12. Set up the standard upon the walls of Babylon, make the watch strong, set
JEREMIAH AND LAMENTATIONS short, turn their spirit here and there, according to his will. He does not now speak of the wind, as before; nor does he point out the enemies generally, but expressly names the Medes. For though Cyaxares, or Darius, as he is called by Daniel, was not a very prudent man, nor skillful in war, yet, as he was higher in dignity, the
Prophet here mentions the Medes rather than the Persians. Cyrus excelled in celerity, and was also a man of singular wariness, activity, and boldness: but as he was by no means wealthy, and ruled over a rustic nation, and the limits of his kingdom were confined, the Prophet rightly speaks here of the Medes only, whose power far exceeded that of the Persians.
But we hence learn, that Jeremiah did not speak as a man, but was the instrument of the Spirit; for it was an indubitable seal to his prophecy, that he predicted an event a long time before the war took place. Cyrus was not yet born, who was the leader in this war: nor was Darius as yet born; for seventy years elapsed from the time the
Prophet spoke to the taking of Babylon. We then see that this passage is a sure proof of his faithfulness and authority.
He afterwards adds, that God's thought respecting Babylon was to destroy her
He still speaks after the manner of men, and at the same time obviates an objection which might have disturbed weak minds, because Babylon not only remained safe and secure for a long time, but also received an increase of power and dignity.
The minds then of the godly might have desponded, when there seemed to be no accomplishment of this prophecy. Hence the Prophet calls attention to the thought of God, as though he had said, that though God did not immediately put forth his hand, if, was yet enough for the faithful to know what he had decreed. in short, the
Prophet reminded, them, that they ought to acquiesce in God's decree, though his work was yet hid.
And he again confirms the Jews, by adding, that it would be his vengeance, even that of God, because he disregarded not his Temple. By these words he intimates that the worship, according to the law, was pleasing to God, because the Jews became a distinct people from heathen nations, when the rule as to religion was prescribed to them. Then the Prophet intimates, that though any sort of religion pleased men, there is yet but one which is approved by God, even that which he himself has commanded. The case being so, we may conclude, that God cannot long endure his worship to be scoffed at. For we know how scornfully and proudly the Chaldeans spoke of the Temple, so that they not only uttered blasphemies, but also heaped every reproach they could think of on the Temple. Since that religion was founded on
God's word, it follows that it could not be but that he must have at length risen and vindicated the wrongs done to him by the Chaldeans. We now perceive the meaning of the Prophet, when he says, that it would be the vengeance of God; and he adds, because God will avenge his temple. He confirms the Jews, when he declares that
God would be the vindicator of his own worship; and he, at the same time, shows, that the worship according to the law, which had been taught by Moses, was the only worship in the world which God approved. It afterwards follows, ---
Jeremiah 51:12
12. Set up the standard upon the walls of Babylon, make the watch strong, set