of his indignation: for this is the work of the Lord GOD of hosts in the land of the
JOHN CALVIN many fortresses, that no danger could be feared. In short, all thought that Babylon could not be endangered without a concussion of heaven and earth.
Then the Prophet here wonders at a thing unusual, and says, How is the hammer of all the earth broken and shattered to pieces? 424 and then, How has Babylon become a waste among the nations? for it had subjugated to itself not only the neighboring nations, but the remotest parts of the earth. And in this manner he animated the faithful to entertain hope, lest they should despond, for the power of that monarchy was terrible.
He then immediately answers in the person of God, I have ensnared thee, and therefore thou Babylon art taken Here God declares, that though it could not be possible that Babylon and its empire should fall through human means, yet its destruction was in his hand. Thou, he says, art taken, even because I ensnared thee; as though he had said, that the Chaldeans would not have to do with men, because he himself would carry on the war and guide and direct the Persians and the Medes, and also endue them with power: He would, in short, fight himself until he had overcome the Babylonians.
When he says, thou knewest not, he not only reproves the insensibility of that people, but at the same time derides their security, as though he had said, ``Thou thinkest thyself beyond the reach of harm, but thou wilt find that no one can escape my hand.'' We now then perceive the meaning of the Prophet. It is indeed true that the unbelieving, when God punishes them for their wickedness, do not acknowledge his hand; but the Prophet means another thing, --- that though Babylon trusted in its strength and feared nothing, it would yet be taken, because it could not evade the snares.
He adds, Thou art found and therefore caught; and he states the reason, because she had contended with God. We shall presently explain how Babylon contended or litigated with or against God, even because God had taken under his protection and patronage the Israelites. This, then, is said with reference to the Church, as I shall presently explain more at large. It must be here briefly observed, that God so undertakes the cause of his people, as though he himself were injured, according to what he promises that they would be to him as the apple of his eye. (Zechariah 2:8.)
It now follows, ---
Jeremiah 50:25
25. The LORD hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord GOD of hosts in the land of the
Chaldeans.
25. Aperuit Jehova thesaurum suum, et protulit vasa irae suae, quia opus hoc
Domini, Jehovae exercituum, est in terra Chaldaeorum.
The Prophet here expresses more clearly what he bad touched upon, even that this war would not be that of the Persians, but of God himself. He then says, that
424The first verb, {,{גדעmeans to cast off as well as to cut off; the breaking is expressed by the following verb. According to order often found in the Prophets, the final act, casting off, is first mentioned, and then the previous act, the breaking of it,
--- 23. How has the hammer of all the earth Been cast off and broken! How has Babylon become a wonder among nations! ``A wonder'' or astonishment, for so the word is evidently to be taken here, according to the Syr., though rendered ``extinction'' by the Sept., and ``desert'' by the Vulg. and Targ. Blayney and Henderson render it ``astonishment.'' --- Ed.