Jeremiah 50:34

Translation
King James Version
Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon.
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KJV (with Strong's)
Their Redeemer H1350 is strong H2389; the LORD H3068 of hosts H6635 is his name H8034: he shall throughly H7378 plead H7378 their cause H7379, that he may give rest H7280 to the land H776, and disquiet H7264 the inhabitants H3427 of Babylon H894.
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Complete Jewish Bible
But their redeemer is strong; ADONAI-Tzva'ot is his name. He will thoroughly plead their cause, so that he can give rest to the land but unrest to those who live in Bavel.
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Berean Standard Bible
Their Redeemer is strong; the LORD of Hosts is His name. He will fervently plead their case so that He may bring rest to the earth, but turmoil to those who live in Babylon.
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American Standard Version
Their Redeemer is strong; Jehovah 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.
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World English Bible Messianic
Their Redeemer is strong; the LORD 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.
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Geneva Bible (1599)
But their strong redeemer, whose Name is the Lord of hostes, he shall maintaine their cause, that he may giue rest to the lande, and disquiet the inhabitants of Babel.
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Young's Literal Translation
Their Redeemer is strong, Jehovah of Hosts is His name, He doth thoroughly plead their cause, So as to cause the land to rest, And He hath given trouble to the inhabitants of Babylon.
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See also
Isaiah 54:5Isaiah 41:14Jeremiah 51:36Isaiah 47:4Jeremiah 15:21Micah 7:9Psalms 43:1
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Study This Verse

SUMMARY

Jeremiah 50:34 stands as a powerful declaration of divine justice and redemption within the broader prophetic narrative of Babylon's downfall. It portrays Yahweh as the strong Kinsman-Redeemer (Go'el) of His exiled people, Israel, whose very name, "LORD of hosts," signifies His supreme authority and power. This verse assures Israel that God will meticulously advocate for their cause, bringing ultimate peace and restoration to their land while simultaneously inflicting turmoil and disquiet upon their oppressors, the inhabitants of Babylon. It is a profound statement of God's unwavering faithfulness to His covenant and His righteous judgment against those who oppose His purposes.

CONTEXT

  • Literary Context: Jeremiah 50:34 is situated within a lengthy and detailed oracle against Babylon, spanning chapters 50 and 51. These chapters serve as a climactic counterpoint to the preceding prophecies of judgment against Judah and other nations. While Judah suffered divine chastisement for its unfaithfulness, these specific chapters reveal God's righteous indignation against Babylon, the instrument of that chastisement, for its excessive cruelty, pride, and idolatry. The verse itself functions as a pivotal declaration of God's active intervention on behalf of His people, providing a theological rationale for Babylon's impending destruction. It contrasts Babylon's might with God's superior strength and unwavering commitment to Israel's vindication, setting the stage for the detailed descriptions of Babylon's fall that follow.
  • Historical & Cultural Context: The prophecy in Jeremiah 50-51 was delivered during a period of significant geopolitical upheaval. Judah had fallen to the Neo-Babylonian Empire under Nebuchadnezzar, and its people were in exile (c. 586 BCE). Babylon, at this time, was the dominant world power, renowned for its formidable military, vast wealth, and impressive architectural achievements, including its towering walls and the Hanging Gardens. The cultural context includes the widespread worship of Marduk and other Babylonian deities, which stood in stark contrast to the monotheistic worship of Yahweh. The concept of a "kinsman-redeemer" (Go'el) was deeply embedded in Israelite law and culture, referring to a close relative obligated to protect family interests, buy back lost property, or avenge wrongs. This cultural understanding illuminates God's self-identification as Israel's Go'el, emphasizing His intimate relationship and legal right to act on their behalf against their oppressors.
  • Key Themes: This verse powerfully contributes to several overarching themes within Jeremiah and the broader prophetic literature. It underscores the theme of Divine Sovereignty and Justice, demonstrating that even the most powerful earthly empires are subject to God's ultimate authority and judgment. Babylon's fall is not merely a political shift but a divinely orchestrated act of justice for its arrogance and its mistreatment of God's chosen people, echoing themes found in other prophetic judgments against nations (e.g., the prophecy against Babylon). The theme of Redemption and Restoration for Israel is central, as God is explicitly identified as their "Redeemer," promising to "give rest to the land" after the period of exile and suffering. This foreshadows the eventual return from exile, a promise of hope amidst despair, as seen in passages like Jeremiah 29:10-14. Finally, the verse highlights the Contrast Between God's People and Their Oppressors, portraying a clear dichotomy between the "rest" promised to Israel and the "disquiet" ordained for Babylon, a motif present throughout the Old Testament's portrayal of the righteous and the wicked (e.g., Psalm 37).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Redeemer (Hebrew, gâʼal', H1350): This term (H1350) is a primitive root signifying to redeem according to the Oriental law of kinship. It implies being the next of kin, with the responsibility to buy back a relative's property, marry his widow, or avenge his blood. In this context, God assumes the role of Israel's Go'el, indicating His intimate relationship with His people and His legal and moral obligation to act on their behalf, intervening to deliver them from bondage and restore their inheritance.
  • strong (Hebrew, châzâq', H2389): Derived from H2389, this adjective describes the Redeemer as "strong," often used in a sense of being hard, bold, or violent. Here, it emphasizes God's immense power and capability to execute His redemptive plan and judgment. It signifies that God is not merely willing but also supremely able to confront and overcome the formidable might of Babylon, ensuring the success of His intervention.
  • plead (Hebrew, rîyb', H7378): This primitive root (H7378) means to toss, grapple, or, more figuratively, to wrangle or hold a controversy. It implies a legal or judicial process where one defends a cause. When God "throughly pleads" Israel's cause, it means He acts as their advocate, meticulously presenting their case and vindicating them against their oppressors in a divine courtroom, ensuring that justice is fully served.

Verse Breakdown

  • "Their Redeemer is strong;": This opening clause immediately establishes God's identity and capability. "Their Redeemer" refers to Yahweh as the Go'el of Israel, the one who possesses the right and obligation to deliver and restore. The declaration that He "is strong" emphasizes His omnipotence and unwavering power, assuring the exiled Israelites that no force, including the mighty Babylonian empire, can withstand His will or prevent Him from fulfilling His redemptive purposes.
  • "the LORD of hosts is his name:": This clause further identifies and magnifies the Redeemer. "The LORD of hosts" (Yahweh Sabaoth) is a majestic divine title, signifying God's supreme authority as the commander of heavenly armies and all creation. It underscores His absolute sovereignty over all nations and forces, reinforcing the idea that His power is unmatched and His name (representing His character and authority) guarantees the execution of His promises and judgments.
  • "he shall throughly plead their cause,": This phrase highlights God's active and thorough advocacy for Israel. "Throughly plead" (a double emphasis from the Hebrew root) suggests a comprehensive and decisive legal vindication. God will not merely observe but will actively intervene as an advocate and judge, meticulously addressing every injustice and wrong committed against His people, ensuring a complete and undeniable verdict in their favor.
  • "that he may give rest to the land,": This clause reveals the first positive outcome of God's intervention, specifically for Israel. "The land" refers to Judah/Israel. "Give rest" signifies peace, security, and restoration after the turmoil of war, exile, and oppression. It speaks of the re-establishment of a stable and flourishing society, free from external threats and internal strife, a promise of shalom for God's covenant people.
  • "and disquiet the inhabitants of Babylon.": This final clause presents the contrasting, negative outcome for Babylon. "Disquiet" implies turmoil, unrest, fear, and ultimate destruction. While Israel receives rest, Babylon will experience the very opposite, a direct consequence of their pride, cruelty, and opposition to God's people. This demonstrates God's righteous judgment, bringing the oppressor to ruin while delivering the oppressed.

Literary Devices

Jeremiah 50:34 employs several powerful literary devices to convey its message. Divine Epithets are prominent, with "Redeemer" and "LORD of hosts" serving as majestic titles that underscore God's character, power, and relationship with Israel. The concept of God as a "Redeemer" is a form of Anthropomorphism, attributing a human-like role (kinsman-redeemer) to God to make His actions relatable and understandable within the cultural context. There is a strong use of Antithesis or Contrast, particularly in the final two clauses: "give rest to the land" versus "disquiet the inhabitants of Babylon." This stark opposition highlights the dual nature of God's justice—blessing for His people and judgment for their oppressors. The phrase "throughly plead" uses Intensification or Emphasis (from the repetition of the Hebrew root rîyb), stressing the comprehensive and decisive nature of God's advocacy. Finally, the entire verse functions as a Prophecy, a divinely inspired declaration of future events that serves to both warn and encourage.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 50:34 profoundly articulates God's character as both a loving Kinsman and a sovereign Judge. It reveals that God is not indifferent to the suffering of His people nor to the injustices perpetrated by wicked nations. His identity as "Redeemer" underscores His covenant faithfulness and His deep commitment to Israel's well-being, while "LORD of hosts" affirms His absolute power to execute His will. This verse serves as a foundational statement that God will ultimately vindicate His own and bring down all oppressive powers, ensuring that His justice prevails and His people find lasting rest. This dual action of redemption for His people and judgment for their enemies is a recurring theme throughout biblical history, culminating in the eschatological victory of God's kingdom.

REFLECTION AND APPLICATION

Jeremiah 50:34 offers profound encouragement and a call to trust in God's ultimate justice, even when circumstances seem overwhelmingly bleak. For believers today, this verse reminds us that our God is not a distant deity but an active, powerful, and intimately involved Redeemer who sees our struggles, hears our cries, and is fully capable of advocating for us. In a world often marked by injustice, oppression, and turmoil, this passage assures us that God will have the final word. It invites us to rest in His sovereign power, knowing that He will ultimately bring peace to His people and disquiet to all that opposes His righteous rule. This truth should inspire patience, perseverance in faith, and a confident hope in the eventual triumph of God's kingdom, where all wrongs will be righted and true rest will be found.

Questions for Reflection

  • How does understanding God as a "strong Redeemer" (Go'el) impact your trust in Him during times of personal or collective oppression?
  • What comfort do you draw from the title "LORD of hosts" in the face of seemingly insurmountable challenges or powerful adversaries?
  • In what ways can you "rest in the land" of God's promises, even when the world around you is in "disquiet"?
  • How does this verse shape your understanding of divine justice and the ultimate fate of those who oppose God's purposes?

FAQ

Who is the "Redeemer" mentioned in this verse?

Answer: The "Redeemer" in Jeremiah 50:34 is Yahweh, the God of Israel. The Hebrew term used is Go'el (H1350), which refers to a close kinsman who has the right and obligation to act on behalf of a wronged family member. This included duties like buying back property, avenging blood, or marrying a deceased relative's widow. By identifying Himself as Israel's Go'el, God emphasizes His intimate covenant relationship with His people and His divine commitment to deliver them from their oppressors, restore their inheritance, and vindicate them from all injustice. He is the ultimate Kinsman-Redeemer, powerful and fully able to fulfill this role.

What does "LORD of hosts" signify?

Answer: "LORD of hosts" (Hebrew: Yahweh Sabaoth, H3068 and H6635) is one of the most majestic and frequently used titles for God in the Old Testament. It signifies God's supreme authority and power as the commander of all heavenly armies (angelic hosts) and earthly forces. It emphasizes His omnipotence, His sovereignty over all creation, and His ability to orchestrate events and overcome any opposition. When God is called the "LORD of hosts," it underscores His unmatched might and His capacity to execute His will, whether in judgment or in redemption, against any nation or power, including the formidable Babylonian empire mentioned in this verse.

How does this prophecy relate to modern-day believers?

Answer: While Jeremiah 50:34 specifically addresses ancient Israel and Babylon, its core theological truths are timeless and highly relevant for modern-day believers. It assures us that God remains a strong and faithful Redeemer who is actively involved in the affairs of humanity. When we face injustice, oppression, or spiritual battles, this verse reminds us that God is our ultimate Advocate who will "throughly plead our cause." It offers hope that despite the presence of evil and turmoil in the world, God will ultimately bring His people to "rest" and will "disquiet" all forces that oppose His righteousness. This provides comfort, strengthens faith, and encourages perseverance, knowing that God's justice will ultimately prevail and His kingdom will triumph.

CHRIST-CENTERED FULFILLMENT

Jeremiah 50:34, with its declaration of a strong Redeemer who pleads His people's cause to bring rest and disquiet their enemies, finds its ultimate and most profound fulfillment in Jesus Christ. He is the preeminent Kinsman-Redeemer, not merely for a nation, but for all humanity, purchasing us from the bondage of sin and death through His sacrificial blood on the cross. Just as God was the advocate for Israel, Jesus now serves as our heavenly Advocate before the Father, meticulously pleading our cause and ensuring our vindication against the accusations of the enemy. The "rest" promised to the land of Israel foreshadows the spiritual rest that Jesus offers to all who are weary and burdened, inviting them to find rest for their souls in Him. Furthermore, the "disquiet" brought upon Babylon, the oppressive empire, points to Christ's ultimate victory over all spiritual "Babylon"—the systems of evil, sin, and rebellion that oppose God. His final return will see Him triumphantly conquer all hostile powers, bringing eternal rest to His redeemed people and eternal disquiet to those who reject His reign, thereby perfectly fulfilling the dual promise of this ancient prophecy.

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Commentary on Jeremiah 50 verses 33–46

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We have in these verses,

I. Israel's sufferings, and their deliverance out of those sufferings. God takes notice of the bondage of his people in Babylon, as he did of their bondage in Egypt; he has surely seen it, and has heard their cry. Israel and Judah were oppressed together, Jer 50:33. Those that remained of the captives of the ten tribes, upon the uniting of the kingdoms of Assyria and Chaldea, seem to have come and mingled with t hose of the two tribes, and to have mingled tears with them, so that they were oppressed together. They were humble suppliants for their liberty, and that was all; they could not attempt any thing towards it, for all that took them captives held them fast, and were much too hard for them. But this is their comfort in distress, that, though they are weak, their Redeemer is strong (Jer 50:34), their Avenger (so the word signifies), he that has a right to them, and will claim his right and make good his claim. He is stronger than their enemies that hold them fast; he can overpower all the force that is against them, and put strength into his own people though they are very weak. The Lord of hosts is his name, and he will answer to his name, and make it to appear that he is what his people call him, and will be that to them for which they depend upon him. Note, It is the unspeakable comfort of the people of God that, though they have hosts against them, they have the Lord of hosts for them and he shall thoroughly plead their cause, pleading he shall plead it, plead it with jealousy, plead it effectually, plead it and carry it, that he may give rest to the land, and to his people's land, rest from all their enemies round about. This is applicable to all believers, who complain of the dominion of sin and corruption, and of their own weakness and manifold infirmities. Let them know that their Redeemer is strong; he is able to keep what they commit to him, and he will plead their cause. Sin shall not have dominion over them; he will make them free, and they shall be free indeed; he will give them rest, that rest which remains for the people of God.

II. Babylon's sin, and their punishment for that sin.

1.The sins they are here charged with are idolatry and persecution. (1.) They oppressed the people of God; they held them fast, and would not let them go. They opened not the house of his prisoners, Isa 14:17. This was God's quarrel with them, as of old with Pharaoh; it cost him dear, and yet they would not take warning. The inhabitants of Babylon must be disquieted (Jer 50:34) because they have disquieted God's people, whose honour and comfort he is jealous for, and therefore will recompense tribulation to those that trouble them, as well as rest to those that are troubled, Th2 1:6, Th2 1:7. (2.) They wronged God himself, and robbed him, giving that glory to others which is due to him alone; for (Jer 50:38) it is the land of graven images. All parts of the country abounded with idols, and they were mad upon them, were in love with them and doted on them, cared not what cost and pains they were at in the worship of them, were unwearied in paying their respects to them; and in all this they were wretchedly infatuated and acted like men out of their wits; they were carried on in their idolatry without reason or discretion, like men in a perfect fury. The word here used for idols properly signifies terrors - Enim, the name given to giants that were formidable, because they made the images of their gods to look frightful, to strike a terror upon fools and children. Their idols were scarecrows, yet they doted on them. Babylon was the mother of harlots (Rev 17:5), the source of idolatry. Note, It is the maddest thing in the world to make a god of any creature; and those who are proud against the Lord, the true God, are justly given up to strong delusions, to be mad upon idols that cannot profit. But this madness is wickedness, for which sinners will be certainly and severely reckoned with.

2.The judgments of God upon them for these sins are such as will quite lay them waste and ruin them.

(1.)All that should be their defence and support shall be cut off by the sword. The Chaldeans had long been God's sword, wherewith he had done execution upon the sinful nations round about: but now, they being as bad as any of them, or worse, a sword is brought upon them, even upon the inhabitants of Babylon (Jer 50:35), a sword of war; and, as it is in God's hand, sent and directed by him, it is a sword of justice. It shall be, [1.] Upon their princes; they shall fall by it, and their dignity, wealth, and power, shall not secure them. [2.] Upon their wise men, their philosophers, their statesmen, and privy-counsellors; their learning and policy shall neither secure them nor stand the public in any stead. [3.] Upon their soothsayers and astrologers, here called the liars (Jer 50:36), for they cheated with their prognostications of peace and prosperity; the sword upon them shall make them dote, so that they shall talk like fools, and be as men that have lost all their wits. Note, God has a sword that can reach the soul and affect the mind, and bring men under spiritual plagues. [4.] Upon their mighty men. A sword shall be upon their spirits; if they are not slain, yet they shall be dismayed, and shall be no longer mighty men; for what stead will their hands stand them in when their hearts fail them? [5.] Upon their militia (Jer 50:37): The sword shall be upon their horses and chariots; the invaders shall make themselves masters of all their warlike stores, shall seize their horses and chariots for themselves, or destroy them. The troops of other nations that were in their service shall be quite disheartened: The mingled people shall become as weak and timorous as women. [6.] Upon their exchequer: The sword shall be upon her treasures, which are the sinews of war, and they shall be robbed, and made use of by the enemy against them. See what universal destruction the sword makes when it comes with commission.

(2.)The country shall be made desolate (Jer 50:38): The waters shall be dried up, the water that secures the city. Cyrus drew the river Euphrates into so many channels as made it passable for his army, so that they got with ease to the walls of Babylon, which, if was thought, that river had rendered inaccessible. "The water likewise that made the country fruitful shall be dried up, so that it shall be turned into barrenness, and shall be no more inhabited by the children of men, but by the wild beasts of the desert," Jer 50:39. This was foretold concerning Babylon, Isa 13:19-22. It shall become like Sodom and Gomorrah, Jer 50:40. The same was foretold concerning Edom, Jer 49:18. As the Chaldeans had laid Edom waste, so they shall themselves be laid waste.

(3.)The king and kingdom shall be put into the utmost confusion and consternation by the enemies' invading them, Jer 50:41-43. All the expressions here used to denote the formidable power of the invaders, the terrors wherewith they should array themselves, and the great fright which both court and country should be put into thereby, we met with before (Jer 6:22-24) concerning the Chaldeans' invading the land of Judah. The battle which is there said to be against thee, O daughter of Zion! is here said to be against thee, O daughter of Babylon! to intimate that they should be paid in their own coin. God can find out such as shall be for terror and destruction to those that are for terror and destruction to others; and those who have dealt cruelly, and have shown no mercy, may expect to be cruelly dealt with, and to find no mercy. Only there is one difference between these passages; there it is said, We have heard the fame thereof and our hands wax feeble; here it is said, The king of Babylon has heard the report and his hands waxed feeble, which intimates that that proud and daring prince shall, in the day of his distress, be as weak and dispirited as the meanest Israelites were in the day of their distress.

(4.)That they shall be as much hurt as frightened, for the invader shall come up like a lion to tear and destroy (Jer 50:44) and shall make them and their habitation desolate (Jer 50:45), and the desolation shall be so astonishing that all the nations about shall be terrified by it, Jer 50:46. These three verses we had before (Jer 49:19-21) in the prophecy of the destruction of Edom, which was accomplished by the Chaldeans, and they are here repeated, mutatis mutandis - with a few necessary alterations, in the prophecy of the destruction of Babylon, which was to be accomplished upon the Chaldeans, to show that though the distributions of Providence may appear unequal for a time its retributions will be equal at last; when thou shalt make an end to spoil thou shalt be spoiled, Isa 33:1; Rev 13:10.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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