Jeremiah 50:7
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 them,

Israel and Judah became like defenseless sheep before ravenous predators. Assyria destroyed the northern kingdom and carried its people away; Babylon later conquered Judah, destroyed Jerusalem and the temple, and led many into exile. Their military collapse exposed the dreadful consequences of abandoning the Lord’s covenant, leaving the nation vulnerable to powers that stripped away its land, security, and public life.

Psa 14:4 Will the workers of iniquity never learn?…
Ezk 34:8 As surely as I live, declares the Lord GOD,…
Mic 3:3 You eat the flesh of my people after stripping off…

and their enemies said, ‘We are not guilty,

The conquerors excused their cruelty by pointing to Israel’s sins. Ancient nations commonly viewed victory as proof that their gods had favored them, and Babylon could claim that Israel’s God had delivered His people into their hands. Yet God’s use of Babylon as an instrument of discipline did not make Babylon righteous. The Lord later judged Babylon for its pride, violence, and merciless treatment of His people.

Jer 2:35 “I am innocent. Surely His anger will turn from me.”…
Zec 1:15 but I am fiercely angry with the nations that are at ease.…
Hab 1:13 Your eyes are too pure to look upon evil,…

for they have sinned against the LORD,

Israel’s idolatry, injustice, and persistent refusal to heed the prophets violated the covenant established by the Lord. Moses had warned that rebellion would bring invasion, exile, and devastation. God’s judgment was neither arbitrary nor a failure of His promises; it revealed His holiness and faithfulness to His own word.

Isa 42:24-25 Who gave Jacob up for spoil, and Israel to the plunderers?…
Dan 9:11 All Israel has transgressed Your law and turned away,…
2Ch 36:15-16 Again and again the LORD, the God of their fathers,…

their true pasture,

The Lord had been Israel’s place of security, righteousness, provision, and rest. Like sheep wandering from a good pasture, the people forsook the One who sustained them and sought life through false gods and foreign alliances. Their ruin showed that no land, city, temple, or political power could protect a people who abandoned the Lord.

Psa 100:3 Know that the LORD is God. It is He who made us,…
Ezk 34:14 I will feed them in good pasture, and the lofty mountains…
Psa 95:7 For He is our God, and we are the people of His pasture…

the LORD, the hope of their fathers.’

The God of Abraham, Isaac, and Jacob remained the only true hope of their descendants. Though Israel had proved unfaithful, the Lord had not forgotten His covenant promises. The exile would not have the final word, for God would preserve a remnant, restore His people, and ultimately fulfill His saving purposes through the promised Messiah, the Good Shepherd who gathers and keeps His flock.

Psa 22:4-5 In You our fathers trusted; they trusted…
Jer 14:8 O Hope of Israel, its Savior in times of distress,…
Jer 17:13 O LORD, the hope of Israel, all who abandon You…

Persons / Places / Events
1. Israel and Judah
The 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 Judah
These 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. Babylon
The 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 Jeremiah
The messenger of God delivering this prophecy, warning of the consequences of sin and the hope of restoration.
Teaching Points
The Consequences of Sin
Sin 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 Pasture
Just 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 Justifications
The 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 Faithfulness
Despite 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 Restoration
The 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 23
The 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 34
This passage also uses the metaphor of God as a shepherd, condemning false shepherds and promising to rescue His flock.

Hosea 4:6
The theme of destruction due to a lack of knowledge of God parallels the consequences faced by Israel and Judah for their sins.

Romans 1:18-32
The 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.
The Wolf Excusing HimselfD. Young Jeremiah 50:6, 7
Israel as Lost SheepA.F. Muir Jeremiah 50:6, 7, 17-20
People
Babylonians, Jeremiah, Nebuchadnezzar, Nebuchadrezzar
Places
Assyria, Babylon, Bashan, Carmel, Chaldea, Gilead, Gomorrah, Jordan River, Merathaim, Pekod, Sodom, Zion
Topics
TRUE, Adversaries, Attacked, Attackers, Devoured, Enemies, Evil, Fathers, Finding, Guilty, Habitation, Hope, Inasmuch, Justice, Offend, Pasture, Righteousness, Sinned, Wrong
Dictionary 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 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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