Exegetical and Hermeneutical Commentary of Jeremiah 51:62
Then shalt thou say, O LORD, thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate forever.
Thou shalt testify that thou believest what thou hast read to be what shall most certainly come to pass, by speaking words to this sense.
Fuente: English Annotations on the Holy Bible by Matthew Poole
62. O Lord, thouand notmerely Jeremiah or any man is the author of this prophecy; Itherefore here in Thy presence embrace as true all that I read.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then shall thou say, O Lord,…. Acknowledging this prophecy to be of God; believing the accomplishment of it; and praying over it, and for it, like a good man, as doubtless he was:
thou hast spoken against this place; the city of Babylon, where Seraiah is now supposed to be:
to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever; this is the substance of the whole prophecy, that the destruction of Babylon should be an utter and a perpetual one; and which is expressed in the same words that are here used, Jer 50:3.
Fuente: John Gill’s Exposition of the Entire Bible
And thou shalt say, Jehovah, thou hast spoken against this place It hence appears that Seraiah was commanded to read the book, not for the benefit of hearers, for they would have been doubly deaf to the words of Seraiah. And it is not probable that the Hebrew language was then familiar to the Chaldeans. There is a great affinity, as it is well known, in the languages, but there is also some difference. But we conclude, from this passage, that the reading was in a chamber, or in some secret place; for Seraiah is bidden to fix all his thoughts on God, and to address his words to him. He did not then undertake the work or office of a preacher, so as openly to proclaim all these things to the Babylonians. But having inspected the city, he was to read the book by himself, that is, what had been written.
And this also deserves to be noticed; for however courageous we may be, yet our constancy and boldness are more apparent when we have to do with men than when we are alone, and God is the only witness; for when no one sees us, we tremble; and though we may have previously appeared to have manly courage, yet when alone, fear lays hold on us. There is hardly one in a hundred who is so bold as he ought to be when God alone is witness. But shame renders us courageous and constrains us to be firm, and the vigor which is almost extinct in private is roused in public. As, then, ambition almost always rules in men, this passage ought to be carefully noticed, where the Prophet commands Seraiah to deal alone with God, and, though no mortal was present, to strengthen himself, by relying on the certain and infallible fidelity of God; Thou shalt then say, Jehovah, etc. And it is doubtless a real experiment of faith, when we consider within ourselves the promises of God, and go not forth before the public to avow our firmness; for when any one in silence acknowledges God to be true, and strengthens himself in his promises, and so disregards the false judgments of all, that were he alone in the world, he would not yet despond, — this is a true and real trial of faith.
Thou shalt then say, Jehovah, thou hast spoken against this place The design of the words was, that Seraiah might feel assured that God was true, and embrace in his presence what he read, and not doubt but that the word, which came from God, would, in due time, be accomplished: how so? because God is true. The word Jehovah, then, ought to be regarded as emphatical; and thou shalt say, Thou, Jehovah, hast spoken against this place; that is, neither Jeremiah, nor any other mortal, is the author of this prophecy; but thou, O Lord, has dictated to thy servant whatever is contained in this volume.
To destroy it, so that there should not be an inhabitant in it, neither man nor beast: how so? because it shall be reduced to desolations, or the particle כי , ki, may be taken adversatively, but it shall be reduced to perpetual desolations (113)
(113) Literally the words are, —
For desolations of perpetuity shall it (or she) be.
Babylon is sometimes referred to as masculine, and sometimes as feminine. — Ed.
Fuente: Calvin’s Complete Commentary
(62) Then shalt thou say, O Lord . . .The words which recite the predictions of Jer. 50:3; Jer. 50:39 are of the nature of an implied prayer, reminding Jehovah of that which He had promised, and entreating him to fulfil it. Thou hast said was to be the ground of the suppliants prayer for the fulfilment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 51:62 Then shalt thou say, O LORD, thou hast spoken against this place, to cut it off, that none shall remain in it, neither man nor beast, but that it shall be desolate for ever.
Ver. 62. Then shalt thou say, O Lord, &c. ] The promises are to be prayed over, and then we may expect their accomplishment. Prayer also added to the outward sign, according to God’s holy Word, maketh it a sacramental sign.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
desolate for ever = age-abiding desolations, show-ing that this prophecy must wait a future fulfilment.
Fuente: Companion Bible Notes, Appendices and Graphics
to cut: Jer 51:25, Jer 51:26, Jer 51:29, Jer 51:37, Jer 50:3, Jer 50:13, Jer 50:39, Jer 50:40, Isa 13:19-22, Isa 14:22, Isa 14:23, Rev 18:20-23, desolation, Heb. desolations, Jer 25:9, Jer 25:12, Eze 35:9
Reciprocal: Psa 9:6 – memorial Isa 13:20 – General Isa 23:9 – Lord Isa 47:9 – they shall come Jer 33:12 – without Jer 50:12 – a wilderness Nah 2:10 – empty
Fuente: The Treasury of Scripture Knowledge
Jer 51:62. As a “check on the correctness of his reading and his understanding of the words. Seraiah was to repeat hack to the Lord what the prophecy contained. Since this was directly addressed to the Lord, we would understand that the people would not yet have learned about the message.