Jeremiah 50:44

Jer 50:44 Behold, he shall come up like a lion from the swelling of Jordan unto the habitation of the strong: but I will make them suddenly run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that shepherd that will stand before me?

Ver. 44. Behold, he shall come up.] See Jer 49:19.

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.

50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Read Jer. 49:19.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Repeated mainly from Jer 49:19-21. The identity of God's principle in His dealing with Edom, and in that with Babylon, is implied by the similarity of language as to both.

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 44. Behold, he shall came up like a lion] The same words as in Jer 49:19, &c., where see the note. See Clarke on Jer 49:19.

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

We have explained nearly the same words in the last chapter; for the Prophet not only used the same similitude respecting the Humans, but also added all the words which are found here; nay, the Prophet brings forward nothing new to the end of the chapter, but only repeats what we have seen before.

He first compares either Darius or Cyrus to a lion, who, at, the overflowing of Jordan, removes to another place. This passage, like the former, is indeed variously explained. Some read, “for the pride of Jordan.” But as it appears from other places that lions had their dens near the banks of Jordan, I have no doubt but that the Prophet here compares Cyrus to, a lion, forced to leave his own lair because of the inundation of that river. We know how savage a beast is the lion; but, when he is forced to change his dwelling and to move to another place, his fury rages the more. It is the same, then, as though he had said, that not any sort of lion would attack the Babylonians, but a lion furious through rage. He then adds, to the strong habitation When he spoke of the Idumeans, the allusion might have been to their country, which was elevated, and they had also mountains as their fortresses. But as Babylon was also strongly fortified, and nearly impregnable on account of fire various streams of the Euphrates, what the Prophet says is also suitable, that a lion would come, though there were hindrances which might impede his course; for when a lion rambles, being not hungry nor forced by any necessity, he can turn here and there as he pleases; but when rage drives and constrains him, he will then surmount all obstacles. So also the Prophet says, that how confident soever Babylon might be in its fortresses, yet Cyrus would break through them, for he would be like a lion, who, at the overflowing of Jordan, removes elsewhere, as he can no longer find his wonted dwelling.

We now perceive the meaning of the words, — that the Babylonians would have to do, not with an idle but a terrible enemy, and with one who would surmount all obstacles, as when fury excites a lion when necessity drives him as it were headlong.

What follows is obscure. Some render the words thus, “When I shall make Israel to rest, then I will make them to flee from her.” In the former place (Jeremiah 49:19), we read “him,” in the singular, אריצנו, aritsnu; but here the Prophet uses the plural number, “them,” אריצם, aritsem; it is yet certain that the meaning is the same. Some, at the same time, apply this to the Jews, that God would remove them from Babylon, purposing to give them rest, that is, by dwelling securely in their own country; but as there is no mention made here of his people, this view is forced and far-fetched. I omit other explanations, for the meaning of the Prophet seems to me to be simply this, When I shall make an irruption, or, after I shall have made them rest, I will make them to flee He speaks, as I think, of the Chaldeans; and the particle כי, ki, is to be taken as an adverb of time, when, or after. It is, indeed, often a causative, but it has sometimes this meaning.

Now, these two clauses may be thus explained: When I shall make an irruption, or, when I shall have made them rest; for רגע, rego, means both to break and to rest. It is here in the active or causative conjugation, in Hiphil. If, then, we read, “After I shall have made them to rest,” the sense will be that the: Babylonians had been long tranquil, as there was no one who infested them or disturbed their peace; and we know that men having long rested in their idleness and sloth, become almost stupefied, so that they are touched with no fear. God then shows that the Babylonians were greatly mistaken, if they thought that the rest which they had previously enjoyed would be perpetual; for he would make them to flee from the city, though they had been long there in a tranquil state. The other sense is by no means unsuitable, “When I shall break,” or make an irruption, then all will flee away, that is, leave the city, which was before like a paradise. There is still no doubt but that the Prophet here denounces on the Babylonians a sudden overthrow, which would drive the people here and there in all directions.

It now follows, Who is the chosen one whom I shall set over her? God here in a manner deliberates as to the person whom he should make the leader of the war against the Chaldeans; and by these words he intimates that there would be ready for him the best general, and one especially active and also excelling in the art of war. And we know that even the unwilling are made to serve God, when he employs the ungodly as his scourges. In short, God shows that though the Babylonians might have brave leaders and most skillful in war, there yet would be prepared leaders, to whom he would commit the office of taking that city. And thus he teaches us at the same time that men are ruled by his hand, so that he chooses them according to his will and directs them to any work he pleases, Who is the chosen one, he says, whom I shall set over her?

And he adds, and who is like me? Here the Prophet shows that the Babylonians in vain trusted in their own defenses; for after having tried all things, they would find that whatever was set up against God and his invincible power, would be mere smoke. This sentence often occurs; and however common it may appear, yet, if we examine ourselves, we shall find that the Holy Spirit does not so often enforce it without reason; for after we have confessed that none is equal to God or can add to his power, — as soon as any trial assails us, this confession vanishes, and we tremble as though God was nothing, and had no power to bring us help. Diffidence, then, which often creeps in when we are in difficulties or dangers, sufficiently shows that we do not attribute to God the praise due to his power. He does not then exclaim here, as in other places, without reason, Who is like me? as though he had said, that the Babylonians would foolishly seek auxiliaries here and there; for when they had made the utmost exertions, whatever they might think the most useful would all vanish away, so that they would be destitute of all remedies.

He adds, And who will protest against me? Some give this frigid version, Who will prescribe to me the time? but they wholly pervert the meaning of the Prophet; for God in this place declares, that men would in vain contend or litigate with him. It is the same as if he had said, “Though all men were to rise up against, me, yet I will not allow them to litigate with me; and this they would also do in vain.” In short, God intimates that men would in vain clamor against his judgments, for he would nevertheless perform what he has decreed. He does not yet claim for himself that absolute power about which the sophists prattle, while they separate it from justice; but he intimates that the causes are not always manifest to men when he executes his judgments; for it is not without reason that the Scripture testifies that God’s judgments are a deep abyss; but by such an expression it is not meant that anything in God’s judgments is confused or in disorder, what then? even that God works in an extraordinary manner, and that hence his judgments are sometimes hidden from men.

Then God briefly shows, that though the Babylonians were to dispute, and start many objections, all this would be useless, because he would execute what he had decreed, and that without debating.

Let us then learn from these words, that when God’s works have the appearance of being unreasonable, we ought humbly to admire them, and never to judge them according to our computation; for God is not to be judged by us. Therefore, as I have already said, we are then only wise, when we humbly adore him in all his works, without disputing with him; for when we adduce all possible things, he will close our mouth with one word, and check all our presumption; nay, he will ever overcome us by being silent, for his justice will always overthrow whatever may come to our minds. But we must bear in mind what I have stated, that God never so acts by his absolute power as to separate it from his justice; for this would be as it were to wound himself; for these things are undivided, his power and justice, though justice often does not appeal however this may be, his sole and simple will is to us the rule of all justice.

It follows, And who is that shepherd who will stand before me? He alludes to the similitude he had used, for he compared himself before to a lion. he says now, “Since I shall go against Babylon like a lion, what shepherd will dare to oppose me?” We see that there is to be understood a contrast, between a lion and a shepherd; for God would be like a lion to destroy Babylon; hence, by pastor, he denotes any adversary who might come forth to defend the Chaldean flock. It follows, —

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.

44. like a lion] no longer Nebuchadnezzar (Jer_49:19) but Cyrus.

44–46. Adapted from Jer_49:19-21 (where see notes), what is there said of Edom being here applied to Babylon.

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.

Behold, he shall come up like a lion from the swelling of Jordan,.... What is said of Nebuchadnezzar coming up against Edom is here said of Cyrus coming up against Babylon; for of a king it is to be understood; as the Targum,

"behold, a king with his army shall come up against them, as a lion from the height of Jordan;''

see Jer 49:19;

unto the habitation of the strong; to Babylon; where dwelt the king, his nobles, and his mighty men:

but I will make them suddenly run away from her; as they did from her king Belshazzar, when Gobrias and Gadates entered the royal palace, and seized upon him (a);

and who is a chosen man, that I may appoint over her? or, "a young man" (b)? such an one Cyrus was, who, by divine appointment, became master and governor of Babylon:

and who will appoint me the time? to enter the lists with me, and litigate the point with me in a court of judicature, or contend with me in battle:

and who is that shepherd that will stand before me? or king? not Belshazzar, he could not stand before the Lord: so the Targum,

"there is no king that hath strength before me;''

that is, to withstand him, or hinder what he has appointed and ordered to be done; See Gill on Jer 49:19.

(a) lbid. (b) "quis juvenis?" Cocceius, Schmidt.

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

A similar application to Babylon of what was said of Edom (marginal reference).

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

And beautiful. Hebrew, "habitation." (Haydock) --- He will rush into the fold, chap. xlix. 19. (Calmet) --- The king of Babylon had ruined many. Others shall destroy him, rushing on like the Jordan. (Worthington)

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).

General Information:

This verse is almost identical to Jeremiah 49:19. See how you translated that verse.

Behold!

The word "Behold" here tells the reader to pay attention to what follows. AT: "Pay attention!"

He goes up like a lion from the heights of the Jordan to the enduring grazing place

This simile means that when Yahweh punishes the people of Babylon, it will be fierce and unexpected like when a lion attacks sheep. This can be stated in the first person. AT: "When I punish the people of Babylon, it will be fierce and unexpected like when a lion comes out of mountains and attacks sheep in the pasture" (See: Simile and First, Second, or Third Person)

the enduring grazing place

This is land covered with grass where animals feed on the grass.

I will quickly cause them to run from it

Here "them" refers to the Babylonian people; the word "it" refers to the invasion.

who will be chosen

This can be stated in active form. AT: "whom I will choose" (See: Active or Passive)

For who is like me, and who will summon me?

Yahweh uses this question to emphasize that no one is like him. AT: "For no one is like me, no one can summon me." (See: Rhetorical Question)

who will summon me

"who will challenge me" or "who will call me to account"

What shepherd is able to resist me?

Yahweh uses this question to show no one can defeat him. Here "shepherd" is a metaphor for "king" or "ruler." AT: "No king is able to resist me." (See: Rhetorical Question and Metaphor)

translationWords

lions

Jordan River

shepherd

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

Behold, as a lion that ascends from the heights of the Jordan, so will the spoiler come to the strong dwelling. So did Jonathan paraphrase: Behold a king with his camp shall ascend upon them like a lion that ascends from the height of the Jordan. We learn that the height of the Jordan is a place of lions. Also, in this manner Jonathan renders: “How will you do in the heights of the Jordan” (12:5): Against the wild beasts of the heights of the Jordan.

when I bring the moment Heb. ארגיעה, when I bring the time.

over her Heb. מעליה.

and who will appoint Me a time for war?

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.