Exegetical and Hermeneutical Commentary of Jeremiah 51:56
Because the spoiler is come upon her, [even] upon Babylon, and her mighty men are taken, every one of their bows is broken: for the LORD God of recompenses shall surely requite.
Every one … – Or, Their bows are broken, for Yahweh is a God of recompenses; He will certainly requite.
Fuente: Albert Barnes’ Notes on the Bible
Verse 56. The Lord God of recompenses] The fall of Babylon is an act of Divine justice; whatever it suffers, it is in consequence of its crimes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Little more is said here than was before, only the words hint the taking of Babylon by a surprise, when the kin and the inhabitants were not aware of it, which he had be fore also told us, Jer 51:39,40. In this the prophet saith that God would act but as a just God, a
God of recompence. Where Gods people suffer wrong, and either cannot revenge themselves, or may not do it, being private person, (to whom God hath given no power of the sword,) if the can exercise faith and patience, they shall find God a Go of recompences, that can and will requite their enemies, all plead their cause.
Fuente: English Annotations on the Holy Bible by Matthew Poole
56. takenwhen they were leastexpecting it, and in such a way that resistance was impossible.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Because the spoiler is come upon her, [even] upon Babylon,…. That is, Cyrus, with his army:
and her mighty men are taken; unawares, by surprise:
everyone of their bows is broken; they had no strength to withstand the enemy, and were obliged to yield at once; lay down their arms, and submit:
for the Lord God of recompences shall surely requite; that God to whom vengeance belongs, and will recompense it; who is a God of justice and equity, the Judge of all the earth; he will render tribulation to them that trouble his; and requite his enemies and the enemies of his people, in a righteous manner, for all the evil they have done, as literal, so mystical Babylon; see Re 18:6.
Fuente: John Gill’s Exposition of the Entire Bible
He confirms the former verse; for as the thing of which he speaks was difficult to be believed, he sets God before them, and shows that he would be the author of that war. He now continues his discourse and says, that desolators shall come against Babylon. He had ascribed to God what he now transfers to the Medes and the Persians. He had said, Jehovah hath desolated or wasted, שדד יהוה, shedad Jeve; he says now, coming is a desolator, שודד , shudad. Who is he? not God, but Cyrus, together with the united army of the Persians and the Medes; yea, with vast forces assembled from many nations, Now that the same name is given to God and to the Persians, this is done with regard to the ministration. Properly speaking, God was the desolator of Babylon; but as in this expedition he employed the services of men, and made the Persians and the Medes, as it were, his ministers, and the executioners of his judgment, the name which properly belongs to God is transferred to the ministers whom he employed. The same mode of speaking is also used when blessings are spoken of. He is said to have raised up saviors for his people, while yet he himself is the only Savior, nor can any mortal assume that name without sacrilege. (Jud 3:15; 2Kg 13:5.) For God’s peculiar glory is taken away, when salvation is sought through the arm of men, as we have seen in Jer 17:0. But though God is the only author of salvation, yet it is no objection to this truth, that he employs men in effecting his purposes. So also he converts men, illuminates their minds by the ministers of the gospel, and also delivers them from eternal death. (Luk 1:17.) Doubtless were any one to arrogate to himself what Christ is pleased to concede to the ministers of his gospel, he could by no means be endured; but as I have already said, we must bear this in mind, that though God acts by his own power and never borrows anything from any one, nor stands in need of any help, yet what properly belongs to him is, in a manner, applied to men, at least by way of concession. So now, then, the Prophet calls God the desolator, and afterwards he honors with the same title the Persians and the Medes.
He adds, that the valiant men of Babylon were taken, according to what we have before seen, that the city was so taken that no one resisted. Then he adds, that their bow was broken, there is a part stated for the whole; for under the word bow he includes all kinds of armor. But as bows were used at a distance, and as enemies were driven from the walls by casting arrows, the Prophet says that there would be no use made of bows, because the enemies would skew themselves in the middle of the city before the watchmen saw them, as we know that such was really the case. We now perceive why the Prophet mentions the bow rather than swords or other weapons.
The reason follows, Because Jehovah is the God of retributions, and recompensing her recompenses, that is, he will recompense. The Prophet here confirms all that he had said, and reasons from the nature or character of God himself. As then the fall of Babylon would hardly be believed by the faithful, the Prophet does not ask what God is in himself, but declares that he is the God of retributions, as though he had said, that it belonged to God, and that it could not be separated from his nature, to be the God of retributions, otherwise his judgment would be nothing, his justice would be nothing. For if the reprobate succeeded with impunity, and if the righteous were oppressed without any aid, would not God be like a stock of wood or an imaginary thing? For why has he power, except that he may exercise justice? But God cannot be without power.
We now, then, see how forcible is this confirmation, with which the Prophet doses his discourse: for it is the same as if he had said, that no doubt could possibly be entertained as to the fall of Babylon, because God is the God of retributions. Either there is no God, he says, or Babylon must be destroyed; how so? for if there be a God, he is the God of retributions; if he is the God of retributions, then recompensing he will recompense. Now, it is well known how wicked Babylon was, and in what various ways it had provoked the wrath of God. Then it was impossible for it to escape his hand unpunished, since it had in so many ways sought its own ruin.
Fuente: Calvin’s Complete Commentary
(56) The Lord God of recompences . . .The prophet clothes the law of retribution which he has been asserting throughout the chapter with a new majesty by connecting it with a new Divine Name (comp. Jer. 23:6). Jehovah delights, as it were, to manifest Himself in that aspect. He is a God of retribution, Jehovah, and will be true to that title.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 51:56 Because the spoiler is come upon her, [even] upon Babylon, and her mighty men are taken, every one of their bows is broken: for the LORD God of recompences shall surely requite.
Ver. 56. For the Lord God of recompenses. ] Princeps ille et arbiter iustae talionis. God, who loveth to retaliate.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
GOD. Hebrew El. App-4. The Hebrew reads “El of recompences, Jehovah”.
Fuente: Companion Bible Notes, Appendices and Graphics
the spoiler: Jer 51:48, Jer 50:10, Isa 21:2, Hab 2:8, Rev 17:16
her mighty: Jer 51:30, Jer 50:36
every: Jer 49:35, Gen 49:24, 1Sa 2:4, Psa 37:15, Psa 46:9, Psa 76:3, Eze 39:3, Eze 39:9
the Lord: Jer 51:6, Jer 51:24, Jer 50:28, Jer 50:29, Deu 32:35, Psa 94:1, Psa 94:2, Psa 137:8, Isa 34:8, Isa 35:4, Isa 59:18, 2Th 1:6, Rev 18:5, Rev 18:6, Rev 18:20, Rev 19:2
Reciprocal: 2Ch 6:23 – requiting 2Ch 24:22 – and require it Psa 10:14 – to requite Isa 14:22 – I will Isa 47:3 – I will take Jer 48:8 – the spoiler Jer 50:30 – all her Hos 1:5 – I will Nah 2:9 – ye Luk 11:50 – may
Fuente: The Treasury of Scripture Knowledge
Jer 51:56. This verse is more along the same line as the preceding verses. A spoiler is one who takes possession of the things In the hands of another. The Medo-Persian Empire was decreed by the Lord to come as a spoiler against Babylon, To requite means to impose upon one some chastisement for his unrighteous deeds.
Fuente: Combined Bible Commentary
The Lord’s appointed destroyer will capture Babylon’s strong men, and break her military strength, because Yahweh will pay her back in full.