John Calvin Commentary Jeremiah 51:11

"Make sharp the arrows; hold firm the shields: Jehovah hath stirred up the spirit of the kings of the Medes; because his purpose is against Babylon, to destroy it: for it is the vengeance of Jehovah, the vengeance of his temple." — Jeremiah 51:11 (ASV)

These words might have been addressed to the Medes as well as to the Babylonians. If the latter meaning is accepted, that is, that the Prophet addresses the Babylonians, the words are a taunt, as if he had said that they were uselessly spending their efforts in preparing their armies, because God would be stronger than them, and that the Medes would carry on war under His banner and authority. Nor would what I have also stated be unsuitable: that the Prophet bids the Medes to prepare themselves and to put on their arms, so that they might fight courageously against the Babylonians.

He now adds the main thing: that the kings of the Medes would come against Babylon, because they had been called from above. He mentions the word spirit so that he might more fully express that men’s minds are ruled and turned by the secret power of God, and also that whatever power or boldness is found in them proceeds entirely from God. It is as if he had said that God would so prepare the Medes and the Persians that He would not only strengthen their arms, hands, and feet for the war, but would also lead them and overrule their passions—that He would, in 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 swiftness and was also a man of remarkable wariness, activity, and boldness. But as he was not at all wealthy, ruled over a rural nation, and the borders of his kingdom were limited, the Prophet rightly speaks here of the Medes only, whose power far exceeded that of the Persians.

But we learn from this that Jeremiah did not speak as a man, but was the instrument of the Spirit; for it was an undeniable seal to his prophecy that he predicted an event a long time before the war took place. Cyrus, who was the leader in this war, was not yet born; nor was Darius yet born, for seventy years passed between the time the Prophet spoke and the capture 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 in the manner of men and at the same time addresses an objection that 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 of the godly might then have become disheartened when there seemed to be no fulfillment of this prophecy. Therefore, the Prophet calls attention to the thought of God, as if he had said that though God did not immediately put forth His hand, it was still enough for the faithful to know what He had decreed. In short, the Prophet reminded them that they ought to accept God’s decree, even though His work was still hidden.

And he again confirms the Jews by adding that it would be His vengeance, even that of God, because He did not disregard 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 for religion was prescribed to them.

Then the Prophet intimates that though any sort of religion might please men, there is still only one that is approved by God, namely, that which He Himself has commanded. This being the case, 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 followed that He must at last have 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 that God approved.