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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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He said the sheep is like one who has gone astray. And also in the Gospel he said, “The Son of man came to search for and save the lost.” And also in the parable only one is lost out of the hundred that the shepherd who dwelled with them came to find, who also, after laying it on his shoulders, returned it to the ninety-nine. For we are all one body and one sheep. He who is the feet and the head and the rest is the shepherd who, after he came, brought together bone with bone and joint with joint, and after he united them, he took them up to his country. And the unity arises through love and truth and the choice of good. Thus to his own Word he united all. But if some who are disobedient have appeared, they have acquired an incurable condition. Thus every Israelite is one according to the true relationship. For we are all one body and one loaf of bread, and we partake of one spirit. But a sheep that goes astray is one who in word and practice does not join the hunt of what is proper, either by not seeking or by not finding. And the one who knows and does what concerns knowledge does not go astray. But the one who goes astray is driven out by lions. For your adversary the devil prowls around like a roaring lion, seeking someone to devour. And also already young lions roaring to seize and seek from God food for themselves lay snares for the righteous.
Then he likens them to lost sheep. He ascribes the cause for the destruction of the sheep to the shepherds. He calls “shepherds” not only their kings but also their priests. And he saw how they prepared them to wander: “They drove them to the mountains and made them wander; they have gone from mountain to hill and have forgotten their fold.” He calls the shrines of the idols “hills” and “mountains” for in them they worshiped the idols. And he calls the temple of God a “fold” because they had there the enjoyment of good things. This wandering handed them over to the enemy inasmuch as they sinned against the Lord.
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Summary
Jeremiah 50:6 serves as a profound lament over the spiritual condition of God's people, Israel, portraying them as "lost sheep" tragically led astray by their own unfaithful "shepherds." This vivid imagery underscores a deep spiritual wandering, a pursuit of false paths across "mountains" and "hills," culminating in the heartbreaking consequence of having "forgotten their restingplace"—their true security, identity, and peace found only in their covenant relationship with God. The verse stands as a poignant indictment of failed leadership and a sorrowful depiction of a people adrift from their divine calling and source of well-being.
Context
Literary Context
Jeremiah 50:6 is strategically placed within a lengthy prophetic oracle (chapters 50-51) primarily dedicated to the impending judgment and downfall of Babylon, the very empire responsible for Judah's exile. While the surrounding verses vividly describe Babylon's arrogance, its role as God's instrument of judgment, and its ultimate destruction, Jeremiah 50:6 pivots the prophetic focus back to the plight of Israel and Judah. This lament for "My people" serves as a crucial theological interlude, providing the divine rationale for their vulnerability to conquest and subsequent exile. It underscores that their suffering was not merely an external geopolitical event but a direct consequence of internal spiritual decay and the profound failure of their own leadership, setting the stage for God's eventual promise to gather and restore His scattered flock, as anticipated in later passages like Jeremiah 50:19-20.
Historical & Cultural Context
The historical backdrop for this verse is the tumultuous period of the Babylonian exile (6th century BCE), a time of national catastrophe and spiritual crisis for the kingdom of Judah. The metaphor of "shepherds" was a common and deeply significant trope in the ancient Near East, referring to rulers, kings, priests, and prophets who bore the responsibility of guiding, protecting, and nourishing their people. In Israel's case, many of these divinely appointed leaders had gravely failed to uphold God's covenant, instead leading the people into widespread idolatry, social injustice, and moral corruption. The imagery of wandering "on the mountains" and "from mountain to hill" vividly evokes not only aimless, dangerous wandering away from secure pastures but also potentially alludes to the pervasive practice of pagan worship on "high places" or cultic sites often located on hills and mountains. The "restingplace" (Hebrew: rêbets) contrasts sharply with this perilous wandering, symbolizing the security, peace, and abundant provision of a safe sheepfold or lush pasture, reflecting Israel's tragic departure from the secure and life-giving covenant relationship with Yahweh.
Key Themes
Jeremiah 50:6 encapsulates several profound themes central to the book of Jeremiah and the broader prophetic corpus. Firstly, Spiritual Lostness and Apostasy is powerfully conveyed by the "lost sheep" imagery, symbolizing Israel's profound deviation from God's righteous path and their inherent vulnerability when separated from divine guidance. Secondly, the theme of Corrupt and Unfaithful Leadership is a direct and scathing indictment, as "their shepherds have caused them to go astray," highlighting the severe and devastating consequences when those entrusted with spiritual and national oversight betray their sacred trust. This theme finds powerful echoes throughout the prophets, notably in Ezekiel 34, where God Himself promises to intervene and become the true Shepherd of His flock. Thirdly, the Forgetting of God's Covenant and Presence is poignantly underscored by the phrase "they have forgotten their restingplace." This "restingplace" represents the ultimate security, peace, and provision found in their covenant relationship with God and His promises, including the land itself. To forget it implies a profound spiritual amnesia, a loss of identity, and an existential homelessness that leaves them adrift.
Exposition and Analysis
Key Word Analysis
Derived from the primitive root H6, this word signifies "to wander away," "to lose oneself," and by strong implication, "to perish" or "be undone." It conveys a profound sense of disorientation, a lack of direction, and an imminent threat of destruction. For "My people" (Israel), it vividly describes their spiritual and national state of being utterly adrift, vulnerable, and having strayed far from God's protective care and the covenant path.
From the primitive root H7462, this word means "to tend a flock," "to pasture it," and by extension, "to rule" or "to associate with as a friend." In this context, it refers to the leaders of Israel—the kings, priests, and prophets—who were divinely appointed to guide and care for God's "flock." The active verb form used here ("have caused them to go astray") directly attributes culpability to these shepherds, highlighting their profound failure to fulfill their God-given mandate to lead and protect the people in righteousness.
This noun (H7258), derived from a root meaning "to lie down," denotes a "couch" or "place of repose," specifically referring to a secure, abundant pasture where sheep can safely lie down and find rest. For Israel, it powerfully symbolizes the spiritual security, peace, and bountiful provision found exclusively in their covenant relationship with God, within the promised land, and under His faithful protection. Forgetting this "restingplace" signifies a devastating spiritual amnesia, a profound loss of their true source of peace, identity, and well-being.
Verse Breakdown
"My people hath been lost sheep:"
This opening declaration immediately sets a tone of lament and deep concern, identifying Israel as sheep that are not merely wandering but are fundamentally "lost." This powerful metaphor underscores their inherent vulnerability, their lack of proper direction, and their separation from their rightful divine Shepherd and Protector. It conveys God's sorrowful recognition of their perilous spiritual and national condition.
"their shepherds have caused them to go astray, they have turned them away [on] the mountains:"
This segment directly assigns the blame for the people's lostness. The "shepherds"—the appointed leaders of Israel—are explicitly indicted for actively misleading the flock. The phrase "turned them away on the mountains" suggests that these leaders deliberately diverted the people from the safe, fertile pastures of God's truth and covenant faithfulness, leading them instead to dangerous, barren, or idolatrous high places, symbolizing profound spiritual deviation and exposure to peril.
"they have gone from mountain to hill, they have forgotten their restingplace."
This final clause vividly portrays the tragic consequence of being led astray: an aimless, relentless, and exhausting wandering. "From mountain to hill" signifies a continuous, unproductive journey without true purpose or destination, emblematic of a life lived outside of God's secure guidance. The ultimate tragedy is that in their spiritual aimlessness, they have "forgotten their restingplace," which represents their true home, security, and peace found only in God's presence and His covenant. This forgetting implies a profound spiritual amnesia, a catastrophic loss of identity, and a disconnection from the very source of their well-being and rest.
Literary Devices
Jeremiah 50:6 is profoundly enriched by its use of Metaphor, primarily through the pervasive biblical imagery of "sheep" representing the vulnerable people of Israel and "shepherds" symbolizing their leaders (kings, priests, and prophets). This central metaphor immediately evokes themes of dependence, guidance, and the dire consequences of neglect or betrayal. The stark contrast between the "lost sheep" and their unfaithful "shepherds" highlights a profound breach of trust and responsibility. Imagery is powerfully employed with the depiction of wandering "on the mountains" and "from mountain to hill," which vividly conveys a sense of aimless, perilous, and exhausting spiritual drift. This chaotic movement stands in sharp contrast to the implied safety and provision of a "restingplace," a secure and peaceful pasture. The phrase "forgotten their restingplace" utilizes Personification by attributing the act of forgetting to the collective "people," emphasizing their spiritual amnesia and the tragic loss of their true home and identity in God. The overall tone of the verse is one of deep Pathos and lament, conveying God's profound sorrow over the state of His beloved but wayward people.
Theological and Thematic Connections
Jeremiah 50:6 resonates deeply with the broader biblical narrative of God's covenantal relationship with His people, Israel. It underscores the dual obligation: the people's to obey and the leaders' to guide righteously. The imagery of "lost sheep" is a recurring motif throughout Scripture, speaking to humanity's inherent tendency to stray from God's path, a theme evident from the disobedience in Eden to the lamentations of the prophets. The failure of the "shepherds" highlights God's righteous indignation against those who abuse their positions of authority, leading His flock into spiritual peril rather than toward righteousness and life. This verse implicitly sets the stage for the prophetic hope of a future, faithful Shepherd—God Himself or a divinely appointed Messiah—who will gather His scattered flock and lead them to true rest and security. It emphasizes that true security, peace, and identity are found not in human institutions or self-reliance, but solely in remembering and returning to God, their ultimate "restingplace."
Reflection and Application
Jeremiah 50:6 serves as a timeless and convicting mirror for both leaders and individuals within the contemporary community of faith. For those entrusted with spiritual authority—pastors, teachers, parents, and mentors—it is a stark and sober reminder of the immense responsibility to faithfully shepherd God's people, guiding them towards biblical truth and Christ-likeness rather than inadvertently or deliberately leading them astray through neglect, false teaching, or the pursuit of personal ambition. It challenges us to critically examine whether our leadership truly fosters genuine spiritual growth, security, and a deeper relationship with Christ, or if it contributes to aimless wandering and spiritual confusion. For every individual believer, this verse issues a powerful call for personal vigilance, discernment, and active participation in our own spiritual journey. We are not merely passive sheep; we are called to know the voice of our true Shepherd, Jesus Christ, and to actively seek our "restingplace" in God's presence and His authoritative Word. In a world saturated with competing voices, fleeting distractions, and alluring promises of false security, the temptation to wander "from mountain to hill"—to seek fulfillment in temporary pleasures, worldly philosophies, or self-reliant pursuits—is ever-present. This verse profoundly urges us to intentionally remember, return to, and abide in our ultimate source of peace, identity, and security in God, ensuring that we never forget the true "restingplace" He graciously offers.
Questions for Reflection
FAQ
Who are the "shepherds" mentioned in Jeremiah 50:6, and what was their failure?
In the context of ancient Israel, the "shepherds" (Hebrew: râʻâh) refer primarily to the nation's appointed leaders: kings, priests, and prophets. These were the individuals entrusted by God to guide, protect, and instruct His people according to the Mosaic Covenant and divine will. Their profound failure, as depicted in Jeremiah 50:6, was their active role in causing the people to "go astray" (Hebrew: tâʻâh), turning them away from God's righteous paths and towards idolatry, injustice, and spiritual rebellion. This deviation is often symbolized by wandering "on the mountains," which could refer to places of pagan worship or simply aimless, dangerous wandering. Instead of leading the flock to secure "restingplaces" in God's truth and presence, they led them into spiritual wilderness and peril, ultimately contributing to their national downfall.
What does "they have forgotten their restingplace" signify for Israel, and for believers today?
For ancient Israel, "their restingplace" (Hebrew: rêbets) symbolized the profound security, peace, and abundant provision found in their covenant relationship with Yahweh, within the promised land, and under His protective care. To "forget" this restingplace meant a profound spiritual amnesia—a forgetting of God's identity, His promises, His laws, and His constant, gracious presence. It signified a departure from their true home and source of identity, leading to spiritual homelessness, vulnerability, and a loss of their unique calling. For believers today, this phrase serves as a powerful metaphor for the danger of forgetting our true identity, security, and peace found exclusively in Jesus Christ. In a world full of distractions, anxieties, and false promises of rest, we can easily forget that our ultimate "restingplace" is in God's presence, His Word, and His finished work on the cross. Jesus Himself invites all who are weary and burdened to come to Him and find rest for their souls. Forgetting this divine invitation and provision can lead to spiritual aimlessness, a pursuit of worldly securities, and an unfulfilled life.
Christ-Centered Fulfillment
Jeremiah 50:6, with its poignant lament over lost sheep and the devastating failure of unfaithful shepherds, finds its profound and ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Old Testament's recurring tragic theme of corrupt leaders who scatter God's flock culminates in the desperate, universal human need for a true and faithful Shepherd—a role Jesus perfectly embodies. He declares Himself the Good Shepherd who lays down His life for the sheep, standing in stark contrast to the hirelings and false shepherds who abandon or mislead God's people. Where Israel's shepherds led them astray "on the mountains" of idolatry, aimless wandering, and spiritual peril, Jesus actively seeks out the lost sheep, gathering them into His secure and life-giving fold. Furthermore, the "restingplace" that Israel tragically forgot is fully and eternally realized in Christ. He is not merely a place of repose but the very source and embodiment of true rest, inviting all who are weary and burdened to come to Him and find rest for their souls. Through His atoning sacrifice on the cross, Jesus leads His people to the ultimate "green pastures" and "still waters" of eternal life, restoring their souls and bringing them into a secure, everlasting covenant relationship with God. This divine rest is not merely a future hope but a present reality that the author of Hebrews urges believers to enter today. Thus, Jeremiah's lament foreshadows the glorious arrival of the one Shepherd who would perfectly fulfill God's redemptive purpose, bringing His lost people home to their true and eternal restingplace in Himself.