Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Jeremiah 51:11

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Jeremiah 51:11” utilice nuestra app.

Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device [is] against Babylon, to destroy it; because it [is] the vengeance of the LORD, the vengeance of his temple.

11. sharp ] For mg. cp. Isa 49:2 (“polished shaft”).

hold firm ] mg. fill. If we retain “shields” (see next note), the latter verb seems inappropriate. Cp., however, its use in 2Sa 23:7 R.V. mg. Gi. suggests “polish” or “furbish,” but this involves a somewhat drastic change in the Heb.

shields ] The LXX vary much in their rendering of the word. Here they have “quivers.” For mg. see W. E. Barnes in Expos. Times, vol. X. (Oct. ’98 Sept. ’99), pp. 43 ff.

kings ] read king, with LXX. Cp. Jer 51:28.

Fuente: The Cambridge Bible for Schools and Colleges

Make bright – Rather, Sharpen.

The Medes Gen 10:2 were a branch of the great Aryan family, who as conquerors had seized upon the vast regions extending from the Caspian Sea to the eastern borders of Mesopotamia, but without being able to dispossess the Turanian tribes who had previously dwelt there. They were divided into numerous clans, each with its own local chief, the leaders of the larger sections being those who are here called kings.

Fuente: Albert Barnes’ Notes on the Bible

Verse 11. Make bright the arrows] This is the prophet’s address to Babylon.

The Lord hath raised up the spirit of the kings of the Medes] Of Cyaxares king of Media, called Darius the Mede in Scripture; and of Cyrus king of Persia, presumptive heir of the throne of Cyaxares, his uncle. Cambyses, his father, sent him, Cyrus, with 30,000 men to assist his uncle Cyaxares, against Neriglissar king of Babylon, and by these was Babylon overthrown.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Make bright the arrows; prepare the arrows for fighting, whether by feathering, sharpening, or polishing and cleansing of them, is not much material.

Gather the shields; you that are Chaldeans, gather all the shields you have together, you will have need of them all: or, you that are the enemies of the Chaldeans, gather you together your shields. For God hath put a spirit into Cyrus and Darius, &c., and his design is against Babylon to destroy it. It is a day in which God is resolved to take vengeance on Babylon, to take vengeance for the indignities they have offered to, and the horrible profanation of, his temple.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11. Make brightliterally,”pure.” Polish and sharpen.

gatherliterally,”fill”; that is, gather in full number, so that none bewanting. So, “gave in full tale” (1Sa18:27). GESENIUS, notso well, translates, “Fill with your bodies the shields”(compare So 4:4). He means totell the Babylonians, Make what preparations you will, all will be invain (compare Jer 46:3-6).

kings of . . . MedesHenames the Medes rather than the Persians, because Darius, orCyaxares, was above Cyrus in power and the greatness of his kingdom.

temple (Jer50:28).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Make bright the arrows,…. Which were covered with rust; scour them of it; anoint them with oil, as armour were wont to be; make them neat, clean, and bright, that they may pierce the deeper; hence we read of a “polished shaft”, or arrow, one made bright and pure,

Isa 49:2; agreeably to this some render the word “sharpen the arrows” k; so the Targum. The word has the signification of “choosing”; but, as Gussetius observes l, whether the direction be to choose the best arrows, or to scour clean and polish them, the end is the same; namely, to have such as are most fit for use. Joseph Kimchi derives the word from another, which signifies a feather; and so renders it, “feather the arrows” m; that they may fly the swifter. These and what follow are either the words of God, or of the prophet; or, as some think, of the Jews about to return to Judea, whose words are continued, exhorting the Medes and Persians to go on with the war against the Chaldeans; but they rather seem to be addressed to the Chaldeans themselves, putting them upon doing these things; and suggesting, that when they had done all they could, it would be to no purpose:

gather the shields; which lay scattered about and neglected in time of peace: or, “fill” them; fill the hands with them; or bring in a full or sufficient number; since there would be now occasion for them, to defend them against the enemy. The Targum, and several versions, render it, “fill the quivers” n; that is, with arrows; and so Jarchi: or, “fill the shields” o; that is, with oil; anoint them, as in

Isa 21:5;

the Lord hath raised up the spirit of the kings of the Medes; of Cyaxares, or Darius the Mede, and of Cyrus, who succeeded his uncle as king of Media; and indeed the army that came against Babylon was an army of Medes joined by the Persians, Cyrus being employed as general of it by his uncle. The Septuagint, Syriac, and Arabic versions, read it, “the spirit of the king of the Medes”; with which the following clause seems to agree:

for his device [is] against Babylon, to destroy it; the device of the king of the Medes, Darius; or rather the device of the Lord, who stirred up the spirit of the kings of the Medes; put it into their hearts to fulfil his will; and gave them wisdom and skill, courage and resolution, to do it; and as he will to the kings of the earth against mystical Babylon, Re 17:16;

because it [is] the vengeance of the Lord, the vengeance of his temple; his vengeance on Babylon, for the destruction of his temple, and the profanation of it; see Jer 50:28.

k “acuite sagittas”, V. L. Castalio; “exacuite”, Montanus. l Ebr. Comment. p. 148. m “Ponite pennas in sagittis”, so some in Vatablus. n , Sept. “implete pharetras”, V. L. Castalio, So Syr. this version is prefered by Gussetius, Ebr. Comment. p. 860, 945. o “Implete scuta, scil. oleo”, Stockius, p. 1098.

Fuente: John Gill’s Exposition of the Entire Bible

Vs. 11-14: THE VENGEANCE OF JEHOVAH’S TEMPLE

1. The men of Babylon may sharpen their arrows, and put on their suits of armour, but it will be in vain, (vs. 11 a: comp. Jer 46:3-4; Joe 3:9-10).

2. Here, for the first time, Jeremiah identifies Babylon’s enemy as the kings (Darius and Cyrus) of the Medes – through whom the Lord purposes to destroy Babylon, in retribution for what she did to His temple, (vs. 11 b; comp. Jer 50:28).

3. Verse 12 depicts the setting up of a tight blockade around the city of Babylon to make certain that is inhabitants do not escape without surrender; the Lord has both planned and executed what He has threatened concerning this city, (vs. 29; comp. Jer 4:28; Jer 23:20).

4. With shouts of triumph, the army of the Medes will swarm like locusts over Babylon – the conqueror of many peoples, (Jer 50:37-38; Isa 45:3); nor will her numerous idols provide any help in the day of her extremity, (vs. 13-14; Hab 2:9-11).

Fuente: Garner-Howes Baptist Commentary

These words might have been addressed to the Medes as well as to the Babylonians. If the latter meaning be approved, that is, that the Prophet addresses the Babylonians, the words are a taunt, as though he had said, that they were to no purpose spending their labors in preparing their armies, because God would be stronger than they, and that the Medes would carry on war under his banner and authority. Nor would what I have also stated, be unsuitable, that is, that the Prophet bids the Medes to prepare themselves and to put on their arms, that they might fight courageously against the Babylonians. (85)

He now adds the main thing, — that the kings of the Medes would come against Babylon, because they had been called from above; and he mentions the word spirit, that he might more fully express that men’s minds are ruled and turned by the secret power of God, and also that whatever power or boldness is found in them, proceeds altogether from God; as though he had said, that God would so prepare the Medes and the Persians, that he would not only strengthen their arms, hands, and feet, for the war, but would also lead them, and overrule their passions — that he would, in short, turn their spirit here and there, according to his will. He does not now speak of the wind, as before; nor does he point out the enemies generally, but expressly names the Medes. For though Cyaxares, or Darius, as he is called by Daniel, was not a very prudent man, nor skillful in war, yet, as he was higher in dignity, the Prophet here mentions the Medes rather than the Persians. Cyrus excelled in celerity, and was also a man of singular wariness, activity, and boldness: but as he was by no means wealthy, and ruled over a rustic nation, and the limits of his kingdom were confined, the Prophet rightly speaks here of the Medes only, whose power far exceeded that of the Persians.

But we hence learn, that Jeremiah did not speak as a man, but was the instrument of the Spirit; for it was an indubitable seal to his prophecy, that he predicted an event a long time before the war took place. Cyrus was not yet born, who was the leader in this war: nor was Darius as yet born; for seventy years elapsed from the time the Prophet spoke to the taking of Babylon. We then see that this passage is a sure proof of his faithfulness and authority.

He afterwards adds, that God’s thought respecting Babylon was to destroy her He still speaks after the manner of men, and at the same time obviates an objection which might have disturbed weak minds, because Babylon not only remained safe and secure for a long time, but also received an increase of power and dignity. The minds then of the godly might have desponded, when there seemed to be no accomplishment of this prophecy. Hence the Prophet calls attention to the thought of God, as though he had said, that though God did not immediately put forth his hand, if, was yet enough for the faithful to know what he had decreed. in short, the Prophet reminded, them, that they ought to acquiesce in God’s decree, though his work was yet hid.

And he again confirms the Jews, by adding, that it would be his vengeance, even that of God, because he disregarded not his Temple. By these words he intimates that the worship, according to the law, was pleasing to God, because the Jews became a distinct people from heathen nations, when the rule as to religion was prescribed to them. Then the Prophet intimates, that though any sort of religion pleased men, there is yet but one which is approved by God, even that which he himself has commanded. The case being so, we may conclude, that God cannot long endure his worship to be scoffed at. For we know how scornfully and proudly the Chaldeans spoke of the Temple, so that they not only uttered blasphemies, but also heaped every reproach they could think of on the Temple. Since that religion was founded on God’s word, it follows that it could not be but that he must have at length risen and vindicated the wrongs done to him by the Chaldeans. We now perceive the meaning of the Prophet, when he says, that it would be the vengeance of God; and he adds, because God will avenge his temple. He confirms the Jews, when he declares that God would be the vindicator of his own worship; and he, at the same time, shows, that the worship according to the law, which had been taught by Moses, was the only worship in the world which God approved. It afterwards follows, —

(85) The second clause in the versions and the Targ. is, “Fill the quivers,” i.e. , with arrows. But the word means “shields:” hence some render the verb in the sense of filling up or completing. “Complete the shields,” i.e. , their number, or rather, more consistently with sharpening or polishing the arrows, “Fill up,” or mend, “the shields.” So Venema and Parkhurst. — Ed.

Fuente: Calvin’s Complete Commentary

D. Divine Destruction Jer. 51:11-26

TRANSLATION

(11) Polish the arrows! Fill the shields! The LORD has aroused the spirit of the king of the Medes; for His purpose is against Babylon to destroy it. For it is the vengeance of the LORD, the vengeance of His Temple. (12) Set up a standard against the walls of Babylon! Make the watch strong! Set the guard! Prepare the ambushments! For the LORD has purposed and done that which He spoke against the inhabitants of Babylon. (13) O you who dwells beside many waters, abundant in treasure, your end has come, the measure of your gain. (14) The LORD of hosts has sworn by Himself: Surely I will fill you with men as with locusts and they shall lift up a shout over you. (15) He who made the earth in His strength, and established the world in His wisdom, and in His understanding spread out the heavens, (16) when He utters His voice there is a noise of waters in the heavens, and He causes vapors to arise from the end of the earth; He creates lightenings for the rain and brings forth the wind from His storehouse. (17) Every man is stupid, without knowledge! Every refiner is put to shame because of his image, for his graven image is falsehood and there is no spirit in them. (18) They are vanity, a work of delusion! In the time of their punishment they shall perish. (19) The Portion of Jacob is not like these! For He is the former of everything including the tribe of His inheritance. The LORD of hosts is His name! (20) You were My battle axe, My weapons of war! With you I broke nations in pieces, destroyed kingdoms. (21) With you I shattered horses and their riders, chariots and their drivers. (22) With you I shattered man and woman, old man and youth, young man and maiden. (23) With you I shattered shepherd and flock, husbandman and yoke, governors and leaders. (24) But I will repay Babylon and all the inhabitants of Chaldea for all the evil that they did in Zion before your eyes (oracle of the LORD). (25) Behold, I am against you, O mountain of destruction (oracle of the LORD) who destroyed all the earth! I will stretch out My hand against you and roll you down from the rocks, and will make you a burning mountain. (26) And they Shall not take from you a stone for a corner nor a stone for a foundation; but you shall be an everlasting desolation (oracle of the LORD).

COMMENTS

In Jer. 51:11 the agents of the divine judgment upon Babylon are identified as the Medes. Media was a country located northwest of Persia. About the year 548 B.C. Cyrus the Great was able to unite the Medes and Persians and together they became the force that toppled the mighty Babylonian empire. The Medo-Persian army was the instrument used by the Lord to execute His vengeance upon Babylon for the destruction of the Temple in Jerusalem (Jer. 51:11). The Lord Himself directs the attack against Babylon: Set up a standard against the walls of Babylon! No doubt the standards here are certain military signals which indicated the particular area of the wall which was to be attacked, Make the watch strong! Set the watchmen! The first order of business in any siege in antiquity was to blockade the city to prevent anyone from leaving or entering with supplies. Furthermore, a guard had to be posted about the camp of the besieging army lest the soldiers within the city launch a surprise attack. Prepare the ambushes! These would be small groups of soldiers strategically hidden who would press into the city when the besieged made a rally. The Lord has planned the fall of Babylon and He will execute that plan (Jer. 51:12).

The greatest supports of the power of Babylonia were the waters surrounding the city and the great riches which Nebuchadnezzar had accumulated. The fruitfulness of the Babylonian territory, the produce of the fields, depended on the overflowing of the Euphrates. By an extensive system of dams and canals the Babylonians had learned in very ancient times to direct the waters of the Euphrates to every area of the otherwise barren plain region of Mesopotamia. These water-courses also served to drain off marsh areas, to avert the violent inundations for which the Euphrates was notorious, and to provide a system of navigation from one end of the land to the other. The watercourses were also of the greatest importance for the defense of the country. As for the riches of the city, one has only to think of the conquests of Nebuchadnezzar. The immense booty of Nineveh, the plunder of Jerusalem, the tributes of Syria and the Phoenician states filled his coffers. It is no wonder then that the prophet addresses Babylon as the city which dwells on many waters, abundant in treasures. The mighty walls, the great waters, the fertile lands, the enormous wealth, the multitude of inhabitants, all together are helpless before the Lord of Israel who declares to mighty Babylon, Your end has come! Babylon has played her role on the stage of human history and the curtain is about to fall upon the last act of her national existence. The covetousness of Babylon has reached full measure, Her plundering, profiteering, and exorbitant taxation will soon come to an end (Jer. 51:13). The Lord of hosts has bound Himself by an oath that the shout (lit., vintage song) would be raised over the fallen city. To lighten their task and express their satisfaction with the yield of the crop, those who tread the grapes to produce the wine would often sing a happy song. The fact that the conquerors of Babylon sing a vintage song over the fallen city indicates that their work of conquest is yielding abundant returns. The phrase surely I will fill you with men as with the cankerworm has been taken by some commentators to refer to the enemy swarming over Babylon like the cankerworm or locust. Others feel that the Hebrew should be translated even if I fill you with men like locust, they shall etc. In this case the meaning would be that the teeming multitudes of Babylon will in no way be able to prevent the destruction of their city.

Lest there be any doubt that the Lord who has sworn to destroy Babylon has the power to make good His oath, Jeremiah inserts at this point a passage which he had used earlier in his ministry. Jer. 51:15-19 are all but identical with Jer. 10:12-16, the only verbal difference being the omission in Jer. 51:19 of the word Israel before the words the rod of His inheritance. The point of the passage is chat mankind and man-made idols are helpless before the Almighty God. Israels God has created the earth and spread out the heavens (Jer. 51:15); He it is that controls the rains and brings the storms (Jer. 51:16). In contrast to Him, men are stupid and ignorant. The skillful craftsmen who fashion images and pass them off as gods are perpetrating a gigantic hoax. The idols are lifeless and vain. Those who fashioned them will be utterly ashamed of their creations in the day of Gods judgment (Jer. 51:17). The idols will be unable to protect themselves in that day let alone their worshipers. In the day of their visitation they shall perish (Jer. 51:18). The portion of Jacob i.e., Israels God, is unlike any of the idols venerated in Babylon. He is Creator of everything including the tribe of His special possession, Israel. It is the God of creation, the God of Israel, the Lord of hosts who has bound Himself by oath to destroy Babylon (Jer. 51:19).

After establishing that the Lord is superior to all the gods of Babylon, Jeremiah proceeds to address the conqueror of Babylon: You are my battle axe and weapons of war.[414] Just as God had used Assyria and Babylon as instruments to bring judgment upon nations and upon Israel, so now He will use the Medo-Persian armies to destroy Babylon. No nation or military force will be able to stand before Gods battle axe (Jer. 51:20-21). The strong as well as the weak, the old as well as the young, the exalted as well as the lowly will all be shattered by the conqueror (Jer. 51:22-23). One cannot read these verses without recalling the earlier prophecies of Isaiah concerning Cyrus (Isa. 45:1). By means of this mighty and powerful army the Lord will recompense Babylon for the maltreatment of the people of God. The Jews held captive in Babylon will have the satisfaction of seeing the requital of their enemy (Jer. 51:24).

[414] Some commentators argue that Babylon itself is the hammer of these verses and some even argue that Israel is intended.

The second major section of the Babylon oracle concludes with the Lord declaring His hostility to Babylon: Behold, I am against you,[415] O destroying mountain. The Hebrew expression translated here destroying mountains occurs in 2Ki. 23:13 where it is used of the Mount of Olives and is translated mount of corruption. The Mount of Olives evidently received this appellation because of the idolatrous rites which were performed there. In using this expression of Babylon the prophet may have had in mind the corrupting spiritual and moral influence of that nation as well as her physical destructiveness. The picture here is of an active volcano which belches forth destruction to all the earth. The expression roll you down from the rocks probably refers to a volcanic eruption during which rocks mixed with burning lava are hurled from the crater and stream down the sides of the mountain. After the fiery outburst of divine retribution Babylon will be nothing but a burned-out crater, its power for evil completely exhausted (Jer. 51:25). So completely burned-out is that mountain that its stones are no longer fit for building material. Babylon will never again serve as the seat of an empire; her position as first city of the world is completely shattered; her glory is gone forever. Babylon will be forever desolate (Jer. 51:26).

[415] This challenge formula occurs earlier in Jer. 21:13, Jer. 23:30-32, and 60:31.

Fuente: College Press Bible Study Textbook Series

(11) Make bright the arrows.Better, Sharpen, the polishing or making bright being as the means to that end.

Gather the shields.Literally, fill the shields, i.e., arm yourselves with them, The large shields of the Persian soldiers covered the whole body, and the man literally filled them. The LXX. and Vulgate agree in rendering the noun quivers instead of shields, but this would seem to have been a conjecture rising out of a wish to connect the two clauses. The rendering of the Authorised version agrees with the use of the word in Song Son. 4:4; Eze. 27:11; 2Ki. 11:10. Some critics interpret the words as meaning fill the shields with oil, as parallel to sharpen the arrows, and agreeing with anoint the shield in Isa. 21:5.

Of the kings of the Medes.As with the Greeks in their use of the terms Medise and Medism, so with the Hebrews the Medes are more prominent than the Persians in the work of destruction (comp. Isa. 13:17). The kings are the chieftains of tribes more or less independent, but owning the suzerainty of the Persian king. It is noticeable that the ruler of Babylon, after its capture by Cyrus, in Dan. 5:31, is Darius the Median, and that he is called a king.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11. Make bright Rather, sharpen.

Gather Better, fill; that is, put them on in their places.

Kings of the Medes Suggesting the various clans, or kingships, into which they were divided.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jer 51:11. Gather the shields Fill the quivers. Houbigant. Neriglissar king of Babylon having formed an alliance against the Medes, Cambyses sent his son Cyrus, with an army of thirty thousand Persians, to join the Medes, commanded by Cyaxares. This Cyaxares, king of Media, called in Scripture Darius the Mede, was the uncle of Cyrus; and it was properly his army which made the expedition against the Babylonians, Cyrus being employed as his general: Persia was then a small part of the empire of Media, and of little account till Cyrus advanced its reputation; and even then it was called the kingdom of the Medes and Persians, the Medes having still the preference. See Lowth, and Xenophon’s Cyropaed. lib. 1.

Fuente: Commentary on the Holy Bible by Thomas Coke

13. THE TRIPLE THREATENING

Jer 51:11-14

11Sharpen9 the arrows, fill the shields !10

Jehovah hath awakened the spirit of the kings of Media,
For his mind is against Babylon to destroy it;
For the vengeance of Jehovah it is,
The vengeance of his sanctuary.

12Against the walls of Babylon raise standards,

Strengthen the watch, appoint watchmen,
Lay the ambush!
For as Jehovah hath thought so also hath he done
All that he hath spoken against the inhabitants of Babylon.

13O thou that dwellest on great waters, on greatness of treasures!

Thine end is come, the ell of thy section.11

14Sworn hath Jehovah Zebaoth by himself:12

Have I filled, thee with men as with grasshoppers,
So shall they sing over thee the song of the vintage.

EXEGETICAL AND CRITICAL

A triple call of threatening against Babylon forming a climax; first (Jer 51:11 a) a general summons to war, with mention of the warlike power thus called upon, then (Jer 51:12 a) an immediate attack on the walls of the city is commanded, and in the third place (Jer 51:13), its approaching end is announced. Each of the calls is, however, followed by a statement of reasons, in which also a climax may be perceived. For Jer 51:11 b announces the decree of Jehovah and its cause; Jer 51:12 b contains the assurance that with the Lord purposing and acting are the same thing. Jer 51:14 strengthens the threatening of Jer 51:13 by reference to a solemn oath of Jehovah.

Jer 51:11. Sharpen sanctuary.Hath awakened, etc. Comp. rems, on Jer 51:1. This passage is taken from Isa 13:17, from which we see that the definition of the enemies, threatening from the north (Jer 50:9; Jer 50:41), as the Medes is older than Jeremiah. Comp. Jer 51:28. In this sentence the prophet informs us to whom the summons of the preceding clause is addressed. The second half of the verse contains a double statement of cause, first the proximate and immediate, then the remote and mediate, but at the same time deepest ground of the summons. Comp. Jer 50:15; Jer 50:28.

Jer 51:12. Against the walls of Babylon. The military signals are to precede the attack on the walls of Babylon. On account of against the walls, , standards, seems here to be not the mere general signal of convocation or message, but a military sign indicating a particular point of attack. The word also denotes the flags of ships (Isa 33:23; Eze 27:7). Comp. Winer, R.-W.-B., s. v. Fahnen and Schiffe. The watch and watchmen appear to be related to each other as defensive and offensive (comp. 2Sa 11:16, and Hitzig).Ambush. Comp. Jos 8:14-16; Jdg 20:33-35.For, etc. To wish and to do sire to be shown to be identical with Jehovah. Comp. Jer 4:28; Lam 2:17; Zec 1:6; Zec 8:14-15.

Jer 51:13-14. O thou that dwellest vintage. The greatest supports of the power of Babylon were the waters surrounding it (comp. vers, 32 and 36; Jer 50:38; Isa 21:1; Psa 137:1), and the great riches which Nebuchadnezzar accumulated (comp. , sch. Pers. 52, and Oppert, Exped. en Msop. I. p. 175), and which rendered it possible for him to erect his immense buildings. Duncker says in reference to this: Nebuchadnezzar had no need to fear that he would exhaust the subjects of his native land by the cost of his buildings. The immense booty of Nineveh, the greater part of which accrued to the Babylonians, the plunder of Jerusalem, the tributes of Syria and the Phnician cities furnished the greatest means. The fruitfulness of the Babylonian territory, the produce of the fields depended on the overflowing of the Euphrates. By an extensive system of dams, canals and conduits, Nebuchadnezzar succeeded both in conducting the water of the Euphrates to every point of the Babylonian plain, and in draining the marshes and averting the violent inundations, which were not infrequent (Gesch. d. Alterth., I., S. 846). Add to this that these water-courses were of the greatest importance for the defence of the country. Their object was primarily irrigation and navigation; but they afforded at the same time strong lines of defence against the enemy, says Niebuhr (Ass. u. Bab., S. 229).On a cylinder in the possession of Mr. Thomas Phillips, which has been deciphered by Grotefend, Nebuchadnezzar says (according to Oppert, p. 231): Tout autour je fis couler de leau dans cette digue immense de terre. A travers ces grandes eaux comparables aux abimes de la mer, je fis faire un conduit. Comp. Ib., p. 234.Their end is come. Comp. Gen 6:13.Ell of thy section. There are two renderings of this, measure, end of thy fury, avarice, gain. So Grotius, Capelle, Chr. B. Michaelis, Rosenmueller, Ewald, Hitzig, But is the ell or yard measure, and does not involve the idea of full measure, or end. Hence the other rendering is to be preferred, which, after the example of Jerome (pedalis prcisionis tu), is adopted by Venema, J. D. Michaelis, Eichhorn, De Wette, Gesenius, Bttcher (Proben altestam. Schrifterkl., S. 289, Anm. m), Maurer, Graf. The idea lying at the foundation of the expression the ell of the cutting thee off, is that the thread of life is measured, and when a definite number of yards is reached, will be cut off. Comp, Isa 38:12; Job 6:9.Have I, , are not here particles of asseveration, as in 2Sa 15:21; 2Ki 5:20, but conditional, if I have filled thee with men as with grasshoppers (comp. Jer 46:23), this was only in order to be able to tread the more abundant vintage (. Comp. rems. on Jer 25:30). Hence even the song of the treaders is a sign of their work yielding abundant returns.

DOCTRINAL AND ETHICAL

1. Daniels Babylonian empire resumes, as it were, the thread which was broken off with the tower-erection and kingdom of Nimrod. In the Babylonian tower-building the whole of the then existing humanity was united against God; with the Babylonian kingdom began the period of the universal monarchies, which again aspired after an atheistical union of entire humanity. Babylon has since and even to the Revelation (Jeremiah 18) remained the standing type of this world. Auberlen, Der proph. Daniel, S. 230.

2. For what reason does Babylon appear as a type of the world? Why not Nineveh, or Persepolis, or Tyre, or Memphis, or Rome? Certainly not because Babylon was greater, more glorious, more powerful or prouder and more ungodly than those cities and kingdoms. Nineveh especially was still greater than Babylon (comp. Duncker, Gesch. d. Alterth. I. S. 474, 5), and Assyria was not less hostile to the theocracy, having carried away into captivity the northern and larger half of the people of Israel. Babylon is qualified for this representation in two ways: 1. because it is the home of worldly princedom and titanic arrogance (Gen 10:8; Gen 11:1-4); 2. because Babylon destroyed the centre of the theocracy, Jerusalem, the temple and the theocratic kingdom, and first assumed to be the single supreme power of the globe.

3. When God has used a superstitious, wicked and tyrannical nation long enough as His rod, He breaks it in pieces and finally throws it into the fire. For even those whom He formerly used as His chosen anointed instruments He then regards as but the dust in the streets or as chaff before the wind. Cramer.

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

5. Israel was founded on everlasting foundations, even Gods word and promise. The sins of the people brought about that it was laid low in the dust, but not without hope of a better resurrection. Babylon, on the other hand, must perish forever, for in it is the empire of evil come to its highest bloom. Jeremiah owns the nothingness of all worldly kingdoms, since they are all under this national order to serve only for a time. We are to be subject to them and seek their welfare for the sake of the souls of men, whom God is educating therein; a Christian however cannot be enthusiastic for them after the manner of the ancient heathen nor of ancient Israel, for here we have no abiding city, our citizenship is in heaven. The kingdoms of this world are no sanctuaries for us and we supplicate their continuance only with the daily bread of the fourth petition. Jeremiah applies many words and figures to Babylon which he has already used in the judgments on other nations, thus to intimate that in Babylon all the heathenism of the world culminates, and that here also must be the greatest anguish. What, however, is here declared of Babylon must be fulfilled again on all earthly powers in so far as, treading in its footprints, they take flesh for their arm and regard the material of this world as power, whether they be called states or churches. Diedrich.

6. On Jer 50:2. In putting into the mouth of Israel, returning from Babylon, the call to an everlasting covenant with Jehovah, the prophet causes them 1. to confess that they have forgotten the first covenant; 2. he shows us that the time of the new covenant begins with the redemption from the Babylonish captivity. He was far, however, from supposing that this redemption would be only a weak beginning, that the appearance of the Saviour would be deferred for centuries, that Israel would sink still deeper as an external , and that finally the Israel of the new covenant would itself appear as a , (1Pe 1:9-12).

7. From what Jeremiah has already said in Jer 31:31-34 of the new covenant we see that its nature and its difference from the old is not unknown to him. Yet he knows the new covenant only in general. He knows that it will be deeply spiritual and eternal, but how and why it will be so is still to him part of the .

8. On Jer 50:6. Jeremiah here points back to Jeremiah 23. Priests, kings and prophets, who should discharge the office of shepherds, prove to be wolves. Yea, they are the worst of wolves, who go about in official clothing. There is therefore no more dangerous doctrine than that of an infallible office. Jer 14:14; Mat 7:15; Mat 23:2-12.

9. On Jer 50:7. It is the worst condition into which a church of God can come, when the enemies who desolate it can maintain that they are in the right in doing so. It is, however, a just nemesis when those who will not hear the regular messengers of God must be told by the extraordinary messengers of God what they should have done. Comp. Jer 40:2-3.

10. On Jer 50:8. Babylon is opened, and it must be abandoned not clung to, for the captivity is a temporary chastisement, not the divine arrangement for the children of God. Gods people must in the general redemption go like rams before the herd of the nations, that these may also attach themselves to Israel, as this was fulfilled at the time of Christ in the first churches and the apostles, who now draw the whole heathen world after them to eternal life. Here the prophet recognizes the new humanity, which proceeds from the ruins of the old, in which also ancient Israel leads the way; thus all, who follow it, become Israel. Diedrich.The heathen felt somewhat of the divine punishment when they overcame so easily the usually so strongly protected nation. But Jeremiah shows them still how they deceived themselves in thinking that God had wholly rejected His people, for of the eternal covenant of grace they certainly understood nothing. Heim and Hoffmann on the Major Prophets.

11. On Jer 50:18. The great powers of the world form indeed the history of the world, but they have no future. Israel, however, always returns home to the dear and glorious land. The Jews might as a token of this return under Cyrus; the case is however this, that the true Holy One in Israel, Christ, guides us back to Paradise, when we flee to His hand from the Babylon of this world and let it be crucified for us. Diedrich.

12. On Jer 50:23. Although the Chaldeans were called of God for the purpose of making war on the Jewish nation on account of their multitudinous sins, yet they are punished because they did it not as God with a pure intention, namely, to punish the wrong in them and keep them for reformation; for they were themselves greater sinners than the Jews and continued with impenitence in their sins. Therefore they could not go scot-free and remain unpunished. Moreover, they acted too roughly and dealt with the Jews more harshly than God had commanded, for which He therefore fairly punished them. As God the Lord Himself says (Isa 47:6): When I was angry with My people I gave them into thine hands; but thou shewedst them no mercy. Therefore it is not enough that Gods will be accomplished, but there must be the good intention in it, which God had, otherwise such a work may be a sin and call down the divine punishment upon it. Wrtemb. Summ.

13. On Jer 50:31-34. God calls Babylon Thou Pride, for pride was their inward force and impulse in all their actions. But worldly pride makes a Babylon and brings on a Babylons fate . Pride must fall, for it is in itself a lie against God, and all its might must perish in the fire; thus will the humble and meek remain in possession of the earth: this has a wide application through all times, even to eternity. Diedrich.

14. On Jer 51:33. Israel is indeed weak and must suffer in a time of tyranny; it cannot help itself, nor needs it to do so, for its Redeemer is strong, His name The Lord Zebaothand He is, now, having assumed our flesh, among us and conducts our cause so that the world trembles. Diedrich.

15. On Jer 50:45. An emblem of the destruction of anti-christian Babylon, which was also the true hammer of the whole world. This has God also broken and must and will do it still more. And this will the shepherd-boys do, as is said here in Jer 51:45 (according to Luthers translation), that is, all true teachers and preachers. Cramer.

16. On Jeremiah 51. The doctrines accord in all points with the previous chapter. And the prophet Jeremiah both in this and the previous chapter does nothing else but make out for the Babylonians their final discharge and passport, because they behaved so valiantly and well against the people of Judah, that they might know they would not go unrecompensed. For payment is according to service. And had they done better it would have gone better with them. It is well that when tyrants succeed in their evil undertakings they should not suppose they are Gods dearest children and lean on His bosom, since they will yet receive the recompense on their crown, whatever they have earned. Cramer.

17. [Though in the hand of Babylon is a golden cup; she chooses such a cup, in order that mens eyes may be dazzled with the glitter of the gold, and may not inquire what it contains. But mark well, in the golden cup of Babylon is the poison of idolatry, the poison of false doctrines, which destroy the souls of men. I have often seen such a golden cup, in fair speeches of seductive eloquence: and when I have examined the venomous ingredients of the golden chalice, I have recognized the cup of Babylon. Origen in Wordsworth.S. R. A.]

The seat and throne of Anti-christ is expressly named Babylon, namely, the city of Rome, built on the seven hills (Rev 17:9). Just as Babylon brought so many lands and kingdoms under its sway and ruled them with great pomp and pride (the golden cup, which made all the world drunk, was Babylon in the hand of the Lord (Jer 51:7), and all the heathen drank of the wine and became mad)so has the spiritual Babylon a cup in its hand, full of the abomination and uncleanness of its whoredom, of which the kings of the earth and all who dwell on the earth have been made drunk. As it is said of Babylon that she dwells by great waters and has great treasures, so writes John of the Romish Babylon, that it is clothed in silk and purple and scarlet and adorned with gold, precious stones and pearls (Rev 18:12). Of Babylon it is said that the slain in Israel were smitten by her; so also the spiritual Babylon is become drunk with the blood of the saints (Rev 17:6). Just, however, as the Chaldean Babylon is a type of the spiritual in its pride and despotism, so also is it a type of the destruction which will come upon it. Many wished to heal Babylon but she would not be healed; so many endeavor to support the ruinous anti-christian Babylon, but all in vain. For as Babylon was at last so destroyed as to be a heap of stones and abode of dragons, so will it be with anti-christian Babylon. Of this it is written in Rev 14:8 : She is fallen, fallen, that great city, for she has made all nations drink of the wine of her fornication. And again, Babylon the great is fallen, and is become the habitation of devils and a hold of all foul and hateful birds (Rev 18:2). As the inhabitants of Babylon were admonished to flee from her, that every man might deliver his soul (Jer 51:6)and again, My people, go ye out from the midst of her and deliver every man his soul, etc. (Jer 51:45)so the Holy Spirit admonishes Christians almost in the same words to go out from the spiritual Babylon, that they be not polluted by her sins and at the same time share in her punishment. For thus it is written in Rev 18:4, I heard, says John, a voice from heaven saying, Go ye out of her, My people, that ye be not partakers of her sins and that ye receive not of her plagues, for her sins reach unto heaven and God remembers her iniquities. Wurtemb. Summarien.

18. On Jer 51:5. A monarch can sooner make an end of half a continent than draw a nail from a hut which the Lord protects.And if it is true that Kaiser Rudolph, when he revoked the toleration of the Picards and the same day lost one of his principal forts, said, I thought it would be so, for I grasped at Gods sceptre (Weismanni, Hist. Eccl. Tom. II. p. 320)this was a sage remark, a supplement to the words of the wise. Zinzendorf.

19. On Jer 51:9. We heal Babylon, but she will not be healed. Babylon is an outwardly beautiful but inwardly worm-eaten apple. Hence sooner or later the foulness must become noticeable. So is it with all whose heart and centre is not God. All is inwardly hollow and vain. When this internal vacuity begins to render itself externally palpable, when here and there a rent or foul spot becomes visible, then certainly come the friends and admirers of the unholy form and would improve, cover up, sew up, heal. But it does not avail. When once there is death in the body no physician can effect a cure.

20. On Jer 51:17; Jer 51:19-20. The children of God have three causes why they may venture on Him. 1. All men are fools, their treasure is it not; 2. The Lord is their hammer; He breaks through everything, and 3, they are an instrument in His hand, a heritage; in this there is happiness. Zinzendorf.

21. On Jer 51:41-44. How was Sheshach thus won, the city renowned in all the world thus taken? No one would have thought it possible, but God does it. He rules with wonders and with wonders He makes His church free. Babylon is a wonder no longer for its power, but for its weakness. We are to know the worlds weakness even where it still appears strong. A sea of hostile nations has covered Babylon. Her land is now a desolation. God takes Bel, the principal idol of Babylon, symbolizing its whole civil powers in hand, and snatches his prey from his teeth. Our God is stronger than all worldly forces, and never leaves us to them. Diedrich.

22. On Jer 51:58. Yea, so it is with all walls and towers, in which Gods word is not the vital force, even though they be entitled churches and cathedrals Gods church alone possesses permanence through His pure word. Diedrich.

23. On Jer 51:60-64. When we wish to preserve an archive safely, we deposit it in a record-office where it is kept in a dry place that no moisture may get to it. Seraiah throws his book-roll into the waters of the Euphrates, which must wash it away, dissolve and destroy it. But this was of no account. The main point was that he, Seraiah, as representative of the holy nation had taken solemn stock of the word of God against Babylon, and as it were taken God at His word, and reminded Him of it. In this manner the matter was laid up in the most enduring and safest archive that could be imagined; it was made a case of honor with the omniscient and omnipotent God. Such matters can, however, neither be forgotten, nor remain in dead silence, nor be neglected. They must be brought to such an end as the honor of God requires.

HOMILETICAL AND PRACTICAL

1. On Jer 50:2. This text may be used on the feast of the Reformation, or any other occasion with reference to a rem bene gestam. The Triumph of the Good Cause, 1. over what enemies it is gained; 2. to what it should impel us; (a) to the avoidance of that over which we new triumph; (b) to the grateful proclamation of what the Lord has done for us, by word and by deed.

2. On Jer 50:4-8. The deliverance of Israel from the Babylonian captivity a type of the deliverance of the Church. 1. The Church must humbly acknowledge the captivity suffered as a judgment of God. 2. She must turn like Israel inwardly with an upright heart unto the Lord; 3. She must become like Israel to all men a pattern and leader to freedom.

3. On Jer 50:5. A confirmation sermon. What is the hour of confirmation? 1. An hour which calls to separation; 2. an hour which leads to new connections; 3. an hour which fixes forever the old covenant with the souls friend. Florey, 1853.

4. On Jer 50:18-20. Assyria and Babylon the types of all the spiritual enemies of the church as of individual Christians. Every one has his Assyria and his Babylon. Sin is the destruction of men. Forgiveness of sins is the condition of life, for only where forgiveness of sins is, is there life and blessedness. In Christ we find the forgiveness of sins. He destroys the handwriting. He washes us clean. He is also the good shepherd who leads our souls into green pastures, to the spiritual Carmel.

5. On Jer 50:31-32. Warning against pride. Babylon was very strong and powerful, rich and splendid. It seemed invincible by nature and by art. Had it not then a certain justification in being proud, at least towards men? No; for no one has to contend only with men. Every one who contends has the Lord either for his friend or his enemy. It is the Lord from whom cometh victory (Pro 21:31). He it is who teacheth our hands to fight (Psa 18:35; Psa 144:1). His strength is made perfect in weakness (2Co 12:9). He can make the lame (Isa 33:23; Mic 4:7) and mortally wounded (Jer 37:10) so strong that they overmaster the sound (comp. Jer 51:45). He can make one man put to flight a thousand (Deu 32:30; Isa 30:17). With him can one dash in pieces a troop and leap over a wall (Psa 18:29). No one accordingly should be proud. The word of the Lord, I am against thee, thou proud one! is a terrible word which no one should conjure up against himself.

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

7. On Jer 51:5. God the Lord manifests such favor to Israel as to declare Himself her husband (Jer 2:2; Jer 3:1). But now that Israel and Judah are in exile, it seems as if they were rejected or widowed women. This, however, is only appearance. Israels husband does not die. He may well bring a period of chastisement, of purification and trial on His people, but when this period is over, the Lord turns the handle, and smites those through whom He chastised Israel, when they had forgotten that they were not to satisfy their own desire, but only to accomplish the Lords will on Israel.

8. On Jer 51:6. A time may come when it is well to separate ones self. For although it is said in Pro 18:1; he who separateth himself, seeketh that which pleaseth him and opposeth all that is goodand therefore separation, as the antipodes of churchliness, i.e., of churchly communion and humble subjection to the law of the co-operation of members (1Co 12:25 sqq.) is to be repudiated, yet there may come moments in the life of the church, when it will be a duty to leave the community and separate ones self. Such a moment is come when the community has become a Babylon. It should, however, be noted that one should not be too ready with such a decision. For even the life of the church is subject to many vacillations. There are periods of decay, obscurations, as it were, comparable to eclipses of the stars, but to these, so long as the foundations only subsist, must always follow a restoration and return to the original brightness. No one is to consider the church a Babylon on account of such a passing state of disease. It is this only when it has withheld the objective divine foundations, the means of grace, the word and sacrament, altogether and permanently in their saving efficacy. Then, when the soul can no longer find in the church the pure and divine bread of life; it is well to deliver the soul that it perish not in the iniquity of the church. From this separation from the church is, however, to be carefully distinguished the separation within the church, from all that which is opposed to the healthy life of the church, and is therefore to be regarded as a diseased part of the ecclesiastical body. Such separation is the daily duty of the Christian. He has to perform it with respect to his private life in all the manifold relations, indicated to us in Mat 18:17; Rom 16:17; 1Co 5:9 sqq.; 2Th 3:6; Tit 3:10; 2Jn 1:10-11.Comp. the article on Sects, by Palmer in Herzog, R.-Enc., XXI., S. 21, 22.

9. On Jer 51:10. The righteousness which avails before God. 1. Its origin (not our work or merit, but Gods grace in Christ); 2. Its fruit, praise of that which the Lord has wrought in us (a) by words, (b) by works.

10. On Jer 51:50. This text may be used at the sending out of missionaries or the departure of emigrants. Occasion may be taken to speak 1, of the gracious help and deliverance, which the Lord has hitherto shown to the departing; 2, they may be admonished to remain united in their distant land with their brethren at home by (a) remembering the Lord, i.e., ever remaining sincerely devoted to the Lord as the common shield of salvation; (b) faithfuly serving Jerusalem, i.e., the common mother of us all (Gal 4:26), the church, with all our powers in the proper place and measure, and ever keeping her in our hearts.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

DOCTRINAL AND ETHICAL

4. No monarch is too rich, too wicked, too strong for God the Lord. And He can soon enlist and engage soldiers whom He can use against His declared enemies. Cramer.

HOMILETICAL AND PRACTICAL

6. On Jer 50:33-34. The consolation of the Church in persecution. 1. It suffers violence and injustice. 2. Its redeemer is strong.

Footnotes:

[9]Jer 51:11. is properly to polish, but arrows are polished by being sharpened. The word is thus rendered by the Chaldee and Vulgate.

[10]Jer 51:11.. The meaning is doubtful. It may be quiver, arrow, or shield. Roediger, in Ges. Thes., p. 1418, decides for the last, and I also think that both the parallel passages (comp. Son 4:4 with 2Ch 23:9; Eze 27:11; 1Ch 18:7) and the use of the word in Aramaic favor the meaning shield. To fill the shields is a phrase like brachio implere. Comp. , Zec 9:13, and Koehler thereon. [Wordsworth prefers the translation quivers as given by the Vulg., Syriac, and Targum. Cowles: The Hebrew word means primarily to fill. Gesenius supposes it means here, Fill the shields with the soldiers own body, i.e., put them on; while Maurer suggests the sense, Fill them with oil, anoint them as a preparation for service, urging that this is in harmony with the preceding clause, Polish the arrows, and corresponds with Isa 21:5, Anoint the shields.S. R. A.]

[11]Jer 51:13.According to this rendering [A. V.: measure of thy covetousness], is inf. Kal from (comp. Jer 48:7; Olsh., 245, b) meaning to strife off, cut off, etc.

[12]Jer 51:14.. Comp. Amo 6:8.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Jer 51:11 Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device [is] against Babylon, to destroy it; because it [is] the vengeance of the LORD, the vengeance of his temple.

Ver. 11. Make bright the arrows, ] q.d., Do so, O Chaldeans, if ye think it will boot you anything at all for the shoring up of your tottering state, whereas the Lord is resolved to bring it down.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Jer 51:11-14

11Sharpen the arrows, fill the quivers!

The Lord has aroused the spirit of the kings of the Medes,

Because His purpose is against Babylon to destroy it;

For it is the vengeance of the Lord, vengeance for His temple.

12Lift up a signal against the walls of Babylon;

Post a strong guard,

Station sentries,

Place men in ambush!

For the Lord has both purposed and performed

What He spoke concerning the inhabitants of Babylon.

13O you who dwell by many waters,

Abundant in treasures,

Your end has come,

The measure of your end.

14The Lord of hosts has sworn by Himself:

Surely I will fill you with a population like locusts,

And they will cry out with shouts of victory over you.

Jer 51:11-14 This poem addresses the invading army. TEV attributes the commands to the Persian army officers.

1. sharpen the arrows, Jer 51:11 – BDB 140, KB 162, Hiphil imperative

2. fill the quivers, Jer 51:11 – BDB 569, KB 583, Qal imperative

3. lift up a signal, Jer 51:12 – BDB 669, KB 724, Qal imperative

4. post a strong guard, Jer 51:12 – BDB 304, KB 302,, Hiphil imperative

5. station sentries, Jer 51:12 – BDB 877, KB 1086, Hiphil imperative

6. place men in ambush, Jer 51:12 – BDB 465, KB 464, Hiphil imperative

However, #3-#6 could refer, in sarcasm, to the ineffective Babylonian defenders (cf. Jer 51:13). The reason they are ineffective is because YHWH is against them (cf. Jer 51:12 -f, 14).

Jer 51:11

NASB, NRSV,

NJB, JPSOA,

REBfill the quivers

NKJVgather the shields

TEVget your shields ready

The MT has fill the shields (BDB 1020), but KB (1522-23) shows that this root was used in the Dead Sea Scrolls for quiver. There is an Akkadian root with the same meaning. Quiver fits this context best in linking with

1. the previous line of poetry

2. the verb fill

The word shields in the Dead Sea Scrolls could refer to a throwing (i.e., spear), slinging, or shooting (i.e., arrow) weapon.

the kings of the Medes The invader from the north is now identified (i.e., Medo-Persia under King Cyrus II, Cyrus the Great). The MT has kings (plural) but the LXX has the singular. Cyrus’ empire was made up of several small nations, or it may be the Hebrew grammatical feature called the plural of majesty, denoting Cyrus’ greatness.

Jer 51:11 d This last line of poetry repeats the message of Jer 50:28. Babylon will be destroyed with its magnificent pagan temples, as they destroyed YHWH’s temple (i.e., 586 B.C.).

Jer 51:13 you who dwell by many waters This phrase refers to the southern part of Babylon which was made up of marshes formed at the mouth of the Tigris and Euphrates Rivers.

measure This is literally cubit (BDB 52 II, see Special Topic at Jer 13:12). The phrase, line 4, refers to the thread being cut from a loom. Here it is an idiom for death (cf. Job 6:9; Isa 38:12).

Jer 51:14 the Lord of hosts has sworn by Himself This concept goes back to Gen 22:16; Gen 26:3. There is no one or no power greater than YHWH, so to swear (BDB 989, KB 1396, Niphal PERFECT) by Him is the ultimate oath. This same imagery is used in Jer 22:5; Jer 44:26; Jer 49:13 and Isa 14:24; Isa 45:23; Isa 62:8. The thing YHWH purposes (cf. Jer 51:12 e) He will perform (cf. Jer 51:12 e)!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

spirit. Hebrew. ruach. App-9.

the Medes. In the person of Cyrus and others (App-57). Here the then immediate calamity is referred to.

vengeance = avengement.

Fuente: Companion Bible Notes, Appendices and Graphics

Jer 51:11-26

Jer 51:11-14

Make sharp the arrows; hold firm the shields: Jehovah hath stirred up the spirit of the kings of the Medes; because his purpose is against Babylon, to destroy it: for it is the vengeance of Jehovah, the vengeance of his temple. Set up a standard against the walls of Babylon, make the watch strong, set the watchmen, prepare the ambushes; for Jehovah hath both purposed and done that which he spake concerning the inhabitants of Babylon. O thou that dwellest upon many waters, abundant in treasures, thine end is come, the measure of thy covetousness. Jehovah of hosts hath sworn by himself, [saying], Surely I will fill thee with men, as with the canker-worm; and they shall lift up a shout against thee.

O thou that dwellest upon many waters…

(Jer 51:13). The great wealth of Babylon was caused not merely by the Euphrates, but by a vast system of canals, which served for defense as well as for irrigation. Harrison thought that there might be, A sarcastic reference here to the mythological tale of the Babylonians concerning a great subterranean ocean; but we believe that the obvious reference to the canals of the Euphrates is a far better interpretation.

The measure of thy covetousness…

(Jer 51:13). This is a metaphor taken from weaving; it compares Babylon to a measure of cloth cut out of the loom, which is a figure for death. Isa 38:12 has the same metaphor.

As with the canker-worm

(Jer 51:14). The canker-worm was a very destructive insect. It was the locust in the chrysalis stage, the most destructive phase of the locust’s life. This creature was the source of many of the worst plagues that ever came upon the people of the Near East. The promise here was that God would fill Babylon with men who would do the same thing to Babylon that the horrible locust plague would do to a field of grain.

Jer 51:15-19

He hath made the earth by his power, he hath established the world by his wisdom, and by his understanding hath he stretched out the heavens: when he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries. Every man is become brutish [and is] without knowledge; every goldsmith is put to shame by his image; for his molten image is falsehood, and there is no breath in them. They are vanity, a work of delusion: in the time of their visitation they shall perish. The portion of Jacob is not like these; for he is the former of all things; and [Israel] is the tribe of his inheritance: Jehovah of hosts is his name.

These verses, with the exception of a single word are a verbatim repetition of Jer 10:12-16. See my comment on these verses under that reference.

Jer 51:20-26

Thou art my battle-axe and weapons of war: and with thee will I break in pieces the nations; and with thee will I destroy kingdoms; and with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and him that rideth therein; and with thee will I break in pieces man and woman; and with thee will I break in pieces the old man and the youth; and with thee will I break in pieces the young man and the virgin; and with thee will I break in pieces the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke [of oxen]; and with thee will I break in pieces governors and deputies. And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith Jehovah. Behold, I am against thee, O destroying mountain, saith Jehovah, which destroyest all the earth; and I will stretch out my hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever, saith Jehovah.

No comment is necessary on Jer 51:20-24, which are merely a somewhat tedious way of saying that God will break in pieces just about everything that pertained to Babylon.

O destroying mountain…

(Jer 51:25). Keil uses several pages talking about a volcano here; but we believe Robinson was correct when he said, The language here is purely figurative. Why did the Lord choose such a metaphor? It could be because of that false mountain called the Tower of Babel that had been erected there in the remote past, or because of that Ziggurat, the mountain-like temple of Babylon’s pagan religious system. God would roll the whole nation down the multiple terraces of their false mountain.

Thou shalt be desolate forever, saith Jehovah…

(Jer 51:26). Thompson complained that, Cyrus entered Babylon without any appreciable resistance and left the city intact; and this is quite contrary to the description of devastation that appears in Jer 51:26. There are other phases of these prophecies against Babylon that indicate quite clearly that there would be a long period during which Babylon would be the hindermost of nations, and that the total desolation promised would be accomplished gradually, but that it would last forever. All of this took place exactly as prophesied. See further comment on this in the previous chapter in the discussion under Jer 51:11-16.

Divine Destruction Jer 51:11-26

In Jer 51:11 the agents of the divine judgment upon Babylon are identified as the Medes. Media was a country located northwest of Persia. About the year 548 B.C. Cyrus the Great was able to unite the Medes and Persians and together they became the force that toppled the mighty Babylonian empire. The Medo-Persian army was the instrument used by the Lord to execute His vengeance upon Babylon for the destruction of the Temple in Jerusalem (Jer 51:11). The Lord Himself directs the attack against Babylon: Set up a standard against the walls of Babylon! No doubt the standards here are certain military signals which indicated the particular area of the wall which was to be attacked, Make the watch strong! Set the watchmen! The first order of business in any siege in antiquity was to blockade the city to prevent anyone from leaving or entering with supplies. Furthermore, a guard had to be posted about the camp of the besieging army lest the soldiers within the city launch a surprise attack. Prepare the ambushes! These would be small groups of soldiers strategically hidden who would press into the city when the besieged made a rally. The Lord has planned the fall of Babylon and He will execute that plan (Jer 51:12).

The greatest supports of the power of Babylonia were the waters surrounding the city and the great riches which Nebuchadnezzar had accumulated. The fruitfulness of the Babylonian territory, the produce of the fields, depended on the overflowing of the Euphrates. By an extensive system of dams and canals the Babylonians had learned in very ancient times to direct the waters of the Euphrates to every area of the otherwise barren plain region of Mesopotamia. These water-courses also served to drain off marsh areas, to avert the violent inundations for which the Euphrates was notorious, and to provide a system of navigation from one end of the land to the other. The watercourses were also of the greatest importance for the defense of the country. As for the riches of the city, one has only to think of the conquests of Nebuchadnezzar. The immense booty of Nineveh, the plunder of Jerusalem, the tributes of Syria and the Phoenician states filled his coffers. It is no wonder then that the prophet addresses Babylon as the city which dwells on many waters, abundant in treasures. The mighty walls, the great waters, the fertile lands, the enormous wealth, the multitude of inhabitants, all together are helpless before the Lord of Israel who declares to mighty Babylon, Your end has come! Babylon has played her role on the stage of human history and the curtain is about to fall upon the last act of her national existence. The covetousness of Babylon has reached full measure, Her plundering, profiteering, and exorbitant taxation will soon come to an end (Jer 51:13). The Lord of hosts has bound Himself by an oath that the shout (lit., vintage song) would be raised over the fallen city. To lighten their task and express their satisfaction with the yield of the crop, those who tread the grapes to produce the wine would often sing a happy song. The fact that the conquerors of Babylon sing a vintage song over the fallen city indicates that their work of conquest is yielding abundant returns. The phrase surely I will fill you with men as with the cankerworm has been taken by some commentators to refer to the enemy swarming over Babylon like the cankerworm or locust. Others feel that the Hebrew should be translated even if I fill you with men like locust, they shall etc. In this case the meaning would be that the teeming multitudes of Babylon will in no way be able to prevent the destruction of their city.

Lest there be any doubt that the Lord who has sworn to destroy Babylon has the power to make good His oath, Jeremiah inserts at this point a passage which he had used earlier in his ministry. Jer 51:15-19 are all but identical with Jer 10:12-16, the only verbal difference being the omission in Jer 51:19 of the word Israel before the words the rod of His inheritance. The point of the passage is chat mankind and man-made idols are helpless before the Almighty God. Israels God has created the earth and spread out the heavens (Jer 51:15); He it is that controls the rains and brings the storms (Jer 51:16). In contrast to Him, men are stupid and ignorant. The skillful craftsmen who fashion images and pass them off as gods are perpetrating a gigantic hoax. The idols are lifeless and vain. Those who fashioned them will be utterly ashamed of their creations in the day of Gods judgment (Jer 51:17). The idols will be unable to protect themselves in that day let alone their worshipers. In the day of their visitation they shall perish (Jer 51:18). The portion of Jacob i.e., Israels God, is unlike any of the idols venerated in Babylon. He is Creator of everything including the tribe of His special possession, Israel. It is the God of creation, the God of Israel, the Lord of hosts who has bound Himself by oath to destroy Babylon (Jer 51:19).

After establishing that the Lord is superior to all the gods of Babylon, Jeremiah proceeds to address the conqueror of Babylon: You are my battle axe and weapons of war.” Some commentators argue that Babylon itself is the hammer of these verses and some even argue that Israel is intended. Just as God had used Assyria and Babylon as instruments to bring judgment upon nations and upon Israel, so now He will use the Medo-Persian armies to destroy Babylon. No nation or military force will be able to stand before Gods battle axe (Jer 51:20-21). The strong as well as the weak, the old as well as the young, the exalted as well as the lowly will all be shattered by the conqueror (Jer 51:22-23). One cannot read these verses without recalling the earlier prophecies of Isaiah concerning Cyrus (Isa 45:1). By means of this mighty and powerful army the Lord will recompense Babylon for the maltreatment of the people of God. The Jews held captive in Babylon will have the satisfaction of seeing the requital of their enemy (Jer 51:24).

The second major section of the Babylon oracle concludes with the Lord declaring His hostility to Babylon: Behold, I am against you, O destroying mountain. This challenge formula occurs earlier in Jer 21:13, Jer 23:30-32, and 60:31. The Hebrew expression translated here destroying mountains occurs in 2Ki 23:13 where it is used of the Mount of Olives and is translated mount of corruption. The Mount of Olives evidently received this appellation because of the idolatrous rites which were performed there. In using this expression of Babylon the prophet may have had in mind the corrupting spiritual and moral influence of that nation as well as her physical destructiveness. The picture here is of an active volcano which belches forth destruction to all the earth. The expression roll you down from the rocks probably refers to a volcanic eruption during which rocks mixed with burning lava are hurled from the crater and stream down the sides of the mountain. After the fiery outburst of divine retribution Babylon will be nothing but a burned-out crater, its power for evil completely exhausted (Jer 51:25). So completely burned-out is that mountain that its stones are no longer fit for building material. Babylon will never again serve as the seat of an empire; her position as first city of the world is completely shattered; her glory is gone forever. Babylon will be forever desolate (Jer 51:26).

Fuente: Old and New Testaments Restoration Commentary

Make: Jer 46:4, Jer 46:9, Jer 50:9, Jer 50:14, Jer 50:25, Jer 50:28, Jer 50:29, Isa 21:5

bright: Heb. pure

the Lord hath: Jer 51:27, Jer 51:28, 1Ki 11:14, 1Ki 11:23, 1Ch 5:26, 2Ch 36:22, Ezr 1:1, Isa 10:26, Isa 13:17, Isa 13:18, Isa 21:2, Isa 41:25, Isa 45:1, Isa 45:5, Isa 46:11, Rev 17:16, Rev 17:17

the spirit: Of Cyaxares king of Media, called “Darius the Mede” in scripture; and of Cyrus his nephew, king of persia, presumptive heir of the throne of his uncle.

his device: Jer 51:12, Jer 51:29, Jer 50:45

the vengeance: Jer 51:24, Jer 51:35, Jer 50:15, Jer 50:28, Psa 74:3-11, Psa 83:3-9, Hab 2:17-20, Zec 12:2, Zec 12:3, Zec 14:2, Zec 14:12

Reciprocal: Est 1:3 – of Persia Isa 13:4 – noise Isa 13:5 – from a far Isa 47:3 – I will take Jer 18:11 – and devise Jer 25:25 – Medes Jer 46:3 – General Jer 49:14 – Gather Jer 50:3 – out of the Jer 50:41 – General Jer 51:6 – for this Jer 51:48 – the spoilers Jer 51:49 – As Babylon Jer 51:53 – from Dan 5:30 – General Dan 8:3 – one Joe 3:5 – ye Nah 2:1 – keep Hab 2:7 – they Rev 8:5 – and filled

Fuente: The Treasury of Scripture Knowledge

Jer 51:11. This is the same thought as the preceding verse. Mention of only the Medes is merely a common manner of the Old Testament writers in referring to the Medo-Persian Empire. God was back of this kingdom in its movements upon Babylon.

Fuente: Combined Bible Commentary

Jer 51:11-12. Make bright the arrows, gather the shields Hebrew, , the quivers. Thus the LXX., , with whom agree the Vulgate, Castalio, and others. The meaning is, Prepare all the instruments of war to defend yourselves, ye Babylonians, for you will have need of them all. The Lord hath raised up the spirit of the kings of the Medes Neriglissar, king of Babylon, having formed an alliance against the Medes, Cambyses sent his son Cyrus with an army of thirty thousand Persians to join the Medes, commanded by Cyaxares, king of Media, Cyruss uncle; called in Scripture, Darius the Mede. It was properly his army that made the expedition against the Babylonians, Cyrus being employed as his general. Persia was then a small part of the empire of Media, and of little account till Cyrus advanced its reputation; and even then it was called the kingdom of the Medes and Persians, the Medes having still the preference: see Xenophons Cyropd., lib. 1. and Lowth. Set up the standard upon, or rather, before the walls of Babylon; and proceed to take all the necessary steps to distress her, and make yourselves masters of her: for the Lord hath both devised, &c. For God will both favour your undertaking, and will enable you to accomplish it.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

51:11 Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his purpose [is] against Babylon, to destroy it; because it [is] the vengeance of the LORD, the {h} vengeance of his temple.

(h) For the wrong done to his people and to his temple, Jer 50:28 .

Fuente: Geneva Bible Notes

This oracle names the "Medes" as God’s instrument to destroy Babylon, as punishment for their destroying His temple. The fall of Babylon to the Medes was a fulfillment of this prophecy, but it did not fulfill all the prophecies about the fall of Babylon in these chapters. The Medes lived north of Babylon (in modern northwest Iran, Iranian Kurdistan). The Medes had been allies of the Babylonians in the destruction of Nineveh, the capital of the Assyrian Empire, in 612 B.C. Seventy-three years later, they joined with the Persians to defeat Babylon, in 539 B.C. (cf. Dan 5:28; Dan 5:31; Dan 8:20).

"In 550 B.C. Cyrus the Persian ruler invaded the region [Babylon] and subjugated it. . . . There is some evidence that about 561-560 B.C. an invasion of Babylon by the Medes was expected. We have no historical evidence of any outcome. [Note: See Wiseman, p. 38.] On the other hand the term Medes may be a general one. It is known that the mother of Cyrus the Persian was a Mede, and the Medes and Persians were linked together several times in the book of Daniel (e.g., Dan 5:28; Dan 6:8; Dan 6:12; Dan 6:15). In that case the reference here may be to Cyrus, but the matter is still open to debate (cf. Isa 13:17)." [Note: Thompson, pp. 752-53.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles