YHWH Will Act On Behalf Of His People ( Jer 50:33-34 ).

One reason why it was necessary to bring judgment on Babylon was because otherwise God’s people would not be released. While they had a certain amount of freedom, there were apparently strict regulations which prevented them from returning to their homeland. This applied both to the children of Israel exiled under the Assyrian empire, and the children of Judah exiled under the Babylonian. All were now being oppressed. And those who were oppressing them refused to let them go. However there was One Who purposed to deliver them, a strong Redeemer (Deliverer, Payer of a Price) Who would set them free from their obligations. He was about to plead their cause in order to bring rest to the earth, and if that involved disquieting the inhabitants of Babylon, so be it. This was why Babylon had to be destroyed as a ruling power, because it stood in the way of God’s purposes.

Jer 50:33

“Thus says YHWH of hosts,

The children of Israel and the children of Judah are oppressed together,

And all who took them captive hold them fast,

They refuse to let them go.”

‘Thus says YHWH of hosts.’ In this passage this phrase demonstrates an important action about to take place in which God is directly involved, in this case His intention to plead on behalf of His people.

And the reason for His action is that His whole people, both Israel and Judah, are still under oppression. They are being forced to stay in a foreign land (even though with a certain amount of freedom as a reading of Ezekiel makes clear) by those who refuse to let them go. They are forbidden to return to their own land.

Jer 50:34

“Their Redeemer is strong,

YHWH of hosts is his name,

He will thoroughly plead their cause,

That he may give rest to the earth,

And disquiet the inhabitants of Babylon.”

But their position is not desperate because they have a strong Redeemer, Whose name is YHWH of Hosts. The idea of a Redeemer is of one Who steps in on behalf of another in order to obtain their relief either by the exertion of effort or by the paying of a price (Lev 25:25; Lev 25:35; Lev 25:47-49; Rth 4:1; Rth 4:8; Job 19:25). Here YHWH will step in to plead their cause, and it is made clear that this will involve the people of Babylon in some ‘disquiet’. And this is because they have disquieted others.

However His overall purpose is to bring ‘rest to the earth’ through His people. Whilst Babylon was around there could be no permanent rest, thus its cessation would result in a period of rest (under the Persian empire which was much more humane). But we must never overlook the fact that Israel were chosen in order that they might bring blessing to the world (Gen 12:3; and often). Thus the purpose in their deliverance was to be blessing for the world. And when they were re-established in the land the process began. Many Gentiles responded to their teaching in synagogues around the world and became proselytes (those who were circumcised and became full Jews) and God-fearers (those who accepted their teachings and partook with them in worship but refused to be circumcised). The light was reaching out to the Gentiles. Then came God’s crowning solution. Our Lord Jesus Christ came into the world and offered Himself up outside Jerusalem in order to obtain salvation and redemption for all who would turn to Him, and then established a remnant who would go out into the world from Jerusalem proclaiming the Gospel. Rest was indeed being given to the earth as a consequence of deliverance from Babylon.

Fuente: Commentary Series on the Bible by Peter Pett

9. ISRAEL FREE, THE SWORD UPON BABYLON

Jer 50:33-40

33Thus saith Jehovah Zebaoth:

Oppressed are the children of Israel and the children of Judah together,
And all their captors hold them fast,
They refuse to let them go.

34Their Redeemer is strong, Jehovah Zebaoth is his name.

He will well prosecute their cause,
That he may give rest29 to the land,

And procure disquiet to the inhabitants of Babylon.

35A sword upon the Chaldeans, saith Jehovah,

And upon the inhabitants of Babylon,
And upon her princes and upon her wise men.

36A sword upon the coxcombs, that they become fools,

A sword upon her heroes, that they be dismayed.

37A sword upon their horses and their chariots,

And upon all her auxiliaries in her midst, that they become as women,
A sword upon her treasures, that they be plundered.

38Drought30 upon her waters, that they dry up;

For it is a land of idols,
And on objects of horror31 they foolishly trust.

39Therefore shall wild-beasts32 dwell there with the jackals,4

And the daughters of the ostrich shall dwell there;
And never more will it be inhabited further,
Nor dwelt in from generation to generation.

40As God overthrew Sodom and Gomorrah and their neighbors, saith Jehovah,

A man shall not dwell there,
Nor a son of man sojourn in her.

EXEGETICAL AND CRITICAL

Proceeding from the condition of bondage in which Judah and Israel are found (Jer 50:33), the prophet predicts deliverance by the strong hand of Jehovah (Jer 50:34), which to Babylon signifies destruction of all that supports its power and glory: the inevitable fate of an idolatrous people (Jer 50:35-38). In consequence of this Babylonia will become a deserted and horrible waste (Jer 50:39-40).

Jer 50:33-34. Thus saith inhabitants of Babylon. The prophet, who knows the exile of Israel as an accomplished fact and has predicted for years the exile of Judah as impending, may well describe Judah and Israel as oppressed, held fast by their captors (, captivatores, Isa 14:2; 1Ki 8:46 sqq.; Psa 137:3). It is the same thought which lies at the foundation of the summons to flight (Jer 50:8 coll. Jer 50:4; Jer 50:28).They refuse, etc. As Pharaoh, Exo 7:14-25; Exo 9:2.The strong captor is, however, opposed by a still stronger deliverer of Israel,Jehovah. With the exception of the words Jehovah Zebaoth is His name (Jer 10:16; Jer 31:35; Jer 32:18; Jer 33:2), the first half of Jer 50:34 is taken from Pro 23:11 coll.Jer 22:23; Isa 47:4; Isa 48:20.That he may give rest, etc. Since it may be appropriately declared of Babylon, as the hammer of the whole earth, Jer 50:23, that it has disquieted the earth (Isa 14:16), and that consequently its disquieting must contribute to the peace of the earth, I agree with those who take in its usual meaning, to make rest, quiet (Deu 28:65; Isa 34:14; Isa 51:4; Jer 31:2).

Jer 50:35-38. A sword foolishly trust. In these verses it is specially shown how the Lord will conduct His cause with Babylon and bring disquiet upon it. The sword is as it were cited to exercise the office of avenger, both in general and in particular. For as its objects are designated: 1. the Chaldeans in general; 2. the inhabitants of the capital, with the resident princes, wise men (counsellors of the king), Magians (, talk, chattering, Jer 48:30; Isa 16:6; Job 11:3; here personally the lying prophets, astrologers, Isa 44:25, comp. Delitzschad loc.; Isa 47:13, Isa 19:13) and warriors; 3. horses, chariots and auxiliaries (Jer 25:20; comp. Niebuhr, Ass. u. Bab., S. 206 Anm. 2 and the article Griechen in the Register S. 519; Jer 51:30); 4. treasures and water, on which last the power and safety of Babylon in great measure depended. (Comp. Jer 51:13; Jer 51:36; Isa 21:1 and Delitzschad loc.).For it is a land, etc. This sentence corresponds to Jer 50:34. As there the positive reason of the destruction breaking over Babylon is stated, so here the negative. The positive ground is the strength of Jehovah (, Jer 50:34), the negative is the powerlessness of the idols. Comp. Jer 51:47; Jer 51:52.Foolishly trust. The prefix [on] may designate either the means and instrument, or the supporting or moving reason. The former yields the conception that the idol-images served as the instruments of mad behaviour, the latter that they were the ground thereof. Without doubt the latter is the more correct. The senseless, inflated, arrogant behaviour of the Babylonians was supported by their belief in idols. Comp. with in Jer 2:8 and the Greek . Herod. 4:79.

Jer 50:39-40. Therefore shall sojourn in her. The first half of Jer 50:39 is composed of reminiscences from Isaiah (Isa 13:21-22; Isa 34:14). The second half of the verse is taken verbatim from Isa 13:20. Comp. Jer 50:13; Jer 17:6. Jer 50:40 is a repetition of Jer 49:18, but taken originally from Isa 13:19 coll.Amo 4:11. The original passage on which all these prophetic utterances are based is Deu 29:22.Comp. Jer 49:33; Jer 51:43.

DOCTRINAL AND ETHICAL

1. Daniels Babylonian empire resumes, as it were, the thread which was broken off with the tower-erection and kingdom of Nimrod. In the Babylonian tower-building the whole of the then existing humanity was united against God; with the Babylonian kingdom began the period of the universal monarchies, which again aspired after an atheistical union of entire humanity. Babylon has since and even to the Revelation (Jeremiah 18) remained the standing type of this world. Auberlen, Der proph. Daniel, S. 230.

2. For what reason does Babylon appear as a type of the world? Why not Nineveh, or Persepolis, or Tyre, or Memphis, or Rome? Certainly not because Babylon was greater, more glorious, more powerful or prouder and more ungodly than those cities and kingdoms. Nineveh especially was still greater than Babylon (comp. Duncker, Gesch. d. Alterth. I. S. 474, 5), and Assyria was not less hostile to the theocracy, having carried away into captivity the northern and larger half of the people of Israel. Babylon is qualified for this representation in two ways: 1. because it is the home of worldly princedom and titanic arrogance (Gen 10:8; Gen 11:1-4); 2. because Babylon destroyed the centre of the theocracy, Jerusalem, the temple and the theocratic kingdom, and first assumed to be the single supreme power of the globe.

3. When God has used a superstitious, wicked and tyrannical nation long enough as His rod, He breaks it in pieces and finally throws it into the fire. For even those whom He formerly used as His chosen anointed instruments He then regards as but the dust in the streets or as chaff before the wind. Cramer.

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

5. Israel was founded on everlasting foundations, even Gods word and promise. The sins of the people brought about that it was laid low in the dust, but not without hope of a better resurrection. Babylon, on the other hand, must perish forever, for in it is the empire of evil come to its highest bloom. Jeremiah owns the nothingness of all worldly kingdoms, since they are all under this national order to serve only for a time. We are to be subject to them and seek their welfare for the sake of the souls of men, whom God is educating therein; a Christian however cannot be enthusiastic for them after the manner of the ancient heathen nor of ancient Israel, for here we have no abiding city, our citizenship is in heaven. The kingdoms of this world are no sanctuaries for us and we supplicate their continuance only with the daily bread of the fourth petition. Jeremiah applies many words and figures to Babylon which he has already used in the judgments on other nations, thus to intimate that in Babylon all the heathenism of the world culminates, and that here also must be the greatest anguish. What, however, is here declared of Babylon must be fulfilled again on all earthly powers in so far as, treading in its footprints, they take flesh for their arm and regard the material of this world as power, whether they be called states or churches. Diedrich.

6. On Jer 50:2. In putting into the mouth of Israel, returning from Babylon, the call to an everlasting covenant with Jehovah, the prophet causes them 1. to confess that they have forgotten the first covenant; 2. he shows us that the time of the new covenant begins with the redemption from the Babylonish captivity. He was far, however, from supposing that this redemption would be only a weak beginning, that the appearance of the Saviour would be deferred for centuries, that Israel would sink still deeper as an external , and that finally the Israel of the new covenant would itself appear as a , (1Pe 1:9-12).

7. From what Jeremiah has already said in Jer 31:31-34 of the new covenant we see that its nature and its difference from the old is not unknown to him. Yet he knows the new covenant only in general. He knows that it will be deeply spiritual and eternal, but how and why it will be so is still to him part of the .

8. On Jer 50:6. Jeremiah here points back to Jeremiah 23. Priests, kings and prophets, who should discharge the office of shepherds, prove to be wolves. Yea, they are the worst of wolves, who go about in official clothing. There is therefore no more dangerous doctrine than that of an infallible office. Jer 14:14; Mat 7:15; Mat 23:2-12.

9. On Jer 50:7. It is the worst condition into which a church of God can come, when the enemies who desolate it can maintain that they are in the right in doing so. It is, however, a just nemesis when those who will not hear the regular messengers of God must be told by the extraordinary messengers of God what they should have done. Comp. Jer 40:2-3.

10. On Jer 50:8. Babylon is opened, and it must be abandoned not clung to, for the captivity is a temporary chastisement, not the divine arrangement for the children of God. Gods people must in the general redemption go like rams before the herd of the nations, that these may also attach themselves to Israel, as this was fulfilled at the time of Christ in the first churches and the apostles, who now draw the whole heathen world after them to eternal life. Here the prophet recognizes the new humanity, which proceeds from the ruins of the old, in which also ancient Israel leads the way; thus all, who follow it, become Israel. Diedrich.The heathen felt somewhat of the divine punishment when they overcame so easily the usually so strongly protected nation. But Jeremiah shows them still how they deceived themselves in thinking that God had wholly rejected His people, for of the eternal covenant of grace they certainly understood nothing. Heim and Hoffmann on the Major Prophets.

11. On Jer 50:18. The great powers of the world form indeed the history of the world, but they have no future. Israel, however, always returns home to the dear and glorious land. The Jews might as a token of this return under Cyrus; the case is however this, that the true Holy One in Israel, Christ, guides us back to Paradise, when we flee to His hand from the Babylon of this world and let it be crucified for us. Diedrich.

12. On Jer 50:23. Although the Chaldeans were called of God for the purpose of making war on the Jewish nation on account of their multitudinous sins, yet they are punished because they did it not as God with a pure intention, namely, to punish the wrong in them and keep them for reformation; for they were themselves greater sinners than the Jews and continued with impenitence in their sins. Therefore they could not go scot-free and remain unpunished. Moreover, they acted too roughly and dealt with the Jews more harshly than God had commanded, for which He therefore fairly punished them. As God the Lord Himself says (Isa 47:6): When I was angry with My people I gave them into thine hands; but thou shewedst them no mercy. Therefore it is not enough that Gods will be accomplished, but there must be the good intention in it, which God had, otherwise such a work may be a sin and call down the divine punishment upon it. Wrtemb. Summ.

13. On Jer 50:31-34. God calls Babylon Thou Pride, for pride was their inward force and impulse in all their actions. But worldly pride makes a Babylon and brings on a Babylons fate . Pride must fall, for it is in itself a lie against God, and all its might must perish in the fire; thus will the humble and meek remain in possession of the earth: this has a wide application through all times, even to eternity. Diedrich.

14. On Jer 51:33. Israel is indeed weak and must suffer in a time of tyranny; it cannot help itself, nor needs it to do so, for its Redeemer is strong, His name The Lord Zebaothand He is, now, having assumed our flesh, among us and conducts our cause so that the world trembles. Diedrich.

15. On Jer 50:45. An emblem of the destruction of anti-christian Babylon, which was also the true hammer of the whole world. This has God also broken and must and will do it still more. And this will the shepherd-boys do, as is said here in Jer 51:45 (according to Luthers translation), that is, all true teachers and preachers. Cramer.

16. On Jeremiah 51. The doctrines accord in all points with the previous chapter. And the prophet Jeremiah both in this and the previous chapter does nothing else but make out for the Babylonians their final discharge and passport, because they behaved so valiantly and well against the people of Judah, that they might know they would not go unrecompensed. For payment is according to service. And had they done better it would have gone better with them. It is well that when tyrants succeed in their evil undertakings they should not suppose they are Gods dearest children and lean on His bosom, since they will yet receive the recompense on their crown, whatever they have earned. Cramer.

17. [Though in the hand of Babylon is a golden cup; she chooses such a cup, in order that mens eyes may be dazzled with the glitter of the gold, and may not inquire what it contains. But mark well, in the golden cup of Babylon is the poison of idolatry, the poison of false doctrines, which destroy the souls of men. I have often seen such a golden cup, in fair speeches of seductive eloquence: and when I have examined the venomous ingredients of the golden chalice, I have recognized the cup of Babylon. Origen in Wordsworth.S. R. A.]

The seat and throne of Anti-christ is expressly named Babylon, namely, the city of Rome, built on the seven hills (Rev 17:9). Just as Babylon brought so many lands and kingdoms under its sway and ruled them with great pomp and pride (the golden cup, which made all the world drunk, was Babylon in the hand of the Lord (Jer 51:7), and all the heathen drank of the wine and became mad)so has the spiritual Babylon a cup in its hand, full of the abomination and uncleanness of its whoredom, of which the kings of the earth and all who dwell on the earth have been made drunk. As it is said of Babylon that she dwells by great waters and has great treasures, so writes John of the Romish Babylon, that it is clothed in silk and purple and scarlet and adorned with gold, precious stones and pearls (Rev 18:12). Of Babylon it is said that the slain in Israel were smitten by her; so also the spiritual Babylon is become drunk with the blood of the saints (Rev 17:6). Just, however, as the Chaldean Babylon is a type of the spiritual in its pride and despotism, so also is it a type of the destruction which will come upon it. Many wished to heal Babylon but she would not be healed; so many endeavor to support the ruinous anti-christian Babylon, but all in vain. For as Babylon was at last so destroyed as to be a heap of stones and abode of dragons, so will it be with anti-christian Babylon. Of this it is written in Rev 14:8 : She is fallen, fallen, that great city, for she has made all nations drink of the wine of her fornication. And again, Babylon the great is fallen, and is become the habitation of devils and a hold of all foul and hateful birds (Rev 18:2). As the inhabitants of Babylon were admonished to flee from her, that every man might deliver his soul (Jer 51:6)and again, My people, go ye out from the midst of her and deliver every man his soul, etc. (Jer 51:45)so the Holy Spirit admonishes Christians almost in the same words to go out from the spiritual Babylon, that they be not polluted by her sins and at the same time share in her punishment. For thus it is written in Rev 18:4, I heard, says John, a voice from heaven saying, Go ye out of her, My people, that ye be not partakers of her sins and that ye receive not of her plagues, for her sins reach unto heaven and God remembers her iniquities. Wurtemb. Summarien.

18. On Jer 51:5. A monarch can sooner make an end of half a continent than draw a nail from a hut which the Lord protects.And if it is true that Kaiser Rudolph, when he revoked the toleration of the Picards and the same day lost one of his principal forts, said, I thought it would be so, for I grasped at Gods sceptre (Weismanni, Hist. Eccl. Tom. II. p. 320)this was a sage remark, a supplement to the words of the wise. Zinzendorf.

19. On Jer 51:9. We heal Babylon, but she will not be healed. Babylon is an outwardly beautiful but inwardly worm-eaten apple. Hence sooner or later the foulness must become noticeable. So is it with all whose heart and centre is not God. All is inwardly hollow and vain. When this internal vacuity begins to render itself externally palpable, when here and there a rent or foul spot becomes visible, then certainly come the friends and admirers of the unholy form and would improve, cover up, sew up, heal. But it does not avail. When once there is death in the body no physician can effect a cure.

20. On Jer 51:17; Jer 51:19-20. The children of God have three causes why they may venture on Him. 1. All men are fools, their treasure is it not; 2. The Lord is their hammer; He breaks through everything, and 3, they are an instrument in His hand, a heritage; in this there is happiness. Zinzendorf.

21. On Jer 51:41-44. How was Sheshach thus won, the city renowned in all the world thus taken? No one would have thought it possible, but God does it. He rules with wonders and with wonders He makes His church free. Babylon is a wonder no longer for its power, but for its weakness. We are to know the worlds weakness even where it still appears strong. A sea of hostile nations has covered Babylon. Her land is now a desolation. God takes Bel, the principal idol of Babylon, symbolizing its whole civil powers in hand, and snatches his prey from his teeth. Our God is stronger than all worldly forces, and never leaves us to them. Diedrich.

22. On Jer 51:58. Yea, so it is with all walls and towers, in which Gods word is not the vital force, even though they be entitled churches and cathedrals Gods church alone possesses permanence through His pure word. Diedrich.

23. On Jer 51:60-64. When we wish to preserve an archive safely, we deposit it in a record-office where it is kept in a dry place that no moisture may get to it. Seraiah throws his book-roll into the waters of the Euphrates, which must wash it away, dissolve and destroy it. But this was of no account. The main point was that he, Seraiah, as representative of the holy nation had taken solemn stock of the word of God against Babylon, and as it were taken God at His word, and reminded Him of it. In this manner the matter was laid up in the most enduring and safest archive that could be imagined; it was made a case of honor with the omniscient and omnipotent God. Such matters can, however, neither be forgotten, nor remain in dead silence, nor be neglected. They must be brought to such an end as the honor of God requires.

HOMILETICAL AND PRACTICAL

1. On Jer 50:2. This text may be used on the feast of the Reformation, or any other occasion with reference to a rem bene gestam. The Triumph of the Good Cause, 1. over what enemies it is gained; 2. to what it should impel us; (a) to the avoidance of that over which we new triumph; (b) to the grateful proclamation of what the Lord has done for us, by word and by deed.

2. On Jer 50:4-8. The deliverance of Israel from the Babylonian captivity a type of the deliverance of the Church. 1. The Church must humbly acknowledge the captivity suffered as a judgment of God. 2. She must turn like Israel inwardly with an upright heart unto the Lord; 3. She must become like Israel to all men a pattern and leader to freedom.

3. On Jer 50:5. A confirmation sermon. What is the hour of confirmation? 1. An hour which calls to separation; 2. an hour which leads to new connections; 3. an hour which fixes forever the old covenant with the souls friend. Florey, 1853.

4. On Jer 50:18-20. Assyria and Babylon the types of all the spiritual enemies of the church as of individual Christians. Every one has his Assyria and his Babylon. Sin is the destruction of men. Forgiveness of sins is the condition of life, for only where forgiveness of sins is, is there life and blessedness. In Christ we find the forgiveness of sins. He destroys the handwriting. He washes us clean. He is also the good shepherd who leads our souls into green pastures, to the spiritual Carmel.

5. On Jer 50:31-32. Warning against pride. Babylon was very strong and powerful, rich and splendid. It seemed invincible by nature and by art. Had it not then a certain justification in being proud, at least towards men? No; for no one has to contend only with men. Every one who contends has the Lord either for his friend or his enemy. It is the Lord from whom cometh victory (Pro 21:31). He it is who teacheth our hands to fight (Psa 18:35; Psa 144:1). His strength is made perfect in weakness (2Co 12:9). He can make the lame (Isa 33:23; Mic 4:7) and mortally wounded (Jer 37:10) so strong that they overmaster the sound (comp. Jer 51:45). He can make one man put to flight a thousand (Deu 32:30; Isa 30:17). With him can one dash in pieces a troop and leap over a wall (Psa 18:29). No one accordingly should be proud. The word of the Lord, I am against thee, thou proud one! is a terrible word which no one should conjure up against himself.

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

7. On Jer 51:5. God the Lord manifests such favor to Israel as to declare Himself her husband (Jer 2:2; Jer 3:1). But now that Israel and Judah are in exile, it seems as if they were rejected or widowed women. This, however, is only appearance. Israels husband does not die. He may well bring a period of chastisement, of purification and trial on His people, but when this period is over, the Lord turns the handle, and smites those through whom He chastised Israel, when they had forgotten that they were not to satisfy their own desire, but only to accomplish the Lords will on Israel.

8. On Jer 51:6. A time may come when it is well to separate ones self. For although it is said in Pro 18:1; he who separateth himself, seeketh that which pleaseth him and opposeth all that is goodand therefore separation, as the antipodes of churchliness, i.e., of churchly communion and humble subjection to the law of the co-operation of members (1Co 12:25 sqq.) is to be repudiated, yet there may come moments in the life of the church, when it will be a duty to leave the community and separate ones self. Such a moment is come when the community has become a Babylon. It should, however, be noted that one should not be too ready with such a decision. For even the life of the church is subject to many vacillations. There are periods of decay, obscurations, as it were, comparable to eclipses of the stars, but to these, so long as the foundations only subsist, must always follow a restoration and return to the original brightness. No one is to consider the church a Babylon on account of such a passing state of disease. It is this only when it has withheld the objective divine foundations, the means of grace, the word and sacrament, altogether and permanently in their saving efficacy. Then, when the soul can no longer find in the church the pure and divine bread of life; it is well to deliver the soul that it perish not in the iniquity of the church. From this separation from the church is, however, to be carefully distinguished the separation within the church, from all that which is opposed to the healthy life of the church, and is therefore to be regarded as a diseased part of the ecclesiastical body. Such separation is the daily duty of the Christian. He has to perform it with respect to his private life in all the manifold relations, indicated to us in Mat 18:17; Rom 16:17; 1Co 5:9 sqq.; 2Th 3:6; Tit 3:10; 2Jn 1:10-11.Comp. the article on Sects, by Palmer in Herzog, R.-Enc., XXI., S. 21, 22.

9. On Jer 51:10. The righteousness which avails before God. 1. Its origin (not our work or merit, but Gods grace in Christ); 2. Its fruit, praise of that which the Lord has wrought in us (a) by words, (b) by works.

10. On Jer 51:50. This text may be used at the sending out of missionaries or the departure of emigrants. Occasion may be taken to speak 1, of the gracious help and deliverance, which the Lord has hitherto shown to the departing; 2, they may be admonished to remain united in their distant land with their brethren at home by (a) remembering the Lord, i.e., ever remaining sincerely devoted to the Lord as the common shield of salvation; (b) faithfuly serving Jerusalem, i.e., the common mother of us all (Gal 4:26), the church, with all our powers in the proper place and measure, and ever keeping her in our hearts.

Footnotes:

[29]Jer 50:34.On the Infinitive form in comp. Olsh., 192 f.; Ewald, 238 d.

[30]Jer 50:38.The Masoretes read , evidently because sword, does not apply to water. The idea of a sword may, however, be used by synecdoche for war (comp. Jer 11:6) or may have a double meaning. Not a few exegetes assume for Deu 28:22 a word, derived from , with the meaning drought, dryness. Comp. Fuerst s. v. .

[31]Jer 50:38. is used for idols here only. Comp. Gen 14:5; Deu 2:10-11; Psa 88:16; Job 20:25. [In Psa 88:16 the word is translated terrors.]

[32]Jer 50:39. (in Jeremiah here only, comp. besides Psa 72:9; Dan 11:30) from , desertum, are inhabitants of the desert, especially wild beasts. from ) to howl, comp. Delitzsch on Isa 13:21) are jackals. Ibn-Awi is the Arabic name for jackal. Our translation Shuhus and Uhus [horned owls], is based on formal grounds. [Umbreit and Blayney read wild-cat and jackals or wild-dogs. Hitzig as in the text.S. R. A.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

And doth not those sweet consolations belong to God’s people at all times, and under all exercises. God’s Israel, and Judah, are oppressed together. Every hand is against the household of faith. Men may detain them for a while; but they are God’s property, and therefore God’s care. Their Goel kinsmen owns them, and will plead their cause. And when he ariseth, woe to the enemies of his people. He will give rest to his people, and their land shall be in quiet. Isa 65:19-25 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jer 50:33 Thus saith the LORD of hosts; The children of Israel and the children of Judah [were] oppressed together: and all that took them captives held them fast; they refused to let them go.

Ver. 33. The children of Judah and the children of Israel were oppressed together. ] Or, Were oppressed alike – scil., in their several deportations; and God, mindful of his covenant, showeth himself sensible of it, though for the present he seemed not to care what became of either of them; –

“ Ille dolet quoties cogitur esse ferox. ”

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Jer 50:33-38

33Thus says the Lord of hosts,

The sons of Israel are oppressed,

And the sons of Judah as well;

And all who took them captive have held them fast,

They have refused to let them go.

34Their Redeemer is strong, the Lord of hosts is His name;

He will vigorously plead their case

So that He may bring rest to the earth,

But turmoil to the inhabitants of Babylon.

35A sword against the Chaldeans, declares the Lord,

And against the inhabitants of Babylon

And against her officials and her wise men!

36A sword against the oracle priests, and they will become fools!

A sword against her mighty men, and they will be shattered!

37A sword against their horses and against their chariots

And against all the foreigners who are in the midst of her,

And they will become women!

A sword against her treasures, and they will be plundered!

38A drought on her waters, and they will be dried up!

For it is a land of idols,

And they are mad over fearsome idols.

Jer 50:33-40 This poem is directed at the Jewish exiles and promises that their God will defeat their Babylonian captors and bring them home.

Jer 50:34 Notice the names of God.

1. Redeemer (see Special Topic: Ransom/Redeem )

2. God (Elohim, see Special Topic: Names for Deity )

3. Lord of hosts (twice), see Special Topic: Lord of Hosts

He will vigorously plead their case This is the infinitive absolute and imperfect verb of the same root (BDB 936, KB 1224), which denoted a vigorous legal defense (cf. 1Sa 24:15; Psa 35:1; Psa 119:154; Isa 50:8-9; Isa 51:22; Mic 7:9). One wonders if the title for Jesus and the Spirit as advocate came from this imagery. Below is my note from 1Jn 2:1.

1Jn 2:1 we have an Advocate with the Father This is a present active indicative which refers to Jesus’ ongoing intercession as our heavenly Advocate (parakltos). This was a legal term for a defense lawyer or one called alongside to help (from para, beside and kale, to call). It is used in the upper room discourse in the Gospel of John, for the Holy Spirit, our earthly, indwelling advocate (cf. Joh 14:16; Joh 14:25; Joh 15:26; Joh 16:7). However, this is the only use of the term for Jesus (although it is implied in Joh 14:16; Rom 8:34; Heb 4:14-16; Heb 7:25; Heb 9:24). Paul used this same concept for the intercessory work of Christ in Rom 8:34. In this same passage he also speaks of the intercession of the Holy Spirit in Rom 8:26. We have an Advocate in heaven (Jesus) and an Advocate within (the Spirit), both of whom the loving Father sent on His behalf.

Jer 50:35-37 There is a repeated pattern (i.e., a sword against. . .):

1. the Chaldeans, Jer 50:35

2. inhabitants of Babylon, Jer 50:35 (parallel)

3. her officials, Jer 50:35

4. her wise men, Jer 50:35 (parallel)

5. the oracle priests, Jer 50:36

6. her mighty men, Jer 50:36

7. their horses, Jer 50:37

8. their chariots, Jer 50:37

9. all the foreigners (possibly mercenary military), Jer 50:37

10. her treasures, Jer 50:37

11. Jer 50:38 could also have sword instead of drought; both have the same consonants (BDB 351, KB 352)

YHWH’s judgments fall on every aspect of Babylonian society!

Jer 50:38 they are mad over fearsome idols The word translated mad could also mean glory in (cf. REB). Both make sense in this context. The difference is only one vowel in the Hebrew text.

1. the idols are afraid (as are their priests, cf. Jer 50:36)

2. the idol worshipers glory in their idols but to no avail (cf. Jer 50:36 a). Terror falls on all!

The UBS Text Project (p. 318) gives the text followed by NASB a C rating (considerable doubt).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

and all: Jer 50:7, Jer 50:17, Jer 50:18, Jer 51:34-36, Isa 14:17, Isa 47:6, Isa 49:24-26, Isa 51:23, Isa 52:4-6, Zec 1:15, Zec 1:16

they refused: Jer 34:15-18, Exo 5:2, Exo 8:2, Exo 9:2, Exo 9:3, Exo 9:17, Exo 9:18, Isa 14:17, Isa 58:6

Reciprocal: Exo 1:14 – was with rigour Exo 3:9 – and I have Exo 7:16 – Let my Deu 30:7 – General Pro 23:11 – General Isa 27:7 – he smitten Isa 47:4 – our redeemer Isa 49:25 – Even Jer 29:14 – and I will turn Jer 30:7 – but Jer 30:16 – General Jer 30:20 – and I Jer 31:11 – redeemed Jer 50:4 – the children of Israel Jer 51:1 – rise Jer 51:24 – General Jer 51:36 – I will plead Jer 51:49 – As Babylon Lam 3:34 – crush Mic 7:9 – until Mic 7:10 – she that Hab 2:8 – the violence Hab 2:17 – of the city

Fuente: The Treasury of Scripture Knowledge

Jer 50:33-34. Tbe long passage of predictions against Babylon is broken into with these two verses to insert one on the return of the Jews to their own land. Israel and Judah are mentioned distinctively because both of the divisions of the nation of the Jews had been held in bondage in virtually the same territory, That is why it is said that they were oppressed together.

Fuente: Combined Bible Commentary

Jer 50:33-34. Israel and Judah were oppressed together Not together with respect to times, for there was a distance of one hundred and fifty years between the time of Israels and Judahs being carried away captive; nor by the same enemy; Israel being carried away by the Assyrians, Judah by the Chaldeans. Together here signifies no more than that they were both oppressed, or alike oppressed. And all that took them captives held them fast Were determined not to release them. The prophet seems here to intimate, that as their enemies were not only very powerful, but fully resolved to detain them in captivity, his predictions of their deliverance might seem to some but vain words, never likely to be fulfilled. Hence he adds, in the next verse, Their Redeemer is strong Or, their Avenger, as the word also signifies. He that has a right to them will claim his right, and make good his claim. He is stronger than their enemies who hold them fast, and can, with infinite ease, overpower all their force, and baffle all their subtlety, and put strength into his own people, though they may be very weak. The Lord of hosts is his name And he will answer his name, and make it appear that he is what his people call him. He shall thoroughly plead their cause Hebrew, , pleading he will plead it, plead it with jealousy, and effectually plead it and carry it; that he may give rest to the land To his peoples land, rest from all their enemies round about; or, to the earth, as more properly signifies, namely, rest from the oppressions of the Babylonish empire; and disquiet Or, cause to tremble, as some render , the inhabitants of Babylon Because they have disquieted his people, and caused them to tremble, for whose honour and comfort he is jealous.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

6. Israel’s future redemption 50:33-40

The Lord promised Israel a future redemption.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Presently the Israelites and Judahites were oppressed, and their captors would not let them go, but their Redeemer (Heb. go’el), Yahweh Almighty, was strong (cf. Exo 6:6; Exo 7:4-5; Exo 9:1-3; Exo 9:13-17; Exo 10:3; Exo 15:13). He would plead their case vigorously by contending with their enemy. Formerly, Yahweh had brought charges against His people as a prosecutor (Jer 2:9), but in the future He would act as their defense attorney (cf. Jer 51:36). The Lord would bring turmoil to the Babylonians so that the rest of the world could enjoy rest when Babylon fell.

"The redeemer or advocate in normal life was a kinsman who took it upon himself to avenge the murder of a kinsman, to protect him, or to secure his freedom or the release of his property (cf. Lev 25:25; Lev 25:47-55; Num 35:21; etc. [Ruth 4])." [Note: Ibid., p. 743.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)