Jeremiah 51:30

The mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(30) The mighty men of Babylon have for born to fight.—The verses that follow paint the capture of the city by the stratagem related in the Note on Jeremiah 50:24. Those who “have burned” are, of course, the invaders. They here begin by setting the houses of the city on fire and breaking open the gates that led from the river into the streets of the city, while the panic-stricken people fled to their citadel in despair.

Benson Commentary

Jeremiah 51:30-32. The mighty men of Babylon have forborne to fight: they have remained, &c. — “The year before the siege of Babylon, Cyrus overthrew Belshazzar in battle, whereupon his army retreated within the walls, where they were shut up by him and besieged. Afterward, when Cyrus entered the city, he ordered public proclamation to be made, that all persons should keep within their houses, and whoever was found abroad should be put to death; and threatened to set their houses on fire, if any offered to hurt the soldiers from the tops of their houses.” They became as women — Timorous, and without courage. They have burned their dwelling-places — The enemy have burned their houses. Her bars are broken — All her fortresses, and what she confided in as her chief defence against the enemy. One post shall run to meet another — Messengers shall run from different parts, and so fall in with one another, all carrying the same intelligence to the same person, that the city was taken on the part every one came from. This is a very natural description of what may be supposed to happen on a city being taken by surprise in the middle of the night; for, as fast as the alarm spread, people would be posting away with the news from all parts to the head-quarters. The translation of the last clause, to show the king of Babylon that his city is taken at one end, is not accurate: the word מקצהdoes not mean at one end, for one is not in the text, but at the extremity. It may not be improper to observe further here, that though it seems unusual to say that one messenger runs to meet another, to acquaint any one with the same news, the usual expression in such a case being, that one messenger follows upon the heels of another; yet, in this matter, this unusual way of speaking was exactly descriptive of the fact; for Babylon being taken by a party of soldiers entering by the channel of the Euphrates at each extremity of the city, the messengers who carried the news to the king at his palace would actually run toward and meet each other at or near the palace, as they came from opposite quarters, to acquaint him that his city was taken at the extremities; for we cannot but suppose that people would run from each end of the city to the palace as soon as Cyrus’s men entered. The passage in the original has great beauty and sublimity, which, however, is almost lost in our translation. Houbigant seems to give it its due force, rendering the verbs in the present tense, and omitting the connecting particles, which greatly augments its energy, thus: “Courier comes to meet courier — messenger meets messenger — to inform the king of Babylon that his city is taken at the extremity, that the passages are stopped, [or surprised, see Jeremiah 51:41,] that fires are burning among the reeds, that the men of war are terrified.” The passages here mentioned “were most probably the entrances into the city from the river side, which were secured by gates that ought, as Herodotus observes, to have been fast barred, which, if it had been done, would have effectually frustrated the attempt of the enemy; but being left open and unguarded, on account of the public festivity, the assailants were in possession of those entrances, and in the heart of the city, before the besieged were aware of it.” The word אגמים, here rendered reeds, properly signifies marshes or lakes; and the phrase here seems to import, that the enemies had burned up all the outworks belonging to the marshy grounds about the river Euphrates. — Lowth.

Matthew Henry's Concise Commentary

51:1-58 The particulars of this prophecy are dispersed and interwoven, and the same things left and returned to again. Babylon is abundant in treasures, yet neither her waters nor her wealth shall secure her. Destruction comes when they did not think of it. Wherever we are, in the greatest depths, at the greatest distances, we are to remember the Lord our God; and in the times of the greatest fears and hopes, it is most needful to remember the Lord. The feeling excited by Babylon's fall is the same with the New Testament Babylon, Re 18:9,19. The ruin of all who support idolatry, infidelity, and superstition, is needful for the revival of true godliness; and the threatening prophecies of Scripture yield comfort in this view. The great seat of antichristian tyranny, idolatry, and superstition, the persecutor of true Christians, is as certainly doomed to destruction as ancient Babylon. Then will vast multitudes mourn for sin, and seek the Lord. Then will the lost sheep of the house of Israel be brought back to the fold of the good Shepherd, and stray no more. And the exact fulfilment of these ancient prophecies encourages us to faith in all the promises and prophecies of the sacred Scriptures.

Barnes' Notes on the Bible

Have forborn to fight - Or, have ceased to fight: in despair when they saw that the conflict was hopeless.

Holds - The word properly means an acropolis, and so any inaccessible place of refuge.

They have burned - i. e., the enemy have burned.

Bars - i. e., fortifications (compare Amos 1:5).

Jamieson-Fausset-Brown Bible Commentary

30. forborne to fight—for the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted.

remained in … holds—not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.

Matthew Poole's Commentary

When God hath determined an end, he ordereth means proportionable to that end. Babylon had many valiant and mighty men, and it is very probable the Babylonians trusted very much to them; but when it came to, God took off their courage, so as they had no heart to fight, but kept themselves in their strong holds, and if at any time they came out, their courage failed them, and they behaved themselves more like women than men of war; so as their enemies burned their cities, brake down their fortifications, and made what havoc they pleased.

Gill's Exposition of the Entire Bible

The mighty men of Babylon have forborne to fight,.... Or, "ceased from fighting" (h) for it seems, upon Cyrus's first coming, the king of Babylon and his army gave him battle; but being overthrown, they retired to the city (i), and dared never fight more:

they have remained in their holds; in the towers and fortresses of Babylon, never daring to sally out of the city, or appear in the field of battle any more; even though Cyrus sent the king of Babylon a personal challenge, to end the quarrel by a single combat (k):

their might hath failed; their courage sunk and was gone; they had no heart to face their enemy:

they became as women; as weak as they, as the Targum; timorous and fearful, having no courage left in them, and behaved more like women than men:

they have burnt her dwelling places; that is, the enemy burnt their houses, when they entered into the city, to inject terror into them:

her bars are broken; the bars of the gates of the city, or of the palaces of the king and nobles, and of the houses of the people, by the soldiers, to get the plunder; see Isaiah 45:1.

(h) "cessaverunt a praelio", V. L. "desinent pugnare", Junius & Tremellius, Piscator; "cessarunt pugnare", Schmidt. So Pagninus, Montanus. (i) Xenophon, Cyropaedia, l. 5. c. 19. Herodot. l. 1. sive Clio. c. 190. (k) Xenophon, ib. l. 5. c. 10.

Geneva Study Bible

The mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

30. Description of the capture of Babylon.

they are become as women] Cp. Jeremiah 50:37.

Pulpit Commentary

Verse 30. - Despair of the Babylonian warriors. Have forborne to fight should rather be have ceased to fight. In their holds. The word is used of hill or mountain fastnesses (comp. 1 Samuel 23:14, 19; Judges 6:2; 1 Chronicles 11:7), and such presumably are referred to here. Their might; rather, their courage. They have burned, etc. The subject is "the enemies." Her bars; viz. those with which the city gates were secured (comp. Isaiah 45:2; Amos 1:5). Jeremiah 51:30

Keil and Delitzsch Biblical Commentary on the Old Testament

On the advance of this mighty host against Babylon, to execute the judgment determined by the Lord, the earth quakes. The mighty men of Babylon cease to offer resistance, and withdraw dispirited, like women, into inaccessible places, while the enemy sets fire to the houses, breaks the bars, and captures the city. The prophet views all this in spirit as already present, and depicts in lively colours the attack on the city and its capture. Hence the historic tenses, ותּרעשׁ, ותּחל, חדלוּ, etc. קמה is used of the permanence, i.e., of the realization of the divine counsels, as in Jeremiah 44:23. On the singular, see Ewald, 317, a. "To make the land," etc., as in Jeremiah 4:7; Jeremiah 18:16, etc. "They sit (have taken up their position) in the strongholds" (Mountain fastnesses), i.e., in inaccessible places; cf. 1 Samuel 13:16; 2 Samuel 23:14. נשׁתה is but to be regarded as a Kal form from נשׁת; on its derivation from שׁתת, see on Isaiah 41:17. "They have become women;" cf. Jeremiah 50:37. The subject of the verb הצּיעתוּ is the enemy, who set fire to the dwellings in Babylon. "Runner runs against runner," i.e., from opposite sides of the city there come messengers, who meet each other running to tell the king in his castle that the city is taken. The king is therefore (as Graf correctly remarks against Hitzig) not to be thought of as living outside of the city, for "in this case לקראת would have no meaning," but as living in the royal castle, which was situated in the middle of the city, on the Euphrates. Inasmuch as the city is taken "from the end" (מקּצה), i.e., on all sides, the messengers who bring the news to the king's fortress must meet each other.