Commentary on Jeremiah and Lamentations Volume 2 John Calvin
JOHN CALVIN
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, Jeremiah 25:27
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
JEREMIAH AND LAMENTATIONS
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.
PRAYER
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.
Lecture Ninety-Seventh
We began yesterday to explain the verse in which Jeremiah bids all nations to drink of the cup until they were drunken. Of the metaphor of the cup an explanation has already been given: the reason is, because God in his infinite wisdom knew what every one deserved, or how just it was to chastise at one time in a lighter, and at another time in a heavier degree. As then the measure is not the same, the similitude of a cup is most suitable. Further, God sometimes gives a cup to drink, that he who cannot bear a heavier punishment may only taste it. For we know that God deals more severely with the strong and the obstinate: but when any one is weak, he is treated more gently, and is made only to sip or to taste of the cup.
But the Prophet says here that they were to drink until they became drunken, according to what is said in another place, when the heathens are spoken of, ``They shall even exhaust the yew dregs.'' And God makes men drunken, as I have said before, even when he blinds them and gives them the spirit of giddiness or stupor.
(Obadiah 26 [sic].) But the word drunkenness refers to external chastisements. Drink ye, then, and be drunken; that is, ``think ye not that you have suffered all, when God begins to punish you and has given you one draught only; but the Lord will make you thoroughly drunken.'' And hence he adds, Vomit ye and fall; for they who indulge in excess and fill themselves, so that they almost burst, must necessarily disgorge themselves. And vomiting disorders the brain, so that the feet can no longer perform their office, and no part of the body retains its power. The meaning then is, that