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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 50:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
I.Here is a word spoken against Babylon by him whose works all agree with his word and none of whose words fall to the ground.
The king of Babylon had been very kind of Jeremiah, and yet he must foretel the ruin of that kingdom; for God's prophets must not be governed by favour or affection. Whoever are our friends, if, notwithstanding, they are God's enemies, we dare not speak peace to them.
1.The destruction of Babylon is here spoken of as a thing done, Jer 50:2. let it be published to the nations as a piece of news, true news, and great news, and news they are all concerned in; let them hang out the flag, as is usual on days of triumph, to give notice of it; let all the world take notice of it: Babylon is taken. Let God have the honour of it, let his people have the comfort of it, and therefore do not conceal it. Take care that it be known, that the Lord may be known by those judgments which he executes, Psa 9:16.
2.It is spoken of as a thing done thoroughly. For,
(1.)The very idols of Babylon, which the people would protect with all possible care, and from which they expected protection, shall be destroyed. Bel and Merodach were their two principal deities; they shall be confounded, and the images of them broken to pieces.
(2.)The country shall be laid waste (Jer 50:3) out of the north, from Media, which lay north of Babylon, and from Assyria, through which Cyrus made his descent upon Babylon; thence the nation shall come that shall make her land desolate. Their land was north of the countries that they destroyed, who were therefore threatened with evil from the north (Omne malum ab aquilone - Every evil comes from the north); but God will find out nations yet further north to come upon them. The pomp and power of old Rome were brought down by northern nations, the Goths and Vandals.
II.Here is a word spoken for the people of God, and for their comfort, both the children of Israel and of Judah; for many there were of the ten tribes that associated with those of the two tribes in their return out of Babylon. Now here,
1.It is promised that they shall return to their God first and then to their own land; and the promise of their conversion and reformation is that which makes way for all the other promises, Jer 50:4, Jer 50:5.
(1.)They shall lament after the Lord (as the whole house of Israel did in Samuel's time, Sa1 7:2); they shall go weeping. These tears flow not from the sorrow of the world as those when they went into captivity, but from godly sorrow; they are tears of repentance for sin, tears of joy for the goodness of God, in the dawning of the day of their deliverance, which, for aught that appears, does more towards the bringing of them to mourn for sin than all the calamities of their captivity; that prevails to lead them to repentance when the other did not prevail to drive them to it. Note, It is a good sign that God is coming towards a people in ways of mercy when they begin to be tenderly affected under his hand.
(2.)They shall enquire after the Lord; they shall not sink under their sorrows, but bestir themselves to find out comfort where it is to be had: They shall go weeping to seek the Lord their God. Those that seek the Lord must seek him sorrowing, as Christ's parents sought him, Luk 2:48. And those that sorrow must seek the Lord, and then their sorrow shall soon be turned into joy, for he will be found of those that so seek him. They shall seek the Lord as their God, and shall now have no more to do with idols. When they shall hear that the idols of Babylon are confounded and broken it will be seasonable for them to enquire after their own God and to return to him who lives for ever. Therefore men are deceived in false gods, that they may depend on the true God only.
(3.)They shall think of returning to their own country again; they shall think of it not only as a mercy, but as a duty, because there only is the holy hill of Zion, on which once stood the house of the Lord their God (Jer 50:5): They shall ask the way to Zion with their faces thitherward. Zion was the city of their solemnities; they often thought of it in the depth of their captivity (Psa 137:1); but, now that the ruin of Babylon gave them some hopes of a release, they talk of nothing else but of going back to Zion. Their hearts were upon it before, and now they set their faces thitherward. They long to be there; they set out for Zion, and resolve not to take up short of it. The journey is long and they know not the road, but they will ask the way, for they will press forward till they come to Zion; and, as they are determined not to turn back, so they are in care not to miss the way. This represents the return of poor souls to God. Heaven is the Zion they aim at as their end; on this they have set their hearts; towards this they have set their faces, and therefore they ask the way thither. They do not ask the way to heaven and set their faces towards the world; nor set their faces towards heaven and go on at a venture without asking the way. But in all true converts there are both a sincere desire to attain the end and a constant care to keep in the way; and a blessed sight it is to see people thus asking the way to heaven with their faces thitherward.
(4.)They shall renew their covenant to walk with God more closely for the future: Come, and let us join ourselves to the Lord in a perpetual covenant. They had broken covenant with God, had in effect separated themselves from him, but now they resolve to join themselves to him again, by engaging themselves afresh to be his. Thus, when backsliders return, they must do their first works, must renew the covenant they first made; and it must be a perpetual covenant, that must never be broken; and, in order to that, must never be forgotten; for a due remembrance of it will be the means of a due observance of it.
2.Their present case is lamented as very sad, and as having been long so: "My people" (for he owns them as his now that they are returning to him) "have been lost sheep (Jer 50:6); they have gone from mountain to hill, have been hurried from place to place, and could find no pasture; they have forgotten their resting-place in their own country and cannot find their way to it." And that which aggravated their misery was,
(1.)That they were led astray by their own shepherds, their own princes and priests; they turned them from their duty, and so provoked God to turn them out of their own land. It is bad with a people when their leaders cause them to err, when those that should direct them, and when those that should secure and advance their interests are the betrayers of them.
(2.)That in their wanderings they lay exposed to the beasts of prey, who thought they were entitled to them, as waifs and strays that had no owner (Jer 50:7); it is with them as with wandering sheep, all that found them have devoured them and made a prey of them; and when they did them the greatest injuries they laughed at them, telling them it was what their own prophets had many a time told them they deserved; that was far from justifying those who did them wrong, yet they bantered them with this excuse, We offend not, because they have sinned against the Lord; but they could not pretend that they had sinned against them. And see what notion they had of the Lord they had sinned against, not as the only true and living God, but only as the habitation of justice and the hope of their fathers; they had put a contempt upon the temple and upon the tradition of their ancestors, and therefore deserved to suffer these hard things. And yet it was indeed an aggravation of their sin, and justified God, though it did not justify their adversaries in what was done to them, that they had forsaken the habitation of justice and him that was the hope of their fathers.
3.They are called upon to hasten away, as soon as ever the door of liberty was opened to them (Jer 50:8): "Remove, not only out of the borders, but out of the midst of Babylon; though you be ever so well seated there, think not to settle there, but hasten to Zion, and be as the he-goats before the flocks; strive which shall be foremost, which shall lead in so good a work:" a he-goat is comely in going (Pro 30:31) because he goes first. It is a graceful thing to be forward in a good work and to set others a good example.
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Summary
Jeremiah 50:4 is a profound prophetic declaration embedded within a larger oracle against Babylon, yet it pivots to unveil a future of divine restoration for God's exiled people. It foretells a divinely appointed time when both the long-divided Northern Kingdom of Israel and the Southern Kingdom of Judah will return together from captivity, not merely physically, but with deep repentance and earnest spiritual longing. This journey of sorrowful humility will lead them to re-establish their relationship with the Lord their God, underscoring God's unwavering faithfulness to His covenant promises and His sovereign power to bring about profound unity and renewed fellowship.
Context
Literary Context
Jeremiah 50-51 constitutes a significant prophetic oracle primarily directed against Babylon, the very empire God used as an instrument of judgment against Judah. These chapters detail Babylon's impending destruction, serving as a powerful demonstration of God's sovereignty over all nations and His ultimate vindication of His people. Within this sweeping context of judgment on the oppressor, Jeremiah 50:4 stands out as a beacon of hope, shifting the focus from Babylon's demise to the promised restoration of Israel and Judah. It immediately follows pronouncements of Babylon's desolation and precedes further details of their return, emphasizing that even amidst the downfall of empires, God's redemptive plan for His covenant people remains steadfast. The juxtaposition powerfully highlights God's justice against the wicked and His mercy towards the penitent.
Historical & Cultural Context
The prophecy addresses two distinct groups: "the children of Israel" and "the children of Judah." The Northern Kingdom of Israel had been conquered and its people exiled by Assyria centuries earlier (722 BCE), leading to their widespread dispersion, as recorded in 2 Kings 17:6. The Southern Kingdom of Judah, including Jerusalem, was subsequently conquered and exiled to Babylon by Nebuchadnezzar in stages (605, 597, 586 BCE). For centuries, these kingdoms had been politically and often spiritually divided. The cultural norm for exiled peoples was assimilation into the dominant culture, often leading to the loss of their distinct identity. However, Jeremiah's prophecy defies this expectation, promising a miraculous return and, more remarkably, a reunification of these historically estranged entities. This return was not just geographical but signified a re-establishment of their national and religious identity under God.
Key Themes
Jeremiah 50:4 encapsulates several major theological and narrative themes prevalent throughout the book of Jeremiah and the broader prophetic literature. Central is the theme of Divine Sovereignty and Covenant Faithfulness, as the return is explicitly declared by "saith the LORD," emphasizing God's initiative and unwavering commitment to His promises despite His people's unfaithfulness. The verse also highlights Judgment and Restoration, portraying the exile as a consequence of sin but the return as an act of divine grace. The coming together of "Israel" and "Judah" powerfully underscores the theme of Reunification and Unity, foreshadowing a healing of ancient divisions and a restoration of the whole people of God, a theme powerfully echoed in passages like Ezekiel 37:15-28. Furthermore, the description of "going and weeping" signifies Repentance and Humility, indicating a profound sorrow over sin, which is a prerequisite for true spiritual restoration. Finally, the ultimate purpose of their return—to "seek the LORD their God"—emphasizes Earnest Seeking of God, highlighting that physical return is secondary to spiritual renewal and a renewed, intimate relationship with their Creator, a call often found in Jeremiah, such as in Jeremiah 29:13.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a deep emotional response of sorrow, lamentation, or mourning. In the context of Jeremiah 50:4, it denotes a profound contrition and heartfelt acknowledgment of the sins that led to their exile. It is not merely a superficial sadness but a genuine expression of brokenness and repentance, a necessary precursor to spiritual healing and restoration. The act of weeping here is indicative of a profound turning from past disobedience.
Derived from a root meaning "to build," this word primarily refers to a son, but extends broadly to encompass descendants, progeny, or members of a group, such as "children of Israel" or "children of Judah." In this verse, it emphasizes the familial and national identity of the returning exiles, highlighting their direct lineage and connection to the covenant people of God. It underscores that it is the legitimate heirs of the Abrahamic covenant who are being restored, reinforcing God's faithfulness to His promises to their forefathers.
This primitive root means "to search out" or "to strive after," often implying a diligent, earnest, and persistent pursuit. When applied to seeking God, as it is here, it denotes a desire for intimate communion, active obedience, and a re-establishment of a right relationship with Him. It moves beyond a casual inquiry to an intentional and wholehearted pursuit of God's presence, will, and favor, indicating a profound spiritual transformation accompanying their physical return.
Verse Breakdown
"In those days, and in that time, saith the LORD"
This opening phrase establishes the divine authority and certainty of the prophecy. "In those days, and in that time" points to a specific, divinely appointed future period, emphasizing that this is a guaranteed event in God's unfolding plan. The declaration "saith the LORD" (Hebrew, nᵉʼum_ _Yᵉhôvâh') underscores that this is an oracle directly from the sovereign God, ensuring its fulfillment and highlighting His active involvement in the history of His people.
"the children of Israel shall come, they and the children of Judah together"
This clause reveals the remarkable nature of the promised return. "The children of Israel" refers to the descendants of the Northern Kingdom, exiled by Assyria, while "the children of Judah" refers to those from the Southern Kingdom, exiled by Babylon. The phrase "together" signifies a miraculous reunification of these long-divided entities, symbolizing a healing of historical schisms and a restoration of national unity under God's overarching plan. Their coming is a divinely orchestrated movement.
"going and weeping"
This vivid imagery describes the manner of their return. "Going" indicates their active movement towards their homeland, while "weeping" conveys a deep emotional state. This weeping is not merely tears of sorrow over past suffering, but more profoundly, it represents genuine contrition and repentance for the sins that led to their exile. It signifies a broken and contrite spirit, a turning away from disobedience and an acknowledgment of their need for God's mercy and forgiveness.
"they shall go, and seek the LORD their God"
This final clause reveals the ultimate purpose and spiritual transformation accompanying their physical return. Their "going" is not just a physical journey but a spiritual pilgrimage. The phrase "seek the LORD their God" indicates an earnest, diligent, and intentional pursuit of a renewed relationship with Yahweh, their covenant God. This seeking implies a desire for reconciliation, obedience, and dependence on Him, signifying a spiritual reorientation and the re-establishment of their covenant bond with the one true God.
Literary Devices
Jeremiah 50:4 employs several powerful literary devices to convey its message. Prophecy is the overarching device, as the verse declares a future event with divine authority ("saith the LORD"). This prophetic declaration instills hope and assures the audience of God's control over history. Symbolism is evident in the "weeping," which symbolizes deep repentance, sorrow for sin, and a broken spirit, rather than mere physical tears. This emotional display is a sign of spiritual transformation. The phrase "children of Israel" and "children of Judah" serves as Metonymy, where the names of the kingdoms stand for their respective populations, emphasizing the collective return and reunification of the entire covenant people. Furthermore, the repetition of "go" (implied in "shall come," and explicit in "going" and "shall go") creates a sense of Anaphora or Repetition for Emphasis, highlighting the determined and purposeful nature of their journey, both physical and spiritual. The entire verse functions as a powerful Contrast to the preceding judgments, presenting a vision of hope and restoration amidst pronouncements of destruction.
Theological and Thematic Connections
Jeremiah 50:4 is a powerful testament to God's unwavering faithfulness and His redemptive plan for humanity. It reveals that even in the midst of divine judgment and the consequences of sin, God's ultimate purpose is restoration and reconciliation. The "weeping" signifies the essential role of repentance and humility in turning back to God, acknowledging sin as the root cause of separation. The "seeking" underscores that true restoration is not merely a return to a physical land but a spiritual reorientation, a diligent pursuit of intimacy with the Creator. This passage beautifully illustrates God's desire for a unified people, longing to be in right relationship with Him, and His sovereign power to bring about such a profound transformation and reunification.
Reflection and Application
Jeremiah 50:4 offers profound lessons for believers today, transcending its historical context to speak to the universal human condition and God's unchanging character. It reminds us that spiritual restoration, whether on a personal or communal level, invariably begins with a posture of humility and repentance. Just as Israel and Judah had to acknowledge their failings and "weep" over their disobedience, we too are called to confess our sins with genuine sorrow, recognizing the brokenness they cause in our relationship with God. This brokenness, however, is not an end but a gateway to renewed fellowship. The subsequent "seeking the LORD their God" emphasizes that true faith is not passive but an active, earnest, and persistent pursuit of God's presence, His will, and His truth. It calls us to make God the ultimate object of our desires and efforts, prioritizing our relationship with Him above all else. Furthermore, the reunification of Israel and Judah serves as a powerful metaphor for the unity God desires within His church, urging us to overcome divisions and strive for harmony in Christ, recognizing that our ultimate identity is found in Him.
Questions for Reflection
FAQ
Who are "the children of Israel" and "the children of Judah" mentioned in this verse?
"The children of Israel" refers to the descendants of the Northern Kingdom of Israel, which comprised ten of the twelve tribes. This kingdom had been conquered and its people exiled by the Assyrians in 722 BCE. "The children of Judah" refers to the descendants of the Southern Kingdom of Judah, which included the tribes of Judah and Benjamin, along with the Levites. This kingdom, including Jerusalem, was conquered and its people exiled to Babylon in the early 6th century BCE. The mention of them coming "together" in Jeremiah 50:4 is significant because these two kingdoms had been politically and often religiously divided for centuries since the time of Rehoboam, as detailed in 1 Kings 12:16-20. The prophecy anticipates a miraculous reunification and healing of this ancient schism.
What is the significance of "going and weeping" in this context?
The phrase "going and weeping" is highly significant, indicating more than just physical sorrow or lamentation over their suffering in exile. It primarily signifies a deep, genuine repentance and contrition for the sins that led to their captivity. This weeping is a spiritual act, a heartfelt acknowledgment of their disobedience to God's covenant and a turning away from their past idolatry and unfaithfulness. It's a demonstration of a broken and contrite spirit, which is a prerequisite for true spiritual restoration and reconciliation with God, as affirmed in Psalm 51:17. This sorrowful humility prepares them to "seek the LORD their God" wholeheartedly.
Christ-Centered Fulfillment
Jeremiah 50:4, with its vision of a repentant people returning to seek the Lord, finds its ultimate and profound fulfillment in Jesus Christ. The physical return of Israel and Judah from exile foreshadows the spiritual return of humanity to God through Christ's redemptive work. The "weeping" of the exiles, signifying repentance for sin, points forward to the call to repentance that is central to the Gospel message, as proclaimed by Jesus in Matthew 4:17. It is through Christ that genuine sorrow over sin leads not to despair, but to forgiveness and new life. The earnest "seeking the LORD their God" is fully realized in seeking and finding God in Jesus, who declared Himself to be "the way, the truth, and the life" and that "no one comes to the Father except through Me" (John 14:6). Furthermore, the reunification of the "children of Israel" and "children of Judah" finds its spiritual culmination in the Church, where Jew and Gentile are brought together into one body through Christ's atoning sacrifice, breaking down the dividing wall of hostility and creating "one new humanity" (Ephesians 2:14-16). Thus, the prophetic hope of Jeremiah 50:4 is fulfilled in the person and work of Jesus, who makes true spiritual return, reconciliation, and unity possible for all who come to Him in faith.