◄ Jeremiah 50:22 ►
"The noise of battle is in the land--the noise of great destruction.
Study Bible
The noise
The Hebrew word for "noise" here is "qol," which can mean sound, voice, or noise. In the context of Jeremiah 50, this noise signifies the tumult and clamor of war. Historically, the fall of Babylon was a significant event, marked by the chaos and uproar of battle. This noise is not just physical but also symbolic of the spiritual and moral upheaval that accompanies divine judgment.

of battle
The term "battle" in Hebrew is "milchamah," which refers to warfare or combat. This phrase indicates a specific type of noise, one associated with conflict and strife. The battle here is not merely a human endeavor but is portrayed as an act of divine retribution against Babylon, a nation that had been an instrument of God's judgment against Israel but had itself become proud and oppressive.

is in the land
The phrase "in the land" emphasizes the widespread nature of the conflict. The Hebrew word "eretz" can mean land, earth, or country, and here it underscores that the battle affects the entire region. This is not a localized skirmish but a comprehensive judgment that impacts all of Babylon. The land, once a symbol of power and prosperity, becomes a stage for God's justice.

and great destruction
The Hebrew word for "destruction" is "sheber," which conveys a sense of breaking or shattering. This is not just a military defeat but a complete and utter ruin. The adjective "great" amplifies the extent of the devastation. Historically, Babylon's fall was indeed catastrophic, leading to the end of its empire. Spiritually, this destruction serves as a warning of the consequences of pride and idolatry, reminding believers of the ultimate sovereignty of God over all nations.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, Jeremiah is known for his prophecies concerning the judgment of God upon Judah and the surrounding nations, including Babylon.

2. Babylon
The empire that conquered Judah and Jerusalem, Babylon is often depicted in the Bible as a symbol of human pride and opposition to God.

3. The Battle
This refers to the prophesied destruction of Babylon, a significant event in biblical history where God’s judgment is executed against a nation that had been used as an instrument of His wrath against Judah.

4. The Land
This term refers to the geographical area of Babylon, which was a dominant power in the ancient Near East.

5. Destruction
The prophesied downfall of Babylon, symbolizing the ultimate defeat of those who oppose God’s will.
Teaching Points
God’s Sovereignty Over Nations
The prophecy against Babylon demonstrates that no nation, regardless of its power, is beyond God’s control. Believers can trust in God’s ultimate authority over world events.

The Certainty of Divine Judgment
Just as Babylon faced destruction, there is a certainty of judgment for all who oppose God. This serves as a warning to live righteously and align with God’s will.

The Role of Prophecy
Prophecies like those in Jeremiah serve to remind believers of God’s plan and purpose. They encourage us to remain faithful, knowing that God’s word will be fulfilled.

The Call to Repentance
The destruction of Babylon is a call to repentance for all who hear. It is a reminder that God desires repentance and offers mercy to those who turn to Him.

Hope in God’s Justice
While the noise of battle and destruction can be overwhelming, believers can find hope in knowing that God’s justice will ultimately prevail.
Bible Study Questions
1. How does the prophecy of Babylon’s destruction in Jeremiah 50:22 reflect God’s sovereignty over nations, and how can this understanding impact our view of current world events?

2. In what ways does the fall of Babylon serve as a warning for individuals and nations today? How can we apply this warning to our personal lives?

3. How do the prophecies in Jeremiah 50 and 51 connect with the themes of judgment and redemption found throughout the Bible, particularly in the New Testament?

4. What role does prophecy play in strengthening our faith and encouraging us to live according to God’s will?

5. How can the certainty of God’s justice, as seen in the destruction of Babylon, provide hope and encouragement in times of personal or communal trials?
Connections to Other Scriptures
Isaiah 13
This chapter also prophesies the fall of Babylon, emphasizing the theme of divine judgment against nations that exalt themselves against God.

Revelation 18
The fall of Babylon is echoed in the New Testament, where Babylon symbolizes the ultimate defeat of worldly systems opposed to God.

Jeremiah 51
This chapter continues the prophecy against Babylon, providing further details on its impending destruction.
Sermons
The Hammer BrokenA.F. Muir Jeremiah 50:21-23
People
Babylonians, Jeremiah, Nebuchadnezzar, Nebuchadrezzar
Places
Assyria, Babylon, Bashan, Carmel, Chaldea, Gilead, Gomorrah, Jordan River, Merathaim, Pekod, Sodom, Zion
Topics
Battle, Destruction, Hark, Noise, War
Dictionary of Bible Themes
Jeremiah 50:22

     5568   suffering, causes

Library
The Kinsman-Redeemer
'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological …
Alexander Maclaren—Expositions of Holy Scripture

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

Moses' Prayer to be Blotted Out of God's Book.
"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written." In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors, …
Andrew Lee et al—Sermons on Various Important Subjects

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." "But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18. It was the wonder of one of the wisest of men, and indeed, considering his infinite highness above the height of heavens, his immense and incomprehensible greatness, that the heaven of heavens cannot contain him, and then the baseness, emptiness, and worthlessness of man, it may be a wonder to the …
Hugh Binning—The Works of the Rev. Hugh Binning

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Godly are in Some Sense Already Blessed
I proceed now to the second aphorism or conclusion, that the godly are in some sense already blessed. The saints are blessed not only when they are apprehended by God, but while they are travellers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was covered with waves' (Matthew 8:24), …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Saved by Grace;
OR, A DISCOURSE OF THE GRACE OF GOD: SHOWING-- I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE. III. WHO THEY AEE THAT ABE SAVED BY GRACE. IV. HOW IT APPEARS THAT THEY ARE SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD CHOOSE TO SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS. ADVERTISEMENT BY THE EDITOR. THIS admirable Treatise upon the most important of all subjects, that of the soul's salvation, was first published in a pocket volume, in the year 1675. This has …
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament

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