Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (16) Cut off the sower . . .—The rich alluvial plains of Babylon, so plentiful that they yielded an increase of two hundred-fold (Herod. iii. 8), were to be laid waste. There may, possibly, be a special reference to the fields within the walls of the city, upon which the population largely depended, and which were now to be devastated. (Diod. Sic. ii. 9; Pliny, Hist. Nat. xi. 111.)For fear of the oppressing sword.—The versions present the same noticeable variations, as in Jeremiah 46:16, the LXX. giving “from the Greek sword,” possibly with reference to the belief that Cyrus had subdued the Æolians and Ionians before the conquest of Babylon, and that they were fighting in his army, or to Alexander’s capture of the city, and the Vulg. “from the sword of the dove,” the latter rendering being supposed to refer to the dove on the Babylonian standard, as the emblem of Semiramis. Here, however, as Babylon is the object of attack, the latter allusion is scarcely applicable, and there is no sufficient reason for altering the English version. (See Note on Jeremiah 25:38; Jeremiah 46:16.) They shall flee every one to his own land.—The words are significant as showing that the Jews were not the only people for whom the fall of Babylon was the signal of a return from exile. The policy of Nebuchadnezzar, like that of Assyria, had been to people his own territory with the captive populations of other countries, and Israel (as in Jeremiah 50:8) was to lead the way in the return. 50:8-20 The desolation that shall be brought upon Babylon is set forth in a variety of expressions. The cause of this destruction is the wrath of the Lord. Babylon shall be wholly desolated; for she hath sinned against the Lord. Sin makes men a mark for the arrows of God's judgments. The mercy promised to the Israel of God, shall not only accompany, but arise from the destruction of Babylon. These sheep shall be gathered from the deserts, and put again into good pasture. All who return to God and their duty, shall find satisfaction of soul in so doing. Deliverances out of trouble are comforts indeed, when fruits of the forgiveness of sin.The population is to be destroyed so utterly that the rich fields of Babylonia are to remain untilled.They shall turn - The full force of the words will be seen if it be remembered that it had been the policy of Nebuchadnezzar to compel citizens selected from the vanquished nations to settle in Babylonia. 16. Babylon had the extent rather of a nation than of a city. Therefore grain was grown within the city wall sufficient to last for a long siege [Aristotle, Politics, 3.2; Pliny, 18.17]. Conquerors usually spare agriculturists, but in this case all alike were to be "cut off."for fear of … oppressing sword—because of the sword of the oppressor. every one to his people—from which they had been removed to Babylon from all quarters by the Chaldean conquerors (Jer 51:9; Isa 13:14). We are told that Babylon was so large a city, that with the walls of it there was much ploughed ground: or else the threatening imports that God would deal more severely with Babylon, than conquerors use to do with places which they conquer, who use to spare and leave behind then ploughmen, and such as use to till the ground, but in the destruction of Babylon it should not be so.They shall flee every one to his own land: he speaks either of such stranger as for commerce had their abodes in Babylon, or such assistants as the Babylonians had gotten against their ene rates, who upon the coming in of the enemies should make as much haste home as they could. Cut off the sower from in Babylon, and him that handleth the sickle in the time of harvest,.... Both sower and reaper: the walls of Babylon took in a large compass of land, where there were corn fields; and which, as Curtius (s) observes, would yield a sufficiency to hold out a siege against an enemy; but being taken, the husbandman would not be spared, as used to be, but should be cut off, and so none to till the ground, or to reap what was upon it; and thus, in course, would be, desolate, as before threatened. The Targum understands this in a figurative sense, "destroy the king out of Babylon, and take hold of the sword in the time of slaughter;'' and Cocceius interprets the sower of any doctor or bishop in mystical Babylon, and the reaper of such that gather the fruits, and exact obedience; see Revelation 18:14; for fear of the oppressing sword; of the Medes and Persians: they shall turn everyone to his people, and they shall flee everyone to his own land; not those of other nations, as the Jews, who were detained captives there, as Kimchi thinks; for these were not in such fear of the Persians, nor did they flee because of them; but were let go by them, and sent into their own land honourably: but either such who, of other nations, were come to traffic at Babylon; or rather the auxiliaries of other nations, who were either hired or forced into the service of Babylon; these, finding the city taken, would make the best of their way into their own country. Cut off the {q} sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.(q) Destroy her so that no one is left to work the ground or to take the fruit of it. EXEGETICAL (ORIGINAL LANGUAGES) 16. Cut off the sower from Babylon] Agricultural labour ceases, and foreign residents flee to their homes. Cp. Jeremiah 51:9; Isaiah 13:14. But it is perhaps better to make the reference to be to slaves or hired foreign labourers.Verse 16. - Cut off the sower, etc. "Babylon" here probably means Babylonia, for it is clear from ver. 12 that the curse belongs to the country as well as the city of Babylon; indeed, "Babylon" in ver. 13 seems to be used in the wider sense. Others think of the open spaces within the walls of Babylon, in which it is said that crops were raised to provision the city in case of a siege (see Rawlinson, 'Ancient Monarchies,' 2:518); but this is less natural. They shall turn, etc. The subject is, not the husbandmen, but the strangers in Babylonia; comp. the parallel passage, Isaiah 13:14, on which this passage is based. AEsehylus ('Pers.,' 53) speaks of the Πάμμικτος ὄχλος in Babylon. Whether brought by force from their homes, like the Jews, or voluntary residents for the sake of commerce, all should hurry from the doomed city. Jeremiah 50:16In order to execute this judgment on Babylon, the nations are commanded to conquer and destroy the city. The archers are to place themselves round about Babylon, and shoot at the city unsparingly. ערך does not mean to prepare oneself, but to prepare מלחמה, the battle, combat. The archers are mentioned by synecdoche, because the point in question is the siege and bombardment of Babylon; cf. Isaiah 13:18, where the Medes are mentioned as archers. ידה is used only here, in Kal, of the throwing, i.e., the shooting of arrows, instead of ירה, which is elsewhere the usual word for this; and, indeed, some codices have the latter word in this passage. "Spare not the arrow," i.e., do not spare an arrow; cf. Jeremiah 51:3. הריע, to cry aloud; here, to raise a battle-cry; cf. Joshua 6:16. The effect and result of the cry is, "she hath given her hand," i.e., given herself up. נתן יד usually signifies the giving of the hand as a pledge of faithfulness (2 Kings 10:15; Ezekiel 17:18; Ezra 10:19), from which is derived the meaning of giving up, delivering up oneself; cf. 2 Chronicles 30:8. Cf. Cornelius Nepos, Hamilc. c. 1, donec victi manum dedissent. The ἁπ. λεγ. אשׁויתיה (the Kethib is either to be read אשׁויּתיה, as if from a noun אשׁוית, or to be viewed as an error in transcription for אשׁיותיה, which is the Qeri) signifies "supports," and comes from אשׁה, Arab. asâ, to support, help; then the supports of a building, its foundations; cf. אשּׁיּא, Ezra 4:12. Here the word signifies the supports of the city, i.e., the fortifications of Babylon, ἐπάλξεις, propugnacula, pinnae, the battlements of the city wall, not the foundations of the walls, for which נפל is unsuitable. "It (sc., the destruction of Babylon) is the vengeance of Jahveh." "The vengeance of Jahveh" is an expression derived from Numbers 31:3. "Avenge yourselves on her," i.e., take retribution for what Babylon has done to other nations, especially to the people of God; cf. 27f. and Jeremiah 51:11. The words, "cut off out of Babylon the sower and the reaper," are not to be restricted to the fields, which, according to the testimonies of Diod. Sic. ii. 7, Pliny xviii. 17, and Curtius Jeremiah 51:1, lay within the wall round Babylon, but "Babylon" is the province together with its capital; and the objection of Ngelsbach, that the prophet, in the whole context, is describing the siege of the city of Babylon, is invalid, because Jeremiah 50:12 plainly shows that not merely the city, but the province of Babylon, is to become a wilderness, desert, and steppe. The further threat, also, "every one flees to his own people from before the oppressing sword" (cf. Jeremiah 25:38; Jeremiah 46:16), applies not merely to the strangers residing in Babylon, but generally to those in Babylonia. Hitzig would arbitrarily refer these words merely to the husbandmen and field-workers. The fundamental passage, Isaiah 13:14, which Jeremiah had before his mind and repeats verbatim, tells decidedly against this view; cf. also Jeremiah 51:9, Jeremiah 51:44. 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