Jeremiah 50:21 · Bible study
Jeremiah 50:21 Commentary: Double Rebellion Meets Divine Visitation
Hebrew · 11 what the commentators say
Meaning in one sentence
Jeremiah 50:21 unpacks the symbolic names Merathaim and Pekod, revealing God's just judgment on Babylon's pride and oppression.
Research Summary
- Meaning: God’s judgment on Babylon is announced through symbolic names: Merathaim (“double rebellion”) and Pekod (“visitation”).
- Key words: חֲרֹב (kill) and וְהַחֲרֵם (totally destroy), the second is a Hiphil infinitive absolute used as an imperative, intensifying the command.
- Main debate: Whether Merathaim and Pekod are actual place names or purely symbolic; most commentators favor a double meaning.
- Theological theme: Divine justice is thorough and righteous, God repays evil without ignoring it, yet He also provides pardon for His people.
- Best use: Preach or teach as part of a series on God’s sovereignty over nations, or to explore how divine judgments function in the Old Testament prophetic literature.
Translation Comparison
BSB Berean Standard Bible 2020
Go up against the land of Merathaim, and against the residents of Pekod. Kill them and devote them to destruction. Do all that I have commanded you,” declares the LORD.
WEB World English Bible 2000
“Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod. Kill and utterly destroy after them,” says Yahweh, “and do according to all that I have commanded you.
KJV King James Version 1769
Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee.
ASV American Standard Version 1901
Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: slay and utterly destroy after them, saith Jehovah, and do according to all that I have commanded thee.
YLT Young's Literal Translation 1898
Against the land of Merathaim: Go up against it, and unto the inhabitants of Pekod, Waste and devote their posterity, An affirmation of Jehovah, And do according to all that I have commanded thee.
Darby Darby Bible 1890
Go up against the land of double rebellion, against it, and against the inhabitants of visitation; waste and utterly destroy after them, saith Jehovah, and do according to all that I have commanded thee.
Douay-Rheims Douay-Rheims Bible 1899
Go up against the land of the rulers, and punish the inhabitants thereof, waste, and destroy all behind them, saith the Lord: and do according to all that I have commanded thee.
Translations in other languages (10 available)
Sube contra la tierra de Merathaim, contra ella, y contra los moradores de Pekod: destruye y mata en pos de ellos, dice Jehová, y haz conforme á todo lo que yo te he mandado.
Sobe contra ela, a terra de Merataim, e contra os moradores de Pecode; assola e destrói por completo atrás deles,diz o SENHOR, e faze conforme a tudo o que te mandei.
Monte contre le pays doublement rebelle,
Zieh hinauf wider das Land, das alles verbittert hat; zieh hinauf wider die Einwohner der Heimsuchung; verheere und verbanne ihre Nachkommen, spricht der HERR, und tue alles, was ich dir befohlen habe!
Tegen het land Merathaim, trek tegen hetzelve op, en tegen de inwoners van Pekod; verwoest en verban achter hen, spreekt de HEERE, en doe naar alles, wat Ik u geboden heb.
Sali contro il paese di Merathaim e contro gli abitanti di Pekod! Inseguili colla spada, votali allo sterminio, dice l’Eterno, e fa’ esattamente come io t’ho comandato!
Wyciągnij przeciwko tej ziemi odpornych, przeciwko niej, mówię, a obywateli jej nawiedź; spustosz a wygładź, goniąc ich, mówi Pan; uczyńże według wszystkiego, jakoć rozkazuje.
Иди на нее, на землю возмутительную, и накажи жителей ее; опустошай и истребляй все за ними, говорит Господь, и сделай все, что Я повелел тебе.
耶和華 說：上去 攻擊 米拉大翁 之地，又 攻擊 比割 的居民。要追 殺 滅盡，照我一切 所 吩咐你 的去行。
Go up against the land of Merathaim, even against it, and against the people of Pekod; put them to death and send destruction after them, says the Lord, and do everything I have given you orders to do.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 50:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Merathaim and Pekod in this verse are symbolic names, not merely geographic places. Clarke, Calvin, Keil & Delitzsch, and the Cambridge Bible all read Merathaim as “double rebellion,” a dual noun formed from the root marah (to rebel). They see it pointing to Babylon’s dual offense: rebellion against God through idolatry and cruelty toward His people (Jeremiah 50:17, 24). Pekod is almost universally understood as “visitation” or “punishment.” Barnes and Jamieson-Fausset-Brown note the word play: the verb for “visit” (paqad) echoes through the chapter (Jeremiah 50:27, 31), so Pekod announces that Babylon’s day of reckoning has arrived. Most commentators also agree that the command to “kill and utterly destroy” belongs to the ancient Near Eastern practice of herem (devotion to destruction), applied here as God’s righteous judgment, not a model for personal conduct. The verse summons Medes and Persians as God’s instruments, as Calvin emphasizes, “he introduces God as the speaker.” The shared consensus is that this is a prophetic announcement of divine, not human, vengeance.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal place names: Some early Jewish sources and Gill suggest Merathaim and Pekod are actual territories Cyrus passed through.
- Symbolic names only: Most commentators (Clarke, Calvin, Keil & Delitzsch) treat both as appellatives: 'Double-rebellion' and 'Visitation.'
- Mixed reading: The Cambridge Bible allows a geographical root (the 'Bitter River' region) that the Hebrew ear also hears as a wordplay on rebellion.
What is clear: The verse announces God's certain judgment on Babylon for its rebellion and brutality, executed through chosen instruments, and it is inseparably linked to the promise of forgiveness for God's people (Jeremiah 50:20).
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of Merathaim | All consulted commentators agree it is a symbolic name pointing to rebellion against God. | Some (Clarke, Calvin) stress the dual aspect as 'double rebellion' (idolatry and pride); others (Cambridge Bible) also note the geographical connection to the 'Bitter River' region, allowing for a literal layer as well. |
| Interpretation of 'Pekod' | Widely accepted as meaning 'visitation' or 'punishment,' directly linked to the theme of divine retribution. | A minority (Gill, citing Jewish commentators) see it as a literal town in Assyria; most (Calvin, Keil & Delitzsch) treat it as an appellative for the inhabitants of Babylon who are about to be visited in judgment. |
| The command to 'utterly destroy' | All view this as a form of the ancient <em>herem</em> custom, a divine decree of total judgment, not a universal call to violence. | Some traditions (Reformed) emphasize God's absolute right to judge nations; others (Wesleyan) stress that this is a specific historical command for a specific situation, not a pattern for Christian ethics. |
| Who is being addressed? | The verse summons the Medes and Persians (or Cyrus) as God's instruments of judgment. | Some (Calvin) read 'after them' as pursuing fleeing survivors; others (Cambridge Bible, following the LXX) omit 'after them' entirely, seeing it as a scribal duplication. |
Historical & Cultural Context
Jeremiah 50 is part of a series of oracles against Babylon, written around 595 BC. Babylon had been God’s tool to discipline Judah (Jeremiah 50:17), but now its own pride and brutality would be punished. The names Merathaim and Pekod reflect this in two ways. First, they are likely wordplays on real places in southern Babylonia. The Cambridge Bible connects Merathaim with the Mar Marratu region (the “Bitter River”) and Pekod with the Pukūdu people east of the Tigris. By using these names, Jeremiah embeds his message in geography his audience could recognize.
Second, the symbolic force runs deeper. The dual ending on Merathaim (like Mizraim or Aram-Naharaim) suggests intensity or doubleness. Babylon’s rebellion was not a single offense but a pattern: first against the Assyrian master that once ruled it, and now against the God of Israel (Jeremiah 50:24). “Pekod” sounds like the Hebrew word for “visitation”, a moment when a ruler reviews an account and passes sentence. In ancient warfare, to “devote to destruction” meant to offer the spoils utterly to God, leaving nothing for personal gain. This was not random savagery; it was a solemn act of judgment (compare Numbers 31:14; 1 Samuel 15:3). The Medo-Persian army under Cyrus, whom Isaiah had named long before, would be the hammer God used (Jeremiah 50:23) to break Babylon’s power, a historical event fulfilled in 539 BC.
Textual Notes
The Hebrew text of verse 21 contains the phrase 'after them' (אַחֲרֵיהֶם). The Cambridge Bible notes that the Septuagint and Syriac omit this phrase, likely because it repeats the consonants of the preceding word for 'utterly destroy' (וְהַחֲרֵם). A scribal duplication may have occurred. The reading does not change the overall meaning, but some translations (e.g., BSB) omit it, following the Greek. No other significant textual variants are recorded by the consulted sources.
Reception History
Jewish tradition, reflected in the Targum, rendered both Merathaim and Pekod as appellatives: 'land of rebellious people' and 'inhabitants appointed for visitation.' Early Christian exegetes, following the LXX's 'land of bitterness,' saw Babylon as a type of the world's opposition to God. Augustine, in The City of God, used similar judgment oracles to illustrate the temporal nature of earthly kingdoms. During the Reformation, Calvin and Luther read this verse as a clear example of God's sovereignty over the nations, God raises up and brings down rulers according to His will. In more modern times, the verse has been cited in discussions on theodicy and divine violence, with interpreters cautioning against applying the herem principle to contemporary conflicts. Many churches use the passage liturgically during Advent, when readings about Christ's coming are paired with calls for justice and the humbling of the proud.
Preaching This Verse
Three-point outline
- God reads the heart of nations. Merathaim (“double rebellion”) shows that God sees not just actions but motives, Babylon’s pride against both people and Him.
- No power escapes God’s roll call. Pekod (“visitation”) reminds us that every empire, every ruler, will answer for how they used their strength.
- Judgment is not the last word. In Jeremiah 50:20, just one verse earlier, God promises to pardon Israel’s sins. The chapter ends not with destruction but with the hope of restoration for God’s people.
Five-point outline
- The summons, God commands his agents (v.21a).
- The target, Babylon’s rebellion and guilt are exposed (v.21b).
- The sentence, Total destruction as divine judgment (v.21c).
- The execution, Historical fulfillment through Medo-Persia (linked to Isaiah 13).
- The outcome, A remnant saved; a lesson for all who oppose God (v.20, 28).
Illustration hooks
- A courtroom scene where the defendant has been given every chance, but the evidence of repeated rebellion is overwhelming. The verdict is just, not spiteful.
- A broken tool, an employee who used company resources to harm the company, now held responsible. Babylon was God’s instrument, but it became proud and cruel.
- A twin name: “Double Rebellion” could be a nickname for someone known for two specific betrayals. God knows the full account.
Questions your congregation is asking
- How does a loving God command such destruction? Is this the same God as in the New Testament?
- What does it mean for us today when nations or institutions seem to get away with evil?
- How do we read Old Testament judgment texts as Christian Scripture without turning them into a weapon against others?
Leading a Discussion
Jeremiah 50:21 uses wordplay to name Babylon’s sin and its consequence. In a small group, this passage invites us to consider God’s justice in a world where evil often seems to triumph. The names Merathaim (“double rebellion”) and Pekod (“visitation”) are more than labels, they are verdicts. As you discuss, keep in mind that this prophecy is one piece of a larger story that ends with mercy for God’s repentant people (Jeremiah 50:20).
Discussion questions
- What do the names Merathaim and Pekod mean in Hebrew, and why do you think the prophet used them instead of just saying “Babylon”?
- The verb “utterly destroy” (herem) appears in other passages like 1 Samuel 15:3 and Numbers 31:14. Based on those cross-references, what was the purpose of such a command in Israel’s context?
- How does the surrounding passage (Jeremiah 50:17-20, 28) shape the way we understand the destruction in verse 21?
- In verse 24, God says Babylon “has fought against Yahweh.” What does this tell us about the spiritual dimension behind political power?
- Some people struggle to read verses like this because they seem violent. How does knowing that this is a prophetic announcement of historical judgment, not an unqualified command for all believers, help?
- What does this passage teach about God’s character regarding justice? Consider both the punishment of Babylon and the pardon of Israel’s sin.
- How can this text give hope to believers who feel powerless under oppressive systems today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 31:14 | Moses was angry with the officers of the army, the captains of thousands and the captains of hundreds, who came from the service of the war. |
| Numbers 31:18 | But all the girls, who have not known man by lying with him, keep alive for yourselves. |
| I Samuel 15:3 | Now go and strike Amalek, and utterly destroy all that they have, and don’t spare them; but kill both man and woman, infant and nursing baby, ox and sheep, camel and donkey.’” |
| I Samuel 15:11 | “It grieves me that I have set up Saul to be king, for he has turned back from following me, and has not performed my commandments.” Samuel was angry; and he cried to Yahweh all night. |
| I Samuel 15:24 | Saul said to Samuel, “I have sinned; for I have transgressed the commandment of Yahweh and your words, because I feared the people and obeyed their voice. |
| II Samuel 16:11 | David said to Abishai and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for Yahweh has invited him. |
| II Kings 18:25 | Have I now come up without Yahweh against this place to destroy it? Yahweh said to me, ‘Go up against this land, and destroy it.’”’” |
| II Chronicles 36:23 | “Cyrus king of Persia says, ‘Yahweh, the God of heaven, has given all the kingdoms of the earth to me; and he has commanded me to build him a house in Jerusalem, which is in Judah. Whoever there is among you of all his people, Yahweh his God be with him, and let him go up.’” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that Merathaim and Pekod are not actual places but symbolic names describing Chaldea as doubly rebellious and worthy of punishment. He favors the translation that reads them as appellatives pointing to Chaldea's exceeding idolatry and insufferable pride.
Barnes' Notes on the Bible Protestant 1832
Barnes points out that Merathaim is a dual name, meaning "double rebellion," with an intensive force suggesting very great rebelliousness. He also notes that Pekod may refer to a Babylonian town and corrects the translation of "Waste" to "Slay."
Calvin's Commentaries Reformed 1564
Calvin stresses that the prophet speaks not as man but as God's herald, so his summons to the Medes and Persians carries the power of God commanding them directly. He clarifies that "exasperating" describes Babylon's rebellious pride, not mere bitterness, and that "Pekod" means visitation, God's impending judgment, not a town name.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible notes that Merathaim and Pekod are real Babylonian place names, but the Hebrew reader would catch a deliberate double meaning: Merathaim suggests double rebellion or bitterness, and Pekod hints at visitation or punishment. The verse thus carries geographical precision and poetic judgment together.
Geneva Bible Notes Reformed 1599
Goe vp against the lande of the rebelles, euen against it, and against the inhabitantes of Pekod: destroy, and lay it waste after them, saieth the Lord, and doe according to all that I haue commanded thee.
Gill's Exposition of the Bible Baptist 1748
Gill reads the names Merathaim and Pekod as having symbolic force beneath their geography. Merathaim means "double rebellion" and points to the Chaldeans who provoked God, and in a mystical sense to two antichrist powers. Pekod means "visitation" because the time had come for God to punish Babylon.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jfb explains that the names Merathaim and Pekod are symbolic labels for Babylon, not just place names. Merathaim means doubly rebellious against God, referring to Assyria’s and then Chaldea’s oppression of God’s people. Pekod means visitation, indicating that Babylon’s deserved punishment follows the same pattern as the judgment on Assyria, carried out at God’s command.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the name "Double-rebellion" is a specially coined term for Babylon, meaning intensified obstinacy against God, not against men. They reject interpretations that see it as double punishment or human defiance. For them, the word conveys a greater degree of rebellion, for which Babylon is now visited with deserved destruction.
Lange's Commentary Reformed 1857
Lange highlights that Babylon, once God's hammer for crushing nations, will itself be crushed by another hammer. He sees God using a new instrument to destroy His former instrument, matching Babylon's guilt with its deserved visitation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry underscores the irony that Babylon, the brutal hammer God used to crush other nations, is now shattered by the same divine hand. Its destruction is a direct judgment for its pride and open defiance against the Lord of hosts.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies Merathaim as the name of a location that Cyrus captured on his march toward Babylon. He reads the verse as a straightforward geographical reference tied to the historical campaign, not as a symbolic or allegorical name.