John Calvin Commentary Jeremiah 50:45

"Therefore hear ye the counsel of Jehovah, that he hath taken against Babylon; and his purposes, that he hath purposed against the land of the Chaldeans: Surely they shall drag them away, [even] the little ones of the flock; surely he shall make their habitation desolate over them." — Jeremiah 50:45 (ASV)

The Prophet confirms his previous doctrine and uses an oath, for he had already spoken sufficiently extensively about the destruction of Babylon, and his words might otherwise seem superfluous because the subject had been explained with abundant clarity. But he introduces God here as making an oath, for the particles, “if not,” אם לא, am la, show the sentence to be elliptical; and we know that this form of swearing is common in Scripture. Then God swears that the Babylonians were already given up to destruction, so that even the least of the flock would be superior to them.

But it is not without reason that the Prophet speaks here of the counsel of God and of His thoughts; for we know that people, through their own vanity, remain in suspense or doubt, so that they do not firmly rely on God’s word; at least they waver, so that their faith lacks stability.

Since, then, people think to themselves that something may possibly happen differently from what the prophets said, Jeremiah here addresses such thoughts and calls people to hear the counsel of God and His thoughts. Indeed, this is a way of speaking transferred from humans when he speaks of God’s thoughts, for we know that God does not deliberate about what He is going to do, as humans do.

But this way of speaking occurs so frequently that it should be familiar to us. Be that as it may, he intimates that God did not announce terror in vain when speaking of Babylon, but that the irrevocable decree which God had formed was declared. Therefore, he says that He had already taken counsel, so that people need not deliberate any longer, nor call into question His fixed decree, nor dispute concerning His thoughts.

Therefore, there is no reason for people to turn things over in their minds and adopt different views, because events must happen, he says, as I have predicted. God then has commanded me to announce this prophecy as brought forth from His counsel, which can by no means be changed. This is the reason why he mentions God’s counsel and thoughts.

He adds, If they shall not draw them forth; some read, “cast them out.” But סחב, sacheb, means to draw; and there is no doubt that the Prophet denotes contempt and reproach by this verb, as carcasses are drawn through the mud, or a dead dog is drawn and cast into a river.

So now, he says, Draw forth the Babylonians shall the least of the flock. But how can it be reconciled that there was to be the choicest leader, and yet the least of the flock would be the conquerors? God intimates that, though He would endow Cyrus with warlike valor, yet if it pleased Him, there would be means by which He could destroy the Babylonians, even if He were to send sheep or lambs as their enemies. He means, in short, that the Babylonians would be unwarlike when God deprived them of their courage.

If they will not upset over them their tabernacle. Some read as though the verb were שום, shum, “If they will not set,” etc.; others derive the word from ישם, ishem; but it comes rather from שמם, shemem. If, then, they will not upset over them their tabernacle, that is, when the Babylonians shall be laid prostrate, even their houses shall fall and overwhelm them. In short, God sets forth here a final ruin, from which the Babylonians could never be restored, for it is evidence of hopeless despair when houses are upset, so that their masters are buried in their ruins.