Jeremiah 50
Introduction
concerning Babylon. The subject of chaps. 50 and 51 (cf. Is 13:1–14:23; Hab 2:6–17). Judgment focuses on Media Persia’s conquest of Babylon in 539 B.C. The prediction of elements of violent overthrow, which was not the case when Cyrus conquered since there was not even a battle, points to greater fulfillment near the coming of Messiah in glory when events more fully satisfy the description (cf. Rev 17, 18).
Babylon became the epitome of evil in the NT (see Rev 14:8; 16:19; 17:5; 18:2, 10, 21). It might be expected that Rome would receive that dubious distinction, but it was Babylon, although it had not been a threat to Israel for over five hundred years. Memory of the most terrible blasphemy of which a Jew could conceive—the destruction of the temple—gained Babylon this sinister identity in the Book of Revelation.
As ancient Babylon had carried Judah into captivity, so in John’s day Rome was the pagan power with “dominion over the kings of the earth” (17:18) that oppressed Christ’s people (17:6). Yet Revelation’s “Babylon” transcends Rome, since its fall awaits the end of history (15:1; 16:17–19).
The “great prostitute” and “Babylon the great” (chs. 17 and 18) are synonymous, both depicting the empire of the beast. Many futurists think that Babylon represents a great religious entity (not identified more specifically) that will follow and support the Antichrist in the end times. Historically, many Protestants identified Babylon with the Roman Catholic Church, but that view is not widely held today. Others foresee an actual restoration of ancient Babylon, while still others think this represents some kind of revived Roman Empire or similar political entity (see note on 17:9–11).
Notes
God Announces Babylon’s Doom (Jeremiah 50:1-10)
Bel (meaning lord) was the title of Enlil, a Sumerian storm god, the equivalent of Baal. When Marduk became chief deity of the Babylonians, he was also called Bel.
The word translated “idols” is literally “dung pellets,” a deliberate ridicule of the idols (cf. Lev 26:30; Deut 29:17; 1 Kgs 15:12; Ezekiel uses the word thirty-nine times).
“from the north.” Since the Persians came from the east, the expression should be understood here as a vague term for the source of anything sinister.
50:3 In Jeremiah, trouble always comes from the north (1:14).
no inhabitant. The far view in the v. 1 note cites this as not yet fulfilled in a sudden way (cf. 51:8). Media Persia came down from the N in 539 B.C. and armies in the years that followed, but only gradually brought the past Babylon to complete desolation (cf. vv. 12, 13).
The overthrow of the Babylonians would be a signal for the exiles, both Israel and Judah, to repent and prepare to return home.
50:5 in an everlasting covenant. This is the New Covenant summarized in 31:31.
The Lord exhorted the people to flee from Babylon like the he goat that is the first to rush out of the sheepfold when it is opened.
Babylon’s fate is a testimony to the truth that “you may be sure that your sin will find you out” (Num 32:23).
God Explains Why Babylon Will Be Punished (Jer. 50:11-17)
Babylon, “your mother,” would be ashamed like a mother who is disgraced by the behavior of her child.
Babylon, which had been first among the nations (cf. Amos 6:1), would now become the least of the nations.
The Babylonians would learn, as did David (Ps 51:4), that all sin is against God and would be punished.
Its walls would be torn down, a threat that did not actually occur because Cyrus took the city without resistance.
The first “lion” to devour Israel was the king of Assyria, a reference to Israel’s conquest by Sargon II in 722 B.C. (2 Kgs 17:1–6). The most recent “lion” to “crush his bones” was Nebuchadnezzar.
50:17–20 This section summarized the divine interpretation of Israel’s history: 1) suffering and judgment on her (v. 17); 2) judgment on those who afflicted Israel (v. 18); 3) her return in peace and plenty (v. 19); and 4) the pardon of her iniquity (v. 20) under Messiah.
God Promises to Restore Israel (Jer. 50:18-20)
History repeats itself, but nations and peoples are slow to learn its lessons. Even as God had punished the king of Assyria, he would punish the king of Babylon. After the death of Ashurbanapal in 627 B.C., the last of the great Assyrian rulers, Assyria rapidly declined and was overthrown by the Babylonians in 612 with the taking of Nineveh. Now Babylon was facing a similar fate.
Like a shepherd leading his flock to pasture, God would bring Israel back to its own land, where it would have its appetite satisfied (cf. Ezek 34:13–14).
“In those days, at that time” (an expression considered by many to be a messianic utterance) no sin or guilt would be found in Israel or Judah because God would have forgiven the remnant he would spare.
God Command’s the Attack on Babylon (Jer. 50:21-32)
Merathaim was a region in southern Babylon near the mouth of the Tigris and Euphrates known as the Mat Marratim (“bitter river”) district. Pekod was the name of a tribe, the Puqudu, in eastern Babylon (Ezek 23:23). Both names contain a play on words. Merathaim is from mrh and means two rebellions. Pekod is from pqd and means punishment or visitation.
The enemy was ordered to “pursue” (lit. “go up”) and “completely destroy” (from ḥerem, meaning “the irrevocable giving over of things or persons to the Lord, often by totally destroying them,” NIV note; cf. 50:26; Josh 8:26).
The “hammer” that had smashed other nations mercilessly was going to be shattered and pounded into submission and desolation. Actually, Cyrus took Babylon in 539 by diverting the Euphrates so the troops entered the city without a siege and were welcomed without resistance by the populace (cf. Dan 5:1–30).
A theological explanation is given in v. 24 for Babylon’s catastrophe, for it had opposed the Lord.
Jeremiah gave credit to God for Babylon’s defeat. The Cyrus Cylinder, which gives an account of the same event, gave credit to the guidance of Marduk. Earlier the Israelites had given the queen of heaven credit for their blessings instead of the Lord (cf. 44:16–18).
The temple was destroyed in 587, but vengeance did not come for almost fifty years when Persia overran Babylon in 539.
Repay her. God aimed to bless Israel and curse all who curse her (cf. Ge 12:1–3, Abrahamic Covenant).
God describes Babylons Desolation (Jer. 50:33-40)
Babylon became the epitome of evil in the NT (see Rev 14:8; 16:19; 17:5; 18:2, 10, 21). It might be expected that Rome would receive that dubious distinction, but it was Babylon, although it had not been a threat to Israel for over five hundred years. Memory of the most terrible blasphemy of which a Jew could conceive—the destruction of the temple—gained Babylon this sinister identity in the Book of Revelation.
He would bring “rest” (hirgîaʿ) to the land but “unrest” (hirgîz) to Babylon (a subtle play on words).
Redeemer. The OT concept of kinsmen-redeemer included the protection of a relative’s person and property, the avenging of a relative’s murder, the purchase of alienated property, and even the marriage of his widow (cf. Lv 25:25; Nu 35:21; Ru 4:4).
A severe “drought” (ḥoreb) would dry up Babylon’s water supply. By changing one vowel, the Hebrew word could be read as “sword” (ḥereb).
Elsewhere in the OT drought is a sign of divine disfavor (e.g., Deut 28:22–24; Amos 4:7–8);
Verse 38 states another reason for Babylon’s punishment in addition to its insufferable pride (see 50:32). It was its worship of idols, contemptuously described as going mad with terror.
Deserted Babylon would become the haunt of desert creatures and hyenas. Scholars differ about the identification of each of these creatures (cf. the versions for the differences in translation). Some understand the creatures to be “demons of the desert and evil spirits” on the assumption that animals probably would not inhabit a ruined city. Bright translates as “goblins and ghouls.”56
As when God overthrew Sodom. Cf. 50:1. What befell Sodom (cf. Ge 19) was sudden and total destruction, not like the Media Persia takeover, but like an example for the future devastation that will overtake the final Babylon (cf. Rev 17, 18).
God describes Babylon’s Helplessness before the Army of the North (Jer. 50:41-46)
These verses, directed to Babylon, are adapted from 6:22–24, which was addressed to Judah.
“army” (lit. “a people”) from the north (cf. 50:3). A coalition of nations and rulers (understood in retrospect as Persia and its allies; cf. 51:27–28),
These verses are found also in 49:19–21, but there they are applied to Edom instead of Babylon. Since their sins were similar, it was appropriate that their punishment be alike.
The cries of Edom would be heard as far away as the Red Sea (49:21), but because of its greater importance, the cry of Babylon would be heard among all the nations when it fell.