The Prophet more fully confirms what he had said by introducing God as making an oath; and it is the most solemn manner of confirmation when God swears by his own name. But he speaks of God in the language of men when he says that he swears by his own soul; for it is a kind of protestation when men swear by their own souls, as though they laid down or pledged their own life. Whoever then swears by his own soul, means that as his own life is dear to him, he thus lays it down as a pledge, that were he to deceive by perjury, God would be an avenger and take it away. This is suitable to men, not to God; but what does not properly belong to God is transferred to him; nor is this uncommon, as we have seen it in other places. And the more familiar is the manner of speaking adopted by God, the more it ought to touch men when he makes himself like them, and in a manner assumes their person as though he lived in the midst of them. But we must still remember why the Prophet introduces God as making an oath, even that all doubtfulness might be removed, and that more credit might be given to his prophecy; for it not only proceeded from God, but was also sealed by an oath. If I shall not fill Babylon, he says, with men as with locusts The multitude of enemies is here opposed to the multitude of the citizens, which was very large. For we have said elsewhere that Babylon surpassed all other cities, nor was it less populous than if it were all extensive country. As then it was full of so many defenders, it might have been objected and said, "Whence can come such a number of enemies as can be sufficient to put to flight the inhabitants? for were a large army to enter, it would yet be in great danger in contending with so vast a multitude." But the Prophet compares here the Persians and the Medes to locusts; and we know that Cyrus collected from various nations a very large army, nay, many armies. Fulfilled then was what had been predicted by the Prophet, for Cyrus made up his forces not only from one people, but he brought with him almost all the Medes, and also led many troops from other barbarous nations. Hence then it happened, that what had been said by Jeremiah was proved by the event. He also adds, that they would be victorious; for by the vintage song, or shout, he no doubt means a song or shout of triumph. But this song, hydd, eidad, was then in use among the Jews. Then as they did after vintage sing in token of joy, so also conquerors, exulting after victory over their enemies, had a triumphant song. And the Greek translators have rendered it keleusma, or keleuma, which is properly the song of sailors; when they see the harbor they exult with joy and sing, because they have been delivered from the dangers of the Sea, and also have completed their sailing, which is always perilous, and have come to the harbor where they more fully enjoy life, where they have pleasant air, wholesome water, and other advantages. But the simple meaning of the Prophet is, that when the Persians and the Medes entered Babylon, they would become immediately victorious, so that they would exult without a contest and without any toil, and sing a song of triumph. The Prophet now confirms his prophecy in another way, even by extolling the power of God, --

Rather, "Surely I have filled thee with men as with locusts, and they shall sing over thee the vintage-song." The vintage-shout suggests the idea of trampling Babylon under foot, as the vintagers trample the grapes; a metaphor of the divine wrath.

I will fill thee with men - By means of these very waters through the channel of thy boasted river, thou shalt be filled with men, suddenly appearing as an army of locusts; and, without being expected, shall lift up a terrific cry, as soon as they have risen from the channel of the river.

The Lord hath sworn by himself, saying,.... Or, "by his soul" or "life" (q); which is himself, than which he cannot swear by a greater, Hebrews 6:13; and the certain performance of what he swears unto need not be doubted of; and indeed the design of the oath is to assure of the truth of the thing, about which, after this, there ought to be no hesitation:
surely I fill thee with men as with caterpillars; or "locusts" (r); march in vast numbers, and make sad desolation where they come; and to which a numerous army may fitly be compared; and which are here meant, even the army of Cyrus, that should enter Babylon, and fill it, as it did. So the Targum,
"the Lord of hosts hath sworn by his word, if I fill them with armies of many people as locusts:''
and they shall lift up a shout against thee; as soldiers, when they make the onset in battle; or as besiegers, when they make their attack on a city; or as when grape gatherers bring in their vintage, or tread out their wine, to which the allusion is: it signifies that her enemies should get an entire victory, and triumph over her.
(q) "per animam suam", Pagninus, Cocceius, Schmidt. (r) "ut, vel quasi brucho", V. L. Cocceius, Montanus, Grotius, Schmidt.

by himself--literally, "by His soul" (2-Samuel 15:21; Hebrews 6:13).
fill . . . with caterpillars--locusts (Nahum 3:15). Numerous as are the citizens of Babylon, the invaders shall be more numerous.

The Lord announces destruction to Babylon with a solemn oath. Many take כּי אם in the sense of אם לא in oaths: "truly, certainly." But this use of the expression is neither fully established, nor suitable in this connection. In 2-Samuel 15:21 (the only passage that can be cited in its behalf), the meaning "only" gives good enough sense. Ewald (356, b) wrongly adduces 2-Kings 5:20 in support of the above meaning, and three lines below he attributes the signification "although" to the passage now before us. Moreover, the asseveration, "Verily I have filled thee with men as with locusts, and they shall sing the Hedad over thee," can have a suitable meaning only if we take "I have filled thee" prophetically, and understand the filling with men as referring to the enemy, when the city has been reduced (Hitzig). But to fill a city with men hardly means quite the same as to put a host of enemies in it. כּי serves merely to introduce the oath, and אם means "although," - as, for instance, in Job 9:15. The meaning is not, "When I filled thee with men, as with locusts, the only result was, that a more abundant wine-pressing could be obtained" (Ngelsbach), for this though is foreign to the context; the meaning rather is, "Even the countless multitudes of men in Babylon will not avail it" (Ewald), will not keep it from ruin. הידד, the song sung at the pressing of wine, is, from the nature of the case, the battle-song; see on Jeremiah 25:30.