My people are lost sheep; their shepherds have led them astray, causing them to roam the mountains. They have wandered from mountain to hill; they have forgotten their resting place. My people have been lost sheepThe phrase "My people" refers to the Israelites, whom God has chosen as His own. The Hebrew word for "people" is "עַם" (am), which signifies a group bound by a common identity and purpose. In the context of the Old Testament, this identity is deeply rooted in the covenant relationship with Yahweh. The metaphor of "lost sheep" is poignant, as sheep are known for their tendency to stray and their need for a shepherd. This imagery is consistent throughout Scripture, emphasizing the vulnerability and waywardness of God's people when they are not under His guidance. Historically, the Israelites had repeatedly turned away from God, seeking after other gods and nations, which led to their spiritual and physical exile. their shepherds have led them astray
The term "shepherds" here refers to the leaders of Israel, including kings, priests, and prophets, who were responsible for guiding the people in the ways of the Lord. The Hebrew word "רֹעֵיהֶם" (ro'eihem) implies those who are supposed to care for and protect the flock. However, these leaders failed in their duty, leading the people away from God rather than towards Him. This failure is a recurring theme in the prophetic books, where leaders are often criticized for their corruption and idolatry. The historical context of Jeremiah's time was marked by political instability and spiritual decline, with leaders who compromised their faith for political alliances and personal gain. they have made them turn aside on the mountains
The phrase "turn aside on the mountains" suggests a deviation from the right path, often associated with idolatrous worship practices that took place on high places or mountains. The Hebrew word "הִשְׁבִּיעוּם" (hishbi'um) conveys the idea of causing someone to wander or stray. In ancient Israel, mountains were frequently sites of pagan worship, where altars and idols were erected. This turning aside represents not only a physical movement but a spiritual departure from the worship of Yahweh. The mountains, therefore, symbolize the allure of false religions and the seductive power of sin that draws God's people away from their true purpose. They have gone from mountain to hill
This movement "from mountain to hill" indicates a restless and futile search for meaning and fulfillment outside of God's provision. The Hebrew verb "הָלְכוּ" (halchu) means "they have gone" or "they have walked," suggesting a continuous and aimless wandering. The transition from "mountain" to "hill" may also imply a descent from greater to lesser, symbolizing the diminishing returns of idolatry and the emptiness of pursuing false gods. Historically, this reflects the Israelites' repeated attempts to find security and prosperity through alliances with surrounding nations and their gods, rather than trusting in the Lord. they have forgotten their resting place
The "resting place" is a metaphor for the peace and security found in a relationship with God. The Hebrew word "מִרְבָּצָם" (mirbatzam) refers to a place of rest or habitation, often associated with the Promised Land, which was meant to be a place of blessing and communion with God. Forgetting this resting place signifies a loss of identity and purpose, as the Israelites have abandoned their covenant relationship with God. This forgetfulness is not merely a lapse in memory but a deliberate turning away from the source of true rest and salvation. In a broader scriptural context, this serves as a warning to all believers about the dangers of spiritual amnesia and the importance of remaining anchored in God's promises. Persons / Places / Events 1. JeremiahA major prophet in the Old Testament, known for his prophecies concerning the judgment and restoration of Israel and Judah. 2. Lost SheepSymbolic of the people of Israel who have strayed from God's path and guidance. 3. ShepherdsRefers to the leaders and spiritual guides of Israel who failed in their duty to lead the people in righteousness. 4. Mountains and HillsSymbolic of the places where the Israelites wandered, representing their spiritual and physical dislocation. 5. Resting PlaceRepresents the peace and security found in God, which the Israelites have forgotten. Teaching Points The Responsibility of LeadershipSpiritual leaders have a profound responsibility to guide their flock in truth and righteousness. Failure to do so can lead to spiritual wandering and loss. The Danger of ForgetfulnessForgetting our "resting place" in God leads to spiritual dislocation. Regular communion with God through prayer and scripture is essential to remain grounded. The Need for a True ShepherdHuman leaders can fail, but Jesus, the Good Shepherd, never does. Believers should place their ultimate trust in Him for guidance and care. The Call to ReturnJust as the Israelites were called to return to their resting place, believers are invited to return to God whenever they stray, finding rest and restoration in Him. The Role of the CommunityThe community of believers can help guide and support each other, acting as under-shepherds to encourage faithfulness and accountability. Bible Study Questions 1. How does the imagery of "lost sheep" in Jeremiah 50:6 help us understand the spiritual condition of Israel at the time? 2. In what ways can spiritual leaders today ensure they are not leading their "flock" astray? 3. Reflect on a time when you felt like a "lost sheep." How did you find your way back to your "resting place" in God? 4. How does Jesus as the Good Shepherd provide a solution to the problem of lost sheep described in Jeremiah 50:6? 5. What practical steps can you take to ensure you do not forget your "resting place" in God amidst the busyness of life? Connections to Other Scriptures Psalm 23This psalm contrasts the good shepherd, who leads his sheep to green pastures and still waters, with the negligent shepherds in Jeremiah 50:6. Ezekiel 34This chapter also addresses the failure of Israel's shepherds and God's promise to be the true shepherd of His people. Matthew 9:36Jesus sees the crowds as sheep without a shepherd, echoing the imagery of lost sheep in Jeremiah. John 10:11-15Jesus declares Himself the Good Shepherd, who lays down His life for the sheep, providing a solution to the problem of lost sheep. 1 Peter 2:25Peter speaks of believers as sheep who have returned to the Shepherd and Overseer of their souls, highlighting the restoration available through Christ. People Babylonians, Jeremiah, Nebuchadnezzar, NebuchadrezzarPlaces Assyria, Babylon, Bashan, Carmel, Chaldea, Gilead, Gomorrah, Jordan River, Merathaim, Pekod, Sodom, ZionTopics Along, Aside, Astray, Caused, Causing, Crouching-place, Err, Flock, Fold, Forgot, Forgotten, Hill, Keepers, Led, Loose, Lost, Memory, Mountain, Mountains, Perishing, Resting, Restingplace, Resting-place, Roam, Sheep, Shepherds, Turn, Turning, Wandered, WanderingDictionary of Bible Themes Jeremiah 50:6 4125 Satan, agents of
4684 sheep
5057 rest, physical
5398 loss
5933 restlessness
6200 imperfection, influence
7785 shepherd, occupation
8126 guidance, need for 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 50:6 NIVJeremiah 50:6 NLTJeremiah 50:6 ESVJeremiah 50:6 NASBJeremiah 50:6 KJV
Jeremiah 50:6 Commentaries
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