Jeremiah 50:19

Jer 50:19 And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.

Ver. 19. And I will bring Israel again to his habitation.] Or, To his fold, or his pastures. See Jer 50:6; Jer 50:17.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 50:19-20. I will bring Israel again to his habitation — I will take care of Israel as a shepherd does of his flock, and bring them back to their ancient habitations, and to their former peace and plenty. By Israel here is meant the two tribes of Judah and Benjamin, the Levites and some Israelites who joined with them, after the carrying away of the ten tribes. “As several parts of this prophecy,” says Lowth, “relate to that mystical Babylon whose destruction is foretold Revelation 18., so these promises of grace and favour to the Jewish nation are chiefly to be understood of the general restoration of that people, which we may expect after the downfall of the anti-christian empire.” In those days the iniquity of Israel shall be sought for, and there shall be none — That is, I will be perfectly reconciled to them, as if they had never offended. The Hebrew language often expresses the utter ceasing of any thing by seeking and not finding it. This promise seems principally to respect the times of the gospel, and the remnant of the Jews that shall be saved according to the election of grace: compare Jer 31:34; Jer 33:8; Rom 11:5; Rom 11:26-27.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(Isa 65:10; Eze 34:13-14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. I will bring Israel again] This seems to refer wholly to the ten tribes; for Carmel, Bashan, Mount Ephraim, and Gilead, were in their territories.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Jeremiah pursues here the same subject, and sustains the minds of the faithful in their miseries, lest they should wholly despond. It is then the same as though he stretched forth his hand to the shipwrecked, or gave support to those lying down as it were lifeless; for exile to God’s children was not only sad, but was like death, because they perceived the vengeance of God as though they had been wholly repudiated. It was therefore necessary to give them some consolation, that they might not altogether despair. The object, then, of our Prophet now is, to encourage the Jews to bear patiently their troubles, and not to think the stroke inflicted on them to be fatal. Hence God promises a restoration to their own country, which would be an evidence of pardon and of mercy; for when God gathered his people, it was the same as though he had openly showed that their adoption remained unchanged, and that the covenant which seemed for a time to fail was still valid.

We now then see why Jeremiah spoke of the restoration of the people; and then he adds, to their own folds, or to their own habitation. This mode of speaking, we know, is found everywhere in the Prophets, for they compare God to a shepherd, and the Church to a flock of sheep. This similitude then is sufficiently common, nor could God better express how much he was concerned for the welfare of his people, than by setting himself forth as their shepherd, and by testifying that he would take care of his flock. But as we said at the beginning of the book, Jeremiah had a special reason for using this similitude, because he was from a town of pastures, and had been from his childhood among shepherds: there is therefore no wonder that he often uses expressions to which he had been accustomed; for education in a great measure forms the language of men. Though then the Prophet speaks according to the usual phraseology of Scripture, there is yet no doubt but that he retained, as it has been said elsewhere, his own habitual mode of speaking.

He then says, that after the people had been gathered, they would inhabit, rich and fertile mountains, even Carmel and Bashan. The fruitfulness of these mountains is spoken of in many places, but it is not necessary to quote them. The meaning however is, that God, after having again gathered his chosen people, would be as it were a faithful shepherd to them, so that they might feel assured that there would be not only a free return to their own country, but that God would be also the guardian of their safety, so as ever to protect them, to exercise care over them, to defend them against their enemies.

But that God might more fully set forth his kindness, he adds, and satisfied shall be his soul Soul here is to be taken for desire, as in many other places. Now the former doctrine ought to be borne in mind, that God is never so angry or displeased with his Church but that he remembers his covenant. Then, as to the faithful, after they have undergone their temporary punishment, God at length stretches forth his hand to them; nor is he once only propitious to them, but continues his mercy, and so cherishes them, that he is not less solicitous for their welfare than a shepherd is, to whom his flock is not less dear than his own life, so that he watches in the night, endures cold and heat, and also exposes himself to many dangers from robbers and wild beasts in order that he might protect his flock. But the Prophet points out as by the finger the very fountain of all this when he adds, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) I will bring Israel again to his habitation.—Better, to his pasturage (as in Jer_10:25; Jer_23:3), as keeping up the figure of Jer_50:17. The “scattered sheep” was to be brought back and to find pasture. The regions named are the representatives of the most fertile districts of Palestine, Carmel and Mount Ephraim on the west (Eze_34:13), Bashan and Gilead on the east, of Jordan (Num_32:1; Mic_7:14).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. Assyria has already paid the penalty for its cruelty towards the people of God. Such too shall be the fate of Babylon.

pasture] her own fertile country, Palestine. Cf. Mic_7:14. The parts of the land mentioned are those which were most productive.

soul] as the seat of appetite. Cp. Jer_31:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I will bring Israel again to his habitation,.... Or "fold" (u), or place of pasturage; for the metaphor of sheep is still continued. Israel designs not the tribes of Judah and Benjamin, and the Levites, and a few of the other tribes mixed with them only, but all Israel, together with Judah, as appears from Jer 50:20; and so this prophecy had not its full accomplishment at the Jews' return from the Babylonish captivity; but respects their future conversion, when all Israel shall be saved, and they will return to their own land. Kimchi says this refers to time yet to come; which he prefers to the other sense he mentions, of the return of the captivity of Babylon;

and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and Gilead; which, as they were all fruitful places, and had good pasturage, so they belonged to the ten tribes; which shows that it respects the return of them and the fulness of blessings, both temporal and spiritual, they shall then enjoy.

(u) "ad habitaculum", vel potius "caulam", Schmidt.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Or, “I will bring Israel (the scared sheep) back to his pasturage (see Jer 50:7) and he shall graze etc.” The places named are the districts of Palestine most famous for their rich herbage.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Israel; the ten tribes, whose country is specified.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This must be understood of Judah, which was part of that people who were called Israel, for to this day we have neither read nor heard of the ten tribes being brought back again to their habitation. The only difficulty is, how it is said that the Jews upon their return should feed upon Carmel and Bashan, and Mount Ephraim and Gilead, which were places that belonged not to the tribes of Judah and Benjamin: to which it is answered, that these places were granted to the Jews by Demetrius the father and the son, as we are told by Josephus, 1. 13. c. 5.8. These places were rich grounds for feeding cattle, therefore it is said

they shall feed on Carmel and Bashan, & c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Again to his habitation,… Carmel and Bashan,… Ephraim and Gilead — The most famous localities for pasturage.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The flock restored. His habitation is an unfortunate rendering, which obscures the beautiful figure; read, his pasture (as in ver. 7). The places mentioned were all famous for their rich pasturage; (comp. Jer_22:6 Isa_33:9 Mic_7:14 (especially) Eze_34:13, 14 Son_4:1)

Vers. 19, 20. The forgiveness of God.

These words are a beautiful setting forth of God"s abundant pardon. Concerning it note how

I IT BRINGS UNSPEAKABLE JOY. In the former part of this chapter (cf. ver. 6) the prophet has pictured Israel and Judah like to a driven, hunted flock of sheep, never allowed to rest in peace, worried by fierce dogs, and hence in perpetual distress. But here there is a complete contrast. The flock feeds on Carmel and Bashan, the richest pastures. The most perfect rest is theirs. The lot of the flock told of in Psa_23:2 is theirs. So full of peace and joy are they. And the forgiveness of God does bring deep joy to the soul. The sense of such forgiveness is very delightful the realization that God doth no more remember our sin. And the manifestations of that forgiveness are also very blessed. For very generally God causes his providence to be gracious and kindly to that man whom he has pardoned. And the fruits of it are also blessed, in the character, the peace, the energy, the strength, it imparts. But

II IT IS CHALLENGED. "The iniquity of Israel shall be sought for" (ver. 20). There are those who question very much the Divine forgiveness, who maintain that the sin is still where it was. Often the forgiven man himself does this. He cannot "read his title clear;" he trembles at the future and cannot be persuaded that God has put away his sin. He is filled with doubts and fears. But often the seeking after the iniquity of God"s people is done malignantly. The enemies of God rejoice when they can find a solitary blot or blemish in the character of God"s children. What a yell of triumph they raise when they light on such a discovery! Satan is "the accuser of the brethren." He is ever on the search for their iniquity. And they who are of him are ready with the charge of cant, hypocrisy, etc.; refusing to believe that there can be any such person as a real saint of God. And pharisaically also Israel"s iniquity is frequently "sought for." See that elder son in the parable. (Lu 15) How slow he was to believe in anything but the hardened iniquity of his younger brother! A great deal may be urged in favour of his Slew of things. Such kindly treatment did seem unjust, putting bad and good on one level. He would not have objected as such men, and there have been and are myriads of them, do not object to show some little favour to a repentant sinner, after a long course of testing him and proving whether he was worthy of any further forgiveness; but to give him all at once such complete pardon, such elder sons never believe in that. And by some the iniquity of those whom God has pardoned is sought for philosophically. "Plato, Plato," said Socrates, "I do not see how God can forgive sins." And when we see, as we do see, how in the whole realm of nature every force goes on until it has produced its full effect there is no loss of force anywhere how can sin be made an exception? how can it be prevented from having its due and full effect, sad and terrible as that is? Philosophically speaking, there can be no forgiveness. What a man soweth, that must he also reap, in nature and measure, in kind and degree. Thus is God"s forgiveness challenged. But

III IT IS VINDICATED. Ver. 20, "The iniquity.., shall be sought for, and there shall be none; and the sins... and they shall not be found." The sacrifice and the Spirit of Christ are the vindication of God"s forgiveness. The former by vindicating the Divine righteousness in such forgiveness. For there are two ways of accomplishing this. One is the way of condign punishment. But God desires atonement, reconciliation, as well as vindication, and therefore this way will not serve. The other the way of repentance, the accepting the contrite confession of sin, and prayer for its forgiveness. And this is the way God has chosen. Cf. "I said I will confess... and thou forgavest," etc.; "The sacrifices of God are a broken spirit," etc. Now, this way of dealing with sinners vindicates God"s righteousness. For, though we cannot offer an adequate confession, repentance, and intercession, yet, in Christ, this has been done; and when, in sympathy with him, in "the fellowship of his sufferings," and "made conformable to his death," we make our confessions and prayers, they are accepted for the sake of him who has offered perfectly the spiritual sacrifice which we can offer only imperfectly. Now, this way of dealing with sinners vindicates God"s righteousness; yea, it causes sinners to be made the righteousness of God in him," that is, Christ. (2Co_5:21) God"s righteousness is thus made illustrious, conspicuous, as by no other means whatsoever. For when it is clearly seen, as in the kingdom of God it will be clearly seen,

(1) the depths whence the sinner has been drawn, and

(2) the glorious height of purity and excellence to which he has been by this grace of God upraised, that spectacle will silence all objections, and will prove that that way must have been a righteous way which has had such righteous results. And the Spirit of Christ, producing sanctity in the hearts and lives of believers, is the vindication of this way of grace to all eider sons, and, indeed, to all else who challenge what God has done.

CONCLUSION.

1. Rejoice in such forgiveness, that you have it to proclaim, to think of, to rest your soul upon.

2. Adore. What else can we do but sing our "Magnificats" to such a redeeming God? Who is a pardoning God like thee? And who hath grace so rich and free?

3. Come away from all self-trust, all reliance on your own deeds for justification and forgiveness.

4. Tremble, O unsaved one, to be found amongst those who have despised such grace. "How can we escape if we neglect so great salvation? C.

Vers. 19, 20. The feeding places of the flock.

Consider

I WHAT JEHOVAH HAD PROVIDED AND THE PEOPLE HAD LOST. Carmel and Bashan, Ephraim and Gilead, were not something altogether new. They were memories of the past as well as hopes of the future. Israel had been a scattered sheep. Out of Christ not only are we ourselves lost, but we have lost the use of the appropriate possessions of humanity. Really what God does in restoring his people is to bring them to something a great deal better than the places mentioned; but these places represent an actual, experienced good. And it is well that God should give us, as one aspect of the future, a restoration of all that was satisfying in the past.

II JEHOVAH IS ABOUT TO RESTORE. HOW WILL THE PEOPLE USE WHAT IS TO BE RESTORED? Restoration by itself will do nothing. If the man comes back to his possessions as he went away, then he can only misuse and squander as of old. The house swept and garnished only presented to the evil spirits a chance for greater riot and defilement than before. To the old land there comes back a new people. After tasting the bitterness of wanderings, they have tasted also the powers of the world to come old carnal temptations no longer charm, new spiritual considerations stand full in view. Formerly, even on Carmel and Bashan, Mount Ephraim and Gilead, there had been discontent, because, with all the goodness in these places, there was not enough for the carnal heart. But now, when things are used spiritually, there is enough and more than enough. If only we follow where God leads there will be ample provision and ample blessedness. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues speaking to Jeremiah about Israel.

I will restore

The word "I" refers to Yahweh.

Israel to his homeland ... he will be satisfied

This refers collectively to all the people of Israel. AT: "the people of Israel to their homeland ... they will be satisfied" (See: Metonymy)

he will graze on Carmel and Bashan

Israel is spoken of as if they were sheep that eat grass. AT: "they will eat food that grows in Carmel and Bashan" (See: Metaphor)

In those days and at that time

These two phrases mean the same thing and emphasize that future time. See how you translated this in as Jeremiah 33:15. (See: Doublet)

iniquity will be looked for in Israel, but none will be found. I will inquire about the sins of Judah, but none will be found

These two lines mean basically the same thing. Together they emphasize that Yahweh will completely forgive the sins of the people of Israel. (See: Parallelism)

iniquity will be looked for in Israel, but none will be found

This can be stated in active form. AT: "Yahweh will look for iniquity in the people of Israel, but will not find any" (See: Active or Passive)

that I spare

They will escape the destruction of Babylon. This can be stated explicitly. AT: "that I allow to escape the destruction of Babylon" (See: Assumed Knowledge and Implicit Information)

translationWords

restore

Carmel

Bashan

Ephraim

Gilead

iniquity

sin

forgive

remnant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and he shall pasture in the Carmel An expression of pasture.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.