take of thee, etc. "Of thee," i.e. "of the Babylonian power" personified—not "of Babylon," which was built of brick, not of stone. The figure of the mountain is still preserved.
Jer_51:27-37
A more detailed sketch of the conquest of Babylon; followed (somewhat out of the natural order) by a complaint on the part of Israel, and a promise of championship on that of Jehovah.
Jer_51:27
Prepare the nations; literally, consecrate the nations; viz. by religious rites. It is in an especial sense a religious war to which they are summoned (see on Jer_6:4, and comp. Isa_13:3). Ararat. Ararat appears in the cuneiform inscriptions under the form "Urartu? In Isa_37:38 the Authorized Version renders correctly by "Armenia." The Assyrian kings, since Shalmaneser, were constantly at war with the Armenians; Assurbanipal reduced them to pay tribute. Minni. The Mannai of the cuneiform inscriptions. The locality of this tribe has been hitherto wrongly given as the mountain country about Lake Vau. But Professor Sayco has shown that they are rather to be looked for to the southwest of Lake Urumiyeh. A captain. The word (tifsar) is singular, but is probably to be understood collectively as equivalent to "captains," like the word (sus, "horse," equivalent to "horses") to which it is parallel. It is here used loosely of certain officials of the Armenians; but properly it is an Assyrian word (adopted from the Accadian or proto-Babylonian), meaning "tablet writer," and derived, according to Friedrich Delitzsch, from dip or dup, a tablet, and sat, to write (Accadian words). As the rough caterpillars. This is the third of the four kinds of locusts mentioned in Joe_1:4; or, to speak more precisely, it is the locust in its penultimate stage, when its wings are already visible, but enveloped in horn-like sheaths, which stand up upon its back. Hence the epithet "rough," or "bristling." Keil's rendering, "as the dreadful (horrifying) locust," implies a faulty interpretation of Joe_1:4. It would be strange indeed if Joel had accumulated four synonymous terms for locust in such a peculiar context.
Jer_51:28
The captains … the rulers; rather, the governors … the viceroys (as Jer_51:23). Thereof refers to the land of Medea; his dominion to the King of Medea, as the suzerain of the inferior chiefs.
Jer_51:29
Shall tremble and sorrow. The Hebrew has "trembled and sorrowed" (or, "quaked and writhed for pain"); and in the sequel, have stood (i.e. been ratified by the event, as Jer_44:28). The prophet here, as so often, regards what is still future as past from the point of view of eternity.
Jer_51:30
Despair of the Babylonian warriors. Have forborne to fight should rather be have ceased to fight. In their holds. The word is used of hill or mountain fastnesses, and such presumably are referred to here. Their might; rather, their courage. They have burned, etc. The subject is "the enemies." Her bars; viz. those with which the city gates were secured (comp. Isa_45:2; Amo_1:5).
Jer_51:31
One post shall run to meet another, etc. The wall being broken through at various points, couriers would meet each other on their way to the royal palace. This was itself a fortress in the centre of the city, on the Euphrates. The newly discovered cylinder inscription, however, shows that Nabonidus, the last King of Babylon, was not actually in the city at the time of the capture. At one end; rather, from end to end (see on Jer_50:26).
Jer_51:32
And that the passages are stopped; rather, are seized (as Jer_48:41). Babylon, it should be remembered, was divided nearly in half by the Euphrates. It was guarded, says Professor Rawlinson, "by two walls of brick, which skirted them along their whole length. In each of these walls were twenty-five gates, corresponding to the number of the streets which gave upon the river; and outside each gate was a sloped landing place, by which you could descend to the water's edge, if you had occasion to cross the river. Boats were kept ready at these landing places to convey passengers from side to side; while for those who disliked this method of conveyance, a bridge was provided of a somewhat peculiar construction" ('Ancient Monarchies,' 2.514). The reeds they have burned with fire. This rendering is no doubt tenable, though it gives an unusual meaning to the first noun. The "reeds" would be those of the marshes in the neighbourhood of Babylon; and Kimchi suggests that these would be cut down to facilitate the entrance of the army into the city, Surely a very forced explanation. The natural meaning of the first noun is "pools" or "lakes," and, considering that Herodotus (1.185) speaks of a lake in connection with the defences of Babylon, it has been thought (e.g. by Vitringa) that the prophet may refer to something which was to happen to this and similar lakes; "burned with fire" is then regarded as a hyperbolical expression equivalent to "dried up" (comp. Jer_51:36). This, however, is hardly less forced than the first interpretation; and we seem almost compelled to assume s corruption of the text, and to read (for 'agamm ý ̄n) 'armō ý ̄m, palaces. If "palaces" (i.e. lofty houses, for such is the etymological meaning) were not uncommon at Jerusalem (Isa_32:14), much more frequent must they have been at Babylon, Or perhaps the prophet refers to the two magnificent royal palaces, which, together with the temple of Bel, constituted the wonders of Babylon. They were on opposite sides of the river, and were guarded with triple enclosures, the circumference in the one case amounting to sixty stadia (nearly seven miles), and in the other to thirty (Rawlinson, 'Ancient Monarchies,' 2.514, etc.).
Jer_51:33
It is time to thresh her; rather, at the time when it is trodden (i.e. made level by treading or trampling); comp. Isa_21:10; Mic_4:13.
Jer_51:34
The Jewish captives are introduced, describing the offences of Babylon. Hath devoured me; rather, hath devoured us, and so on. "My delicates" (delights), however, is correct. He hath made me; rather, he hath set us (down) as. Swallowed me up like a dragon; or, literally, like the dragon. Comparing this with Jer_51:44, it is difficult not to see an allusion to the Babylonian myth of the Serpent, who in the fight with Marduk (Meredach) devoured the tempest, which rent asunder her belly. The cuneiform text is given in Transactions of Society of Biblical Archaeology, vol. 4. part 2, appendix plate 6. Part of it runs thus—
25. ip-te-ra pi-i-sa Ti-amtu a-na la-h-a-h-sa
Opened also her mouth Tiamtu to swallow it.
26. rukhu limnu yus-te-ri-ba a-na la ca-par sap-ti-sa
The evil wind he caused to enter into the uncovering of her lips [= into her lips before she could close them]
27. iz-zu-ti rukhi car-sa-sa i-tsa-mi-va
violent (were) the winds (which) her belly filled; and
28. in-ni-kud lib-ba-sa va-pa-a-sa yus-pal-ki (?)
she was pierced in her heart and her mouth it caused to divide.‹je-7›
Readers of Smith's 'Chaldean Genesis' will remember Tiamtu the dragon, and the representations thereof given from the gems. In line 27 the word rendered "her belly" contains the Babylonian analogue of the word rendered in this verse "his belly" (kres). With my delicates, he hath cast me out; rather,… cast us out; or, from my delights he hath cast as out. For the variation of person, comp. Jdg_11:19, "Let us pass, we pray thee, through thy land into my place;" and on the whole phrase, Mic_2:9, "… ye have cast out from their pleasant homes."
Jer_51:35
And to my flesh; rather, and my (eaten)flesh (comp. Mic_3:3). Inhabitant; rather, inhabitress; i.e. virgin inhabiting.
Jer_51:36
Her sea; i.e. the Euphrates (comp. Isa_21:1), or perhaps the lake dug by Nitocris to receive the waters of the Euphrates, Herod; 1.185 (Payne Smith). Comp. on "the reeds," Jer_51:32. Her springs, rather, her reservoirs. There are no springs, remarks Dr. Payne Smith, in the flat alluvial soil of Babylonia. The Hebrew word makor is used here collectively for the whole system of canals and reservoirs for the storing of the water.
Jer_51:37
Heaps. "Vast 'heaps,' or mounds, shapeless and unsightly, are scattered at intervals over the entire region where it is certain that Babylon anciently stood" (Rawlinson, 'Ancient Monarchies,' 2:521). Dragons; rather, jackals.
Jer_51:38-49
Fall of Babylon; joy of the whole world.
Jer_51:38, Jer_51:39
They shall roar …. In their heat; rather, They may roar … (yet) when they wax warm (with lust) I will prepare. The banquet which Jehovah will prepare is the "cup of bewilderment" spoken of in Psa_60:3; comp. Isa_51:17 (i.e. a calamitous judgment).
Jer_51:40
I will bring them down, etc. (comp. Isa_34:6; Eze_39:18).
Jer_51:41
How is Sheshach taken! The Septuagint omits "Sheshach" (see, on the name, Jer_25:26), and very possibly rightly.
Jer_51:42
The sea is come up, etc. It is not clear whether this is to be taken literally or metaphorically (of the sea of nations, comp. Jer_51:55). Probably it is meant literally. It is said that the annual inundations of the Euphrates at present render many parts of the ruins of Babylon inaccessible.
Jer_51:44
Bel; i.e. Merodach, the patron deity of Babylon (see on Jer_50:2). Swallowed up. An allusion to the myth mentioned above (see Jer_51:34). That which Bel, i.e. Babylon, has "swallowed up" is not only the spoil of the conquered nations, but those nations themselves. Yea, the wall of Babylon shall fall; literally, is fallen (is as good as fallen). The famous wall of Babylon (comp. Jer_51:58) is described by Herodotus. From this clause down to the first half of Jer_51:49 is omitted in the Septuagint.
Jer_51:46
And lest your heart faint, etc.; rather, and (beware) lest, etc. A rumour shall both come; rather, for a rumour shall come. The war, then, will last some time, and all kinds of rumours will be in the air. Keil compares Mat_24:6.
Jer_51:48
From the north. The same statement as in Jer_50:3, Jer_50:9, Jer_50:41.
Jer_51:49
As Babylon hath caused, etc. The verse is very difficult. Ewald and others render thus: "Not only must Babylon fall, O ye slain ones of Israel, but slain ones of the whole earth have fallen because of Babylon." But why this address to the slain ones of Israel? Besides, the antithesis indicated in the Hebrew is thereby destroyed. Hell explains the antithesis thus: "Just as Babylon was intent on the fall of slain ones in Israel, so also there fall because of Babylonian slain ones of all the earth," viz. because there are to be found, in the capital of the empire, people from all quarters of the world, who are slain when Babylon is conquered. A better antithesis seems to be gained if we follow the Peshito, and read, at the end of the verse, "in the whole earth." It will then be asserted by the prophet that, just as Babylon was the cause of the slaying of Israelites, so (as a punishment) the Babylonian fugitives shall be slain wherever they may wander.
Jer_51:50-58
Conclusion of the prophecy.
Jer_51:50
Ye that have escaped the sword. Evidently Jews are the persons addressed. It is not, however, perfectly clear whether the escape is from the sword of Babylon or from that of Divine vengeance. The parallel of Isa_24:14 would suggest the latter; but in the following verses the fall of Babylon is described as still to come. Stand not still. Lest ye be overtaken by the judgment.
Jer_51:51
We are confounded. A reflection of the exiles, expressing their deep shame at the ignominy which has been their lot. Are come; or, came.
Jer_51:53
The height of her strength; i.e. her lofty walls and towers.
Jer_51:55
The great voice; rather, the loud sound; i.e. the tumult of the city. When her waves; rather, and her waves; i.e. the conquering hosts (comp. Jer_46:7).
Jer_51:56
The Lord God of recompenses shall, etc.; rather, The Lord is a God of recompense; he will, etc.
Jer_51:57
Her captains, and her rulers (see on Jer_51:23).
Jer_51:58
The broad walls of Babylon … and her high gates. See Herod; 1.179, 181, and the parallel accounts from other authors, cited by Duncker ('Hist. of Antiquity,' 3.373, etc.), who taxes Herodotus with exaggeration, but admits as probable that the walls were not less than forty feet broad. Utterly broken; rather, destroyed even to the ground (literally, made bare). The people; rather, peoples.
Jer_51:59-64
Epilogue. The word, etc. (see Jer_51:61). Seraiah. Apparently the brother of Baruch. With Zedekiah. The Septuagint has "from Zedekiah," which is referred by Bleek and Gratz. It would thus be an embassy, of which Seraiah was the head. According to the ordinary reading, Zedekiah went himself. A quiet prince. Not so. The Hebrew means probably, "in command over the resting place," i.e. he took charge of the royal caravan, and arranged the halting places. But the Targum and the Septuagint have a more probable reading (not, however, one involving a change in the consonants of the text, "in command over the gifts," i.e. the functionary who took charge of the presents made to the king. M. Lenormant speaks of an official called "magister largitionum" (bel tabti) in the Assyrian court.
Jer_51:61
(Comp. Jer_50:3; Jer_51:26.) And shalt see, and shalt read; rather, See that thou read.
Jer_51:64
And they shall be weary. Accidentally repeated from Jer_51:59 (see introduction to Jer_1:1-19.). Thus far, etc. Proving that the Book of Jeremiah once ended with Jer_51:1-64.
I. WHEN GOD CHASTISES HIS PEOPLE HE MUST NOT BE THOUGHT TO HAVE FORSAKEN THEM. The chastisement is for their own good. It is, therefore, a proof that God has not neglected them. Instead of being an indication of hatred or indifference, chastisement is a sign of God's love. Moreover, when his people suffer God is peculiarly near to them. Those captives who hung their harps on the willows by the rivers of Babylon found God more present than he had been to the careless sinful Jews who assembled in the courts of his temple. It is to be remembered that God is near to us when we do not perceive him, and often nearest in those dark hours when bitterness of soul prevents us from having any comforting hope in him.
II. THOUGH GOD WILL CHASTISE HIS PEOPLE HE WILL NEVER FORSAKE THEM. This is a further step. Not only is the chastisement no proof of God's having forsaken his people, but in no case will he forsake them; no such proof can ever be found. True, they may be separated from God and may become "castaways;" but this is only because they forsake him. He is ever true to his side of the covenant. Let us, therefore, be prepared to expect the chastisement, but also be well settled in faith that the far worse trouble, the neglect of our souls by God, can never come.
III. OUTWARD CIRCUMSTANCES ARE NO INDICATIONS OF OUR RELATIONS WITH GOD. The great contrast between Israel and Babylon furnishes a striking instance of this truth. It is strange. For one would have thought that the outward and inward life would harmonize. So they will ultimately. Then the "golden cup" will be broken and the suffering child of God exalted to honour. But now the world is in confusion, evil is allowed a certain liberty for the consequent discipline of good, and thus the sufferers may be near to God while the fortunate and happy are far away in sin,
Jer_51:10
I. PRAISE IS ONE OF THE MOST IMPORTANT ELEMENTS OF WORSHIP. Two faults may be observed in much of our worship—both arising from our centring it in ourselves.
1. It is too selfish. We are more earnest in prayer than in praise. In sore need we cry out with terrible anxiety; but when the need is satisfied we return thanks in poor and faint tones. We are eager to obtain blessings for ourselves, but little desirous of glorifying God. Yet the essence of worship is self-surrender. We degrade it and contradict its spirit when we make it serve the ends of self-seeking.
2. It is too subjective. We dwell much on our own feelings instead of going out of self in the contemplation of God. Consequently our worship is pitched too much in the minor key. We wail out "Misereres" when we should be shouting "Magnificats." We have much to say about our low estate, but little concerning the way in which God has regarded it. But, the highest worship is adoration—the going out of self in wonder, love, and praise towards the glory of God. It would be well if we made less mention of our own feelings and were more ready to "declare the work of the Lord our God."
II. PRAISE MUST BE DEFINITE IF IT IS TO BE EARNEST. Much of our worship is vapid and senseless because it is expressed in big vague phrases which carry little thought to our minds.
1. We should praise God by declaring his works. It is his character that we adore. But we see and realize this as it is reflected in his works. We see the glory of the sun, not by gazing with eagle vision into its dazzling centre, but by looking abroad on the many hues that it casts on land and sea and sky. We cannot see the glory of God by abstract speculations on divinity; we must study his works in nature, providence, and redemption.
2. We should praise God by noting those particular works which affect our experience. This is the secret of earnest praise. The Jews declare the works they have witnessed; i.e. the special blessings of the restoration. Each man can call to mind some of the blessings he has personally enjoyed, and in the consideration of these see good ground for glorifying God.
III. THE EXPRESSION OF PRAISE SHOULD BE PUBLIC. The people come together; they assemble at Zion, the place of public worship; they declare—make public—the works of God. This is fitting for many reasons.
1. It glorifies God. This is the only way in which we can glorify him. We cannot add to his glory, but we may reflect it.
2. It increases our own thankfulness. Joy is sympathetic. By sharing it we increase it.
3. It leads others to see the same glory and goodness of God. A song of praise is the most effectual sermon on the grace of God; for it is
(1) the language of experience,
(2) an expression of feeling, and
(3) a vivid representation of "the works of the Lord our God."
Jer_51:10
(See homily on Jer_10:16.)
Jer_51:20
II. GOD USES HUMAN INSTRUMENTS. He might have sent death, as he created life, with a word. But he chose to use a weapon, "a battle axe," i.e. a human instrument. Thus
(1) he honours good men by making them his servants, and
(2) he counteracts the evil influence of bad men by overruling it for ends of Divine judgment.
III. THEY WHO CANNOT SERVE GOD IN THE HIGHER WORK MAY YET SERVE HIM IN SOME NEEDFUL MISSION. The man who cannot become a prophet may act as "God's battle axe." In God's great kingdom there is work for all classes and kinds of men. Rough and rude natures may find some mission. Still the highest mission is not that. of destruction. The most worthy servant of God is he who follows Jesus Christ and. "goes about doing good,"
Jer_51:45
I. THE SINFUL WORLD IS A CITY OF DESTRUCTION. The world as God created it. is good and safe. But man has made the world a dangerous place by his abuse of its lower properties. Thus the worldly spirit is an evil spirit, and the prince of this world is the supreme power of wickedness. Jesus Christ blended together his picture of the destruction of Jerusalem with a larger vision of the end of the world. In what way the wider and more distant fulfilment of his prophecy will come about we cannot tell; the day of it is known to no man, not even to the "Son of man" (Mat_24:36). Meanwhile the world lies under a certain doom. It has been so corrupted and abused that to yield to its spirit, to follow its ways, to live mainly for its advantages, is to court ruin.
II. THE CHRISTIAN IS URGED TO FLEE FROM THIS CITY OF DESTRUCTION. (2Co 6:16-7:1.) It would seem that the sharp line of separation between the world and the Church is melting away. Perhaps it was somewhat stiff and arbitrary. Many innocent things were once put under the ban which most of us would not now think of condemning, and an unhealthy sanctimoniousness was fostered by the idea that strictness was holiness. We are growing more free and more reasonable in some respects, learning that "every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving: for it is sanctified through the Word of God and prayer." Moreover, we may hope that the Spirit of Christ has penetrated into the world beyond the boundaries of the Church, so that the very atmosphere of worldly society is more or less permeated by purifying Christian ideas. Nevertheless the approach of the world and the Church is mutual If the world is coming nearer to the Church, the Church is in some respects approaching the world. A worldly spirit in business, in pleasure, even in religion, is too apparent. We forget that we are pilgrims and strangers here and seek another city. We live too much as if worldly prosperity were the goal of life. We need to be reminded that this is not our rest, that in so far as we yield to the spirit of worldliness we court the doom of the city of Destruction.
III. THE CHRISTIAN'S FLIGHT FROM THE CITY OF DESTRUCTION MUST BE SPIRITUAL. Jews were to flee bodily from Babylon and Christians from Jerusalem But the flight we need is wholly different in character. Monks and hermits thought to flee from the world by hiding within still cloisters or far away among desert solitudes. But they made a double mistake. They neglected their duty to the world and yet they did not escape from the evil of it. We may carry the world into the wilderness, for it is in our hearts. While we have bodies and live on the earth no change of place will be an escape from the world. Then we have a mission to fulfil, and no pretence of care for our own souls can excuse us for shirking the work of life; certain views of salvation are often put forth according to which Christianity is supreme selfishness—the saving of one's own soul even though others suffer. These are false. The great duty of the Christian is to live for me good of his fellow men. To do this he must be in the world. Intercourse with the world for such a purpose is right. It is foolish to visit an infected locality for pleasure, but divinely charitable to do so to minister to the sick. The flight from the world must be escape from its spirit, its evil influence, its sinful delights. Christ prays, not that we shall be taken out of the world, but that we shall be saved from the evil of it. Through him we may have this deliverance, because he has "overcome the world."
Jer_51:50
1. Why the duty is requisite. Past deliverance is no security for the future. The first arrow missed the mark, but the second may strike. The tide advances; though the waves have not yet reached us, they will overwhelm us if we remain where we are.
(1) It is possible to avoid one earthly trouble and succumb to another—to escape the sword and fall a prey to the pestilence.
(2) It is possible to escape much distress in this world and then to fall under a terrible doom in the next world.
(3) It is possible to be safe now from the terrible effects of sin and to yield to future temptation and so bring upon our heads ruin in the future.
2. How the duty is to be performed.
(1) We must be prayerful. As the danger is ever renewed so must the grace be. Therefore we need to be always seeking aid from heaven.
(2) We must be watchful.. New dangers may arise at any moment.
(3) We must be anxious to flee from evil. Our whole course must be with the back to the city of Destruction.
(4) we must be diligent. The attainments of the past will not suffice. Forgetting those things which are behind, we must press forward. The Christian's safety is not in indolent reliance upon Christ, but in trustful obedience.
II. THE ENCOURAGEMENT. "Remember the Lord from afar, and let Jerusalem come into your mind"
1. God's grace in the past is an encouragement for the future. Past deliverances will not secure us against future danger, but they wall furnish reasons for seeking safety again in God.
2. The chief reason for pressing diligently and hopefully forward is to be found in the contemplation of God. His holiness should make us fear sin; his love should make us trust in his helping grace. That we may not stand still, we should "remember the Lord."
3. Our very remoteness from God should urge us not to stand still We may have wandered far from God in sin, or have forgotten him among the crowd of worldly distractions. But when we realize our condition, when we come to ourselves, we shall see that our only safety will be in arising and going to our Father. We can never be too far to return by Christ" the Way." The further we are from God the greater is our danger, the nearer we approach him the more of his grace and help shall we enjoy.
4. Thoughts of our mission and destiny should induce us not to stand still. The Jews are to remember Jerusalem, their ancient home, the seat of their future destinies. If there were no such city they might despair in their exile. The thought of Jerusalem suggests a centre of union and an aim for the future. If a man loses all hope, he loses himself. When we think of our possible future and of our mission, we are roused to take up the tangled threads and weave our life's work with patience according to the pattern of God's will.
Jer_51:52-64
II. IF A DIVINE WARNING IS DISREGARDED IT IS USELESS TO THE DOOMED. The prophecy seems to have had little or no effect on the people of Babylon. No doubt it was sent in mercy like Jonah's preaching against Nineveh, to lead the people to repentance. But if they failed to repent, the Divine message could afford no protection. Unless we are influenced by the Bible, it will be useless for us to hold it in our hands. It can be then only a witness against us. Neither the mere possessor of Scripture, nor the reader, nor the student of it finds a way of safety in its teachings, but only he who follows its truths in practice. He who hears Christ's sayings and does them builds on the rock.
III. WHEN A DIVINE WARNING IS PROVED TO BE INEFFECTUAL IT MAY BE WITHHELD. The book, no longer of use, is to be cast into the river and sunk with a stone attached to it. The voice of conscience grows silent from being long unheeded. While men neglect to obey the teachings of Scripture, they harden themselves against the reception of them. If there is no mere warning, they may grow careless as though there were no more danger. They should rather take this silence as Ominous of the approaching destruction which the warning has been ineffectual in urging them to escape.
I. A PROOF OF THE FAITHFULNESS AND LONG SUFFERING MERCY OF GOD.
1. Having entered into covenant relations with Israel, he will not withdraw from them, even although their portion of the agreement has not been kept. He remains faithful, notwithstanding human unfaithfulness. The awful guilt of the elect nation cannot invalidate the obligations God has imposed upon himself. He is ready, therefore, at any moment to fulfil these when the conditions are complied with.
2. But it is rather to be taken as illustrating Divine mercy. The purposes of his love are never laid aside. He devises schemes of salvation when we are yet sinners.
3. Though hidden from human eyes, Divine love works continually and through all things. It was hard for mere men to see the favour of God in such times. Many of the Israelites themselves, doubtless, imagined themselves forsaken. Yet was redemption nearer to them in Babylon than when at Jerusalem they insulted and disobeyed him. "All things work together for good to them that love God," ere.; "Though he slay me, yet will I trust in him" (Job_13:15).
II. A REVELATION FULL OF WARNING AND ENCOURAGEMENT.
1. The enemies of the Church are not to presume upon her misfortunes.
2. The Church itself, although cast down and feeble, is to be of good courage, for it is not cast off. Adversity is not forsakenness. "Lo, I am with you alway." There is no room for presumption, for the chastisements of love have greater severities in store for aggravated guilt. But, relying on the grace of God, it may arise and recommence the mission it has forsaken.—M.
Jer_51:6, Jer_51:50
1. Spiritual detachment is always the duty of saints. In heart and life they are to be separate unto the Lord. Their motives, ulterior aims, and dispositions are to be such as the Holy Spirit creates and fosters. They obey the law of the resurrection life, and "seek those things which are above, where Christ sitteth on the right hand of God, setting their affection on things above, not on things on the earth" (Col_3:1, Col_3:2).
2. Physical removal may be requisite when
(1) all hope of saving or benefiting sinful men is at end; or
(2) there is danger that we snail yield to the temptations of their society, or encourage them in their evil courses, and thus share their curse. The Jews were to seek the peace of Babylon so long as that was possible; to share in civic life, business pursuits, and social intercourse, until this prophecy came to their knowledge.
II. THE MOTIVES AND AIMS THAT ARE TO INFLUENCE US IN DOING THIS, They are not selfish. It is only when spiritual interests are at stake. There must be no idleness or lingering when the call of duty comes. The Jew was to arise and seek his long forsaken land at once. His motives were:
1. Allegiance to God. He was to "remember the Lord afar off." God was indeed near to him, even there in Babylon. lie is to seek more closely to serve and honour him. And this ought ever to be the aim of Christians: "a closer walk with God." And if he be spiritually minded, he will feel the attraction of the Divine presence and the blessedness of the Divine communion, which far more than make up for temporal loss or sorrow incurred for conscience' sake. It is the special duty of Christians to call upon God and obey him when amongst those who do not know his Name.
2. The interests of the kingdom of God on earth. God sought to separate and sanctify to himself a peculiar people in olden time, that it might witness to his truth. He still seeks to gather a spiritual Church, whose communion consists of those who are redeemed by the blood of his Son. Through its manifold ministries he is carrying out the salvation of the world. Every Christian is bound to connect himself with it in some form or other, and to take his part in its worship and work. The language of the ancient exile might well be adopted by every member of the new Israel—Psa_122:1-9.; Psa_137:5, Psa_137:6.—M.
Jer_51:10
I. EXPERIENCES OF SAVING GRACE AN OCCASION OF THANKSGIVING AND PRAISE. We owe thankful recognition to God for our creation, preservation, and the recurring, mercies of our temporal life; but there are stronger emotions awakened by the experiences of grace in the spiritual nature.
1. Notice some of these. This deliverance from Babylon. Conversion, or the rescue of the soul from the spiritual Babylon. The triumphs of the gospel; faithfulness of saints; increase of spiritual power and influence; preservation of Christian institutions in times of spiritual apathy or persecution; evangelization of heathen lands, etc. Special answers to prayer, or peace and comfort in private fellowship with our heavenly Father.
2. Their general character. "The Lord hath brought forth our righteousness" ("righteousnesses"). This deliverance was a great act of judgment. The cause of God's people was vindicated, and the guilt of Babylon avenged! (cf. Psa_37:6). The whole world was witness of the character and meaning of the event. And this is the element in all the experiences of grace that awakens special thanksgiving—they are manifestations of Divine righteousness in the life of men; triumphs of truth and holiness and love.
II. THE SPECIAL DUTY TO WHICH THEY CALL US.
1. Declaring and interpreting God's work to men,
(1) by word;
(2) by work.
2. Public celebration in God's house. Zion was the most fitting and representative, place for such a duty. Public worship should be linked with the experiences of private devotion and the spiritual life. Public and common praise is the privilege and delight of Christians.—M.
I. WHO ARE TO ESCAPE. This word was not addressed to all. Many of God's people did "let Jerusalem come into their mind," and, as soon as ever opportunity was given them, they returned to their own land. But there were many who chose to stay. They had long dwelt in Babylon. They had got to like her rule, for they had prospered in this world's wealth. The surrounding idolatries did not "vex" their souls. They felt secure in her; they had become morally and spiritually enslaved. Hence they would not return with their brethren when the opportunity came. And how like is the position of men now! They are in bondage and spiritual captivity under the power of "the prince of this world." Some have heard the word and have escaped, but others care not to flee. They are content to be where and as they are.
II. WHENCE THEY ARE TO ESCAPE. Babylon stands for the kingdom of evil, which is ruled over by the spirit of evil. Now, that kingdom is fitly represented by Babylon. The power, the attractiveness, the fascination, the deceptiveness, the widespread and long continued rule of the one find their type and likeness in the other. And the unwillingness which was felt by the great majority of Jews to quit Babylon is paralleled by the more sad unwillingness to abandon that kingdom of evil which God is ever bidding us escape and flee from.
III. WHY WE ARE TO ESCAPE. It is "for our life." This cannot be taken literally of the Jews in Babylon. For, so far as this life was concerned, they prospered greatly under the Persian rule (cf. Book of Esther in proof). And their descendants lived on right down to the times of the apostles, and were those "of the dispersion" of whom we read in the New Testament. But for the most their national and spiritual life was lost by their disobedience to this command. They ceased to be Jews, and were absorbed in the heathen nations around. And, of course, their religious life perished at the same time (see histories of the Captivity). And so in regard to the spiritual analogies of these events. Men will not, do not, literally lose this life by refusing to come away from the kingdom of evil into the kingdom of God. On the contrary, they seem to flourish greatly. The prosperity of the ungodly has been a notorious and perplexing fact in all ages of the world, And it is a sore temptation and trial to those who feel the drawing of the kingdom of God. And the temptation can only be overcome by remembering that the life of the soul depends upon our obedience to this word. It is when the unseen and the eternal are seen by faith that the gloss and glamour of the world are seen at their real and poor value, and the solid worth of the kingdom of God is confessed and yielded to. The angels had to "hasten" even "just Lot," though the fire of the Lord was on the point of descending on "the cities of the plain." And how we need hastening now! How slow to believe that judgment is nigh! For with the advent of death that judgment begins to every soul that enters into eternity unforgiven and unsaved.
IV. HOW WE SHALL ESCAPE. The one all-essential question is—Do you really wish to? For if there be the genuine desire, the path of escape will be soon revealed. No directions are of any use until this desire be awakened in the soul. But where it exists, it will express itself in what the Bible calls "seeking the Lord." And, as this is continued, there will he deepened in the soul that hatred of sin and aspiration after holiness which lie at the root of all true religious life. Repentance will thus be formed within the soul, and will be fostered by careful obedience to the will of God as declared in his Word. But—
V. WHITHER SHALL WE ESCAPE? There is but one answer to this. To the Lord Jesus Christ. It is as we look up to him in lowly, earnest trust, renouncing all self-reliance, that the new life is begotten in us, and we are grafted in him, and so become "new creatures," as St. Paul tells, and so are we in the kingdom of God, and clean escaped from the kingdom of the evil one. We are pardoned, accepted, made possessors of the Holy Ghost and of eternal life.—C.
Jer_51:10
I. WHAT THE LORD HATH DONE. "Brought forth our righteousness." Now, by this we may understand:
1. The Lord lath brought forth, made known, revealed, him who is our Righteousness. By his representative character, what is done by him is as done by us. "We thus judge, that if one died for all, then were all dead" (2Co_5:14). There is nothing unreasonable in this. We are perpetually imputing to others what is not in them or but very faintly in them. We do so when we treat strangers with all kindness for the sake of those—some honoured and beloved ones—who commend them to us. We cause to flow over on them the worth and goodness of those by whom they are commended. They may not merely be strangers, but unworthy and evil, and yet, for the sake of others, we deal with them, not as they are, but as those are from whom they come. So is the Lord Jesus our Righteousness, blessed be his Name!
2. The Lord hath brought forth righteousness in us. But for him there would have been no righteousness at all. Some speak of "natural goodness." There is no such thing. All goodness, like all light, has but one source. Divines tell of ruined arches, stately pillars, etc; relies of the noble fabric that once was. But Scripture rather teaches that sin wrought death. If, then, there be aught that is beautiful and good, fair and righteous—and there is, and much—it is not a relic, but a new creation. It comes from him who is "the Light that lighteth every man that cometh into the world" (Joh_1:1-51.; cf. Jas_1:16). And when a man yields up his soul to Christ, then—vitally grafted into him, the true Vine, and having become a living branch—he will more and more yield the fruit of righteousness, as he never did or could before.
3. The Lord hath brought forth his covenant. That is to say, he hath brought forth in his own mind, so as to remember, his covenant that he made (cf. Psa_105:8-15; Psa_111:1-10; etc.). It is ever declared to be on the ground of this covenant that God dealt well with his people. Now, that covenant had been, as it were, put out of the Divine mind by the multitude of their sins. But now he brings it forth again.
4. The Lord hath vindicated us. The enemies of the Lord blasphemed his people. Counted them as having no worth or goodness at all; as far inferior to all others. But, despised as his people were and condemned, now, by God's redemption of them, he was to bring forth their righteousness, vindicate them, on and before all (cf. Psa_37:5-7). This, which he did for Israel, he will do for all his people—"will bring forth their righteousness as the light, and their judgment as the noonday."
II. WHAT, THEREFORE, SHOULD WE DO? "Come, and let us declare in Zion the work of the Lord our God." This is what we are to do.
1. Why should we do this? For the honour of God. It is his due. For our own soul's sake; to keep silence on what he has done for us is not only dishonouring to him, but disastrous to our own souls. For the encouragement of others, that they may be led to trust in him.
2. How should we do this? Openly: "Let us declare in Zion," etc. Not concealing our obligation, not refusing to confess him. Unitedly: "Come, and let us," etc. Join with them of a like mind. Heartily: calling on others to do the like, "Come," etc. In his Church: "In Zion." There taking our place, falling into rank in the army of the Lord. In the heavenly Zion the redeemed of the Lord never tire of thus declaring the work of the Lord.—C.
Jer_51:19
Jer_51:20
I. THE WITNESS OF HISTORY to the truth that God's people are his "battle axe and weapons of war." "I came not to send peace upon earth, but a sword," said Jesus, and in the same sense as this verse declares that word is true. "Magna est veritas, et prevalebit," is another rendering of the same fact.
1. Before the birth of Christ the pure monotheistic faith of Israel had, after their captivity, begun its iconoclastic work. Over large portions of the then