Jeremiah 50:5

They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) They shall ask the way to Zion with their faces thitherward.—Literally, hitherward. The correction is not without significance, as showing that the prophecy was written in Judah, and therefore as far as that fact goes, as being in favour of Jeremiah’s authorship.

A perpetual covenant.—The prophet may have had the promise of the new covenant of Jeremiah 31:31 in his thoughts, as being about to receive at least a partial fulfilment. In Ezra 8:21-23; Ezra 10:3 we find what we may look on as an effort of the people to enter into such a covenant.

Matthew Henry's Concise Commentary

50:1-7 The king of Babylon was kind to Jeremiah, yet the prophet must foretell the ruin of that kingdom. If our friends are God's enemies, we dare not speak peace to them. The destruction of Babylon is spoken of as done thoroughly. Here is a word for the comfort of the Jews. They shall return to their God first, then to their own land; the promise of their conversion and reformation makes way for the other promises. Their tears flow not from the sorrow of the world, as when they went into captivity, but from godly sorrow. They shall seek after the Lord as their God, and have no more to do with idols. They shall think of returning to their own country. This represents the return of poor souls to God. In true converts there are sincere desires to attain the end, and constant cares to keep in the way. Their present case is lamented as very sad. The sins of professing Christians never will excuse those who rejoice in destroying them.

Barnes' Notes on the Bible

Thitherward - Hereward; the writer evidently was at Jerusalem.

Jamieson-Fausset-Brown Bible Commentary

5. thitherward—rather, "hitherward," Jeremiah's prophetical standpoint being at Zion. "Faces hitherward" implies their steadfastness of purpose not to be turned aside by any difficulties on the way.

perpetual covenant—in contrast to the old covenant "which they brake" (Jer 31:31, &c.; Jer 32:40). They shall return to their God first, then to their own land.

Matthew Poole's Commentary

That is, those of Judah and Israel that fear the Lord shall seriously and steadily seek the true God, and the true way of his worship; and, being sensible that they had broken the covenant which their fathers had formerly made with God, with a desire to renew their covenant, and that not for a time, but for ever. See Jeremiah 31:31. The only question is, whether this promise be yet accomplished or no, or when it was or shall be fulfilled?,

Answ. It was without doubt in a great measure fulfilled upon the Jews coming out of the captivity of Babylon, when those of the kingdom of Judah returned to Jerusalem, and were very zealous for restoring the true worship of God, and renewed their covenant with God (as we read in the books of Ezra and Nehemiah); but Mr. Calvin thinks it was more eminently fulfilled under the kingdom of the Messiah, when, though many believed not, yet many others did believe, and were added to the church, and whether a further fulfilling of it be not yet to come time must show.

Gill's Exposition of the Entire Bible

They shall ask the way to Zion with their faces thitherward,.... Either to Jerusalem, near to which Mount Zion was; or to the land of Israel, so called, from a principal part of it: and this also is not to be understood of their return thither, upon the taking of Babylon by Cyrus, and the liberty he gave them; for they had no need to inquire their way thither, nor do we find any where that they did; for though there might be many among them born in the captivity, who knew not the way; yet there were others that did, and could direct and go before them, even such who had seen the former temple, Ezra 3:12; but this suits better with the Jews in the latter day, upon the fall of mystical Babylon, when they shall be converted and return to their own land, and shall ask their way thither; being under a strong impulse of mind, and being bent upon it, and having full resolution to go thither: or else by Zion may be meant the church of God in Gospel times, as it often is; the way into which the converted Jews will ask, being deter mined to give up themselves to it, and become members of it; which way is not a religious education, mere morality, or a bare attendance on worship; but faith in Christ, and a profession of it, and submission to the ordinance of baptism;

saying, come, and let us join ourselves unto the Lord in a perpetual covenant that shall not be forgotten; and then may they be said to "join themselves to the Lord", when, under a divine influence, they shall give up themselves to Christ, to be saved by him; when they shall lay hold on him, embrace him, and believe in him; when they shall follow him in his own ways, and cleave unto him with full purpose of heart; and also when they shall join themselves to his people, to the churches of Christ, and abide by his truths and ordinances; to all which they shall stir up and encourage one another; either laying hold on the covenant of grace, which is an everlasting one, and will never be forgotten by the Lord; he is ever mindful of it, and keeps it; which is done when men join themselves to the Lord, Isaiah 56:6; or making an agreement or covenant with one another, and the churches to which they join themselves, to walk together in all the ways, ordinances, and commandments of the Lord; which agreement or covenant ought to be perpetually observed, and never forgotten. Kimchi owns that this part of the verse belongs to the days of the Messiah. The Targum is,

"they shall come and be added unto the people of the Lord, and he shall make with them an everlasting covenant, which shall not cease.''

Geneva Study Bible

They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. thitherward] Heb. hitherward, shewing that the writer was himself in Palestine.

Pulpit Commentary

Verse 5. - Thitherward; rather, hitherward: The prophet is evidently writing from Jerusalem (comp. Jeremiah 51:50). Let us join ourselves. A conjectural emendation (nilveh for nilvu, a difficult reading, meaning, perhaps, "join yourselves"). A perpetual covenant. The same phrase occurs in Jeremiah 32:40. The addition, "that shall not be forgotten," reminds us of "the ark of the covenant," which was "not to be remembered" (Jeremiah 3:16). Jeremiah 50:5

Keil and Delitzsch Biblical Commentary on the Old Testament

Then, when Babylon shall have fallen, the children of Israel and Judah return out of their captivity, seeking Jahveh their God with tears of repentance, and marching to Zion, for the purpose of joining themselves to Him in an eternal covenant. The fall of Babylon has the deliverance of Israel as its direct result. The prophet views this in such a way, that all the steps in the fulfilment (the return from Babylon, the reunion of the tribes previously separated, their sincere return to the Lord, and the making of a new covenant that shall endure for ever), which will actually follow successively in long periods, are taken together into one view. By the statement made regarding the time, "In those days, and at that time," the fall of Babylon and the deliverance of Israel (which Jeremiah sees in the spirit as already begun) are marked out as belonging to the future. Israel and Judah come together, divided no more; cf. Jeremiah 3:18. "Going and weeping they go," i.e., they always go further on, weeping: cf. Jeremiah 41:6; 2 Samuel 3:16; Ewald, 280, b. Cf. also Jeremiah 3:21; Jeremiah 31:9. Seeking the Lord their God, they ask for Zion, i.e., they ask after the way thither; for in Zion Jahveh has His throne. "The way hither" (i.e., to Jerusalem) "is their face," sc. directed. "Hither" points to the place of the speaker, Jerusalem. באוּ are imperatives, and words with which those who are returning encourage one another to a close following of the Lord their God. נלווּ is imperative for ילּווּ, like נקבּצוּ in Isaiah 43:9, Joel 3:11; cf. Ewald, 226, c. It cannot be the imperfect, because the third person gives no sense; hence Graf would change the vowels, and read נלוה. But suspicion is raised against this by the very fact that, excepting Ecclesiastes 8:15, לוה, in the sense of joining oneself to, depending on, occurs only in the Niphal. בּרית עולם is a modal accusative: "in an eternal covenant which shall not be forgotten," i.e., which we will not forget, will not break again. In fact, this is the new covenant which the Lord, according to Jeremiah 31:31., will make in time to come with His people. But here this side of the matter is withdrawn from consideration; for the point treated of is merely what Israel, in his repentant frame and returning to God, vows he shall do.

Israel comes to this determination in consequence of the misery into which he has fallen because of his sins, Jeremiah 50:5-7. Israel was like a flock of lost sheep which their shepherds had led astray. צאן , a flock of sheep that are going to ruin. The participle in the plural is joined with the collective noun ad sensum, to show what is imminent or is beginning to happen. The verb היה points to the subject צאן; hence the Qeri היוּ is unnecessary. The plural suffixes of the following clause refer to עמּי as a collective. The shepherds led the people of God astray on הרים שׁובבים (a local accusative; on the Kethib שׁובבים, cf. Jeremiah 31:32; Jeremiah 49:4; it is not to be read שׁובבים), mountains that render people faithless. These mountains were so designated because they were the seats of that idolatry which had great power of attraction for a sinful people, so that the seduction or alienation of the people from their God is ascribed to them. שׁובב is used in the sense which the verb has in Isaiah 47:10. The Qeri שׁובבוּם gives the less appropriate idea, "the shepherds made the sheep stray." Hitzig's translation, "they drove them along the mountain," does to suit the verb שׁובב. Moreover, the mountains in themselves do not form unsuitable pasture-ground for sheep, and הרים does not mean "a bare, desolate mountain-range." The objection to our view of הרים, that there is no very evident proof that worship on high places is referred to (Graf), is pure fancy, and the reverse only is true. For the words which follow, "they (the sheep) went from mountain to hill, and forgot their resting-place," have no meaning whatever, unless they are understood of the idolatrous dealings of Israel. The resting-place of the sheep (רבחם, the place where the flocks lie down to rest), according to Jeremiah 50:7, is Jahveh, the hope of their fathers. Their having forgotten this resting-place is the result of their going from mountain to hill: these words undeniably point to the idolatry of the people on every high hill (Jeremiah 2:20; Jeremiah 3:2; Jeremiah 17:2, etc.).