Summon the archers against Babylon, all who string the bow. Encamp all around her; let no one escape. Repay her according to her deeds; do to her as she has done. For she has defied the LORD, the Holy One of Israel. Summon the archers against BabylonThe phrase "Summon the archers" indicates a call to arms, a divine command for warriors to gather. In the Hebrew text, the word for "archers" is "חֵץ" (chets), which refers to those skilled in using the bow. Historically, archers were a crucial part of ancient warfare, often determining the outcome of battles. This call signifies God's orchestration of Babylon's downfall, using human instruments to fulfill His divine judgment. Babylon, once a symbol of pride and power, is now the target of divine retribution. all who string the bow!
The phrase "all who string the bow" emphasizes the comprehensive nature of the attack. It is not just a few, but all capable warriors are called to participate. The bow, a symbol of strength and precision, represents the thoroughness of God's judgment. In the ancient Near East, the bow was a primary weapon, and those who could string it were considered elite soldiers. This imagery underscores the seriousness and inevitability of Babylon's impending doom. Encamp all around her
"Encamp all around her" suggests a siege, a military strategy to surround and isolate a city. The Hebrew root "חָנָה" (chanah) means to pitch a tent or encamp, indicating a prolonged presence. This encirclement signifies the inescapable nature of God's judgment. Historically, sieges were devastating, cutting off supplies and weakening the city's defenses. This imagery reflects the totality of Babylon's impending judgment, leaving no room for escape or reprieve. let no one escape
The command "let no one escape" highlights the completeness of the judgment. In the Hebrew, "פָּלַט" (palat) means to escape or deliver oneself. This phrase underscores the certainty of Babylon's fate; there will be no deliverance or mercy for those who have defied God. It serves as a sobering reminder of the consequences of pride and rebellion against the Almighty. Repay her according to her deeds
"Repay her according to her deeds" introduces the principle of divine justice. The Hebrew word "שָׁלַם" (shalam) means to complete or make whole, often used in the context of recompense. This reflects the biblical principle of sowing and reaping, where actions have corresponding consequences. Babylon's deeds, characterized by arrogance and oppression, warrant this divine repayment. It is a reminder that God's justice is perfect and righteous. do to her as she has done
The phrase "do to her as she has done" reinforces the concept of retributive justice. The Hebrew "עָשָׂה" (asah) means to do or make, indicating a direct correlation between Babylon's actions and her punishment. This mirrors the lex talionis, or the law of retaliation, found throughout Scripture. It serves as a warning that God's justice is not arbitrary but is a direct response to human actions. For she has defied the LORD, the Holy One of Israel
The concluding phrase "For she has defied the LORD, the Holy One of Israel" identifies the root cause of Babylon's judgment. The Hebrew "חָרָה" (charah) means to be defiant or rebellious. Babylon's defiance is not just against any deity but against "the LORD, the Holy One of Israel," emphasizing the gravity of her sin. The title "Holy One of Israel" underscores God's unique relationship with His people and His sovereign authority. Babylon's defiance is ultimately against God's holiness and His covenant with Israel, warranting the severe judgment pronounced in this verse. This serves as a powerful reminder of the consequences of opposing God's will and the ultimate triumph of His righteousness. Persons / Places / Events 1. BabylonA powerful empire known for its wealth and military might, Babylon is often depicted in the Bible as a symbol of pride and opposition to God. In this context, it represents a nation that has defied God and is facing judgment. 2. ArchersThese are the warriors called to execute God's judgment on Babylon. The use of archers signifies a precise and inevitable attack, emphasizing the certainty of Babylon's downfall. 3. The LORD, the Holy One of IsraelThis title for God emphasizes His holiness and His special relationship with Israel. It underscores the reason for Babylon's judgment—her defiance against God. 4. JeremiahThe prophet who delivered God's message of judgment against Babylon. His role was to communicate God's will and the consequences of defying Him. 5. JudgmentThe event of divine retribution against Babylon for her sins and defiance against God. This judgment is portrayed as both inevitable and just. Teaching Points The Certainty of Divine JusticeGod's judgment is certain and precise. Just as the archers are summoned against Babylon, God's justice will be executed against all who defy Him. The Principle of RetributionThe call to repay Babylon according to her deeds highlights the biblical principle that actions have consequences. This serves as a warning to live righteously. God's Holiness and SovereigntyThe reference to God as "the Holy One of Israel" reminds us of His holiness and His sovereign authority over nations. We are called to honor and revere Him. The Danger of Pride and DefianceBabylon's downfall is a cautionary tale about the dangers of pride and defiance against God. Humility and submission to God's will are essential. The Role of ProphetsJeremiah's role as a prophet underscores the importance of listening to God's messengers and heeding His warnings. Bible Study Questions 1. How does the judgment against Babylon in Jeremiah 50:29 reflect the principle of sowing and reaping found in Galatians 6:7? 2. In what ways can the fall of Babylon serve as a warning to modern nations and individuals about the dangers of pride and defiance against God? 3. How does the title "the Holy One of Israel" in this verse emphasize God's unique relationship with His people and His authority over all nations? 4. What lessons can we learn from the role of the archers in this passage about the certainty and precision of God's justice? 5. How can we apply the principle of retribution in our own lives to ensure that our actions align with God's will and avoid the consequences of defiance? Connections to Other Scriptures Revelation 18This chapter describes the fall of Babylon the Great, drawing a parallel to the judgment pronounced in Jeremiah 50. Both passages highlight the theme of divine retribution against a proud and sinful entity. Isaiah 13This chapter also prophesies the fall of Babylon, reinforcing the message of God's judgment against nations that oppose Him. Galatians 6:7This verse speaks to the principle of sowing and reaping, which is evident in the call to repay Babylon according to her deeds. People Babylonians, Jeremiah, Nebuchadnezzar, NebuchadrezzarPlaces Assyria, Babylon, Bashan, Carmel, Chaldea, Gilead, Gomorrah, Jordan River, Merathaim, Pekod, Sodom, ZionTopics Acted, Archers, Arrogant, Babylon, Bend, Bow, Bowmen, Camp, Deeds, Defied, Draw, Encamp, Escape, Escaping, Holy, None, Pride, Proud, Proudly, Recompense, Repay, Requite, Reward, Round, Summon, Tents, Thereof, Treading, UpliftedDictionary of Bible Themes Jeremiah 50:29 1065 God, holiness of
5236 bow and arrow
5244 camp
5829 defiance Library The Kinsman-Redeemer
'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological …
Alexander Maclaren—Expositions of Holy ScriptureCovenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting Moses' Prayer to be Blotted Out of God's Book.
"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written." In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors, …
Andrew Lee et al—Sermons on Various Important Subjects Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible "If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." "But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18. It was the wonder of one of the wisest of men, and indeed, considering his infinite highness above the height of heavens, his immense and incomprehensible greatness, that the heaven of heavens cannot contain him, and then the baseness, emptiness, and worthlessness of man, it may be a wonder to the …
Hugh Binning—The Works of the Rev. Hugh Binning Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Godly are in Some Sense Already Blessed
I proceed now to the second aphorism or conclusion, that the godly are in some sense already blessed. The saints are blessed not only when they are apprehended by God, but while they are travellers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was covered with waves' (Matthew 8:24), …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Saved by Grace;
OR, A DISCOURSE OF THE GRACE OF GOD: SHOWING-- I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE. III. WHO THEY AEE THAT ABE SAVED BY GRACE. IV. HOW IT APPEARS THAT THEY ARE SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD CHOOSE TO SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS. ADVERTISEMENT BY THE EDITOR. THIS admirable Treatise upon the most important of all subjects, that of the soul's salvation, was first published in a pocket volume, in the year 1675. This has …
John Bunyan—The Works of John Bunyan Volumes 1-3 Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament Links Jeremiah 50:29 NIVJeremiah 50:29 NLTJeremiah 50:29 ESVJeremiah 50:29 NASBJeremiah 50:29 KJV
Jeremiah 50:29 Commentaries
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