Verse 1

Concerning the Ammonites, thus saith the Lord,.... Or, "to the Ammonites" (u); or, "against" them (w); it will bear to be rendered either way, and all is true; for what is said by the Lord, as follows, is concerning them, their sins, and their punishment, and is directed to them, and is a threatening against them: hath Israel no sons? hath he no heir? certainly he has, and who ought to possess the land; this is to be understood not of the ten tribes, sometimes called Israel, as distinct from the other two; for these had been long ago carried captive, and left no heirs of their tribes; but of all Israel, including the tribes of Judah and Benjamin; who, though their brethren of the ten tribes were carried captive, and left no children to inherit, yet, being next in blood, were the lawful heirs of their lands and possessions: why then doth their king inherit Gad? that part of the land of Israel which belonged to the tribe of Gad; this, when the ten tribes were carried captive by the king of Assyria, and the Gadites among the rest, was seized on by the Ammonites, with their king at the head of them, lying near unto them; who might also pretend relation, as being the children of Lot, the brother's son of Abraham; or claim it, as having been their own formerly, and so were the lawful heirs of it, as they imagined; when it of right belonged to the children of Judah and Benjamin: or, "why doth Malcam inherit Gad?" (x) the same with Milcom or Molech, the abomination of the Ammonites, the idol they worshipped, Kg1 11:5; so Jarchi interprets it. The Ammonites having got possession of the land, set up their idol in it, where temples were built for him, and altars erected, and sacrifices offered to him, so that he might be said to inherit it; and which must be very offensive to, and highly resented by, the God of Israel: and his people dwelt in his cities: the Ammonites dwelt in the cities belonging to the tribe of Gad, as if they were their own; who are called the people of Milcom, or Molech, just as the Moabites are called the people of Chemosh, from the idol they worshipped, Jer 48:46. (u) "ad filios Ammon", V. L. Pagninus, Montanus. (w) "Contra filios Ammonis", Schmidt; "de vel contra", Vatablus; "contra", Junius & Tremellius, Piscator. (x) "cur igitur haereditate possedit Melchom Gad?" V. L. Lutherus, Sanctius, Castalio.

Verse 2

Therefore, behold, the days come, saith the Lord,.... Or, "are coming" (y); as they did, in a very little time after this prophecy: that I will cause an alarm of war to be heard in Rabbah of the Ammonites; the metropolis of the Ammonites; it was their royal city in the times of David, Kg1 11:1; called by Polybius (z) Rabbahamana; and by Ptolemy (a) Philadelphia, which name it had from Ptolemy Philadelphus, who rebuilt it; this the Lord threatens with the sound of the trumpet, the alarm of war, or the noise of warriors, as the Targum; the Chaldean army under Nebuchadnezzar, who, about five years after the destruction of Jerusalem, subdued the Ammonites, as Josephus (b) relates: and it shall be a desolate heap; be utterly destroyed; its walls broken down, and houses demolished, and made a heap of rubbish: and her daughters shall be burnt with fire: Rabbah was the mother city, and the other cities of the Ammonites were her daughters, which are threatened to be destroyed with fire by the enemy; or it may mean the villages round about Rabbah, it being usual in Scripture for villages to be called the daughters of cities; see Eze 16:46; so the Targum here paraphrases it, "the inhabitants of her villages shall be burnt with fire:'' then shall Israel be heirs unto them that were his heirs, saith the Lord: that is, shall inherit their land again, which the Ammonites pretended to be the lawful heirs of; yea, not only possess their own land, but the land of Ammon too: this was fulfilled not immediately upon the destruction of Ammon, but in part upon the return of the Jews from the Babylonish captivity, when they repossessed their own country; and partly in the times of the Maccabees, when they subdued the Ammonites, "Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6) and will more fully in the latter day, when the Jews shall be converted, and return to their own land, and the children of Ammon shall obey them, Isa 11:14; so Kimchi interprets it; and other Jewish writers understand it of the days of the Messiah, as Abarbinel observes. (y) "sunt venientes", Montanus, Schmidt. (z) Hist. l. 5. p. 414. (a) Geograph. l. 5. c. 15. (b) Antiqu. l. 10. c. 9. sect. 7.

Verse 3

Howl, O Heshbon,.... Which was a city of Moab, though it formerly belonged to the Amorites; see Jer 48:2; it was upon the border of Ammon, and near to Ai, now destroyed; and therefore is called upon to howl and lament, because its destruction also was near at hand, and might be expected; hence Kimchi gathers, that the Ammonites were destroyed before the Moabites: but some have thought that Heshbon was a double city, divided by a river, which ran through it; and that that city which was on one side of the river belonged to Moab, and that on the other side to Ammon: for Ai is spoiled; not that which was near Jericho in the land of Canaan, but a city in the land of Ammon, thought to be the Gaia of Ptolemy; this seems to be the first city in the country of Ammon that Nebuchadnezzar would lay waste: cry, ye daughters of Rabbah; the royal city before mentioned; See Gill on Jer 49:2; either the inhabitants of it, particularly the women, especially the younger women, who would be in the utmost distress on hearing the enemy was so near them, and what had befallen Ai; or the villages about Rabbah, as Kimchi interprets it; that is, as the Targum, "the inhabitants of the villages of Rabbah:'' gird ye with sackcloth; as a token of calamity and mourning for it, as was usual: lament, and run to and fro by the hedges; which Jarchi, Kimchi, and Ben Melech, understand of the enclosures or fences of villages, like those of gardens, fields, and folds, in distinction from walls of cities, and fortified places; but rather it signifies the hedges in the fields, whither, being drove from their habitations, they would seek unto for shelter, and run about among them for safety, lamenting their unhappy case: for their king shall go into captivity; be taken and carried captive; either their principal governor; or rather Milcom their god, since it follows: and his priests and his princes together; both such as offered sacrifices to him, and attended on and supported his worship: the same is said of Chemosh, the god of the Moabites, Jer 48:7.

Verse 4

Wherefore gloriest thou in the valleys,.... Of which there were many in the country of Ammon, fruitful and well watered, which were situated by the rivers of Arnon and Jabbok, the borders of this country, and in which was the plain of the vineyards; see Jdg 11:13; and indeed the whole country was a vale. For, as Josephus (c) says, the country both of the Moabites and Ammonites were in the valley of Syria, or Coelesyria; that is, hollow Syria, so called from its lying low, or in a valley; for this country lay between the mountains Libanus and Antilibanus, as Strabo (d) says, and brought forth a large increase; in this they gloried, in the produce of these valleys, in the grass, corn, and vines, that grew upon them, and the flocks that fed there; but now should have no occasion to glory, all being swept away by the enemy: thy flowing valley, or, "thy valley flows" (e); is overflowed with water, through abundance of rain, which destroyed the fruits of it, so Jarchi; or rather flowed with the blood of the slain, as Kimchi, Ben Melech, and Abarbinel; the enemy having entered it, and made so great a slaughter of men in it: O backsliding daughter? the Targum is, O foolish kingdom; the whole kingdom of Ammon is meant, or the people of it; who, descending from righteous Lot, may be called backsliders; and, being also idolaters, have this character; for such revolt from the true God, to worship idols: it may be rendered, "refractory", "rebellious" (f); as all such persons are: that trusteth in her treasures, saying, who shall come unto me? dwelling in valleys encompassed with mountains, and in fortified cities, and abounding in wealth and riches, whereby they were able to procure men and arms to defend themselves; thought they were safe from any enemy, and that none could come nigh them, and so dwelt at ease, and in great security. (c) Ibid. (Antiqu.) l. 1. c. 11. sect. 5. (d) Geograph. l. 16. p. 519, 520. (e) "defluxit vallis tua", V. L. Schmidt; "fluxit", Pagninus, Montanus; "fluit", Cocceius. (f) "O filia pervesa", Schmidt; "pervicax" vel "temeraria", Grotius; "rebellis", Pagninus, Calvin; "refractaria", Montanus.

Verse 5

Behold, I will bring a fear upon thee, saith the Lord God of hosts,.... The terrible army of the Chaldeans, which should strike them with a panic; who thought themselves so secure in their fortresses, trusting in their riches: from all those that be about thee; meaning either from the Chaldeans, and the neighbouring nations, that should join and surround the Ammonites on all sides; or from all the borders of Ammon round about, where they should come; they would be a "magormissabib", "a fear all round", Jer 20:3, and ye shall be driven out every man right forth; driven out of their houses, and cities, and villages, and steer their course right forward, and never look behind to see what were become of their families and their friends; everyone having enough to do to provide for his own safety: and none shall gather up him that wandereth; that is straggling about, and knows not which way to take, and whither to flee for safety; all will be so intent on their own safety, that they will not concern themselves for others, to take them under their care; to take those that are on foot upon their horses or carriages, whom they overtake; or into their houses, as they pass by.

Verse 6

And afterwards I will bring again the captivity of the children of Ammon, saith the Lord. Perhaps by Cyrus; for, in the times of Judas Maccabeus, the children of Ammon were again a large and mighty people, "Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6) Justin Martyr (f) says, that in his time there was a large multitude of Ammonites; but Origen (g), who was later than he, observes, that not only the Idumeans, but the Ammonites and Moabites, were then called by the common name of Arabians; and these are now the present inhabitants of their country; and when these shall be converted in the latter day; see Isa 60:6; who may be called by the name of the ancient inhabitants; then will this be more fully accomplished: for some refer this to the days of the Messiah, and to the conversion of some of these Heathen people, either in the first times of the Gospel, or in the latter day; See Gill on Jer 49:2. The Jews (h) understand this as fulfilled in Ammonite proselytes to their religion. (f) Dialog. cum Tryphone Judaeo, p. 347. (g) Comment. in lib. Job, fol. 2. 1. A. (h) Misn. Yadaim, c. 4. sect. 4. T. B. Beracot, fol. 28. 1.

Verse 7

Concerning Edom, thus saith the Lord of hosts,.... Or, "unto Edom" (i), thus saith the Lord; or, "against Edom" (k); all which is true, as observed on Jer 49:1; meaning the Idumeans, the posterity of Esau, who was called Edom. Kimchi thinks this respects time yet future, and points at the destruction of Rome, and the Romans, who with the Jews frequently go by the name of Edom; and Abarbinel is of the same mind. And Cocceius is of opinion that the Jews are meant, and their destruction, with whom the Idumeans were incorporated before the coming of Christ, and had Herod, an Idumean, king over them; but it is best to understand the prophecy properly and literally of the Idumeans themselves; is wisdom no more in Teman? a city in Edom, which had its name from Teman, a grandson of Esau, Gen 36:11; whose descendants were called Temanites; one of which was Eliphaz, a friend of Job's, Job 2:11; it was a principal city, famous for men of wisdom; such an one was the person just mentioned: perhaps the grand senate of the country, or the chief counsellors, dwelt here; where schemes were formed for the good of the country in times of war or peace; or schools were kept here for the instruction of persons in various arts and sciences; and which had continued to this time, but now would be no more. The Targum is, "is there no more wisdom in the south?'' but Jarchi better interprets it of Edom, which lay south to the land of Israel; is counsel perished from the prudent? it was so, even from those that were the most famous for being prudent and understanding men; they were now at their wits' end, and knew not what course to take, nor what advice to give, in this their time of distress. The Targum renders it "from the children"; the sons of the Temanites, strangely degenerated from their ancestors; is their wisdom vanished? or corrupted, as the Targum; or does it stink? according to the Rabbinical sense of the word; or infatuated, and become good for nothing? verily it was, it was useless, disregarded and despised. (i) "ad Idumeam", V. L. "ad Edom", Pagninus, Montanus. (k) "Contra", Junius & Tremellius, Piscator, Schmidt.

Verse 8

Flee ye, turn back, dwell deep, O inhabitants of Dedan,.... Another city in Idumea; though some take it to be a country in Arabia, bordering on Edom, and subdued by the Edomites: the inhabitants of this place are advised to "flee" for their lives, since the enemy was just upon them; and "turn back", lest they should fall into his hands; and hide themselves in some deep caverns of the earth, in holes, and dens of rocks, and such like places. It is a prophecy that they should flee from and turn their backs on their enemies, and betake themselves to some very secret places for safety; for I will bring the calamity of Esau upon him; which was determined concerning him, threatened to him, and was his just desert; even the utter destruction of the whole land: the time of his visitation; the time fixed to visit him in a way of wrath and punishment being come,

Verse 9

If grape gatherers come to thee, would they not leave some gleaning grapes?.... If gatherers of grapes, at the time of the vintage, should come into thy fields to gather the grapes, being ripe, would not they leave some for the poor to glean? certainly they would, and not take every cluster. The Targum renders it, "if thy spoilers, as grape gatherers, should come to thee,'' &c. if thieves by night, they will destroy till they have enough; who break into houses by night, these will eat and drink as much as is sufficient, and carry off what serves their turn; but they seldom take away everything they find in a house; they leave some things behind them; but it is suggested that the Chaldeans should take away all from the Edomites, and leave them nothing; see Oba 1:5.

Verse 10

But I have made Esau bare,.... By the hand of the Chaldeans; stripped him of everything that is valuable; of his cities, castles, villages, people, wealth, and treasure: I have uncovered his secret places; where either his substance was hid, or his people; these were made known to their enemies, who seized on both: and he shall not be able to hide himself; even in his deep places, in the caves and dens of the earth, but his enemy shall find him out: his seed is spoiled, and his brethren, and his neighbours; his children, as the Targum; and his brethren, the Ammonites and Moabites; and his neighbours, the Philistines; or as many as were with him, and belonged unto him: and he is not: his kingdom is not; he is no more a people and nation, but all destroyed by the sword, or carried captive; or there should be none left of his brethren, and neighbours, and friends, to say to him what follows: "leave thy fatherless children", &c. So Kimchi and Ben Melech say this phrase is in connection with the Jer 49:11.

Verse 11

Leave thy fatherless children, I will preserve them alive,.... Leave them with me; commit them to my care; I will provide for them; they shall have food and raiment, and want nothing to make them comfortable: to have such a friend or friends, promising such things to a man, when he is obliged to flee and leave his family, or is at the point of death, serves to make him easy; but there would be none left of the Edomites to say such kind words, or do such a friendly part. Some think they are the words of God, either spoken ironically or seriously; suggesting that they should have no children or widows to leave, all should be destroyed; or, if any left, they could not expect that he would take care of them, whom they had so provoked; or that such would be their miserable case, unless he had mercy on them, and took care of their fatherless children, there would be none to do it. Others think it respects a remnant of the Edomites that should be preserved, and be converted to Christ in Gospel times. The Targum takes them to be an address to the people of Israel, paraphrasing them thus: "you, O house of Israel, your orphans shall not be left, I will sustain them, and your widows shall trust in my word:'' which last clause we render, let your widows trust in me; which, could they be considered as the words of God, agree well with him, who is the Father of the fatherless, and Judge of the widows, Psa 68:5; and a great encouragement to persons, in such circumstances, to place their confidence in him; and it must be right so to do.

Verse 12

For thus saith the Lord,.... This that follows shows that what goes before is not said by way of promise and comfort, but threatening: behold, they whose judgment was not to drink of the cup have assuredly drunken; meaning either some of the other nations, who had not dealt so ill with the Jews as the Edomites had, at least their sins were not so aggravated as theirs were; they being akin to the Jews, and having used them in a very injurious and scornful manner; or the Jews themselves, who, in comparison of them, had not deserved divine vengeance, signified by a cup, a portion of wrath, and punishment righteously allotted them, and which they had partook of, being carried captive into Babylon: for this is not to be understood strictly of proper justice, but in a comparative sense; for otherwise it was but just and right that they should be treated in the manner they were; only they were not so guilty as these were; and art thou he that shalt altogether go unpunished? if lesser sinners are not let go free, how should it be thought that greater ones should? and especially if judgment had begun at God's own people, the wicked Edomite, could not expect to escape; thou shalt not go unpunished, but thou shalt surely drink of it; the cup of wrath and vengeance; or have the just punishment inflicted on them threatened them.

Verse 13

For I have sworn by myself, saith the Lord,.... This he did, because he could swear by no greater, and to show the certain and infallible accomplishment of the event, and the importance of it; and which was so extraordinary, that it was scarce thought credible, and therefore an oath is used to confirm it: that Bozrah shall become a desolation, a reproach, a waste, and a curse; not Rome, as Abarbinel; nor Jerusalem, as Cocceius; nor Bozrah of Moab, Jer 48:24; but Bozrah of Idumea, Isa 63:1; the royal city of Edom, as Kimchi; this should be utterly destroyed, and be spoken of contemptibly, and used proverbially, to express a curse; the Lord curse thee as Bozrah is cursed. It may be put for the whole country of Edom, of which it was the metropolis, since it follows, and all the cities thereof shall be perpetual wastes; either those in the neighbourhood of it, and belonging to it, it being the capital or mother city; or all the cities in the land of Edom; so general should be the desolation.

Verse 14

I have heard a rumour from the Lord,.... "A hearing" (l); or a report concerning the destruction of Edom, made to him in a dream or vision, by the spirit of God, as a spirit of prophecy: and an ambassador is sent to the Heathen; or a messenger; Jeremiah the prophet, as some; or an angel, as Kimchi suggests, sent to gather the nations to war against Bozrah; or a divine impulse, as others, with which the Chaldeans were impressed; which was as a voice to them, saying, gather ye together, and come against her, and rise up to the battle; get your forces together, and come against Bozrah or Edom, to invade and subdue it; attack it in a military way, not doubting of victory; see Oba 1:1. (l) "auditum audivi", V. L. Pagninus, Montanus, Schmidt.

Verse 15

For, lo, I will make thee small among the Heathen,.... Or, "I have given thee", or "made thee" (m); as if it respected what Edom was at first, a people few in number, and their country not large, as Aben Ezra and Kimchi, and after them Abarbinel: but it rather intends what Edom should be (n); and which was the reason of gathering the Chaldeans against them, to reduce their number, weaken their strength, and destroy their substance, and so make them a small, feeble, and contemptible people; as follows: and despised among men: for the fewness of their men, the desolation of their country, the consumption of their wealth and riches, their poverty and meanness; see Oba 1:2. (m) "posui", Munster; "reddidi", Piscator; "dedi", V. L. Cocceius, Schmidt. (n) Dabo, Pagninus, Montanus. So Ben Melech.

Verse 16

Thy terribleness hath deceived thee, and the pride of thine heart,.... Some render it, "thine idol" (o); see Kg1 15:13; which, being terrible to them, they thought it might be so to others, and protect them. In the place referred to the word "miphlezeth" is used, and comes from the same root with this, which signifies to be terrible and formidable, and cause to tremble, as the idols of the Gentiles were to their worshippers, and others. The Vulgate Latin version of the above place interprets it of Priapus, which was an idol set up in gardens to frighten birds and thieves from coming thither (p). So Kimchi observes, that some interpret it here of idolatrous worship or superstition; but it is to be understood either of the roughness and terribleness of their country, abounding with rocks and mountains, which made it inaccessible; or rather of that terror which they struck into their neighbouring nations, by their wealth and riches, their power and strength, their courage and valour, and skill in military affairs; and having such strong cities, fortresses, and fastnesses, natural and artificial, of which they were proud; and, on account of all which, fancied that none would dare to invade them; or, if they did, their attempts would be fruitless; and this deceived them, making them careless and secure: O thou that dwellest in the clefts of the rock; the land of Idumea being very hilly and rocky. Jerom (q) says, who lived near it, that all the southern part of Idumea, from Eleutheropolis to Petra and Hailah, had their habitations in caves cut out of rocks: that holdest the height of the hill; that dwelt on the tops of hills and mountains, and in towers and fortified places built upon them, as Kimchi and Ben Melech; who think respect is had particularly to Mount Seir. The Targum is, "for thou art like to an eagle that dwells in the clefts of the rock, whose high habitation is inn strong place;'' hence it follows: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord; signifying, though they might think themselves as safe and as much out of the reach of men as an eagle's nest, and were as high and as secure in their own imaginations; yet they should be come at by their enemies, be fetched out of their strong holds, and reduced to the lowest and most miserable state and condition; of which they might be assured, since the Lord had spoken it, who would do it by the hand of the Chaldeans. The allusion to the eagle is very pertinent to illustrate the self-exaltation and self-security of the Edomites; the eagle being a bird that flies higher than any other, as Kimchi on the place observes, even up to the clouds, and out of sight; hence Homer (r) calls it the high flying eagle; and which builds its nest in high places, in the tops of rocks; so Aristotle (s) says, they make their nests, not in plains, but in high places, especially in cragged rocks; and Pliny (t) relates that they build their nests in rocks; and he also says (u) of the vultures, who seem to be meant by the eagles in Mat 24:28; that they build their nests in the highest rocks, and which no man can reach. (o) "simulacrum tuum", Pagninus, Vatablus; "idolum", Grotius. So R. Sol. Urbin Ohel Moed, fol. 12. 1. (p) "--------Deus, inde ego furum, aviumque Maxima formido." Horat. Sermon. l. 1. Satyr. 8. ver. 3, 4. "Et custos furum atque avium cum falce saligna Hellespontiaci servet tutela Priapi". Virgil. Georgic. l. 4. ver. 110, 111. (q) Comment. in Obad. fol. 52. C. (r) Iliad. 22. v. 308. (s) De Hist. Animal. l. 9. c. 32. (t) Nat. Hist. l. 10. c. 3. (u) Ibid. c. 6.

Verse 17

Also Edom shall be a desolation,.... Not only Bozrah, its principal city, before spoken of, but the whole country of Idumea should be laid waste; its fortified cities destroyed; its riches plundered; and its inhabitants slain with the sword; or carried captive: everyone that goeth by it shall be astonished; at the desolation made, so suddenly and so universally: and shall hiss at all the plagues thereof; rejoice at them; clap their hands, and shake their heads, as the Targum; and hiss with their tongues, insulting and deriding them.

Verse 18

As in the overthrow of Sodom and Gomorrah,.... Which was so sudden and general, that nothing was left, or any spared; so should it be with Edom: and the neighbour cities thereof, saith the Lord; the cities that were in the plain, Admah and Zeboim: no man shall abide there, neither shall a son of man dwell in it; that is, of the race of Edom; no Idumean should inhabit it; otherwise those who conquered it should, and doubtless did. There seems to be some allusion to the Dead sea, these cities became, to which Edom is compared, and so were quite uninhabitable.

Verse 19

Behold, he shall come up like a lion from the swelling of Jordan,.... The Targum rightly interprets it of a king and his army, paraphrasing the words thus, "behold, a king with his army shall come up against them, as a lion comes up from the height of Jordan;'' not the king of Edom that should come up against Judea, or to defend himself against those that invaded him; but Nebuchadnezzar and his army that should come up against the Edomites from the land of Judea, where Jordan was, having first subdued that; or should come with that strength, fury, and fierceness, as a lion when forced out of its covert near the river Jordan, by the overflowing of its banks, and obliged to betake himself to higher grounds; who, being enraged, roars and tears in pieces all in his way. Monsieur Thevenot (w) says, that Jordan is beset on both sides with little, thick, and pleasant woods; and Mr. Maundrell (x) observes, that "there is a first and outermost bank to the river, about a furlong, upon a level, before you come to the second bank, to which it may be supposed the river did, and still does, overflow; and the second bank is so beset with bushes and trees, such as tamarisk, willows, and oleanders, &c. that you can see no water till you have made your way through them. In this thicket anciently (and the same is reported of at this day) several sorts of wild beasts were wont to harbour themselves, whose being washed out of the covert, by the over flowings of the river, gave occasion to the allusion, Jer 49:19.'' So Jerom (y) speaks of lions, in his time, taking up their abode by the river Jordan, near which were desert places, reeds, and sedges: against the habitation of the strong; the land of Edom, a country well fortified, in which mighty men dwelt; particularly Mount Seir, where their king was, and which was "the fold of the mighty"; either of the mighty shepherd, as it may be rendered (z); or of the strong place (a); but what is this to a lion? but I will make him suddenly run away from her; that is, either the mighty shepherd, the king of Edom, from his fold, upon the approach of the lion, the king of Babylon; or else, as it may be rendered, "and I will cause him to run upon it (b) suddenly": that is, cause the king of Babylon to come speedily into the land of Edom, and seize upon it, overrun it, prevail over it, and be master of it, as Jarchi interprets it: and who is a chosen man that I may appoint over her? a choice person in Nebuchadnezzar's army, fit to be made a deputy governor over the land of Edom: for who is like me? for wisdom and power; able to do whatever I please, and to furnish those with proper abilities to perform and accomplish whatever I give them in charge and commission to do: and who will appoint me the time? set a time to dispute the matter with me, or engage in war against me? and who is that shepherd that will stand before me? or king, as the Targum and Ben Melech; any king, prince, or potentate, who, both in Scripture and in other writings, are often called shepherds; the king of Edom is particularly pointed at, whose habitation or fold is before observed: alas! what could such a shepherd do? or how could he stand before the almighty God, or any lion he should send? (w) Travels, par. 1. B. 2. ch. 41. p. 193. (x) Journey from Aleppo to Jerusalem, p. 82. Ed. 7. (y) Comment. in Zech. xi. 3. (z) "ad caulam fortis", i.e. "pastoris validi et fortis", Schmidt. (a) "Sub. loci robusti", Vatablus; so Ben Melech. (b) "nam momento currere faciam cum (nempe Nebuchadanosarem) supra eam", De Dieu, Gataker.

Verse 20

Therefore hear the counsel of the Lord that he hath taken against Edom,.... The decree of the Lord; the purpose and resolution he had taken up in his heart against the Idumeans, which was wisely formed, and upon just and good grounds: and his purposes that he hath purposed against the inhabitants of Teman; a principal place in Edom, the inhabitants of which were famous for their wisdom, Jer 49:7; and therefore are here particularly mentioned; there being no wisdom, nor understanding, nor counsel against the Lord, so as to frustrate his purposes and designs, which have always their effect, Pro 19:21; surely the least of the flock shall draw them out; not the Persians, the least of the sons of Japheth, as some Rabbins in Jarchi (c); nor the Israelites, as Kimchi, particularly Rachel's sons, or the posterity of Joseph and Benjamin; but the common soldiers, the weakest and most feeble in the Chaldean army: as princes are compared to shepherds, their people are like flocks; and now the least of these in the king of Babylon's army should be a match for the strongest of the Edomites; and should draw them out of their habitations, as dogs or wolves drag sheep out of the folds, and draw about dead carcasses, and devour them. The words are in the form of an oath, "if the least of the flock do not draw them out"; that is, as I live they shall; or I swear by myself they shall certainly do it; so the Targum, "if they do not draw and kill the mighty of the people:'' surely he shall make their habitations desolate with them; or, "their folds"; the sheep shall be destroyed, and their folds shall be demolished; that is, the inhabitants of Edom shall be slain with the sword, and their cities, towns, and villages, shall be laid waste. (c) Vid. T. Bab. Yoma, fol. 10. 1.

Verse 21

The earth is moved at the noise of their fall,.... Of the Edomites; whose fall was from the height of greatness and glory to a very low condition indeed; and as things, the higher they are from whence they fall, the greater noise they make, so it was with the Edomites; perhaps there may be some allusion to the falling of rocks and hills, with which Edom, abounded: this may respect either the noise and shout of the conquerors, when they fell; or the cry of the Edomites, when taken and destroyed; or the report of their destruction, when it came into the world; which struck the inhabitants of the whole earth with terror and amazement, so that they trembled at it; an hyperbolical expression, as Kimchi observes: at the cry, the noise thereof was heard in the Red sea, or, "sea of Suph", or "weeds"; where weeds and rushes grew in great abundance, from whence it had its name. This is the Arabian gulf, which washed the shores of Edom, and was called the Red sea from thence, Edom signifying red. The meaning is, that the cry of the slain, or of the conquerors at the slaughter of them, should be heard to the borders of the land, to the sea shore, and by those in ships there; who should carry the report of it to each of the parts of the world.

Verse 22

Behold, he shall come up, and fly as the eagle,.... The Targum is, "behold, as an eagle comes up and flies, so shall a king come up with his army;'' the king of Babylon with his army, compared to an eagle for his swiftness and voraciousness, as before to a lion for his strength and fierceness: and spread his wings over Bozrah; besiege that city, invest it, and seize upon it; very fitly are the wings of an army expressed by the wings of this bird, denoting both their extent and force; the same is said concerning Moab, Jer 48:40; and at that day shall the heart of the mighty men of Moab be as the heart of a woman in her pangs; when just ready to be delivered; not only weak and timorous, but full of anguish, and: quite dispirited; See Gill on Jer 48:41.

Verse 23

Concerning Damascus,.... Or, "unto Damascus" (d); or, "against Damascus" (e); that is, "thus saith the Lord"; which is to be repeated from the foregoing instances, Jer 49:1. This is to be understood, not only of the city of Damascus, but of the whole kingdom of Syria, of which Damascus was the metropolis; see Isa 7:8; Hamath is confounded, and Arpad; two cities in Syria; the first is generally thought to be Antioch of Syria, sometimes called Epiphania; and the other the same with Arvad, inhabited by the Arvadim, or Aradians; see Kg2 18:34; these, that is, the inhabitants of them, as the Targum, were covered with shame, thrown into the utmost confusion and consternation: for they have heard evil tidings; of the Chaldean army invading the land of Syria, and of their coming against them; and perhaps of their taking of Damascus their capital city; all which must be bad news unto them, and give them great uneasiness: they are fainthearted; or "melted" (f); their hearts melted like wax, and flowed like water; they had no heart nor spirit left in them, through fear of the enemy; there is sorrow in the sea, it cannot be quiet: the Targum is, "fear in the sea, carefulness hath taken hold on them, behold, as those that go down to the sea to rest, and cannot rest;'' or, as other copies, cannot flee. So Jarchi, and Kimchi interpret it, as if the note of similitude was wanting, and the sense this, that the inhabitants of the above places were either like the troubled sea itself, which cannot rest; or like persons in a storm at sea, who are in the utmost uneasiness and distress: or else it designs such that belonged to the kingdom of Syria, that dwelt in the isles of the sea; who were in great fright when they heard of the invasion of their country by the Chaldeans, particularly the Antaradians. (d) "ad Damascum", V. L. Pagninus, Montanus. (e) "Contra Damascum", Vatablus, Junius & Tremellius, Piscator, Schmidt. (f) "liquefacti sunt", Vatablus, Cocceius, Schmidt.

Verse 24

Damascus is waxed feeble,.... Or, "is become remiss" (g); her hands hang down, not being able through fear and fright to lift them up against the enemy; that is, the inhabitants of Damascus, as the Targum: and turneth herself to flee; instead of going out to meet the enemy, the inhabitants of this city meditated a flight, and turned their backs upon him in order to flee from him, and escape falling into his hands: and fear hath seized on her: or, "she seized on fear" (h); instead of seizing on arms, and laying hold on them to defend herself with, she seized on that; or however that seized on her, and made her quite unfit to stand up in her own defence: anguish and sorrows have taken her as a woman in travail; See Gill on Jer 49:22; A phrase often used to express the sudden and inevitable destruction of a people, and their distress and inability to help themselves. (g) "remissa erit", Junius & Tremellius; "remissa est", Cocceius, Piscator; "remissa facta est", Schmidt. (h) "et apprehendit tremorem", Munster; "et horrorem apprehendit", Schmidt; "et horrorem febrilem prehendet", Junius & Tremellius; "apprehendet", Piscator.

Verse 25

How is the city of praise not left,.... The city of Damascus, famous for its antiquity, its wealth and riches, strength and power; and with the Heathens for its devotion and superstition. So Julian (i) the emperor calls it, "the truly city of Jupiter; the eye of the whole east; Damascus the holy and the greatest;'' but more especially for its delightful and pleasant situation. Benjamin Tudelensis (k) says it was, in his time, "a very great and beautiful city, surrounded with a wall; and the country about it was full of gardens and orchards, fifteen miles' walk on every side of it; and no city in the whole world appeared with such plenty of fruit as that did.'' Monsieur Thevenot (l) relates, that "the city of Damascus is in the middle of a spacious plain, surrounded with hills, but all distant from the town, almost out of sight; those on the north side are the nearest, on which side it hath a great many gardens, full of trees, and most fruit trees; these gardens take up the ground from the hill of the forty martyrs, even to the town; so that at a distance it seems to be a forest.'' Mr. Maundrell (m) tells us, that the Turks relate this story of their prophet Mahomet, that, "coming near Damascus, he took his station at a high precipice, in order to view it; and considering the ravishing beauty and delightfulness of it, he would not tempt his frailty by entering into it; but instantly departed with this reflection on it, that there was but one paradise designed for men, and for his part he was resolved not take his in this world;'' and, adds the same traveller, "you have indeed from the precipice the most perfect prospect of Damascus; and certainly no place in the world can promise the beholder at a distance greater voluptuousness. It is situate in an even plain of so great extent, that you can but just discern the mountains that compass it on the farther side. In its length it extends near two miles, and is encompassed with gardens, extending no less, according to common estimation, than thirty miles round; which makes it look like a noble city in a vast wood.'' Strabo (n) says of this city, that it is worthy of praise, and almost the most famous city of all near Persia. The sense of it either is, how is it that so famous a city was not spared by the enemy, that they did not leave it untouched, but destroyed and demolished it? or how is it that it was not fortified by the inhabitants of it; that a parapet was not built about the wall all around, to strengthen it, and keep out the enemy? This sense, as well as the former, is mentioned both by Jarchi and Kimchi, who direct to Nah 3:8, for the confirmation of this sense of the word: the city of my joy! these are either the words of the prophet, who had a great regard to the city of Damascus as ancient, well built, and opulent city, and lamented its destruction; or rather of the king of it, as Jarchi; or of the inhabitants of it, who said this to one another as they fled; so Kimchi: but there is no necessity of rendering it "my joy", only "joy"; for the "jod" affixed may not be considered as a pronoun, but as a paragogic, or a Syriac termination, which is common; though some interpret this of the city of Jerusalem, and as spoken by the Lord, or by the prophet in his name, upbraiding the Syrians for their hatred to it, and disturbance they gave it; and which is now mentioned as one cause and reason of their ruin; see Amo 1:3. (i) Opera, par. 2. Ep. 24. p. 145. (k) Itinerarium, p. 54, 55. (l) Travels, par. 2. B. 1. p. I9. (m) Journey from Aleppo to Jerusalem, p. 121, 122. Ed. 7. (n) Geograph. l. 16. p. 520.

Verse 26

Therefore her young men shall fall in her streets,.... Or "verily" (o) so Jarchi interprets it as an oath; Jehovah swearing that so it should be; that her young men, her choice ones such who were the flower of the city, and on whom its future prosperity depended; these should fall by the sword of the Chaldeans in the streets of the city, when having entered, and taken it: and all the men of war shall be cut off in that day, saith the Lord of hosts; soldiers and officers, men of strength and valour in whom the inhabitants of Damascus trusted for their defence; these should be cut oil by the sword of the enemy at the time of the siege, and taking of it. (o) "certe", Gataker.

Verse 27

And I will kindle a fire in the wall of Damascus,.... Signifying either that, a breach being made there the destruction of the city should begin, and be carried on until it was completed; or it may be understood literally, that first the houses built upon the wall should beset on fire by the Chaldeans, through the divine permission, and according to his order and wilt, and therefore ascribed to him, which should proceed further. Compare with this Co2 11:32; and it shall consume the palaces of Benhadad; not only the houses of the common people in general, but particularly the palaces of their king and his nobles; Benhadad being a name of one of the kings of Syria, Kg1 20:1; and which, according to Kimchi, was the name of the king of Syria at the time of the destruction of Damascus by Nebuchadnezzar. Some think that this was a common name of the kings of Syria, as Pharaoh and Ptolemy with the Egyptians. It signifies the son of Hadad, which was the name of their idol; from whence their kings might be called, as was usual with the Assyrians and Babylonians.

Verse 28

Concerning Kedar, and concerning the kingdoms of Hazor,.... A new prophecy concerning the Arabians; for Kedar was a son of Ishmael, Gen 25:13; whose posterity inhabited Arabia Petraea. Hazor was Petra itself, the metropolis of the country, whose king had several petty kings and kingdoms under him; for this is not the Hazor in the land of Canaan destroyed by Joshua, which had been the head of several kingdoms; and where Jabin king of Canaan afterwards reigned, Jos 11:10, Jdg 4:2; though some think that some of those Hazorites in Joshua's time made their escape, and fled into these parts, and built a city, and called it after the name of the former: which Nebuchadrezzar king of Babylon shall smite, thus saith the Lord: that is, "thus saith the Lord concerning", or "unto", or "against Kedar" (p), &c. as in Jer 49:1; which the king of Babylon "hath smitten"; the past for the future, common in prophetic language: or, "is about to smite" (q); would do it in a very little time; for the phrase, "thus saith the Lord", is not to be connected with what follows after, but with what goes before; though indeed the next words are the words of the Lord to the Chaldeans: arise ye, go up to Kedar; in a hostile manner; invade that country, and possess it: and spoil the men of the east; the Arabians, which lay east of Judea and Babylon: or, "the children of Kedem" (r); the same with Kedemah, another son of Ishmael, Gen 25:15; whose posterity dwelt still more to the east; so Kimchi; though the Targum renders it "the children of the east". (p) "ad Cedar", V. L. Pagninus, Montanus; "contra Kedarem", Junius & Tremellius, Piscator; "contra Arabian", Schmidt. (q) "percussurus est", Junius & Tremellius, Grotius. (r) "filios Chedem", Montanus, Vatablus.

Verse 29

Their tents and their flocks shall they take away,.... The Kedarenes were a people whose business chiefly lay in feeding flocks, and of which their substance consisted; and they mostly dwelt in tents, which they removed from place to place, for the sake of pasturage for their flocks; hence they were sometimes called Scenites, and sometimes Nomades; see Psa 120:5; but now both their habitations, such as they were, and their flocks too, wherein lay their riches, would be taken away from them: they shall take to themselves their curtains, and all their vessels, and their camels; their curtains made of skins of beasts, of which their tents were made; or with which they were covered to protect them from the inclemencies of the weather; and all the furniture of them, their household goods; their vessels for domestic use; and utensils for their calling and employment; and their camels, which were much used in those countries for travelling from place to place; on which they put their tents, curtains, and vessels, when they removed from one pasturage to another; these they, not the Kedarenes, should take to themselves, and flee with them; but the Chaldeans should seize on them for themselves, as their booty and prey: and they shall cry unto them, fear is on every side; or, "magormissabib", "a fear all round", Jer 20:3; this is the word the Chaldeans shall use, and with it frighten the Kedarenes out of their tents; or by the sound of their trumpets, the alarm of war, and by their shouts and cries, and the clashing of their arms, they shall put them in fear all around: or else the Kedarenes and Hazorites, when they shall see the Chaldean army approaching, shall say one to another, fear is on all sides of us; nothing but ruin and destruction attend us from every quarter.

Verse 30

Flee, get you far off, dwell deep, O ye inhabitants of Hazor, saith the Lord,.... The same is said to the inhabitants of Dedan; see Gill on Jer 49:8; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you: had determined upon their destruction, and had consulted and contrived ways and means to effect it; and therefore, since so powerful an enemy had such a design upon them, it was high time to flee, and get as far off as they could, and hide themselves in the caverns of the earth.

Verse 31

Arise, get you up unto the wealthy nation,.... Or, "to the nation that is at ease" (s); the people that live quietly and in peace; have no wars with their neighbours, nor any among themselves; which seems to be the better sense of the word, for these Kedarenes were not a very wealthy people: these words do not express the counsel and purpose of Nebuchadnezzar; or are an address of his to his army, commanding them to arise, and invade the country of Arabia; for they are the words of the Lord, and are addressed to him and his army to go up in a hostile manner against the Kedarenes, here described: that dwelleth without care, saith the Lord; not without the care of their flocks, or without providing things necessary for themselves and families; they were not an indolent people, that lived an idle and inactive life; but they dwelt "confidently", or "securely" (t), as it may be rendered; they had no thought nor care to defend themselves from an enemy; they had no fear of any, imagining that no one would think it worth while to give themselves any trouble to invade them; their meanness they supposed was a protection to them: which have neither gates nor bars; to their cities, or to their houses, being in no fear of an enemy to come and plunder them: which dwell alone; being in no alliance with other nations; nor dwelling together in cities, towns, and villages, at least the common people; the greater part of them being scattered up and down, a few in one place, and a few in another; they dwelt for the convenience of feeding their flocks. (s) "ad gentem quietam", V. L. Munster, Schmidt; "tranquillam", Junius & Tremellius, Piscator; "pacificam", so some in Vatablus, Pagninus, Montanus. (t) "habitantem confidenter", V. L. Pagninus; "in fiducia", Montanus; "in fiducia magna", Vatablus; "secure", Junius & Tremellius, Piscator, Schmidt.

Verse 32

And their camels shall be a booty,.... To the Chaldean army, as before, Jer 49:29; and the multitude of their cattle a spoil; to the same; the Kedarenes had large flocks of sheep, as well as a multitude of camels, on which they lived, and in which their substance lay; see Isa 60:6; and I will scatter into all winds them that are in the utmost corners; them that were gone with their flocks to feed them in the uttermost parts of their land; who, on hearing of the Chaldean army being entered and ravaging their country, would leave their flocks, and flee and be dispersed in the several parts of the world: or, "them that are cut in the corner" (u); in the corners of their beard; that have their hair cut all around, as the Arabians had; See Gill on Jer 9:26; and I will bring their calamity from all sides thereof, saith the Lord; suggesting that Nebuchadnezzar should surround them with his army, and so dispose of his troops, by placing them some in one part, and some in another, that they should not be able to escape on any side. It denotes their utter destruction and desolation. (u) "attonsi comam", V. L. "praecisi lateribus", Piscator.

Verse 33

And Hazor shall be a dwelling for dragons, and a desolation for ever,.... The city of Hazor, as well as the kingdoms of it; the royal city, where their king and principal men dwelt; even this should be no more inhabited by men, but by dragons, and the wild beasts of the field, and so remain for ever, at least a long time; see Isa 13:20; there shall no man abide there, nor any son of man dwell in it: signifying the utter desolation of it; See Gill on Jer 49:18.

Verse 34

The word of the Lord that came unto Jeremiah the prophet against Elam,.... The Persians, as it is commonly understood, who descended from Elam the son of Shem, Gen 10:22; according to Josephus (w); but rather the country of Elymais is here designed; which, though in the times of Cyrus, was added to, and made a part of, the Persian empire, yet was a country distinct both from Persia and Media; and as such is spoken of by Pliny (x); though as near unto Persia, and bordering on Media; according to Stephanus (y), the Elymaites were a country that belonged to the Assyrians; and so Strabo (a) places the Elymaeans in Aturia or Assyria; and it seems very manifest that Elam served under Sennacherib, king of Assyria, when he besieged Jerusalem, Isa 22:6; and afterwards fell into the hands of Nebuchadnezzar king of Babylon, and became subject to him, which is the calamity here threatened them; for certain it is, that, in Belshazzar's time, Shushan in Elam was the royal seat of the kings of Babylon, Dan 8:2; now this prophecy against Elam was delivered out in the beginning of the reign of Zedekiah king of Judah; perhaps in the first year of his reign, ten or eleven years before the destruction of Jerusalem; how long before it had its accomplishment is not certain: saying: as follows: (w) Antiqu. l. 1. c. 6. sect. 4. (x) Nat. Hist. l. 6. c. 25, 26, 27. (y) De urbibus apud Cocceium in loc. (a) Geograph. l. 16. in principio, 507.

Verse 35

Thus saith the Lord of hosts, I will break the bow of Elam,.... The inhabitants of this country were famous for their skill in archery; See Gill on Isa 22:6; this the Lord threatens to break, so that it, should be useless, and of no more service to them to defend themselves, or annoy others. Their strength, as the Targum; that in which their great strength and security lay; in which they put their trust and confidence, as follows: the chief of their might; which may be interpreted, by way of apposition, of their bow, the chief instrument of their might and power; or may design their mighty men, the archers themselves, who should be destroyed, even Elam itself, and all the inhabitants of it; especially their warriors, who should be slain or carried captive.

Verse 36

And upon Elam will I bring the four winds from the four quarters of heaven,.... The Targum interprets it the four kingdoms; see Dan 7:2. Some think this had its accomplishment in the times of Alexander; or else after his death, in the times of his four successors; but rather in the times of Nebuchadnezzar, who should bring with him, in his army, people that dwelt in the several parts of the world, comparable to the winds for their swiftness and strength; whose blast would be so great as to drive the Elamites to every part of the world, as every light thing is by the wind: and will scatter them towards all those winds; those four winds, east, west, north, and south: and there shall be no nation whither the outcasts of Elam shall not come; those that are driven out of it, forced to flee from it, or are taken captive, should come into the several nations of the world; so that there would not be any in which an Elamite was not.

Verse 37

For I will cause Elam to be dismayed before their enemies,.... Frightened; thrown into the utmost consternation, so that they shall have no heart nor spirit to go out against them, and meet them, and defend themselves; but make all haste imaginable to flee from them, such a panic would seize them: and before them that seek their life; a further description of their enemies; they being such, who, not content with their substance, sought to take away their lives; nothing less would satisfy them, being: cruel and blood thirsty ones: and I will bring evil upon them, even my fierce anger, saith the Lord; and a greater evil than that cannot be; signifying that the destruction that should be made among them would be the effect of the wrath of God upon them for their sins: and I will send the sword after them, till I have consumed them; that is, those that slay with the sword, as the Targum; these should go after those that fled, and destroy them, till the greater part of them were consumed; for all of them that were taken were not destroyed; or otherwise there would have been none to return from captivity, as is promised at the close of this prophecy.

Verse 38

And I will set my throne in Elam,.... Either when Alexander subdued it, or Cyrus, or rather Nebuchadnezzar, whose palace probably was, as it is certain his successors was, in Shushan in Elam, as before observed from Dan 8:2. This is called the Lord's throne, because he gave it to him; his conquest of Elam, and his dominion over it, were from him: and will destroy from thence the king and the princes, saith the Lord; so that there should be no more kings of Elam, and princes and nobles of their own, after this time; and because mention is made of the kings of Elam in the times of Nebuchadnezzar, Jer 25:25; though that is observed in the first year of his reign, some have thought that it is best to understand it or Cyrus, the Lord's servant and anointed; and whose throne might well be called the throne of God, which he gave him, and set him on in an eminent manner, not only there, but elsewhere; see Ezr 1:2; and when this country of Elam, or Elymais, became at part of the Persian empire, and never had any more kings to reign over it separately. Some of the Jewish Rabbins (b), as Kimchi observes, interpret the king and princes of Vashti of Haman and his sons; but very wrongly. (b) In T. Bab. Megillah, fol. 10. 2.

Verse 39

But it shall come to pass in the latter days,.... Not in the times of Cyrus, when these people enjoyed their liberty, as the Jews and other nations did, freed by him from the Babylonian yoke; which cannot with propriety be called the latter days, being but seventy or eighty years at most after this prophecy; but in the times of the Messiah, often in prophecy called the latter days: that I will bring again the captivity of Elam, saith the Lord: which was accomplished in a spiritual sense, when some of these people, the Elamites, were converted to Christ, and delivered by him from the captivity of sin and Satan, and were brought into the glorious liberty of the children of God; see Act 2:9. Next: Jeremiah Chapter 50

Verse 1

"Concerning the children of Ammon, thus saith Jahveh: Hath Israel no sons, or hath he no heir? Why doth their king inherit Gad, and his people dwell in his cities? Jer 49:2. Therefore, behold, days are coming, saith Jahveh, when I will cause to be heard against Rabbah of the children of Ammon a war-cry; and it shall become a heap of ruins, and her daughters shall be burned with fire: and Israel shall heir those who heired him, saith Jahveh. Jer 49:3. Howl, O Heshbon! for Ai is laid waste. Cry! ye daughters of Rabbah, gird yourselves with sackcloth; lament, and run up and down among the enclosures: for their king shall go into captivity, his priests and his princes together. Jer 49:4. Why dost thou glory in the valleys? Thy valley flows away, O thou rebellious daughter, that trusted in her treasures, [saying], Who shall come to me? Jer 49:5. Behold, I will bring a fear upon thee, saith the Lord Jahveh of hosts, from all that is round thee; and ye shall be driven each one before him, and there shall be none to gather together the fugitives. Jer 49:6. But afterwards I will turn the captivity of the children of Ammon, saith Jahveh." The address begins with a question full of reproach: "Has Israel, then, no sons who could take possession of his land as their inheritance, that the king of the Ammonites has taken possession of Gad (i.e., of the hereditary portion of the tribe of Gad), and dwells in the cities of Gad?" The question presupposes that the Israelites had been carried away by Tiglath-pileser, but at the same time, also, that the country still belongs to the Gadites, for they certainly have sons who shall again receive the inheritance of their fathers. Since Jeremiah, as is clear from Jer 49:3, had Amo 1:13-15 in his mind, he evidently uses מלכּם in a double sense, not merely in Jer 49:3, but even in Jer 49:1 also, with a reference to Amo 1:15, meaning the king and god of the Ammonites. As in Amos, Aquila, Symmachus, Jerome, and the Syriac, so in this passage also, the lxx, Vulgate, and Syriac have understood מלכּם of the god מלכּם; with them agree Ewald, Hitzig, and Graf. But the reasons alleged for the change of מלכּם into מלכּם are quite as insufficient here as in Amo 1:15. Just as, in the last-named passage, מלכּם first of all refers to the king of the Ammonites, so is it here. It is not the god, but the king, of the Ammonites that has taken possession of the territory of Gad. It is not till Jer 49:3 that the reference to the god Milcom plainly comes out. Jer 49:2. Therefore shall Rabbah, the capital of the Ammonites, hear the cry of war, and be changed into a heap of ruins. רבּת בּני , "The great (city) of the sons of Ammon," is the full name of the Ammonite capital (cf. Deu 3:11), which is usually called, briefly, רבּה (Amo 1:14; Sa2 11:1, etc.); it was afterwards called Philadelphia, probably after Ptolemy Philadelphus, in Polybius' ̔Ραββατάμανα, in Abulfeda Amn, which is the name still given to its ruins on the Nahr Ammn, i.e., the Upper Jabbok; see on Deu 3:11. "A cry of war," as in Jer 4:19; cf. Amo 1:14. "A will of desolation," i.e., a heap of ruins; cf. Jos 8:28; Deu 13:17. "her daughters" are the smaller cities dependent on the capital, - here, all the remaining cities of the Ammonites; cf. Num 21:25; Jos 15:45, etc. "Israel shall heir those who heired him," i.e., receive back the property of those who have appropriated his land. Jer 49:3 The cities of the Ammonites, i.e., their inhabitants, shall howl and lament over this calamity. The summons given to Heshbon to howl implies that this city, formerly the residence of Sihon, was then in possession of the Ammonites. There is obscurity in the clause announcing the reason, "for עי (lxx Γαΐ́) is laid waste:" the word seems to be a proper noun, but there is no city of this name known in the Ammonite country, or the land east of the Jordan; while we must not think of Ai (העי, Jos 7:2.), which was situated on the west side of the Jordan. Venema and Ewald are inclined to take the word as an appellative, synonymous with תּל, "ruins" (which is the meaning of עי), and regard it as the subject of Rabbah, the capital, "because it has been laid in ruins." But a comparison of Jer 48:20; Jer 4:20; Zac 11:3, rather favours our taking עי as the subject. Graf and others would therefore change עי into ער, as (they say) the capital of the Ammonites was called by the Israelites. But there are no historical traces of this designation of Rabbah. There remains hardly any other course open than to consider עי as the name of an important Ammonite city. The mere fact that it is mentioned nowhere else cannot form a strong foundation for the objection against this assumption, for we do not find anywhere a list of the Ammonite cities. The inhabitants of the other towns are to put on signs of sorrow, and go about mourning "in the enclosures," i.e., in the open country, since the cities, being reduced to ashes, no longer afford shelter. Most expositors understand גּדרות as meaning sheep-folds (Num 32:16, Num 32:24, Num 32:36); but there is no reason for taking this special view of the meaning of the word, according to which גּדרות would stand for גּדרות צאן. גּדרה and גּדר also mean the wall of a vineyard, or the hedges of the vineyards, and in Num 22:24 specially the enclosure of the vineyards at the cross-roads in the country east of the Jordan. This is the meaning here. We must not, with Ngelsbach, think of city walls on which one could run up and down, for the purpose of taking measures for defence: the words to not signify the walls of a city. The carrying away into exile of Malcam with his priests and princes gives the reason for the sorrow. מלכּם is here not the earthly king, but the god Milcom viewed as the king of the Ammonites, as is clear from the addition כּהניו noitidd, and from the parallel passage in Jer 48:7. The clause is copied from Amo 1:15, but הוּא has been substituted for כּהניו, in order that מלכּם may be understood of Milcom, the chief deity (see on Kg1 11:5). Jer 49:4-5 Thus shall the empty boasting of the Ammonites and their trust in their riches come to nothing. "Why dost thou boast of the valleys?" i.e., of the splendid fruitful valleys and plains which, being well watered, produced large crops of corn and wheat. (Note: The lxx have in this passage, as in Jer 47:5, changed עמק for ענק, and translated τὶ ἀγαλλιᾶσθε ὲν τοῖς πεδίοις ̓Εννακείμ; here it remains doubtful whether they have expressed בּעמקים or עמקך by ̓Εννακείμ. On the ground of this arbitrary paraphrase, Hitzig would at once change עמקים into ענקים, without considering that the giant races of that region, to which Og the king of Bashan had also belonged (Deu 3:11), were not called ענקים at all, but זמזמּים by the Ammonites, and אימים by the Moabites (Deu 2:10, Deu 2:20).) זב is viewed by some as an antithesis to what immediately precedes: "thy valley flows, sc. with the blood of the slain" (Rosenm׬ller and Gesenius still view it thus); or, "it flows away," i.e., thy valley (viz., its inhabitants) is scattered, dispersed. But it is quite arbitrary to supply "with blood;" and even the other explanation - which Hitzig justifies on the ground that valley or river-bottom stands for what it contains, i.e., the inhabitants of the valley, and that the population is represented under the figure of a mass of water running, flowing away - is very far-fetched. The words cannot form an antithesis to what precedes (because the description of the confidence shown is still continued, and the antithesis does not follow till Jer 49:5), but merely a further extension of the preceding clause. We may, then, either translate, "thy valley flows, overflows," so that the words shall be subordinated to what precedes; or we may take זב, with Ewald and Graf, as a noun, in which case we must repeat the preposition בּ, "the abundance of thy valley." The singular, "thy valley," means, together with the other valleys of the country, perhaps the valley of Rabbah; for Ammn lies in a broad valley along with banks of the Moiet Ammn, which has its source in a pool two hundred paces from the south-west end of the city (Burckhardt's Syria, p. 355). Regarding the vicinity, Abulfeda writes (Tabulae Syr. ed. Mich. p. 92), circumjecta regio arva sativa sunt ac terra bona et abundans. The direct address, "O rebellious daughter," used of Israel in Jer 31:22, is here transferred to the inhabitants of Rabbah, with reference to the fact that the Ammonites, denying their descent from Lot, behaved like enemies towards Jahveh and His people. In trusting their riches, they are like the Moabites, Jer 48:7. In this confidence they said, "Who will come unto us?" i.e., attack us as enemies. Thereupon the Lord replies, "I will bring on thee fear, terror from all that is round thee," all the nations that dwell about thee (cf. Jer 48:17, Jer 48:39), whose distress or overthrow will put thee in terror. אישׁ = אישׁ לפניו, "every one before him" (cf. Jos 6:5; Amo 4:3), without looking about him, or turning round (cf. Jer 46:5), i.e., in the most precipitate flight, with no one to rally the fugitives. לנּדר is collective. Jer 49:6 Yet afterwards, the fortunes of Ammon also shall be changed, as it was with Moab. Jer 48:47. Regarding the fulfilment of this prophecy (just as in the case of Moab), we have no further information than that of Josephus (Ant. x. 9. 7), that Nebuchadnezzar defeated and subdued the Ammonites in the fifth year after the destruction of Jerusalem. Shortly before, their king Baalis had got Gedaliah the governor put out of the way (Jer 40:14). Even after the exile they kept up their hostile spirit against the Israelites and the Jews, inasmuch as they tried to hinder the building of the city walls at Jerusalem (Neh 4:1.), and in the Maccabean age were still making war against the Jews; 1 Macc. 5:6, 30-43. Their name was preserved till the time of Justin Martyr ( ̓Αμμανιτῶν ἐστι νῦν πολὺ πλῆθος, Dial. Tryph. p. 272). But Origen already comprehends their country under the general name Arabia (lib. 1 in Jobum).

Verse 7

Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations (Deu 2:4), Balaam announces that "Edom shall become a possession," i.e., shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel. On account of their implacable hostility towards the people of God, Ezekiel (Eze 25:12.), as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13). The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22). In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom. (Note: The use made of Obadiah by Jeremiah has been so convincingly proved, especially by Caspari in his commentary on Obadiah, that even Ewald and Graf, who place the prophecy of Obadiah in the time of the exile, acknowledge this use that has been made of it, and therefore hold that the first part of the book of Obadiah is a fragment of an older oracle. This is a hypothesis which we have already shown, in the introduction to Obadiah, to be untenable.) According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences. Jer 49:7-13 The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them. Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished? thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes." In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil. Teman, the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן, "son," but the participle of בּוּן fo elpici or בּין, and equivalent to נבנים; cf. Isa 29:14. Jer 49:8 The Dedanites, whose caravans march in peace through Edom (see on Jer 25:23), must flee, and hide themselves in deeply concealed hiding-places, in order to escape the evil befalling Edom. The form הפנוּ, which only occurs besides in Eze 9:2, in the sense of being "turned, directed," is here preferred to the Hiphil (cf. Jer 49:24, Jer 46:21, etc.), in order to indicate the constraint under which they must change their route. העמיקוּ is also an imperative, in spite of the Segol in the first syllable, which is found there, in some forms, instead of a; cf. Ewald, 226, a. העמיקוּ לשׁבת, "make deep to stay," i.e., withdraw yourselves into deep or hidden places, where the enemy does not see and discover you. "For the destruction of Esau," i.e., the destruction determined on Esau, or Edom, "I bring on him;" on this matter, cf. Eze 46:21. Jer 49:9-13 Jer 49:9 is a reproduction of Oba 1:5, but in such a way that what Obadiah brings forward as a comparison is directly applied by Jeremiah to the enemy: our prophet represents the enemy as grape-gatherers who leave nothing to glean, and as nocturnal thieves who destroy what is sufficient for them, i.e., destroy till they have enough, drag away and destroy as much as they can. The after-clauses, "they will not leave," etc., "they destroy," etc., are thus not to be taken as questions. The reference to Obadiah does not entitle us to supply הלוא from that passage. The connection here is somewhat different. The following verse is joined by means of כּי, "for;" and the thought, "for I have stripped Esau, I have discovered his secret places," shows that the enemy is to be understood by the grape-gatherers and nocturnal thieves: he will leave nothing to glean - will plunder all the goods and treasures of Edom, even those that have been hidden. On this subject, cf. Oba 1:6. חשׂף, "to strip off leaves, make bare" (Jer 13:26), has been chosen with a regard to נחפּשׂוּ in Obadiah. ונחבּה לא יוּכל, lit., "and he hides himself, he will not be able to do it;" i.e., Esau (Edom) tries to hide himself; he will not be able to do it - he will not remain concealed from the enemy. There are not sufficient grounds for changing the perf. נחבּה =נחבּא into the inf. abs. נחבּה, as Ewald and Graf do. "His seed is destroyed," i.e., his family, the posterity of Esau, the Edomites, his brethren," the descendants of nations related to the family, and of others similar who had intermingled with them, as the Amalekites, Gen 36:12, Horites, Gen 36:20., Simeonites, Ch1 4:42, "and his neighbours," the neighbouring tribes, as Dedan, Jer 49:8, Thema and Buz, Jer 25:23. "And he is not" is added to give intensity, as in Isa 19:7; cf. Jer 31:15. The last idea is made more intensive by Jer 49:11, "Leave your orphans and widows." Edom is addressed, and the imperative expresses what must happen. The men of Edom will be obliged to leave their wives and children, and these will be left behind as widows and orphans, because the men fall in battle. Yet the Lord will care for them, so that they shall not perish. In this comfort there is contained a very bitter truth for the Edomites who hated Jahveh. עזבה is the imperative (Ewald, 228, a), not infinitive (Hitzig); and תּבטחוּ is a rare form of the jussive for תּבטחנה, as in Eze 37:7; cf. Ewald, 191, b. Reasons are given for these threats in Jer 49:12 and Jer 49:13, first in the thought that Edom cannot continue to be the only one unpunished, then in the bringing forward of the solemnly uttered purpose of God. "Those who should not be compelled to drink." Those meant are the Israelites, who, as the people of God, ought to have been free from the penal judgment with which the Lord visits the nations. If, now, these are not left (spared such an infliction), still less can Edom, as a heathen nation, lay claim to exemption. By this Jeremiah does not mean to say that nay injustice befalls the Jews if they are obliged to drink the cup of the wrath of God, but merely that their having been chosen to be the people of God does not give them any right to exemption from the judgments of God on the world, i.e., if they make themselves like the heathen through their sins and vices. The inf. abs. שׁתו for שׁתה intensifies: "ye shall (must) drink." The idea is founded on that pervading Jer 25, and there is use made of the words in Jer 25:29. The כּי in Jer 49:13 is mainly dependent on the clause immediately preceding: "thou shalt certainly drink." On "by myself have I sworn" cf. Jer 22:5. In the threat that Edom shall be laid waste there is an accumulation of words corresponding to the excitement of feeling accompanying an utterance under solemn oath. חרב is used instead of the more common חרבּה; cf. Jer 25:18; Jer 44:22, etc. חרבות עולם, as in Jer 25:9. Bozrah was at that time the capital of the Edomites (cf. Jer 49:22); it lay south from the Dead Sea, on the site of the village Buseireh (Little Bozrah), in Jebal, which is still surrounded by a castle and with ruins of considerable extent, and is situated on an eminence; see on Amo 1:12 and Gen 36:33. "And all its cities," i.e., the rest of the cities of Idumea; cf. וּבנותיה, Jer 49:2. Jer 49:14-18 The nature and occasion of the judgment decreed. - Jer 49:14. "I have heard tidings from Jahveh, and a messenger has been sent among the nations: Gather yourselves together, and go against her, and arise to the battle! Jer 49:15. For, behold, I have made thee small among the nations, despised among men. Jer 49:16. Thy terribleness hath deceived thee, the pride of thy heart, O thou that dwellest in the hiding-places of the rock, that holdest the height of the hill. Though thou makest thy nest high like the eagle, thence will I bring thee down, saith Jahveh. Jer 49:17. And Edom shall become an astonishment; every passer-by shall be astonished at her, and shall hiss at all her plagues. Jer 49:18. As [it was in] the overthrow of Sodom and Gomorrah, saith Jahveh, no man shall dwell there, nor shall a son of man sojourn there." This judgment will immediately take place. The nations who are to make Edom small and despised have been already summoned by the Lord to the war. Jeremiah has taken this idea from Oba 1:1, Oba 1:2. The subject in "I have heard" is the prophet, who has heard the information from Jahveh. In Obadiah is found the plural, "we have heard," because the prophet includes himself among the people; this is to show that the news serves as a consolation to Israel, because Edom shall be punished for his crimes committed against Judah. This view was not before the mind of Jeremiah; with him the prevailing representation is, that judgment, from which Edom cannot be excepted, is passed upon all nations. Therefore he has chosen the singular, "I have heard." In the succeeding clause the perf. Pual שׁלּח has been changed into שׁלוּח, as the more usual form. The messenger is to be considered as having been sent by the Lord for the purpose of summoning the nations to war, as he actually does in the second hemistich. The message agrees, in the nature of its contents, with Oba 1:1; but Jeremiah has dealt somewhat freely with its form. The statement with regard to the object of the war, Jer 49:15, agrees pretty exactly with Oba 1:2. The account, too, which is given of the cause of the judgment, i.e., the guilt of Edom arising from his trusting in the impregnable character of his habitation, is derived from Oba 1:3, Oba 1:4. Jeremiah has intensified the idea by the additional use of תּפלצתּך, but has also made certain limitations of the expression by omitting some clauses found in Obadiah. The word just named is ἅπ. λεγ., and has been variously explained. The verb פּלץ occurs only in Job 9:6, with the meaning of quaking, trembling; and the noun פּלּצוּת pretty frequently in the sense of fear, shuddering, horror; further, מפלצת is used in Kg1 15:13; Ch2 15:16, of an idol, monster, object of horror. Hence Rabbinical writers have been inclined to understand תּפלצת as meaning idolatry; in this they are followed by J. D. Michaelis, Meier, and Ngelsbach. The last-named writer translates, "Thy monster (idol) led thee astray." But even though this meaning were better established from the use of language than it is, yet the mention of idolatry, or even of an idol, is quite unsuitable in this passage. The lxx render ἡ παιγνία σου i.e., risus or jocus tuus, Chald. טפשׁוּתך, "thy folly," - evidently a mere guess from the context. The best ascertained translation is, "Thy terror," i.e., the terror which thou dost inspire, or the fear of thee, "hath misled thee, the pride of thine heart," so that "the pride," etc., forms an apposition to "thy terror." The combination of the fem. תּפלצתּך with the verb השּׁיא in the masc. is not decisive against this. Following the example of Schleussner (O arrogantiam tuam), Hitzig and Graf would take the word as an exclamation, "Terror to thee! horror on thee!" and thy point for support to הפכּכם, Isa 29:16. But an exclamation is out of place here, and incompatible with the derivation of the following words from Obadiah. Since Jeremiah appropriates from Obadiah the thought, "thy pride hath misled thee," תּפלצתּך may possibly be meant as a mere intensification of זדוי לבּך. The pride of Edom increased because the other nations were afraid to make war on him in his rocky dwelling, so difficult of access. On שׂכני בּחגוי הסּלע, see on Oba 1:3. The succeeding apposition-clause מרום שׁבתּו, found in Obadiah, is modified by Jeremiah into תּפשׂי מרום גּבעה otni , "thou that seizest, or holdest (as in Jer 40:10), the height of the hill." In the expression חגוי there is perhaps implied an allusion to the rock-city סלע, or Petra, in the Wady Musa (see on Kg2 14:7), and in מרום גּבעה ni dn another allusion to Bozrah, which lay on a hill; see on Jer 49:13. On Jer 49:16, cf. Oba 1:4. Jeremiah has omitted the hyperbolic addition, "among the stars." In Jer 49:17 and Jer 49:18 the devastation of Edom is further portrayed. On Jer 49:17, cf. Jer 25:11, Jer 25:38; with 17b agrees Jer 19:8, almost word for word. The comparison with Sodom, etc., is a reminiscence from Deu 29:22, and is repeated in the prophecy concerning Babylon, 50:40; cf. Isa 13:19; Amo 4:11. "Her neighbours" are Admah and Zeboim, Deu 29:22; Hos 11:8. The comparison with Sodom is not so to be understood as if it indicated that Edom shall be destroyed in the same manner as Sodom; it is merely stated that the land of Edom shall become a desert waste, like the region of the Dead Sea, uninhabited, and with no human beings in it; cf. Jer 49:33 and Jer 50:40. Jer 49:19-22 "The execution of the judgment, and fall of Edom. - Jer 49:19. "Behold, he shall come up like a lion from the glory of Jordan, to the dwelling or rock: but in a moment will I drive him away from her, and will appoint over her him who is chosen; for who is like me? and who will summon me [before the judge]? and what shepherd shall stand before me? Jer 49:20. Therefore hear the counsel of Jahveh which He hath counselled against Edom, and His purposes which He has purposed against the inhabitants of Teman: Surely they shall drag them about, the little ones of the flock; surely he shall lay waste their dwelling over them. Jer 49:21. At the noise of their fall the earth trembles; a cry - its noise is heard in the Red Sea. Jer 49:22. Behold, he shall come like the eagle and dart after [his prey], and spread his wings over Bozrah; and the heart of the mighty men of Edom in that day shall become like the heart of a woman travailing." As a lion coming up out of the thicket of reeds at the Jordan (נּאון היּרדּן, see on Jer 12:5) suddenly attacks a flock, so shall he who executes the judgment attack the Edomites in their strong habitations, and at once put them to flight. The foe or general who executes the judgment is here no further pointed out, as in Jer 46:18; Jer 48:20; but he is merely set forth as a lion, and in Jer 49:22 as an eagle that in its flight darts down on its prey. נוה איתן, pasture or dwelling of permanence; as איתן is used in Num 24:21 of the rocky range of Sinai, so is it used here of the rocky range of Seir (חגוי הסּלע, Jer 49:16). The translation "evergreen pasture" (Graf, Ngelsbach) cannot be defended; for neither איתן, "continual, enduring," nor נוה, "pasture-ground, dwelling," includes the notion of green grass. Quite baseless is the assumption of Hitzig, that the former word means the "shepherd" as remaining with the flock. ארגּיעה, "I shall wink," stands for the adverb, "immediately, at once." מעליה אריצנּוּ, "I will make him (Edom) run," i.e., drive him, "from it," his habitation (which is construed as fem. ad sensum). Jahveh sends the lion; Jahveh is not compared with the lion (Hitzig). In מי בּחוּר the former word is not the interrogative pronoun, but the indefinite quicunque, as in Exo 24:14; cf. Ewald, 332, b. And the latter word is not "the valiant shepherd" (Hitzig), but signifies "chosen." אליה is used instead of עליה; and פּקד על means to "set over" something, as the chief, superior. The idea is, that God will frighten away the Edomites out of their land by a lion, and appoint him as the shepherd whom He chooses for that purpose. None can prevent this, for there is none like Jahveh in strength or power, and none can call Him to account for His doing. יעידנּוּ (from יעד), in Hiphil, to "summon before the court of justice," i.e., to call on one to make a defence; cf. Job 9:19. Nor can any shepherd stand before Jahveh, i.e., defend his flock. These words are directed against the rulers of Edom, who foolishly imagined they were secure, and could not be touched in their rock-fortresses. The words, moreover, contain general truths, so that we cannot apply בּחוּר to historical persons, such as Nebuchadnezzar or Alexander the Great. Jer 49:20 This truth the Edomites are to lay to heart, and to hear, i.e., consider the purpose which the Lord has formed regarding Edom. Teman is not synonymous with Edom, but the inhabitants of Teman are specially named together with Edom in the parallel member, because they were particularly famous for their wisdom (Jer 49:7), and in their pride over this wisdom, held the counsels of God in very small esteem. The counsel of God, the thoughts which He has conceived regarding Edom, follow in the clauses which are introduced with solemn assurance. יסחבוּם is rendered by the Vulgate, si non dejecerint eos parvuli gregis, which Luther follows in his translation, "if the shepherd-boys will not drag them away." And C. B. Michaelis and Hהvernick (on Ezekiel, p. 415) still view the words as meaning that "the least of the flock" will drag away Edom; i.e., the covenant people, weak and miserable though they are, will be victorious over Edom: in support of this rendering they point to Eze 25:14. But though Ezekiel clearly declares that the Lord will satisfy His revenge on Edom by means of His people Israel, yet it does not follow from this that Ezekiel had this passage of Jeremiah in his mind, and sought so to apply it. In spite of the clearness with which the thought is expressed by Obadiah and Ezekiel, that Edom will at last become the prey of the people of God, we would expect to find it in Jeremiah only as a simple inference from his words; for Jeremiah does not, like Obadiah and Ezekiel, mention the enmity of Edom to Israel as the cause of his guilt, but only the pride of his heart. Against taking "the little ones of the flock" as the subject of the clause, we find these considerations: (1) סחב, "to pull, drag away," does not well apply to sheep, but rather points to dogs (Jer 15:3) or lions, which drag away their prey. (2) The context is far from leading us to understand, by the little ones of the sheep, Israel or the people of God, either here or where the words are repeated, 50:45; while Zac 2:7 and Zac 13:7 are passages which cannot be held as regulating this verse. In Jer 49:19 the rulers of Edom are viewed as shepherds: in accordance with this figure, the Edomites are in Jer 49:20 called sheep, and weak, helpless ones too. The subject of יסחבוּם is indefinite: "the enemy will advance like a lion out of the jungle of the Jordan;" the suffix precedes the noun, as in Jer 48:44, etc. The fate of Edom will be so terrible, that their pasture-ground, their habitation will be astonished at it. The Hiphil ישּׁים is formed, like נשּׁים in Num 21:20, from שׁמם; not, however, with the sense of "laying waste," which the construction with על of a person does not suit, but with the meaning of "making astonished," as in Eze 32:10, and only here with the directly causative sense of manifesting, showing astonishment or amazement. Jer 49:21-22 The fall of Edom will be so fearful, that the earth will tremble, and the cry of anguish from the perishing people will be heard on the Red Sea. נפלם is the inf. Kal with suffix. The threatening concludes, in Jer 49:22, with the same though through which destruction is threatened to the Moabites, Jer 48:40. The comparison of the enemy to an eagle is continued in the expression, "he shall come up;" the coming up, however, does not mean the rising of the eagle into the air, but refers to the enemy: to march as an enemy against Edom. With reference to the fulfilment of this prophecy, we have already pointed out, on Num 24:18, and at the close of the exposition in Obadiah, that the threatened devastation of the land of Edom was brought about by the Chaldeans, as is clear from Mal 1:3; but the annihilation of the people was commenced by the Maccabeans, and completed by the Romans, about the time of the Jewish war.

Verse 23

Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on Sa2 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (Sa1 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10). After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on Kg1 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given Kg1 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (Kg1 15:18., Jer 20:1., Jer 22:3.; Kg2 5:1., Jer 6:8., 8:28f., 10:32f., 12:18ff., Jer 13:3.). At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (Kg2 13:19.); and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (Kg2 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser. This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (Kg2 15:37; Kg2 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.), because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13). Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt. Jer 49:23 "Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth. Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad." The largest cities of Aram are seized with consternation and discouragement. Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath (Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; Kg2 18:34 and Kg2 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfd, mentioned by Maras., about fifteen miles north from Haleb (Aleppo); see on Kg2 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i.e., disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג, to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc. There is a difficulty with the expression בּים, from the mention of the sea. Ewald has therefore invented a new word, בּי, which is stated to signify mind, heart; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J. D. Michaelis, Rosenmller, and Maurer: "on the sea," i.e., onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל, cannot make this explanation doubtful, because the subject (Ger. man, Fr. on, Eng. people, they) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared. But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i.e., the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים, "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12., where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה, "concern, solicitude," is much too weak, or rather inappropriate. Jer 49:24-26 רפתה דמּשׁק, "Damascus has become slack," i.e., discouraged; she turns to flee, and cannot escape, being seized with trembling and anxiety. החזיקה is not the third pers. fem., prehendit terrorem, but stands for החזיקהּ, with Mappik omitted, because the tone is retracted in consequence of the Athnach; cf. Jer 6:24; Jer 8:21, etc. "Terror has seized Damascus." In the last clause וחבלים is subsumed along with צרה; hence the verb is put in the singular. - Jer 49:25. The question, "How is not," etc., has been differently explained. Eichhorn, Gesenius, Ewald, and Umbreit take the words according to the German usage, in the sense, "How is the city forsaken?" or laid waste. But this Germanism is foreign to the Hebrew; and it is not obviated by C. B. Michaelis taking "how" in the sense of quam inopinato et quam horribiliter non deserta est, so that the words would mean nullus est modus desertionis aut gradus quem Damascus non sit experta, because איך לא does not express the kind and manner, or the degree of an action. In the only other passage where איך לא occurs (Sa2 1:14) the negative has its full meaning. Others (Calvin, Schnurrer, J. D. Michaelis, Rosenmller, Maurer) take עזב in the sense of leaving free, untouched: "How has she not been left untouched?" i.e., been spared. But this meaning of the verb is nowhere found. There is no other course left than, with Ngelsbach, to take the verb as referring to the desertion of the city through the flight of the inhabitants, as in Jer 4:29, etc., and to take the words thus: "How is (i.e., how has it happened that) the famous city (is) not forsaken?" According to this view, it is not the desolation of the city that is bewailed, but the fact that the inhabitants have not saved their lives by flight. The way is prepared for this thought by Jer 49:24, where it is said that the inhabitants of Damascus wish to flee, but are seized with convulsive terror; in Jer 49:25 also there is a more specific reason given for it, where it is stated that the youths (the young warriors) and all the men of war shall fall in the streets of the city, and be slain by foes. The suffix in "my delight" refers to the prophet, and expresses his sympathy for the fall of the glorious city (see on Jer 48:31); because not only does its population perish, but the city itself also (Jer 49:27) is to be burned to ashes. Jer 49:27 Jer 49:27 has been imitated from Amo 1:4 and Jer 49:14 conjointly. בּחמת, not "on," but "in," i.e., "within the wall." "The palaces of Benhadad" are the palaces of the Syrian kings generally, because three kings of Damascus bore this name. The fulfilment of this threat cannot be proved historically, from want of information. Since Pharaoh-Necho had conquered Syria as far as the Euphrates, it is very possible that, after the defeat of the Egyptians at Carchemish, in the conquest of Syria by Nebuchadnezzar, Damascus was harshly treated. The prophecy is, however, so general in its statement, that we need not confine its fulfilment to the conquest by Nebuchadnezzar.

Verse 28

"Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור). Kedar, the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia. Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים, "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf. Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh, in contrast with Wabarijeh, who dwell in tents. "Hadar, חצר, is the settled dwelling-place, in contrast with bedû, the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf. Jer 25:24. (Note: According to Mrc. v. Niebuhr, Gesch. Ass. u. Bab. p. 210, "Hazor is the modern Hajar, a region which occupies the whole north-eastern corner of the Nejed, and to which, in the wider sense, Lascha, the region on the coast, also belongs" But חצור, from חצר, which corresponds to Arab. htsr or hdr, is fundamentally different from Arab. hjr or ḥjr.) In the prophecy, the general designation, "children of the east," i.e., Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" (Ant. Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common. Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23. Jer 49:28 "Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side. Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh. Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it." This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians (Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33). Jer 49:28-30 עלה is used with אל instead of על, to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, 227, i, with 251, c. The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.), but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads. נשׂא, to take away, carry off; להם, sibi. They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד: "Use every effort to flee." העמיקוּ as in Jer 49:8. A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם, many MSS and the ancient versions have עליכם, in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald). Jer 49:31-32 Jer 49:31 does not declare the plan of the king of Babylon; but the words, "Arise, go ye up," etc., are once more the summons of the Lord, as is shown by the expression "saith Jahveh." The enemy is to march against a peaceful nation, dwelling securely, that has neither doors nor bars, i.e., does not live in cities surrounded by walls with gates and bars (cf. Sa1 23:7; Deu 3:5), whose territory, therefore, is easily conquered. They dwell alone, apart from others, without connection and intercourse with other nations, from which they could obtain help and support. שׁליו, like זעיר, Job 36:2; Dan 7:8, is a Chaldaizing form; elsewhere it is written שׁליו, Job 21:23, or שׁלו, Job 16:12. As to living securely, cf. Jdg 18:7; Eze 38:11; on living alone, 15:17. This last is elsewhere said only of Israel, Num 23:9; Deu 33:28. Their possessions will become the spoil of the enemy; God will scatter them to every wind (cf. Eze 5:12; Eze 12:14), and bring destruction on them from every side (on עבריו, cf. Kg1 5:4). Jer 49:33 The dwelling-places of the settled tribes (Hazor) shall become the habitation of jackals (cf. Jer 9:10), an uninhabited desolation for ever. Jer 49:33 is in part a repetition of Jer 49:18. With regard to the fulfilment of this prophecy, it follows from the latter part of the title that Nebuchadnezzar had smitten the Arabian tribes, i.e., defeated them, and subjected them to his sway. But we have no historical information as to the time when this took place. M. von Niebuhr (Gesch. Assyr. u. Bab. S. 209) and Duncker (Gesch. d. Alterth. i. S. 427) suppose that Nebuchadnezzar, after he had returned home to Babylon from Hither Asia, having heard of the death of his father, after his victory at Carchemish, and after he had ascended the throne, "as it seems," first thought of extending his authority over the Arabians on the lower portion of the Euphrates, in North Arabia, and in the Syrian desert. This supposition may possibly be true, but cannot be raised to historic probability; moreover, it is connected, by the above-mentioned historians, with theories regarding the campaigns against Hither Asia which rest upon statements of Josephus that are very uncertain, and some of which can be proved to be incorrect. Such is the statement in Antt. x. 6. 1, that Nebuchadnezzar, after his victory at Carchemish, in pursuing the Egyptians to the borders of their country, did not touch Judea. The only notice we have, apart from Scripture, of the conquest of Arabia by Nebuchadnezzar, is that furnished by Josephus (contra Ap. i. 19) from Berosus: κρατῆσαι δέ φησί τὸν Βαβυλώνιον (i.e., Nebuchadnezzar) Αἰγύπτου Συρίας Φοινίκης ̓Αραβίας. But this notice is stated in such indefinite and general terms, that nothing more specific can be inferred from it regarding the time and circumstances of the conquest of Arabians.

Verse 34

Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistn), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon. That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine. The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes. Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed. The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13., 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar's army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom. (Note: No valid reason has been adduced for calling in question the statement in the title regarding the time when this prophecy was composed; yet this has been done by Movers, Hitzig, and Ngelsbach. "That the lxx have given the heading twice, the first time briefly, and then fully at the end of the piece, merely shows that two different readings have now been combined in it" (Ewald). And Ngelsbach has yet to bring proof of the assurance given us when he says, "I consider it quite impossible that Jeremiah, in the beginning of Zedekiah's reign, should have thought of any other than Nebuchadnezzar as the instrument to be employed in executing judgment, or that he should even have left this matter in suspenso." If Jeremiah, as a prophet of the Lord, does not announce, as the word of Jahveh, mere human conjectures regarding the future, but only what the Spirit of the Lord suggested to him, neither could he set forth his own conjectures regarding the question by whom God the Lord was to scatter the Elamites to the four winds, but must leave it in suspenso, if the Spirit of the Lord had revealed nothing to him regarding it.) Jer 49:35 "Thus saith Jahveh of hosts: Behold, I will break the bow of Elam, the chief part of their strength. Jer 49:36. And I will bring upon Elam four winds from the four ends of the heaven, and I will scatter them towards all these winds; and there shall be no nation where the scattered ones of Elam shall not come. Jer 49:37. And I will make Elam terrified before their enemies, and before those who seek their life; and I will bring on them evil, the heat of my wrath, saith Jahveh; and I will send after them the sword, until I consume them. Jer 49:38. And I will place my throne in Elam, and will destroy thence king and princes, saith Jahveh. Jer 49:39. But it shall be in the end of the days, that I will turn the captivity of Elam, saith Jahveh." Elam's martial power is to be destroyed, and its population scattered to the four winds among all nations (Jer 49:25.). The Lord will make them terrified before their enemies, and let them be pursued by the sword till they are swept away (Jer 49:37). In the country itself He will hold a tribunal, and destroy king and priests out of it (Jer 49:38). In Jer 49:35, the bow, as the chief weapon of the Elamites (cf. Isa 22:6), is mentioned, by synecdoche, instead of all offensive and defensive weapons, for all the means of resistance and attack employed by this warlike nation. This, indeed, is shown by the apposition, "the first-fruits (i.e., the chief part) of their strength" or valour. To break the bow in pieces is thus equivalent to rendering defenceless. The plural suffix in גּבוּרתם points to Elam as a nation - the Elamites. Hitzig, Graf, and older expositors make an assumption which is both unnecessary and incapable of proof, that קשׁת stands for גבּורים, and means "the valiant, brave people of war," as in Isa 21:17 and Sa1 2:4; but neither in these passages can the alleged meaning be fully made out. Jer 49:36-39 Through the working of God's power, the Elamites shall be dispersed to all the four winds, i.e., to all parts of the earth. This exercise of power is represented under the figure of the four winds. The wind is the most appropriate among all earthly things for symbolizing the Spirit of God, or the energy of the divine operation; cf. Zac 6:5; Dan 7:2. The Kethib עולם in Jer 49:36 has evidently been written by mistake for עילם. The meaning of the figure is this: Elam is to be attacked on all sides by enemies, and be scattered in every direction. This is evident from Jer 49:37, where the figurative is changed for the literal, and the thought further extended. החתּתּי, Hiphil from חתת, be broken to pieces, in Hiphil to dispirit through fear and terror; cf. Jer 1:17. On the form of the text, which is shortened from החתּותי through the shifting of the tone to the last syllable, cf. Ewald, 234, e. רעה, "evil, misfortune," is marked by the apposition, "the heat of mine anger," as the emanation of God's judgment of wrath. On 37b, cf. Jer 9:15. The Lord will sit in judgment on king and princes, and punish them with death. The throne is set for the Judge to sit in judgment; see Jer 43:10. Yet (Jer 49:39), in the Messianic future, blessing shall come on Elam; cf. Jer 49:6; Jer 48:7. If we compare this prophecy with the remaining prophecies of Jeremiah regarding the heathen nations, we shall find that it contains no reference whatever to any execution by Nebuchadnezzar king of Babylon of the judgment with which the Elamites are threatened; but it announces the fall of Elam and the dispersion of its inhabitants by enemies in a way so general, that, as Hvernick (on Daniel, p. 549) has remarked, it is an arbitrary addition for any one to make, if he thinks definitely of the Chaldeans as the enemies of Elam, because, correctly viewed, the contents rather declare against a conquest by Nebuchadnezzar. "Jeremiah," says Hvernick, "announces the utter extinction of the state as such, a general dispersion and annihilation of the people, a tribunal of punishment which the Lord Himself will hold over them, - features which are far too strongly marked, and far too grand, to let us think that Elam is merely to be rendered tributary and incorporated into a new state. If we connect with this the deliverance of Elam mentioned at the close of Jer 49:39, viz., his conversion, then we will not hesitate to take the meaning of the oracle, in a more general way, as referring to the gradual fall of this heathen nation, for which, however, a future deliverance is in store, as is fully shown by the issue." This view is at least much more correct than the current tone, still maintained by Ewald, Hitzig, Graf, etc., according to which the prophecy refers to a conquest of Elam by Nebuchadnezzar. M. von Niebuhr (Gesch. Assyr. und Bab. S. 210) attempts to show its probability from a notice in Strabo (xi. 524), and (on S. 212) from the intimation given in the book of Judith, Jer 1, of a war between Nebuchadnezzar and Media, which was successfully concluded in the twelfth year of his reign. But the statement in Strabo, that the Kossaites, a nation of robbers, once sent 13,000 archers to help the Elamites against the Susites and Babylonians, is far too indefinite for us to be able to apply it to a war which Nebuchadnezzar in company with Media carried on against Elam; for the Susites are at least not Medes. And the notice in the book of Judith is self-evidently unhistorical; for it says that Nebuchadnezzar was king of the Assyrians and resided in the great city of Nineveh, and that he defeated Arphaxad the king of Media in the seventeenth year of his reign (Judith 1:1, 13). But Nebuchadnezzar neither resided in Nineveh, which had been destroyed shortly before; nor could he have made war on Arphaxad king of Media in the seventeenth year of his reign, because he had in that year begun to besiege Jerusalem with all his forces. But the additional considerations which Niebuhr brings forward in support of his hypothesis can as little stand the test. Neither Jer 25:25, where the kings of Media and Elam are mentioned among those who are to drink the cup of wrath, nor Eze 32:24., where Elam and the whole multitude of its people are brought forward as among those who were slain, and who sank into the nether parts of the earth, furnish proofs of the conquest and destruction of Elam by Nebuchadnezzar, or of a war between that king and Media. For the funeral-song in Ezekiel bears a thoroughly ideal character, and announces the fall of all the heathen powers, without any regard to Nebuchadnezzar. This holds, too, in a sense, of Jer 25, where Nebuchadnezzar is certainly mentioned as the ruler into whose power all the nations are to be delivered for the space of seventy years, inasmuch as this announcement also launches out into the idea of a judgment of all nations; so that we are not entitled to assume that all the kingdoms of the earth, to whom the cup of wrath is presented, were to be conquered and brought under subjection by Nebuchadnezzar. Still less reason is there for inferring from Jer 27:3, that Nebuchadnezzar was involved in a war with Media at a time when, as is there stated, at the beginning of Zedekiah's reign, the kings of Edom, Moab, Ammon, and Phoenicia sent ambassadors to Jerusalem to recommend a coalition against the power of Babylon. Even if Nebuchadnezzar were then occupied in the eastern portion of his kingdom, yet there is nothing at all to prove that he was involved in war with Media or Elam. History says nothing of a war waged by Nebuchadnezzar on Elam, nor does this prophecy furnish any support for such an assumption. Although it does not set before us a "gradual ruin" of Elam (Hvernick), but rather a catastrophe brought on by God, yet the description is given in terms so general, that nothing more specific can be inferred from it regarding the time and the circumstances of this catastrophe. In this prophecy, Elam is not considered in its historical relation to the people of Israel, but as the representative of the heathen world lying beyond, which has not hitherto come into any relation towards the people of Israel, but which nevertheless, along with it, falls under the judgment coming on all nations, in order that, through the judgment, it may be led to the knowledge of the true God, and share in His salvation.

Verse 1

The Ammonites were next, both in kindred and neighbourhood, to the Moabites, and therefore are next set to the bar. Their country joined to that of the two tribes and a half, on the other side Jordan, and was but a bad neighbour; however, being a neighbour, they shall have a share in these circular predictions. 1. An action is here brought, in God's name, against the Ammonites, for an illegal encroachment upon the rightful possessions of the tribe of Gad, that lay next them, Jer 49:1. A writ of enquiry is brought to discover what title they had to those territories, which, upon the carrying away of the Gileadites, by the king of Assyria (Kg2 15:29, Ch1 5:26), were left almost dispeopled, at least unguarded, and an easy prey to the next invader. "What! Does it escheat ob defectum sanguinis - for what of an heir? Hath Israel no sons? Hath he no heir? Are there no Gadites left, to whom the right of inheritance belongs? Or, if there were not, are there no Israelites, none left of Judah, that are nearer akin to them than you are?" Why then does their king, as if he were entitled to the forfeited estates, or Milcom, their idol, as if he had the right to dispose of it to his worshippers, inherit Gad, and his people dwell in the cities which fell by lot to that tribe of God's people. Nay, there were sons and heirs of their own body, en ventre de sa mere - in their mother's womb, and the Ammonites, to prevent their claim, most barbarously murdered them (Amo 1:13): They ripped up the women with child of Gilead, that they might enlarge their border, that, having seized it, none might rise up hereafter to recover it from them. Thus they magnified themselves against their border and boasted it was their own, Zep 2:8. Note, Though among men might often prevails against right, yet that might shall be controlled by the Almighty, who sits in the throne, judging right; and those will find themselves mistaken who think every thing their own which they can lay their hands on, or which none yet appears to lay claim to. As there is justice owing to owners, so also to their heirs, when they are dead, whom it is a great sin to defraud, though they either know not their right or know not how to come at it. This shall be reckoned for particularly, when injuries of this kind are done to God's people. 2. Judgment is here given against them for this violence. (1.) Terrors shall come upon them: God will cause an alarm of war to be heard, even in Rabbah, their capital city and a very strong one, Jer 49:2. The Lord God of hosts, who has all armies at his command, will bring a fear upon them from all that be about them, Jer 49:5. Note, God has many ways to terrify those who have been a terror to his people. (2.) Their cities shall be laid in ruins: Rabbah, the mother-city, shall be a desolate heap, and her daughters, the other cities that have a dependence upon her, and receive law from her as daughters, shall be burnt with fire; so that the inhabitants shall be forced to quit them, and they shall cry, and gird themselves with sackcloth, as having lost all they had, and not knowing whither to betake themselves. (3.) Their country, which they were so proud of, shall be wasted (Jer 49:4): Wherefore gloriest thou in the valleys, and trustest in thy treasures, O backsliding daughter? They are charged with backsliding or turning away from God and from his worship, for they were the posterity of righteous Lot. It is true, they had never been so in covenant with God as Israel was; yet all idolaters may be called backsliders, for the worship of the true God was prior to that of false gods. They were untoward and refractory (so some read it); and, when they had forsaken their God, they gloried in their valleys, particularly one that was called the flowing valley, because it flowed with all good things. These they had violently taken away from Israel, and gloried in it when they had done so. They gloried in the strength of their valleys, so surrounded with mountains that they were inaccessible, gloried in the products of them, gloried in the treasures they got together out of them, saying, Who shall come unto me? While they bathed themselves in the pleasures of their country, they flattered themselves with a conceit that they should never be disturbed in the enjoyment of them: Tomorrow shall be as this day; therefore they set God and his judgments at defiance; they are proud, voluptuous, and secure; but wherefore dost thou do so: Note, Those who backslide and turn away from God have little reason either to take complacency or to put confidence in any worldly enjoyments whatsoever, Hos 9:1. (4.) Their people, from the least to the greatest, shall be forced out of the country. Some shall flee to seek for shelter, others shall be carried into captivity, so that their land shall be quite evacuated: Their king and his princes, nay, and Milcom, their god, and his priests, shall go into captivity (Jer 49:3), and every man shall be driven out right forth, shall take the next way, and make the best of it in his flight (Jer 49:5), forgetting the valleys, the flowing valleys, which now fail them. And, to complete their misery, none shall gather up him that wanders, none shall open their doors to them, as Jael to Sisera, to entertain them; and those that flee shall be so much in care to secure themselves that they shall not take notice of others, no, not of those that are nearest to them, that wander, and are at a loss which way to go, as Jer 47:3. (5.) Then the country of the Ammonites shall fall into the hands of the remaining Israelites (Jer 49:2): Then shall Israel be heir to those that were his heirs, shall possess himself of their land who had possessed themselves of his, by way of reprisal. Note, The equity of divine Providence is to be acknowledged when the losses of the injured are recompensed out of the unjust gains of the injurious. Though the enemies of God's Israel may make a prey of them for a while, the tables will shortly be turned. 3. Yet there is a prospect given them of mercy hereafter (Jer 49:6), as before to Moab. The day will come when the captivity of the children of Ammon will be brought again; for so it is in human affairs: the wheel goes round.

Verse 7

The Edomites come next to receive their doom from God, by the mouth of Jeremiah: they also were old enemies to the Israel of God; but their day will come to be reckoned with, and it is now at hand, and is foretold, not only for warning to them, but for comfort to the Israel of God, whose afflictions were very much aggravated by their triumphs over them and joy in their calamity, Psa 137:7. Many of the expressions used in this prophecy concerning Edom are borrowed from the prophecy of Obadiah, which is concerning Edom; for, all the prophets being inspired by one and the same Spirit, there must needs be a wonderful harmony and agreement in their predictions. Now here it is foretold, I. That the country of Edom should be all wasted and made desolate, that the calamity of Esau should be brought upon him, the calamity he has deserved, and God has long designed him, for his old sins, Jer 49:8. The time is at hand when God will visit him, and call him to an account, and then they shall flee from the sword, turn back from the battle, and dwell deep in some close caverns, where they shall hide themselves. All they have shall be carried off by the conqueror; whereas grape-gatherers will leave some gleanings, and even thieves know when they have enough and will destroy no further, those that destroy them shall never be satiated, (Jer 49:9, Jer 49:10); they shall make Esau quite bare, shall strip the Edomites of all they have, shall find out ways and means to come at their most hidden treasure, shall discover even the secret places where they thought to secure their wealth, and rifle them, so that they shall none of them save their wealth, no, nor save themselves nor their children, that might be concealed in a little room: He shall not be able to hide himself, and his seed too is spoiled. His brethren the Moabites, and his neighbours the Philistines, whom he might have expected succours from, or at least shelter with, are spoiled as well as he and disabled to do him any service. And he is not, or there is not he, there is none to him, none left him, that may say what follows (Jer 49:11), Leave thy fatherless children, I will preserve them alive. When they are flying, or dying, there shall be none left, no relation, no friend, no, not so much as any parish officers to take care of their wives and children that they leave behind. Edom is not, he is cut off and gone; nor is there any to say, Leave me thy orphans. If the master of a family be cut off, or forced away, it is some comfort if he have a friend to leave his family with, whom he can confide in; but they shall have none such, for they shall all be involved in the same calamity. The Chaldee makes these to be the words of God to his people, distinguishing them from the Edomites in this calamity; and they read it, "But you, O house of Israel! you shall not leave your orphans; I will secure them, and let your widows rest on my word. Whatever becomes of the widows and fatherless of the Edomites, I will take care of yours." Note, it is an unspeakable comfort to the people of God, when they are dying, that they may leave their surviving relations with God, may, in faith, commit them to him and encourage them to trust in him; and, though they cannot promise themselves great things in the world for them, yet they may hope that he will preserve them alive, always, provided that they trust in him. Let the Edomites, for their part, count upon no other than to be made a desolation and a reproach; for the decree has gone forth; God hath sworn it by himself (Jer 49:13), that their cities shall be wasted, nay, they shall be perpetual wastes, they shall be made mean and despicable; they had made a mighty figure, but God will make them small among the heathen; and those that despised God's people shall themselves be despised among men (Jer 49:15, Oba 1:2), nay, they shall be made monstrous, and even a prodigy (Jer 49:17): Edom shall be such a desolation that every one who goes by shall be astonished; nay, worse yet, they shall be made a terror; Edom shall be made like Sodom and Gomorrah, none shall care for coming near the ruins of it, no man shall abide there (Jer 49:18), such a frightful place shall it be made. II. That the instruments of this destruction should be very resolute and formidable. They have their commission from God; he summons them into this service (Jer 49:14): I have heard a rumour, or report, from the Lord, heard it by the prophecy of Obadiah, heard it by a whisper to myself, that an ambassador, or herald, or messenger, is sent to the Gentiles, who are to lay Edom waste, saying, Gather you together, muster all the forces you can, and come against her; for (Jer 49:20) this is the counsel that he hath taken against Edom. The matter is settled, the decree has gone forth, and there is no resisting it. God has determined that Edom shall be laid waste, and then he that is to be employed in wasting it shall come swiftly and strongly. Nebuchadnezzar is he or whom it is here foretold, 1. That he shall come up like a lion, with fierceness and fury, like a lion enraged by the swelling of Jordan overflowing his banks, which forces him out of his covert by the water-side into the higher grounds, Jer 49:19. He shall come roaring, come to devour all that come in his way. He shall come against the habitation of the strong, the forts and castles; and I will cause him to come suddenly into the land (so the next words might well be read), so as to find them unprovided with necessaries for a defence; for I will look out a chosen man to appoint over her, to do this execution, a man fit for the purpose, one chosen out of the people; for when God has work to do he will find out the fittest instruments to be employed in doing it: "Who is like me for choosing the instruments, and spiriting them for the work? And who will appoint me the time? Who will challenge me, and fix a time and place to meet me? Who will join issue with me in battle? And, when I send a lion into the flock, who is that shepherd that can, or dare, stand before me, or against me, to oppose that lion, and think to rescue any of the flock?" Note, When God has work to do of any kind he will soon find those that are able to engage in it, and all the world cannot find those that are able to engage against it. Nay, if God will have Edom destroyed, and their peopled dislodged, there needs not a lion, a fierce lion to do it: Even the least of the flock shall draw them out (Jer 49:20); the meanest servant in Nebuchadnezzar's retinue, the weakest of all that follow his camp, shall draw them out for the slaughter, shall force them to flee, or to surrender, and make their habitations desolate with them. God can bring to pass the greatest works by instruments least likely. When the Chaldean army comes against the Edomites all hands shall be employed and the poorest soldier in it shall have a pluck at them. 2. Nebuchadnezzar shall come, not only like a lion, the king of beasts, but like an eagle, the king of birds (Jer 49:22): He shall fly as the eagle upon his prey, so swiftly, so strongly, shall clap his wings upon Bozrah, to secure it for himself (as before, Jer 48:40), and immediately the hearts of the mighty men shall fail them, for they shall see he is an enemy that it is in vain to struggle with. III. That the Edomites' confidences should all fail them in the day of their distress. 1. They trusted to their wisdom, but that shall stand them in no stead. This is the first thing fastened upon in this prophecy against Edom, Jer 49:7. That nation used to be famous for wisdom, and their statesmen were thought to excel in politics; and yet now they shall take such wrong measures in all their counsels, and be so baffled in all their designs, that people shall ask, with wonder, What is the matter with the Edomites? Is wisdom no more in Teman? Have the wise men of the east country (Kg1 4:30) become fools? Are those at their wits' end that were thought to have the monopoly of prudence? Has counsel perished from the understanding men? It is so, when God is designing the ruin of a people; for whom he will destroy he infatuates. See Job 12:20. Has their wisdom vanished? Is it tired? (so some); is it worn out? (so others); has it become useless? so others. Yes, it will do them no service when God comes forth to contend with them. 2. They trusted to their strength, but neither shall that avail them, Jer 49:16. They had been a terror to all their neighbours; every body feared them and truckled to them, and this made them proud and conceited of themselves and their own strength, and very secure; because no neighbouring nation durst meddle with them, they thought no nation in the world durst. Their country was much of it mountainous, having many passes which they thought themselves able to make good against any invader; but this terribleness of theirs deceived them, and so did their imaginary inaccessibleness; they did not prove so strong as they were formidable, nor so safe as they were secure. High as they are, God will bring them down; for, as there is no wisdom, so there is no might against the Lord, See these expressions, Oba 1:3, Oba 1:4, Oba 1:8. IV. That their destruction should be inevitable and very remarkable. 1. God hath determined it (Jer 49:12); he hath said it; nay (Jer 49:13), he hath sworn it, that the Edomites shall not go unpunished, but that they shall drink the cup of trembling, which is put into the hands of all their neighbours; even those whose judgment, or doom, was not to drink of the cup, who had not so well deserved it as they had done, nations that had not been such enemies to Israel as they had been, or Israel itself, that was God's peculiar people, and among whom there were many, very many, who kept his ordinances, upon which account they might have expected an exemption; and yet they had been made to drink of the bitter cup; and shall the Edomites think to pass it? No; they shall surely drink of it. Note, When God punishes the less guilty it is folly for the more guilty to promise themselves impunity; and when judgment begins at God's house it will reach the strangers. 2. All the world shall take notice of it (Jer 49:21): The earth is moved, and all the nations are put into a concern, at the noise of their fall; the news of it shall make them tremble. The noise of the outcry is heard to the Red Sea, which flowed upon the coasts of Edom. So loud shall be the shouts of the conquerors and the shrieks of the conquered, and such a mighty noise shall the news of this destruction of Idumea make in the nations, that is shall be heard among the ships that lie in the Red Sea to take in lading (Kg1 9:26), and then they shall carry the news of it to the remotest shore. Note, The fall of those who have affected to make a noise with their pomp and power will make so much the greater noise.

Verse 23

The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that kingdom, which had been often vexatious to the Israel of God. Damascus was the metropolis of that kingdom, and the ruin of the whole is supposed in the ruin of that: yet Hamath and Arpad, two other considerable cities, are names (Jer 49:23), and the palaces of Ben-hadad, which he built, are particularly marked for ruin, Jer 49:27; see also Amo 1:4. Some think Ben-hadad (the son of Hadad, either their idol, or one of their ancient kings, whence the rest descended) was a common name of the kings of Syria, as Pharaoh of the kings of Egypt. Now observe concerning the judgment of Damascus, 1. It begins with a terrible fright and faint-heartedness. They hear evil tidings, that the king of Babylon, with all his force, is coming against them, and they are confounded; they know not what measures to take for their own safety, their souls are melted, they are faint-hearted, they have no spirit left them, they are like the troubled sea, that cannot be quiet (Isa 57:20), or like men in a storm at sea (Psa 107:26); or the sorrow that begins in the city shall go to the sea-coast, Jer 49:23. See how easily God can dispirit those nations that have been most celebrated for valour. Damascus now waxes feeble (Jer 49:24), a city that thought she could look the most formidable enemy in the face now turns herself to flee, and owns it is to no more purpose to think of contending with her fate than for a woman in labour to contend with her pains, which she cannot escape, but must yield to. It was a city of praise (Jer 49:25), not praise to God, but to herself, a city much commended and admired by all strangers that visited it. It was a city of joy, where there was an affluence and confluence of all the delights of the sons of men, and abundance of mirth in the enjoyment of them. We read it (though there is no necessity for this) the city of my joy, which the prophet himself had sometimes visited with pleasure. Or it may be the speech of the king lamenting the ruin of the city of his joy. But now it is all overwhelmed with fear and grief. Note, Those deceive themselves who place their happiness in carnal joys; for God in his providence can soon cast a damp upon them and put an end to them. He can soon make a city of praise to be a reproach and a city of joy to be a terror to itself. 2. It ends with a terrible fall and fire. (1.) The inhabitants are slain (Jer 49:26): The young men, who should fight the enemy and defend the city, shall fall by the sword in her streets; and all the men of war, mighty men, expert in war, and engaged in the service of their country, shall be cut off. (2.) The city is laid in ashes (Jer 49:27): The fire is kindled by the besiegers in the wall, but it shall devour all before it, the palaces of Ben-hadad particularly, where so much mischief had formerly been hatched against God's Israel, for which it is now thus visited.

Verse 28

These verses foretell the desolation that Nebuchadnezzar and his forces should make among the people of Kedar (who descended from Kedar the son of Ishmael, and inhabited a part of Arabia the Stony), and of the kingdoms, the petty principalities, of Hazor, that joined to them, who perhaps were originally Canaanites, of the kingdom of Hazor, in the north of Canaan, which had Jabin for its king, but, being driven thence, settled in the deserts of Arabia and associated themselves with the Kedarenes. Concerning this people we may here observe, I. What was their present state and posture? They dwelt in tents and had no walls, but curtains (Jer 49:20), no fortified cities; they had neither gates nor bars, Jer 49:31. They were shepherds, and had no treasures, but stock upon land, no money, but flocks and camels. They had no soldiers among them, for they were in no fear of invaders, no merchants, for they dwelt alone, Jer 49:31. Those of other nations neither came among them nor traded with them; but they lived within themselves, content with the products and pleasures of their own country. This was their manner of living, very different from that of the nations that were round about them. And, 1. They were very rich; though they had not trade, no treasures, yet they are here said to be a wealthy nation (Jer 49:31), because they had a sufficiency to answer all the occasions of human life and they were content with it. Note, Those are truly rich who have enough to supply their necessities, and know when they have enough. We need not go to the treasures of kings and provinces, or to the cash of merchants, to look for wealthy people; they may be found among shepherds that dwell in tents. 2. They were very easy: They dwelt without care. Their wealth was such as nobody envied them, or, if any did, they might come peaceably and enjoy the like; and therefore they feared nobody. Note, Those that live innocently and honestly may live very securely, though they have neither gates nor bars. II. The design of the king of Babylon against them and the descent he make upon them: He has taken counsel against you and has conceived a purpose against you, Jer 49:30. That proud man resolves it shall never be said that he, who had conquered so many strong cities, will leave those unconquered that dwell in tents. It was strange that that eagle should stoop to catch these flies, that so great a prince should play at such small game; but all is fish that comes to the ambitious covetous man's net. Note, It will not always secure men from suffering wrong to be able to say that they have done no wrong; not to have given offence will not be a defence against such men as Nebuchadnezzar. Yet, how unrighteous soever he was in doing it, God was righteous in directing it. These people had lived inoffensively among their neighbours, as many do, who yet, like them, are guilty before God; and it was to punish them for their offences against him that God said (Jer 49:28): Arise, go up to Kedar, and spoil the men of the east. They will do it to gratify their own covetousness and ambition, but God orders it for the correcting of an unthankful people, and for warning to a careless world to expect trouble when they seem to be most safe. God says to the Chaldeans (Jer 49:31): "Arise, get up to the wealthy nation that dwells without care; go and give them an alarm, that none may imagine their mountain stands so strong that it cannot be moved." III. The great amazement that this put them into, and the great desolation hereby made among them: They shall cry unto them; those on the borders shall send the alarm into all parts of the country, which shall be put into the utmost confusion by it; they shall cry, "Fear is on every side - We are surrounded by the enemy." the very terror of which shall drive them all to their feet and they shall none of them have any heart to make resistance. The enemy shall proclaim fear upon them, or against them, on every side. They need not strike a stroke; they shall shout them out of their tents, Jer 49:29. Upon the first alarm, they shall flee, get far off, and dwell deep (Jer 49:30), as the Edomites, Jer 49:8. And it will be found that this fear on every side is not groundless, for their calamity shall be brought from all sides thereof, Jer 49:32. No marvel there are fears on every side when there are foes on every side. The issue will be, 1. What they have will be a prey to the Chaldeans; they shall take to themselves their curtains and vessels; though they are but plain and coarse, and they have better of their own, yet they shall take them for spite, and spoil for spoiling sake. They shall carry away their tents and their flocks, Jer 49:29. Their camels shall be a booty to those that came for nothing else, Jer 49:32. 2. It is not said that any of them shall be slain, for they attempt not to make any resistance and their tents and flocks are accepted as a ransom for their lives; but they shall be dislodged and dispersed; though now they dwell in the utmost corners, out of the way, and therefore they think out of the reach, of danger (by this character those people were distinguished, Jer 9:26, Jer 9:25, Jer 9:23), yet they shall be scattered thence into all winds, into all parts of the world. Note, Privacy and obscurity are not always a protection and security. Many that affect to be strangers to the world may yet by unthought-of providences be forced into it; and those that live most retired may have the same lot with those that thrust themselves forth and lie most exposed. 3. Their country shall lie uninhabited; for, lying remote and out of all high roads, and having neither cities nor lands inviting to strangers, none shall care to succeed them, so that Hazor shall be a desolation for ever, Jer 49:33. If busy men be displaced, many strive to get into their placed, because they lived great; but here are easy quiet men displaced, and no man cared to abide where they did, because they lived meanly.

Verse 34

This prophecy is dated in the beginning of Zedekiah's reign; it is probable that the other prophecies against the Gentiles, going before, were at the same time. The Elamites were the Persians, descended from Elam the son of Shem (Gen 10:22); yet some think it was only that part of Persia which lay nearest to the Jews which was called Elymais, and adjoined to Media-Elam, which, say they, had acted against God's Israel, bore the quiver in an expedition against them (Isa 22:6), and therefore must be reckoned with among the rest. It is here foretold, in general, that God will bring evil upon them, even his fierce anger, and that is evil enough, it has all evil in it, Jer 49:37. In particular, 1. Their forces shall be disabled, and rendered incapable of doing them any service. The Elamites were famous archers, but, Behold, I will break the bow of Elam (Jer 49:35), will ruin their artillery, and then the chief of their might is gone. God often orders it so that that which we most trust to first fails us, and that which was the chief of our might proves the least of our help. 2. Their people shall be dispersed. There shall come enemies against them from all parts of the world, and they shall all carry some of them away captive into their respective countries; while others shall flee, some one way and some another, to shift for themselves, so that there shall be no nation whither the outcasts of Elam shall not come, Jer 49:36. The four winds shall be brought upon them; the storm shall come sometimes from one point and sometimes from another, to toss and hurry them several ways. We know not from what point the wind of trouble may blow; but, if God encompass us with his favour, we are safe, and may be easy, which way soever the storm comes. Fear shall drive them into other countries; they shall be dismayed before their enemies; but, as if that were not enough, I will send the sword after them, Jer 49:37. Note, God can make his judgments follow those that think by flight to escape them and to get out of the reach of them. Evil pursues sinners. 3. Their princes shall be destroyed and the government quite changed (Jer 49:38): I will set my throne in Elam. The throne of Nebuchadnezzar shall be set there, or the throne of Cyrus, who began his conquests with Elymais. Or it may be meant of the throne on which God sits for judgment; he will make them know that he reigns, that he judges in the earth, that kings and princes are accountable to him, and that high as they are he is above them. The king of Elam was famous of old, Gen 14:1. Chedorlaomer was king of Elam, and a mighty man he was in his day; the nations about him served him; his successors, we may suppose, made a great figure; but the king of Elam is no more to God than another man. When God sets his throne in Elam he will destroy thence the king and the princes that are, and set up whom he pleases. 4. Yet the destruction of Elam shall not be perpetual (Jer 49:39): In the latter days I will bring again the captivity of Elam. When Cyrus had destroyed Babylon, brought the empire into the hands of the Persians, the Elamites no doubt returned in triumph out of all the countries whither they were scattered, and settled again in their own country. But this promise was to have its full and principal accomplishment in the days of the Messiah, when we find Elamites particularly among those who, when the Holy Ghost was given, heard spoken in their own tongues the wonderful works of God (Act 2:9, Act 2:11), and that is the most desirable return of the captivity. If the Son make you free, then you shall be free indeed.

Verse 1

49:1-6 Ammon was the next nation brought to trial in the Lord’s courtroom. Ammon was the second of Lot’s descendants (see study note on 48:1-47); its territory was north of Moab and east of Israel. The destruction of Ammon occurred shortly after the fall of Jerusalem.

49:1 After the fall of the northern kingdom of Israel in 722 BC, the Ammonites moved into territory that had been vacated by the tribe of Gad. • The Ammonites worshiped a fertility god named Molech (“ruler”), who was a lot like Baal (“master”).

Verse 2

49:2 Rabbah, the capital of Ammon, was destroyed in 582 BC.

Verse 3

49:3 The Ammonites might have thought that their deity, Molech, was powerful. However, the coming invader would take this idol into exile with his priests and officials; their ritual magic would be exposed as a fraud.

Verse 4

49:4-6 The Ammonites trusted in their wealth, but it could not provide security. The Lord ensured their judgment and their future restoration.

Verse 7

49:7-22 The people of Edom were descendants of Esau, Jacob’s brother (Gen 32:3). The land of Edom lay south of Moab, in the highlands rising east of the Arabah Valley. The divine Judge exercised his right to hold every nation accountable.

49:7-8 Is there no wisdom: Edom was famous for its wise men, but they would suddenly appear foolish because they were unaware of the coming doom. • Teman and Dedan were cities of Edom.

Verse 9

49:9-11 Harvesters customarily left some of the crop for the poor (Lev 19:9-10); thieves would take only those grapes they could get quickly and easily. The invaders would take their time and mercilessly strip Edom bare, leaving only ruin behind them. However, the Lord promised to be merciful to the defeated nation’s orphans and widows.

Verse 12

49:12-22 The cup of judgment symbolized the fulfillment of the Lord’s decrees (see 25:15-17). This section vividly depicts the aftermath of a nation’s drinking from that cup.

Verse 13

49:13 Bozrah was a fortress built on top of a high rock with steep sides, but no place in Edom would be safe.

Verse 14

49:14 The ambassador might have been an angel sent by God (cp. 1 Kgs 22:20-22).

Verse 15

49:15-16 The leaders of Edom thought themselves powerful because they stirred fear in those who passed through their land on the King’s Highway. • Edom had a rock fortress, now called Petra; it was hard to find and could only be approached through a deep, narrow gorge. Even this remote place could not secure the Edomites against the Lord’s judgment.

Verse 18

49:18 As had occurred with the destruction of Sodom and Gomorrah, Edom would become uninhabited.

Verse 19

49:19 In divine judgment, the Lord would use the Babylonians to come like a lion . . . leaping on the sheep as they chased Edom’s leaders out of the land. • The Lord’s rhetorical questions implied the answer, “No one can challenge the Lord; he is the only Almighty ruler.”

Verse 22

49:22 The eagle, a common bird in the rugged mountains of Edom, is a metaphor for the rapid penetration of the region by the Babylonians.

Verse 23

49:23-27 Damascus, the capital of Aram (ancient Syria), and the Aramean cities of Hamath and Arpad, indicate Aram as the next object of the Lord’s judgment.

Verse 25

49:25 Damascus had a long history of power and glory at the hub of major trade routes. Its people enjoyed prosperity and joy, but they would lose these pleasures when they were forsaken by the Lord.

Verse 27

49:27 The city’s walls and palaces were probably built with timbers from the slopes of Mount Hermon. • Ben-hadad (literally son of the mighty one) was the royal title given to a long line of Aramean kings.

Verse 28

49:28-33 The nomads of Kedar roamed freely in the upper Arabian Desert east of Palestine. They were a belligerent people (Ps 120:5-7; Isa 21:13-16) who raised flocks and herds for lucrative trade with Tyre (Ezek 27:21). • Hazor was a region east of Damascus inhabited by nomads. • The poem urges King Nebuchadnezzar to attack, and it describes the impact of the battles.

49:28-29 The Babylonians wanted to defeat the warriors of Kedar so they could capture their rich household goods and camels.

Verse 30

49:30 The Lord exhorted the people of Hazor to run and hide, even though it would do them no good. Nebuchadnezzar, the Babylonian king, had them on his agenda for conquest.

Verse 34

49:34-39 The final poetic message of this series was addressed to Elam. This nation, known for its ferocity, was located in the Zagros Mountains, far to the east beyond Babylon (Ezek 32:24).

Verse 35

49:35 The Elamite warriors were expert archers, but their skills could not save Elam.

Verse 36

49:36 The common aftermath of a successful invasion was for the victors to scatter the refugees far and wide.

Verse 37

49:37 The Lord would express his fierce anger through the great disaster to come upon Elam. No specific charge is mentioned here, but like other nations, Elam served false gods and was cruel in its wars against its neighbors.

Verse 38

49:38 I will set my throne in Elam: The Lord would express his supreme authority by destroying Elam’s king and officials.

Verse 39

49:39 The Lord’s decree of judgment was balanced by his promise to restore the fortunes of Elam. In 539 BC, a native of Elam named Cyrus conquered Babylon and founded the Persian Empire. Susa, the former capital of Elam, then became the capital of the Persian Empire (Esth 1:2). Cyrus would be God’s anointed instrument to set the Jews free (Isa 44:28–45:1).