John Calvin Commentary Jeremiah 50:44

"Behold, [the enemy] shall come up like a lion from the pride of the Jordan against the strong habitation: for I will suddenly make them run away from it; and whoso is chosen, him will I appoint over it: for who is like me? and who will appoint me a time? and who is the shepherd that can stand before me?" — Jeremiah 50:44 (ASV)

We have explained nearly the same words in the last chapter, for the Prophet not only used the same simile concerning the people, but also added all the words that are found here. Indeed, the Prophet presents nothing new until the end of the chapter, but only repeats what we have already seen.

He first compares either Darius or Cyrus to a lion, who, at the overflowing of Jordan, moves to another place. This passage, like the former, is indeed explained in various ways. Some read, “for the pride of Jordan.” But as it appears from other places that lions had their dens near the banks of Jordan, I have no doubt that the Prophet here compares Cyrus to a lion, forced to leave his own lair because of the flooding of that river.

We know what a savage beast the lion is; but when he is forced to change his dwelling and move to another place, his fury rages even more. It is, then, as if he had said that not just any lion would attack the Babylonians, but a lion furious with rage. He then adds, to the strong habitation.

When he spoke of the Idumeans, the allusion might have been to their country, which was elevated, and they also had mountains as their fortresses. But as Babylon was also strongly fortified, and nearly impregnable on account of the various streams of the Euphrates, what the Prophet says is also suitable: that a lion would come, even if there were obstacles that might impede his course. For when a lion roams, when not hungry nor driven by any necessity, he can turn here and there as he pleases; but when rage drives and constrains him, he will then surmount all obstacles.

So also the Prophet says that however confident Babylon might be in its fortresses, Cyrus would still break through them, for he would be like a lion who, at the overflowing of Jordan, moves elsewhere, as he can no longer find his usual dwelling.

We now understand the meaning of the words: that the Babylonians would be dealing not with an idle but a terrible enemy, and with one who would surmount all obstacles, as when fury excites a lion and necessity drives him headlong, as it were.

What follows is obscure. Some render the words this way: “When I shall make Israel to rest, then I will make them to flee from her.” In the former place (Jeremiah 49:19), we read “him,” in the singular, אריצנו, aritsnu; but here the Prophet uses the plural number, “them,” אריצם, aritsem; yet it is certain that the meaning is the same.

Some, at the same time, apply this to the Jews, suggesting that God would remove them from Babylon, intending to give them rest, that is, by dwelling securely in their own country. But as no mention is made here of His people, this view is forced and far-fetched. I omit other explanations, for the meaning of the Prophet seems to me to be simply this: When I shall make an irruption, or, after I shall have made them rest, I will make them to flee. He speaks, I think, of the Chaldeans; and the particle כי, ki, is to be taken as an adverb of time, when, or after. It is indeed often a causative particle, but it sometimes has this meaning.

Now, these two clauses may be explained this way: When I shall make an irruption, or, when I shall have made them rest; for רגע, rego, means both to break and to rest. It is here in the active or causative conjugation, in Hiphil.

If, then, we read, “After I shall have made them to rest,” the sense will be that the Babylonians had been tranquil for a long time, as there was no one who troubled them or disturbed their peace. We know that men, having rested for a long time in their idleness and sloth, become almost stupefied, so that they are touched by no fear. God then shows that the Babylonians were greatly mistaken if they thought the rest they had previously enjoyed would be perpetual, for He would make them flee from the city, even though they had been there for a long time in a tranquil state.

The other sense is by no means unsuitable: “When I shall break,” or make an irruption, then all will flee away—that is, leave the city, which was previously like a paradise. There is still no doubt that the Prophet here denounces a sudden overthrow upon the Babylonians, which would scatter the people in all directions.

It now follows, Who is the chosen one whom I shall set over her? God here, in a way, deliberates about the person whom He should make the leader of the war against the Chaldeans. By these words, He intimates that the best general would be ready for Him, one especially active and also excelling in warfare.

We know that even the unwilling are made to serve God when He employs the ungodly as His scourges. In short, God shows that though the Babylonians might have brave and highly skilled leaders in war, leaders would still be prepared to whom He would entrust the task of taking that city. And thus He teaches us at the same time that men are ruled by His hand, so that He chooses them according to His will and directs them to any work He pleases, saying, Who is the chosen one whom I shall set over her?

And He adds, and who is like me? Here the Prophet shows that the Babylonians trusted in vain in their own defenses; for after trying everything, they would find that whatever was set up against God and His invincible power would be mere smoke. This sentence occurs often; and however common it may seem, yet, if we examine ourselves, we will find that the Holy Spirit does not enforce it so often without reason. For after we have confessed that no one is equal to God or can add to His power, as soon as any trial assails us, this confession vanishes, and we tremble as though God were nothing and had no power to bring us help.

Lack of confidence, then, which often creeps in when we are in difficulties or dangers, sufficiently shows that we do not attribute to God the praise due to His power. He does not, then, exclaim here, as in other places, without reason, Who is like me? as if He had said that the Babylonians would foolishly seek help here and there. For when they had made their utmost efforts, whatever they might think most useful would all vanish, so that they would be left without any remedy.

He adds, And who will protest against me? Some offer this lifeless translation, Who will prescribe to me the time? but they completely pervert the meaning of the Prophet. For God in this place declares that men would in vain contend or litigate with Him. It is as if He had said, “Though all men were to rise up against Me, yet I will not allow them to litigate with Me; and this they would also do in vain.” In short, God intimates that men would in vain protest against His judgments, for He would nevertheless perform what He has decreed.

He does not claim for Himself that absolute power about which the sophists prattle when they separate it from justice. Instead, He intimates that the reasons are not always clear to men when He executes His judgments. For it is not without reason that Scripture testifies that God’s judgments are a deep abyss.

But by such an expression, it is not meant that anything in God’s judgments is confused or disordered. What then? It means that God works in an extraordinary manner, and therefore His judgments are sometimes hidden from men.

Then God briefly shows that even if the Babylonians were to dispute and raise many objections, all this would be useless, because He would execute what He had decreed, and that without debating.

Let us then learn from these words that when God’s works appear unreasonable, we ought humbly to admire them and never judge them according to our own calculation; for God is not to be judged by us. Therefore, as I have already said, we are wise only when we humbly adore Him in all His works, without disputing with Him. For when we bring forward all possible arguments, He will close our mouths with one word and check all our presumption. Indeed, He will always overcome us by being silent, for His justice will always overthrow whatever may come to our minds.

But we must bear in mind what I have stated: that God never acts by His absolute power in such a way as to separate it from His justice, for this would be, as it were, to wound Himself. For these things are undivided—His power and His justice—even though His justice may not always be apparent. However this may be, His sole and simple will is for us the rule of all justice.

It follows, And who is that shepherd who will stand before me? He alludes to the simile He had used, for He previously compared Himself to a lion. He says now, “Since I shall go against Babylon like a lion, what shepherd will dare to oppose Me?” We see that a contrast is to be understood between a lion and a shepherd. For God would be like a lion to destroy Babylon; therefore, by ‘pastor,’ He denotes any adversary who might come forward to defend the Chaldean flock.