Jeremiah 25:12

12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylonem, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

12. Et erit cum impleti fuerint septuaginta anni, visitabo super regem Babylonis et super populum ejus, dicit Jehova, iniquitatem ipsorum, et super terram Chaldaorum, et ponam eam in desolationes saeculi (id est, perpetuas.)


The Prophet now, as I have said, shews more clearly why the time of the captivity and exile had been defined, even that the faithful might know that God would not forget his covenant, though he deprived the people of the inheritance of the land. These words were not addressed indiscriminately to the whole body of the people, as we have observed before in other places; but the Prophet intended to consult the benefit of God's elect, who always retained a concern for true religion; for they must have a hundred times despaired had not this promise been added. This, then, was a special doctrine intended as food for God's children; for he addressed, as it was apart, the elect and faithful only.

God says also, that at the end of seventy years he would visit the iniquity of the king of Babylon, and of his whole people. We hence learn that Nebuchadnezzar was not called God's servant because he deserved anything for his service, but because God led him while he was himself unconscious, or not thinking of any such thing, to do a service which neither he nor his subjects understood to be for God. Though, then, the Lord employs the ungodly in executing his judgments, yet their guilt is not on this account lessened; they are still exposed to God's judgment. And these two things well agree together, -- that the devil and all the ungodly serve God, though not of their own accord, but whenever he draws them by his hidden power, and that they are still justly punished, even when they have served God; for though they perform his work, yet not because they are commanded to do so. They are therefore justly liable to punishment, according to what the Prophet teaches us here.


Grant, Almighty God, that as we see everywhere evidences of thy wrath, and as our own conscience convinces every one of us, so that we are constrained to confess that we are all, from the highest to the lowest, guilty before thee, -- O grant that we may in due time return to the right way, and seek to be reconciled to thee, and never doubt but that thou wilt be merciful and gracious to us, whenever we solicit pardon in the name of thy only-begotten Son; and may we also be so reconciled to thee, that we may know that thou art indeed with us as our Father, by ruling us by thy Spirit, so that thy name may to the end be glorified, through our Lord Jesus Christ. -- Amen.

Lecture Ninety-Fifth

We explained in the last Lecture the verse in which God declared that he would punish the king of Babylon and his people for their cruelty towards the Israelites. We said that this was addressed peculiarly to the elect, for many of the people perished without the hope of salvation. But God intended in the meantime to shew his care for the remnant; and for this reason he defined the time of exile, and predicted that he would be an enemy to the Babylonians, for he would undertake the cause of his people.

One thing I did not explain, that is, what the Prophet says of eternal reproaches. Now, it seems that this was not fulfilled; for though after seventy years Babylon was taken and was reduced to a state of subjection, yet the city itself remained safe, and for many ages was celebrated for its great splendor. The Prophet, then, seems to have exceeded the limits of truth in speaking of these desolations; for such did not take place when the city was taken by the Medes and Persians. But, as we have said elsewhere, we ought not to restrict to one time what is said in many places by the prophets respecting the destruction of Babylon; for it pleased God, in various ways and at different times, to execute his vengeance on that people; and it appears evident from history that it would have been better for the Babylonians to have perished at once than to have undergone so many calamities. For in a short time after the people revolted from the Persians, the city was recovered by the contrivance and craft of Zopyrus; the nobles were then reduced into slavery, so that no dignity remained. It was afterwards taken by Alexander; and after that Seleucus obtained possession of it. On its ruins were then built the city Ctesiphon, and at length it gradually decayed. But no change occurred without a great diminution of the city's opulence; and nothing more disgraceful could have happened to it than for those who were in authority to be taken and hung on gibbets, as Zenophon and other historians relate.

We now, then, see how this passage, and others like it, are to be understood; for God does not speak only of one time of vengeance, but he includes all those judgments by which he vindicated the wrongs done to his people. It now follows, --