John Calvin Commentary Jeremiah 50:21

"Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: slay and utterly destroy after them, saith Jehovah, and do according to all that I have commanded thee." — Jeremiah 50:21 (ASV)

The Prophet here takes on the role of a herald and encourages the Persians and Medes to make war with Babylon. This prophecy indeed never reached these nations, but we have explained why the Prophets proclaimed war, sometimes addressing pagan nations, sometimes the Jews—now one people, then another. They did so because they wanted to bring the faithful to the actual scene of events and link the fulfillment with their predictions.

Through this way of speaking, the Prophet teaches us that he was not merely speaking empty words, but that God's power was connected with his message, as if God had explicitly commanded the Medes and Persians to carry out His vengeance on Babylon. And undoubtedly, Jeremiah did not speak in this way from his own thoughts, nor did he speak as a mere man; rather, he presented God as the speaker, as is evident from the end of the verse.

He then says, Ascend on the land of the exasperating; others translate it as “of bitterness,” but this is incorrect. Indeed, God calls the Chaldeans rebellious because, although they served for a time as instruments of His wrath, they had cruelly treated many nations, driven solely by their own pride and greed. He justly calls them “the exasperating,” and then adds, Slay the inhabitants of visitation.

Some consider pekud a proper name. They first imagine, without basis, that it was a notable town in Chaldea, and then offer an unconvincing explanation, suggesting it was some insignificant and obscure place. Therefore, there is no doubt that the Prophet calls the Chaldeans the inhabitants of visitation, because God’s vengeance awaited them; indeed, it was hanging over their heads, as he later declares. This manner of speaking is common among the Prophets.

He afterwards adds, and destroy after or behind them. There is an alliteration in the words etherem acheriem; and he means that the slaughter would be so extreme that the Medes and Persians would not stop destroying until they had wiped out the name of Babylon.

Yet we know that Cyrus and Darius did not accomplish this. As we have stated several times, the city was taken by deception and treachery during the night. The king and the princes were killed, but Darius—or rather, Cyrus—spared the rest of the people. Although Darius held the title of king, Cyrus was far more renowned, being a valiant soldier, and he accompanied his father-in-law and uncle primarily because of his fame.

Since the sword did not destroy all the Chaldeans when Babylon was captured, we conclude that when the Prophets announced slaughter and destruction upon Babylon, they were not limiting their words to that specific time but also included other instances of slaughter, for Babylon was captured multiple times. It revolted against the Persians, and when it was reconquered, it suffered very severe punishment. As a mark of disgrace, those who were foremost in power and authority were hanged, and great cruelty was also inflicted on men and women.

There is no doubt, then, that when the Prophets spoke of Babylon's destruction, they referred to God's judgments inflicted at various times. Whatever the case, we learn that although God may long overlook sin or delay extreme judgments, the ungodly cannot possibly escape His hand, even if they are spared for a long time.

He then adds, Do to them as I have commanded thee. This prophetic way of speaking should also be noted. For the Medes and Persians never considered that they fought under God's authority. Why, then, is the word “commanded” used? It is because God, by His secret power, rules ungodly people and leads them wherever He pleases, even though they are completely unaware of it.

To explain the matter more fully, we must observe that God commands in two ways: He commands the faithful when He shows them what is right and what they ought to follow. Thus, God may be said to exercise His authority or right to rule daily when He exhorts us to do our duty and sets His law before us. And the proper way of commanding, or exercising authority, is when God expresses what He wants us to do or what He requires from us.

But God commands unbelievers in another way. Although He does not declare to them what He wants them to do, He nevertheless draws them, whether willing or unwilling, wherever He pleases. Thus, by His secret operation, He induced Cyrus and Darius to take up arms against Babylon.

We now understand what the Prophet meant by this expression. He did not mean that Darius and Cyrus obeyed God from the heart, because they did not know that He was the leader and author of that war; no such thought ever entered their minds. The first way of commanding, as I have said, is unique to the Church, for God is pleased to grant us a special privilege and favor when He shows us what is right and prescribes the rule of life. But His hidden providence, by which He influences the ungodly, still functions as a command, as it is said, The king’s heart is in the hand of God (Proverbs 21:1).

Solomon speaks of a king rather than of ordinary people because if any liberty exists among humankind, it belongs to kings, for they seem exempt from every restraint. Yet Solomon declares that the hearts of kings are ruled by God. Therefore, although Darius and Cyrus were driven by their own greed when they waged war, God, as we will see more clearly later, guided their hearts.

He is also said to command the heavens and the earth—not that the heavens, lacking ears and reason, hear His voice, but because God powerfully moves and influences them. For example, when He intends to punish us, He commands the sky not to rain. The sky executes this command of God, and the earth also obeys Him. But no spoken command is given to them. What then is it? It is God's providence, which is hidden from us.