Jeremiah 50:7

lon, because an assembly of great nations are coming out of the north to desolate the whole land, Jer 50:8-10. Babylon, the hammer of the whole earth, the great desolator of nations, shall itself become a desolation on account of its intolerable pride, and because of the iron yoke it has rejoiced to put upon a people whom a mysterious Providence had placed under its domination, vv. 11-34. The judgments which shall fall upon Chaldea, a country addicted to the grossest idolatry, and to every species of superstition, shall be most awful and general, as when God overthrew Sodom and Gomorrah, Jer 50:35-40. Character of the people appointed to execute the Divine judgments upon the oppressors of Israel, Jer 50:41-45. Great sensation among the nations at the very terrible and sudden fall of Babylon, Jer 50:46. Verse 1 The Word that the Lord Spake Against Babylon - This is also a new head of discourse. The prophecy contained in this and the following chapter was sent to the captives in Babylon in the fourth year of the reign of Zedekiah. They are very important; they predict the total destruction of the Babylonish empire, and the return of the Jews from their captivity. These chapters were probably composed, with several additions, out of the book that was then sent by Jeremiah to the captives by the hand of Seraiah. See Jer 51:59-64. Verse 2 Declare ye among the nations - God's determination relative to this empire. Set up a standard - Show the people where they are to assemble. Say, Babylon is taken - It is a thing so firmly determined, that it is as good as already done. Bel - The tutelar deity of Babylon is confounded, because it cannot save its own city. Merodach - Another of their idols, is broken to pieces; it was not able to save itself, much less the whole empire. Her idols are confounded - It is a reproach to have acknowledged them. Her images - Great and small, golden and wooden, are broken to pieces; even the form of them no longer appears. Verse 3 Out of the north there cometh up a nation - The Medes, who formed the chief part of the army of Cyrus, lay to the north or north-east of Babylon. Shall make her land desolate - This war, and the consequent taking of the city, began those disasters that brought Babylon in process of time to complete desolation; so that now it is not known where it stood, the whole country being a total solitude. Verse 4 In those days, and in that time - In the times in which Babylon shall be opposed by the Medes and Persians, both Israel and Judah, seeing the commencement of the fulfilling of the prophecies, shall begin to seek the Lord with much prayer, and broken and contrite hearts. When the decree of Cyrus comes, they shall be ready to set off for their own country, deploring their offenses, yet rejoicing in the mercy of God which has given them this reviving in their bondage. Verse 5 Let us join ourselves to the Lord in a perpetual covenant - All our former covenants have been broken; let us now make one that shall last for ever. He shall be the Lord Our God, and We will no more worship idols. This covenant they have kept to the present day; whatever their present moral and spiritual state may be, they are no idolaters, in the gross sense of the term. The description that is here given of the state of this people, their feelings and their conduct, finely exhibit the state of real penitents, who are fervently seeking the salvation of their souls. 1. In those days when Jesus Christ is manifested in the flesh; and in that time, when through him is preached the remission of sins, and the people who hear are pricked in their conscience. 2. The children of Israel and the children of Judah together. - No distinctions being then felt or attended to; for all feel themselves sinners, who have come short of the glory of God. Even national distinctions and religious differences, which bind men fastest, and hold them longest, are absorbed in the deep and overpowering concern they feel for their eternal interests. 3. Going and weeping shall they go. - Religious sorrow does not preclude activity and diligence. While they are weeping for their sins, they are going on in the path of duty, seeking the Lord while he may be found, and calling upon him while he is near. 4. They shall ask the way to Zion. - Real penitents are the most inquisitive of all mortals; but their inquiries are limited to one object, they ask the way to Zion. What shall we do to be saved? How shall we shun the perdition of ungodly men, etc. 5. With their faces thitherward. - They have turned from sin, and turned To God. They have left the paths of the destroyer, and their hearts are towards God, and the remembrance of his name. Thus they are profiting by that light which has convinced them of sin, righteousness, and judgment. 6. Come, and let us join ourselves to the Lord. - Religion is a social principle, and begets a social feeling in the soul. No man who feels his own sore, and the plague of his heart, wishes to venture alone in the way to heaven. He feels he wants counsel, support, comfort and the company of those who will watch over him in love. Like David, the true penitent is a companion of all those who fear the Lord. These heavenly feelings come from one and the same Spirit, and lead to the same end; hence they say, - 7. Let us join ourselves to the Lord in a perpetual covenant. It is said, that to be undecided, is to be decided. They who are not determined to go to heaven, will never reach it. If the heart be not laid under obligation, it will do nothing. "I hope I am in earnest; I trust I shall be in earnest about the salvation of my soul, it is very proper I should be so;" and such like, show an irresolute soul. Such persons are ever learning, and never able to come to the knowledge of the truth. Let us therefore bind ourselves. We have trifled too long; been indecisive too long; have halted too long between two opinions. We know now that Jehovah is God; let us, therefore, enter into a covenant with him. Let this covenant be a perpetual one: let us not make it for a day, for any particular time, but for ever; and let it never be broken. Let our part be kept inviolable: we Are and Will Be thy people; and God's part will never fail, I Am and Will Be your God. The covenant requires a sacrifice. - Hence ברית berith signifies both. Christ crucified is the great covenant sacrifice. By him God becomes united to us, and through him we become united to God. Verse 6 My people hath been lost sheep - He pities them; for their pastors, kings, and prophets have caused them to err. They have gone from mountain to hill - In all high places they have practiced idolatry. Verse 7 Their adversaries said, We offend not - God has abandoned them; we are only fulfilling his designs in plaguing them. Verse 8 Remove out of the midst of Babylon - The sentence of destruction is gone out against it; prepare for your flight, that ye be not overwhelmed in its ruin. Be as the he-goats before the flocks - Who always run to the head of the flock, giving the example for others to follow. This may be addressed to the elders and persons of authority among the people. Verse 9 An assembly of great nations - The army of Cyrus was composed of Medes, Persians, Armenians, Caducians, Sacae, etc. Though all these did not come from the north; yet they were arranged under the Medes, who did come from the north, in reference to Babylon. Their arrows - They are such expert archers, that they shall never miss their mark. Verse 10 Chaldea shall be a spoil - She has been a spoiler, and she shall be spoiled. They had destroyed Judea, God's heritage; and now God shall cause her to be destroyed. Verse 11 As the heifer at grass - Ye were wanton in the desolations ye brought upon Judea. Verse 12 Your mother - Speaking to the Chaldeans: Babylon, the metropolis, or mother city, shall be a wilderness, a dry land, a desert, neither fit for man nor beast. Verse 15 Shout against her round about - Encompass her with lines and with troops; let none go in with relief, none come out to escape from her ruin. Verse 16 Cut off the sower - Destroy the gardens and the fields, that there may be neither fruits nor tillage. Verse 17 Israel - All the descendants of Jacob have been harassed and spoiled, first by the Assyrians, and afterwards by the Chaldeans. They acted towards them as a lion to a sheep which he has caught; first he devours all the flesh, next he breaks all the bones to extract the marrow. Verse 18 As I have punished the king of Assyria - The Assyrians were overthrown by the Medes and the Chaldeans. The king is here taken for all their kings, generals, etc., Tiglath-pileser, Shalmaneser, Sennacherib, Esar-haddon, etc. To them succeeded the Chaldean or Babylonish kings. Nebuchadnezzar came against Judea several times; and at last took the city and burnt it, profaned and demolished the temple, wasted the land, and carried the princes and people into captivity. Verse 19 I will bring Israel again - This seems to refer wholly to the ten tribes; for Carmel, Bashan, Mount Ephraim, and Gilead, were in their territories. Verse 20 In those days and in that time - This phrase appears to take in the whole of an epoch, from its commencement to its end. See Jer 50:4. I will pardon them - So as to deliver them from their captivity, and exact no more punishment from them whom I reserve, namely, the remnant left in the Babylonish captivity. Verse 21 Go up against the land of Merathaim - and against the inhabitants of Pekod - No such places as these are to be found any where else; and it is not likely that places are at all meant. The ancient Versions agree in rendering the first as an appellative, and the last as a verb, except the Chaldee, which has Pekod as a proper name. Dr. Blayney translates: - "Against the land of bitternesses, go up: Upon it, and upon its inhabitants, visit, O sword!" Dr. Dahler renders thus: - "March against the country doubly rebellious, And against its inhabitants worthy of punishment." The latter of these two versions I take to be the most literal. The words are addressed to the Medes and Persians; and the country is Chaldea, doubly rebellious by its idolatry and its insufferable pride. In these two, it was exceeded by no other land. Verse 23 The hammer of the whole earth - Nebuchadnezzar dashed to pieces the nations against whom he warred. He was the scourge of the Lord. Verse 24 I have laid a snare for thee - It was not by storm that Cyrus took the city. The Euphrates ran through it; he dug a channel for the river in another direction, to divert its stream; he waited for that time in which the inhabitants had delivered themselves up to debauchery: in the dead of the night he turned off the stream, and he and his army entered by the old channel, now void of its waters. This was the snare of which the prophet here speaks. See Nerodotus, lib. i., c. 191. Verse 26 Open her store-houses - At the time that Cyrus took the city, it was full of provisions and treasures of all kinds; the walls had suffered no injury; and when the inhabitants heard that the enemy was within, they thought they must have arisen out of the earth in the center of the city! Verse 27 Slay all her bullocks - Princes, magistrates, etc., etc. Verse 28 Declare in Zion the vengeance of the Lord - Zion was desolated by Babylon; tell Zion that God hath desolated the desolator. The vengeance of his temple - Which Nebuchadnezzar had pillaged, profaned, and demolished, transporting its sacred vessels to Babylon, and putting them in the temple of his god Bel. Verse 29 Call together the archers - The preceding verses are the prediction: here, God calls the Medes and Persians to fulfill it. Verse 31 O thou most proud - זדון zadon. Pride in the abstract; proudest of all people. Verse 32 And the most proud - זדון zadon, as before. Here pride is personified and addressed, as if possessing a being and rational powers. Verse 34 Their Redeemer is strong - And it was not that he wanted power, and that Nebuchadnezzar had much, that Jerusalem was taken; but because the people had sinned, and would not return; and therefore national sins called for national punishments. These have taken place; and now the Lord of hosts shows them that the power of the Chaldeans is mere weakness against his might. Verse 35 A sword - War and its calamities, or any grievous plague; and so in the following verses. Verse 38 A drought is upon her waters - May not this refer to the draining of the channel of the Euphrates, by which the army of Cyrus entered the city. See on Jer 50:24 (note). The original is, however, חרב chereb, a sword, as in the preceding verses, which signifies war, or any calamity by which the thing on which it falls is ruined. Verse 39 The wild beasts of the desert - Dahler translates these various terms, "The wild cats, the jackals, and the ostriches." And Blayney the same. Wicklif, "Dragons, woodewoses, and ostriches." Coverdale, "Wild beestes, apes, and estriches." Verse 40 As God overthrew Sodom - As the very ground on which these cities stood, with all the plain, now lies under the Dead Sea; so Babylon and the adjacent country shall be rendered totally barren and unfruitful, and utterly incapable of being inhabited. And this is the fact concerning both countries. See Jer 49:18. Verse 41 Behold, a people shall come from the north - This and the two following verses are nearly the same with Jer 6:22-24. But here, destroyers against Babylon are intended; there, destroyers against Jerusalem. Verse 44 Behold, he shall came up like a lion - The same words as in Jer 49:19 (note), etc., where see the note. Verse 46 At the noise of the taking of Babylon - See the note on the parallel place, Jer 49:21 (note). In the forty-ninth chapter, these words are spoken of Nebuchadnezzar; here, of Cyrus. The taking of Babylon was a wonder to all the surrounding nations. It was thought to be impregnable. Introduction Sequel of the prophecies of Jeremiah against Babylon. The dreadful, sudden, and final ruin that shall fall upon the Chaldeans, who have compelled the nations to receive their idolatrous rites, (see an instance in the third chapter of Daniel), set forth by a variety of beautiful figures; with a command to the people of God, (who have made continual intercession for the conversion of their heathen rulers), to flee from the impending vengeance, Jer 51:1-14. Jehovah, Israel's God, whose infinite power, wisdom and understanding are every where visible in the works of creation, elegantly contrasted with the utterly contemptible objects of the Chaldean worship, Jer 51:15-19. Because of their great oppression of God's people, the Babylonians shall be visited with cruel enemies from the north, whose innumerable hosts shall fill th

The Judgment of Babylon. ( b. c. 595.) 1 The word that the Lord spake against Babylon and against the land of the Chaldeans by Jeremiah the prophet. 2 Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces. 3 For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast. 4 In those days, and in that time, saith the Lord , the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. 5 They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten. 6 My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace. 7 All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the Lord , the habitation of justice, even the Lord , the hope of their fathers. 8 Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks. I. Here is a word spoken against Babylon by him whose works all agree with his word and none of whose words fall to the ground. The king of Babylon had been very kind of Jeremiah, and yet he must foretel the ruin of that kingdom; for God's prophets must not be governed by favour or affection. Whoever are our friends, if, notwithstanding, they are God's enemies, we dare not speak peace to them. 1. The destruction of Babylon is here spoken of as a thing done, v. 2 . let it be published to the nations as a piece of news, true news, and great news, and news they are all concerned in; let them hang out the flag, as is usual on days of triumph, to give notice of it; let all the world take notice of it: Babylon is taken. Let God have the honour of it, let his people have the comfort of it, and therefore do not conceal it. Take care that it be known, that the Lord may be known by those judgments which he executes, Ps. ix. 16 . 2. It is spoken of as a thing done thoroughly. For, (1.) The very idols of Babylon, which the people would protect with all possible care, and from which they expected protection, shall be destroyed. Bel and Merodach were their two principal deities; they shall be confounded, and the images of them broken to pieces. (2.) The country shall be laid waste ( v. 3 ) out of the north, from Media, which lay north of Babylon, and from Assyria, through which Cyrus made his descent upon Babylon; thence the nation shall come that shall make her land desolate. Their land was north of the countries that they destroyed, who were therefore threatened with evil from the north ( Omne malum ab aquilone—Every evil comes from the north ); but God will find out nations yet further north to come upon them. The pomp and power of old Rome were brought down by northern nations, the Goths and Vandals. II. Here is a word spoken for the people of God, and for their comfort, both the children of Israel and of Judah; for many there were of the ten tribes that associated with those of the two tribes in their return out of Babylon. Now here, 1. It is promised that they shall return to their God first and then to their own land; and the promise of their conversion and reformation is that which makes way for all the other promises, v. 4, 5 . (1.) They shall lament after the Lord (as the whole house of Israel did in Samuel's time, 1 Sam. vii. 2 ); they shall go weeping. These tears flow not from the sorrow of the world as those when they went into captivity, but from godly sorrow; they are tears of repentance for sin, tears of joy for the goodness of God, in the dawning of the day of their deliverance, which, for aught that appears, does more towards the bringing of them to mourn for sin than all the calamities of their captivity; that prevails to lead them to repentance when the other did not prevail to drive them to it. Note, It is a good sign that God is coming towards a people in ways of mercy when they begin to be tenderly affected under his hand. (2.) They shall enquire after the Lord; they shall not sink under their sorrows, but bestir themselves to find out comfort where it is to be had: They shall go weeping to seek the Lord their God. Those that seek the Lord must seek him sorrowing, as Christ's parents sought him, Luke ii. 48 . And those that sorrow must seek the Lord, and then their sorrow shall soon be turned into joy, for he will be found of those that so seek him. They shall seek the Lord as their God, and shall now have no more to do with idols. When they shall hear that the idols of Babylon are confounded and broken it will be seasonable for them to enquire after their own God and to return to him who lives for ever. Therefore men are deceived in false gods, that they may depend on the true God only. (3.) They shall think of returning to their own country again; they shall think of it not only as a mercy, but as a duty, because there only is the holy hill of Zion, on which once stood the house of the Lord their God ( v. 5 ): They shall ask the way to Zion with their faces thitherward. Zion was the city of their solemnities; they often thought of it in the depth of their captivity ( Ps. cxxxvii. 1 ); but, now that the ruin of Babylon gave them some hopes of a release, they talk of nothing else but of going back to Zion. Their hearts were upon it before, and now they set their faces thitherward. They long to be there; they set out for Zion, and resolve not to take up short of it. The journey is long and they know not the road, but they will ask the way, for they will press forward till they come to Zion; and, as they are determined not to turn back, so they are in care not to miss the way. This represents the return of poor souls to God. Heaven is the Zion they aim at as their end; on this they have set their hearts; towards this they have set their faces, and therefore they ask the way thither. They do not ask the way to heaven and set their faces towards the world; nor set their faces towards heaven and go on at a venture without asking the way. But in all true converts there are both a sincere desire to attain the end and a constant care to keep in the way; and a blessed sight it is to see people thus asking the way to heaven with their faces thitherward. (4.) They shall renew their covenant to walk with God more closely for the future: Come, and let us join ourselves to the Lord in a perpetual covenant. They had broken covenant with God, had in effect separated themselves from him, but now they resolve to join themselves to him again, by engaging themselves afresh to be his. Thus, when backsliders return, they must do their first works, must renew the covenant they first made; and it must be a perpetual covenant, that must never be broken; and, in order to that, must never be forgotten; for a due remembrance of it will be the means of a due observance of it. 2. Their present case is lamented as very sad, and as having been long so: " My people " (for he owns them as his now that they are returning to him) " have been lost sheep ( v. 6 ); they have gone from mountain to hill, have been hurried from place to place, and could find no pasture; they have forgotten their resting-place in their own country and cannot find their way to it." And that which aggravated their misery was, (1.) That they were led astray by their own shepherds, their own princes and priests; they turned them from their duty, and so provoked God to turn them out of their own land. It is bad with a people when their leaders cause them to err, when those that should direct them, and when those that should secure and advance their interests are the betrayers of them. (2.) That in their wanderings they lay exposed to the beasts of prey, who thought they were entitled to them, as waifs and strays that had no owner ( v. 7 ); it is with them as with wandering sheep, all that found them have devoured them and made a prey of them; and when they did them the greatest injuries they laughed at them, telling them it was what their own prophets had many a time told them they deserved; that was far from justifying those who did them wrong, yet they bantered them with this excuse, We offend not, because they have sinned against the Lord; but they could not pretend that they had sinned against them. And see what notion they had of the Lord they had sinned against, not as the only true and living God, but only as the habitation of justice and the hope of their fathers; they had put a contempt upon the temple and upon the tradition of their ancestors, and therefore deserved to suffer these hard things. And yet it was indeed an aggravation of their sin, and justified God, though it did not justify their adversaries in what was done to them, that they had forsaken the habitation of justice and him that was the hope of their fathers. 3. They are called upon to hasten away, as soon as ever the door of liberty was opened to them ( v. 8 ): " Remove, not only out of the borders, but out of the midst of Babylon; though you be ever so well seated there, think not to settle there, but hasten to Zion, and be as the he-goats before the flocks; strive which shall be foremost, which shall lead in so good a work:" a he-goat is comely in going ( Prov. xxx. 31 ) because he goes first. It is a graceful thing to be forward in a good work and to set others a good example.

Habitation - Some think this is a name here given to God, who indeed is the habitation of justice, but whether the Chaldeans would call him so, may be a question. Others therefore think the preposition in is understood, making this the aggravation of the Jews sins, that they were committed in a land which ought to have been an habitation of justice.