The Prophet continues the same style of speaking, for he says that there would
JEREMIAH AND LAMENTATIONS
But Solomon speaks of a king rather than of common men, because, if there be any liberty among mankind, it belongs to kings, for they seem exempt from every yoke; and Solomon declares that the hearts of kings are ruled by God. Though then
Darius and Cyrus were carried away by their own cupidity when they made war, yet
God, as we shall hereafter see more clearly, guided their hearts. So also he is said to command the heavens and the earth-not that the heavens, being without ears and reason, hear his voice, but because God powerfully moves and influences the heavens; for when he intends to punish us, he commands the heaven not to rain.
This command of God the heaven executes, and the earth also obeys God; but there is no word of command given to them, --- what then? it is God's providence which is hid from us. It follows, ---
Jeremiah 50:22
22. A sound of battle is in the land, and of great destruction.
22. Vox praelii in terra et contritio magna.
The Prophet continues the same style of speaking, for he says that there would be the voice or the sound of battle Could he rouse up the Medes and the Persians?
not indeed by his own power, but here he exalts the efficacy of his doctrine; as though he had said, that the vengeance he denounced on the Babylonians would be in readiness when the time came, as Paul says that the ministers of the gospel had vengeance ready at hand for all those who despised it. We now then see why the
Prophet mentions the word battle, and says that breaking, or ruin, would be great in the land. It now follows, ---
Jeremiah 50:23-24
23. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!
23. Quomodo excisus est et contritus malleus universes terrae? quomodo redacta est (fuit) in vastitatem Babylon inter gentes?
24. I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the
LORD.
24. Illaqueavi to, atque etiam (vel atque, ideo, {,}גםhic ponitur loco rationalis particuloe, ideo) capta es Babylon, et tu nescivisti; inventa es atque adeo deprehensa, quoniam contra Jehovam to miscuisti (litigasti.)
Here, in the first place, Jeremiah asks in astonishment how it happened that the hammer of the whole earth was broken, when it had before broken all nations. God afterwards gives an answer, even because ``I am he who have taken Babylon.''
The question availed to rouse the people to a greater attention. We neglect God's judgments or are blind to them, even because we do not carefully consider them; for little things often excite us, when that which God works in an unusual manner is deemed by us as nothing. As then our apathy as to the works of God is so great, it is necessary to stimulate us. And this is what is done now by Jeremiah, when he says in astonishment, How? for he intimates that to cut down Babylon would be incredible, for no one could have thought that that monarchy could have ever fallen; for it had arrived to the highest eminence, and was surrounded on all sides by so