Exegetical and Hermeneutical Commentary of Jeremiah 50:44
Behold, he shall come up like a lion from the swelling of Jordan unto the habitation of the strong: but I will make them suddenly run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that shepherd that will stand before me?
44. like a lion ] no longer Nebuchadnezzar (Jer 49:19) but Cyrus.
Fuente: The Cambridge Bible for Schools and Colleges
44 46. Adapted from Jer 49:19-21 (where see notes), what is there said of Edom being here applied to Babylon.
Fuente: The Cambridge Bible for Schools and Colleges
A similar application to Babylon of what was said of Edom (marginal reference).
Fuente: Albert Barnes’ Notes on the Bible
Verse 44. Behold, he shall came up like a lion] The same words as in Jer 49:19, &c., where see the note. See Clarke on Jer 49:19.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
44-46. Repeated mainly from Jer49:19-21. The identity of God’s principle in His dealing withEdom, and in that with Babylon, is implied by the similarity oflanguage as to both.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, he shall come up like a lion from the swelling of Jordan,…. What is said of Nebuchadnezzar coming up against Edom is here said of Cyrus coming up against Babylon; for of a king it is to be understood; as the Targum,
“behold, a king with his army shall come up against them, as a lion from the height of Jordan;”
see Jer 49:19;
unto the habitation of the strong; to Babylon; where dwelt the king, his nobles, and his mighty men:
but I will make them suddenly run away from her; as they did from her king Belshazzar, when Gobrias and Gadates entered the royal palace, and seized upon him a;
and who [is] a chosen [man, that] I may appoint over her? or, “a young man” b? such an one Cyrus was, who, by divine appointment, became master and governor of Babylon:
and who will appoint me the time? to enter the lists with me, and litigate the point with me in a court of judicature, or contend with me in battle:
and who [is] that shepherd that will stand before me? or king? not Belshazzar, he could not stand before the Lord: so the Targum,
“there is no king that hath strength before me;”
that is, to withstand him, or hinder what he has appointed and ordered to be done; [See comments on Jer 49:19].
a lbid. b “quis juvenis?” Cocceius, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
We have explained nearly the same words in the last chapter; for the Prophet not only used the same similitude respecting the Humans, but also added all the words which are found here; nay, the Prophet brings forward nothing new to the end of the chapter, but only repeats what we have seen before.
He first compares either Darius or Cyrus to a lion, who, at, the overflowing of Jordan, removes to another place. This passage, like the former, is indeed variously explained. 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 but that the Prophet here compares Cyrus to, a lion, forced to leave his own lair because of the inundation of that river. We know how savage a beast is the lion; but, when he is forced to change his dwelling and to move to another place, his fury rages the more. It is the same, then, as though he had said, that not any sort of lion would attack the Babylonians, but a lion furious through 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 had also mountains as their fortresses. But as Babylon was also strongly fortified, and nearly impregnable on account of fire various streams of the Euphrates, what the Prophet says is also suitable, that a lion would come, though there were hindrances which might impede his course; for when a lion rambles, being not hungry nor forced 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 how confident soever Babylon might be in its fortresses, yet Cyrus would break through them, for he would be like a lion, who, at the overflowing of Jordan, removes elsewhere, as he can no longer find his wonted dwelling.
We now perceive the meaning of the words, — that the Babylonians would have to do, not with an idle but a terrible enemy, and with one who would surmount all obstacles, as when fury excites a lion when necessity drives him as it were headlong.
What follows is obscure. Some render the words thus, “When I shall make Israel to rest, then I will make them to flee from her.” In the former place (Jer 49:19), we read “him,” in the singular, אריצנו, aritsnu; but here the Prophet uses the plural number, “them,” אריצם, aritsem; it is yet certain that the meaning is the same. Some, at the same time, apply this to the Jews, that God would remove them from Babylon, purposing to give them rest, that is, by dwelling securely in their own country; but as there is no mention 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, as 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, but it has sometimes this meaning.
Now, these two clauses may be thus explained: 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 long tranquil, as there was no one who infested them or disturbed their peace; and we know that men having long rested in their idleness and sloth, become almost stupefied, so that they are touched with no fear. God then shows that the Babylonians were greatly mistaken, if they thought that the rest which they had previously enjoyed would be perpetual; for he would make them to flee from the city, though they had been long there 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 before like a paradise. There is still no doubt but that the Prophet here denounces on the Babylonians a sudden overthrow, which would drive the people here and there in all directions. (79)
It now follows, Who is the chosen one whom I shall set over her? God here in a manner deliberates as to the person whom he should make the leader of the war against the Chaldeans; and by these words he intimates that there would be ready for him the best general, and one especially active and also excelling in the art of war. And 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 leaders and most skillful in war, there yet would be prepared leaders, to whom he would commit the office 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, Who is the chosen one, he says, whom I shall set over her?
And he adds, and who is like me? Here the Prophet shows that the Babylonians in vain trusted in their own defenses; for after having tried all things, they would find that whatever was set up against God and his invincible power, would be mere smoke. This sentence often occurs; and however common it may appear, yet, if we examine ourselves, we shall find that the Holy Spirit does not so often enforce it without reason; for after we have confessed that none 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 was nothing, and had no power to bring us help. Diffidence, 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 though he had said, that the Babylonians would foolishly seek auxiliaries here and there; for when they had made the utmost exertions, whatever they might think the most useful would all vanish away, so that they would be destitute of all remedies.
He adds, And who will protest against me? Some give this frigid version, Who will prescribe to me the time? but they wholly pervert the meaning of the Prophet; for God in this place declares, that men would in vain contend or litigate with him. It is the same 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 clamor against his judgments, for he would nevertheless perform what he has decreed. He does not yet claim for himself that absolute power about which the sophists prattle, while they separate it from justice; but he intimates that the causes are not always manifest to men when he executes his judgments; for it is not without reason that the 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 in disorder, what then? even that God works in an extraordinary manner, and that hence his judgments are sometimes hidden from men.
Then God briefly shows, that though the Babylonians were to dispute, and start 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 have the appearance of being unreasonable, we ought humbly to admire them, and never to judge them according to our computation; for God is not to be judged by us. Therefore, as I have already said, we are then only wise, when we humbly adore him in all his works, without disputing with him; for when we adduce all possible things, he will close our mouth with one word, and check all our presumption; nay, he will ever 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 so acts by his absolute power 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 justice, though justice often does not appeal however this may be, his sole and simple will is to us the rule of all justice.
It follows, And who is that shepherd who will stand before me? He alludes to the similitude he had used, for he compared himself before 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 there is to be understood a contrast, between a lion and a shepherd; for God would be like a lion to destroy Babylon; hence, by pastor, he denotes any adversary who might come forth to defend the Chaldean flock. It follows, —
(79) See note on Jer 49:19. — Ed.
Fuente: Calvin’s Complete Commentary
Jer 50:44. Behold, &c. See the note and alterations of the version, ver. Jer 49:19, &c.
REFLECTIONS.1st, We have here,
1. The destruction of Babylon foretold, with her idols. And great joy would it administer, when these glad tidings were spread among the nations, that the rod of the oppressor was broken. From the north the evil comes; Media and Persia: and by the northern princes (north of Rome) shall the mystical Babylon be destroyed, and the joyful cry go forth, Babylon is fallen, is fallen, Rev 14:6-8.
2. The people of God have a comfortable prospect opened before them: they shall return to God and their own land. Israel and Judah, now re-united (many of the ten tribes joining with their brethren), shall go weeping, with penitential tears, confessing their provocations, and seek the Lord their God, in faith trusting on the divine covenant, established in the Messiah, and still encouraged to make their humble supplications to him from whom they have so greatly departed: for it is a sure symptom for good, when God bestows godly sorrow; and never can it be too late to return to him, when with weeping we seek his face. Restored to God’s favour, they are in the way to recover their lost inheritance, and, dismissed by Cyrus, inquire the way to Zion, stedfastly setting their faces thitherward, encouraging one another to come and renew their broken covenant, and henceforth approve themselves to God with more unshaken fidelity. And this is most applicable to all God’s believing people, who, when rescued from the dominion of sin, with shame lament their past departures, with diligence enquire after God, and in all his holy ways desire to be found walking before him. This may also particularly refer to the penitent return of the Jews at the last day.
3. Their past miseries, here lamented, should quicken them to improve the moment of opportunity given them by Cyrus. Like lost sheep they had long wandered, and those who should have led them aright, contributed to their errors: thus exposed, they fell an easy prey to the devourers, who vindicated the cruelties they exercised upon them, as if it were no offence to punish those severely who had transgressed so greatly against JEHOVAH and his worship. Therefore no sooner are they permitted to remove from Babylon, than they must eagerly seize the permission, and be as the he-goat before the flocks, each willing to lead the way, and encourage their brethren to follow them. And this is exceedingly applicable to the Jews in their present dispersion, who are wanderers in all lands; still deceived by their teachers; forgetting their resting-place, Christ Jesus; and a prey to all nations in which they are scattered: yea, many to this day think it no crime to plunder a Jew: but the days will come, when they shall be called home to the Lord, the hope of their fathers. Note; (1.) Opportunity is precious, and should be embraced. (2.) In promoting a good cause, it is well to be zealously affected, and among the first to lead the way.
2nd, God’s controversy with Babylon proceeds.
1. She is given into the hands of the Medes and Persians. At God’s command their army assembles, and he directs their arrows to the mark, that none return in vain. Devoted to the spoil, Chaldea falls, depopulated and desolate; every one that passeth by shall hiss in derision, and be astonished at her plagues. The mother-city, Babylon shall be confounded and ashamed to find her helpless state, unable to make head against her besiegers, and forced to submit and yield her land. She, who was once the golden head of nations, shall sink into the lowest place, and be as a desart, barren and uninhabited, her walls razed from the foundations; not so much as the dregs of the people left, and her auxiliaries fled for fear of the Persian sword.
2. The cause of her fall is God’s wrath and vengeance, provoked by the abuse of his people; for, though the Chaldeans were commissioned of God to afflict them for their sins, they meant only to gratify their own enmity and pride, and therefore exulted at the fall of Judah, fattened on their spoils, and bellowed as bulls with loud shouts, or neighed as horses, making their unhappy captives subservient to their bestial passions. Note; (1.) Though God over-rules men’s wickedness for purposes of his own glory, that does not exculpate them. (2.) None may expect severer judgment from God than those who have persecuted God’s people, or have maliciously rejoiced at their fall.
3. God promises mercifully to visit his people, and punish their oppressors. They had been as defenceless sheep worried by the lions: the king of Assyria had scattered the ten tribes, and now Nebuchadnezzar had crushed the very bones of the other two. But the king of Babylon shall be punished, as the king of Assyria had been; and righteous retaliation be rendered to their foes, while Israel shall be restored to their own habitation; and God will give them peace and plenty, and every temporal blessing; and, better than all the rest, pardon every returning penitent freely, fully, and reserve the faithful for an habitation in a better country, that is, an heavenly. Note; (1.) They who imitate other men’s sins, may expect to share their plagues. (2.) When we return to God in penitence, we shall find him meeting us with pardon. (3.) Temporal mercies are doubly sweet when coming in the way of divine love. (4.) When God pardons, he does it abundantly.
3rdly, Babylon being doomed to ruin, we have,
1. A commission given to Cyrus; his way pointed out; his conquest assured to him. He is directed to march by the country of the Mardi, and through Pekod in Assyria, beginning his conquests with these, and to execute exactly the instructions given him; for, though a mighty conqueror, he is but God’s servant, Isa 44:28. Great is the destruction that he shall work, for the day of vengeance shall come. God’s armoury is opened; he is furnished with weapons; both power and policy are given him from God. Caught as a beast in a snare, by stratagem the city is taken, and ravage universal ensues, God having enjoined the conqueror of Babylon to retaliate the injuries that she did to Zion; none must escape; her mighty men, like bullocks, shall be slaughtered; her young men fall in the streets; and her riches be a prey to the captors; the fire of God’s wrath, thus kindled, shall burn till all the cities follow the fate of the capital, and none be ever able to restore the ruined monarchy. Note; The sinner, when rioting in plenty, is but as the ox fattening for the slaughter.
2. God is most righteous in these his judgments; for the sins of Babylon are increased. [1.] Her tyranny. She had been the hammer of the whole earth, breaking in pieces all who opposed her; but now, astonishing to behold! she is herself cut asunder and broken. [2.] Her impious defiance of God. Thou hast striven against the Lord; oppressing his people, and challenging him to vindicate their quarrel. But woe to him that contendeth with his Maker. [3.] Her profanation of the temple, and the vessels of the sanctuary: for, though he suffers for a while the enemies of his church to triumph, he will speedily avenge her wrongs. [4.] Her intolerable pride, behaving most arrogantly even against the Lord himself, and thereby provoking his indignation: I am against thee, O thou most proud: and who can stand when God riseth up as an enemy? Note; Unhumbled pride will have a fall, often in this world, into abject wretchedness; certainly in the next, into the belly of hell.
4thly, We have,
1. The recovery of God’s people from their state of oppression. Israel and Judah both groaned under the yoke, and their conquerors refused to let them go: but, when God determines their deliverance, who can stay him? Their Redeemer is strong, yea, almighty to save, the Lord of Hosts is his name, whom all the armies of heaven and earth obey. He shall throughly plead their cause, avenge their wrongs, restore them to their own land, and punish their oppressors. And this is true of all the faithful Israel of God, suffering under antichristian tyranny: though their enemies refuse to let them go, the Lord is their avenger, to recompense tribulation to them that trouble them, to break the power of their persecutors; to set his faithful people free, to give them rest spiritually on earth, and eternally with himself in heaven. Let us therefore trust in the Lord, and rejoice in the comfort of his salvation.
2. The ruin of Babylon for her sins; particularly for her detention of God’s Israel, and her abominable idolatries. They are mad upon their idols, so superstitiously devoted to them; or their terrors, their images being frightful, and their worshippers terrified with fear of them. And very applicable is this to the idolatries of Babylon mystical, where image worship so abounds. For this God’s sword is drawn, and terribly descends upon her princes, her wise counsellors, her soothsayers, who deceived the people with their lies; upon her mighty warriors, her cavalry, her chariots, her auxiliaries, who should through fear become weak as women; and upon her treasures, devoted to the spoil. A drought is sent upon her waters in general, whence the land becomes barren, and famine ensues; or upon the river which ran through Babylon in particular, the course of which was turned; and, the bed of it, left dry, opened a passage into the city. So utterly shall this proud city be overthrown, that the wild beasts shall take up their abode in her ruinous palaces; and, like the cities of Gomorrah, her desolations shall be perpetual. From the north their merciless destroyers come, completely armed, and spreading their terrors on every side. Confounded at the report, the king of Babylon, like a travailing woman, loses all power of resistance, and falls an easy prey. The very same expressions are used as in chap. Jer 6:22-24 to shew how exactly Babylon was to be punished according to her former treatment of Jerusalem. And as Nebuchadrezzar had served Edom, chap. Jer 49:19-21 such a lion should Cyrus prove to Chaldea, devouring and destroying all before him. And as Babylon of old, so shall Babylon mystical be destroyed, when the saints of God will for ever triumph, and their enemies be eternally tormented, Rev 14:8; Rev 18:2-19.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 50:44 Behold, he shall come up like a lion from the swelling of Jordan unto the habitation of the strong: but I will make them suddenly run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that shepherd that will stand before me?
Ver. 44. Behold, he shall come up. ] See Jer 49:19 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 50:44-46
44Behold, one will come up like a lion from the thicket of the Jordan to a perennially watered pasture; for in an instant I will make them run away from it, and whoever is chosen I will appoint over it. For who is like Me, and who will summon Me into court? And who then is the shepherd who can stand before Me? 45Therefore hear the plan of the Lord which He has planned against Babylon, and His purposes which He has purposed against the land of the Chaldeans: surely they will drag them off, even the little ones of the flock; surely He will make their pasture desolate because of them. 46At the shout, Babylon has been seized! the earth is shaken, and an outcry is heard among the nations.
Jer 50:44-46 This prose section continues the context of Babylon’s defeat. Jer 50:44-45 is very similar to Jer 49:19-20. See notes there.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
like a lion, &c. See note on Jer 49:19 for this verse and Jer 50:45, there spoken of Edom.
Fuente: Companion Bible Notes, Appendices and Graphics
like a lion: Jer 25:38, Jer 49:19-21
who is a: Job 41:10, Job 41:11, Isa 41:25, Isa 46:11
for who: Exo 15:11, Psa 89:6, Psa 89:8, Isa 40:18, Isa 40:25, Isa 43:10
appoint me the time: or, convent me to plead
who is that: Jer 49:19, Job 41:10
Reciprocal: Isa 21:8 – General Isa 23:8 – Who hath Isa 31:4 – Like as Jer 4:7 – lion Jer 12:5 – swelling Jer 30:21 – for Eze 17:20 – plead Nah 2:11 – the dwelling Zec 11:3 – for the pride Rev 17:14 – the Lamb shall
Fuente: The Treasury of Scripture Knowledge
Jer 50:44. For comments, and historical information on the lion’s actions see Jer 4:7. In the present case the lion is the Medo-Persian Empire. ‘Wfio shall appoint me a time implies that no one will be able to plead any defence when the Lord brings the year of his vengeance upon Babylon.
Fuente: Combined Bible Commentary
50:44 Behold, he shall come up like a lion from the swelling of Jordan to the habitation of the strong: but I will make them suddenly run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that {e} shepherd that will stand before me?
(e) Read Geneva “Jer 49:19”
Fuente: Geneva Bible Notes
Babylon’s enemy would come out against her like a lion coming out of the Jordan Valley jungle to a nearby pasture. The Babylonians would try to flee like sheep before the lion, but the Lord’s appointed agent would overpower the Chaldeans. The Lord would sovereignly control Babylon’s fate, and no one would have sufficient authority to call His decisions into question. No other shepherd of people could withstand the Great Shepherd.