All who found them devoured them, and their enemies said, 'We are not guilty, for they have sinned against the LORD, their true pasture, the LORD, the hope of their fathers.' All who found them devoured themThis phrase speaks to the relentless persecution and suffering experienced by the Israelites. The Hebrew root for "devoured" is "אָכַל" (akal), which conveys a sense of being consumed or destroyed. Historically, this reflects the numerous invasions and captivities that Israel faced, particularly by the Assyrians and Babylonians. The imagery of being devoured suggests a complete and utter devastation, emphasizing the severity of their plight. From a spiritual perspective, it serves as a reminder of the consequences of straying from God's protection and the vulnerability that comes with disobedience. and their enemies said
Here, the term "enemies" is crucial. In Hebrew, "אֹיֵב" (oyeb) refers to adversaries or foes. This highlights the external forces that opposed Israel, both physically and spiritually. The enemies' words are not just casual remarks but are indicative of a deeper spiritual battle. This phrase underscores the reality that God's people often face opposition from those who do not understand or respect their covenant with God. It serves as a call to remain steadfast in faith despite external pressures. ‘We are not guilty
The declaration of innocence by the enemies is ironic and highlights their self-deception. The Hebrew concept of guilt, "אָשֵׁם" (asham), involves moral and legal culpability. The enemies' claim of innocence is a stark contrast to their actions, revealing a lack of accountability and a distorted sense of justice. This reflects a broader theme in scripture where oppressors often justify their actions, ignoring the divine moral order. It serves as a warning against self-justification and the importance of aligning one's actions with God's truth. because they have sinned against the LORD
This phrase points to the root cause of Israel's suffering: their sin against God. The Hebrew word for sin, "חָטָא" (chata), means to miss the mark or to transgress. The acknowledgment that Israel sinned against "the LORD" (YHWH) is significant, as it identifies the covenantal relationship that was broken. This serves as a reminder of the importance of faithfulness to God and the consequences of turning away from His commandments. It also highlights God's justice, as He allows consequences for sin to unfold, yet always with the hope of repentance and restoration. their true pasture
The imagery of a "pasture" evokes a place of nourishment, safety, and rest. In Hebrew, "נָוֶה" (naveh) refers to a dwelling or habitation, often used to describe a place of peace and provision. The term "true" emphasizes authenticity and reliability, pointing to God as the ultimate source of sustenance and security. This phrase reminds believers that true fulfillment and protection are found in God alone, and straying from Him leads to spiritual and physical desolation. the LORD, the hope of their fathers
This concluding phrase ties back to the covenantal promises made to the patriarchs. "Hope" in Hebrew, "מִקְוֶה" (mikveh), signifies expectation and trust. The reference to "their fathers" connects the present generation to the faith and promises given to Abraham, Isaac, and Jacob. It underscores the enduring nature of God's faithfulness and the importance of maintaining hope in His promises. This serves as an encouragement to believers to trust in God's unchanging nature and His plans for redemption and restoration, even amidst trials. Persons / Places / Events 1. Israel and JudahThe primary subjects of this prophecy, representing the people of God who have strayed from His commandments and are facing consequences. 2. Enemies of Israel and JudahThese are the nations and peoples who have attacked and oppressed Israel and Judah, claiming justification for their actions. 3. The LORD (Yahweh)The covenant God of Israel, referred to as their "true pasture" and "the hope of their fathers," emphasizing His role as their provider and protector. 4. BabylonThe empire that serves as the instrument of God's judgment against Israel and Judah, yet also faces its own judgment for its actions. 5. Prophet JeremiahThe messenger of God delivering this prophecy, warning of the consequences of sin and the hope of restoration. Teaching Points The Consequences of SinSin leads to separation from God and opens the door for adversaries to claim victory over us. We must recognize the seriousness of sin and its impact on our lives. God as Our True PastureJust as a pasture provides sustenance and safety for sheep, God is our ultimate source of provision and protection. We must remain in His care to experience His blessings. False JustificationsThe enemies of Israel and Judah claimed innocence by pointing to the sins of God's people. We must be wary of justifying wrong actions by pointing to the faults of others. Hope in God's FaithfulnessDespite the judgment, God remains the "hope of their fathers." Our hope is rooted in God's unchanging nature and His promises of restoration. Repentance and RestorationThe path to restoration begins with repentance. We must turn back to God, acknowledging our sins and seeking His forgiveness. Bible Study Questions 1. How does the imagery of God as a "true pasture" in Jeremiah 50:7 enhance our understanding of His role in our lives? 2. In what ways can we see the consequences of sin in our own lives, and how can we seek God's restoration? 3. How does the justification used by the enemies of Israel and Judah reflect attitudes we might encounter today? How should we respond? 4. What are some practical steps we can take to ensure we remain in God's "pasture" and under His protection? 5. How can the hope of restoration found in Jeremiah 50:7 encourage us in times of personal or communal judgment? What other scriptures reinforce this hope? Connections to Other Scriptures Psalm 23The imagery of the LORD as a shepherd and pasture connects to the well-known Psalm, highlighting God's role as a provider and protector. Ezekiel 34This passage also uses the metaphor of God as a shepherd, condemning false shepherds and promising to rescue His flock. Hosea 4:6The theme of destruction due to a lack of knowledge of God parallels the consequences faced by Israel and Judah for their sins. Romans 1:18-32The concept of people being given over to their sins as a form of judgment is echoed in Paul's description of God's wrath against unrighteousness. People Babylonians, Jeremiah, Nebuchadnezzar, NebuchadrezzarPlaces Assyria, Babylon, Bashan, Carmel, Chaldea, Gilead, Gomorrah, Jordan River, Merathaim, Pekod, Sodom, ZionTopics TRUE, Adversaries, Attacked, Attackers, Devoured, Enemies, Evil, Fathers, Finding, Guilty, Habitation, Hope, Inasmuch, Justice, Offend, Pasture, Righteousness, Sinned, WrongDictionary of Bible Themes Jeremiah 50:7 1205 God, titles of
1220 God, as shepherd
9611 hope, nature of Jeremiah 50:1-10 4215 Babylon 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 ScriptureCovenanting 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 Links Jeremiah 50:7 NIVJeremiah 50:7 NLTJeremiah 50:7 ESVJeremiah 50:7 NASBJeremiah 50:7 KJV
Jeremiah 50:7 Commentaries
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