Jeremiah 49 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

Prophecies relative to the Ammonites.

Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mistaken, who, like the Ammonites, think every thing their own on which they can lay their hands. The Lord will call men to account for every instance of dishonesty, especially to the destitute.

John Wesley's Bible Commentary

No heir - During the long tract of time that there were wars between the Jews and Ammonites, the land of Gad and Reuben which lay beyond Jordan, fell into the hands of the Syrians, Moabites, and Ammonites. Hence it is that the prophet saith, Hath Israel no sons? God had given that country of Gilead to Manasseh, Reuben, and Gad; and as mens estates ought to descend to their heirs, so this land should have descended to their posterity, but the Ammonites had taken and possessed it.

John Calvin Bible Commentary

We have said that the Ammonites were not only contiguous to the Moabites, but had also derived their origin from Lot, and were thus connected with them by blood. Their origin was indeed base and shameful, for they were, as it is well known, the offspring of incest. There was, however, the bond of fraternity between them, because both nations had the same father. God had spared them when he brought up his people from Egypt; for in remembrance of the holy man Lot, he would have both peoples to remain uninjured. But ingratitude doubled their crime, for these impious men ceased not in various ways to harass the children of Abraham.: For this reason, therefore, does Jeremiah now prophesy against them. And we see here, again, the object of this prophecy and the design of the Holy Spirit in announcing it, even that the Israelites might know that they were not so completely cast away by God, but that there remained some remnants of his paternal favor; for if the Moabites and the Ammonites had been free from all evils, it would have been a most grievous trial; it would have been enough to overwhelm weak minds to see a people whom God had adopted, miserably oppressed and severely chastised, while heathen nations were remaining quiet in the enjoyment of their pleasures, and exulting also over the calamities of others. God, then, in order to mitigate the grief and sorrow which the children of Israel derived from their troubles and calamities, shews that he would yet show them favor, because he would carry on war against their enemies, and become the avenger of all the wrongs which they had suffered. It was no common consolation for the Israelites to hear that they were still the objects of God’s care, who, nevertheless, seemed in various ways to have poured forth his wrath upon them in a full stream. We now, then, see the reason why Jeremiah denounced destruction on the Ammonites, as he did before on the Moabites. Then he says, To the children of Ammon:Are there no children to Israel? Hath he no heir? It was a trial very grievous to the miserable Israelites to see a part of the inheritance promised them by God forcibly taken from them by the Ammonites; for what must have come to their minds but that they had been deceived by vain promises? But it had happened, that the Ammonites had deprived the children of Israel of a part of their inheritance. Hence the Prophet teaches us here, that though God connived for a time, and passed by this robbery, he yet would not suffer the Ammonites to go unpunished for having taken to themselves what justly belonged to others. Hence it is added,Why doth their king inherit Gad?I know not why Jerome renderedמלכם,melkam, as though it were the name of an idol, as the word is found in the Prophet Amos.But it is evident that Jeremiah speaks here of the king, for immediately after he adds,his peopleTheir king, then, he says,inherits GadGad is not the name of a place, as some think, but Mount Gilead, which had been given to that tribe. The Prophet says that they possessed the country of the Gadites; for they had been ejected from their portion, and the children of Ammon had occupied what had been given by God to them. And this is confirmed by the Prophet Amos, when he says,“For three of the transgressions of the children of Ammon, and for four, I will not be propitious to them, because they have cut off the mountain of Gilead.” (Amos 1:13)He speaks there metaphorically, because God had fixed the limits between the tribe of Gad and the children of Ammon, so that both might be satisfied with their own inheritance. But the children of Ammon had broken through and expelled the tribe of Gad from the cities of Mount Gilead. This, then, is what now our Prophet means, even that they had taken to themselves that part of the land which had been allotted to the children of Gad; for it immediately follows, and his people dwell in his cities, even in the cities which had been given by lot to that tribe; for we know that a possession beyond Jordan had been given to the children of Gad. We now, then, perceive the meaning of the words.God, then, shews that he had not forgotten his covenant, though he had for a time suffered the Ammonites to invade the inheritance which he had conferred on the children of Israel; yet the Gaddites would at length recover what had been unjustly taken from them. For it was a robbery not to be endured, that the Ammonites should have dared to take to themselves that land, which was not the property of men, but rather of God himself, for he had called it his rest, because he would have his people to dwell there. And though God inflicted a just punishment on the Gaddites when he expelled them from their inheritance, yet he afterwards punished the children of Ammon, as he is wont to chastise his own children by the hand of the wicked, and at length to render them also their just reward. It now follows —

McArther Bible Commentary

Against the Ammonites. Cf. Eze 25:1-7; Amo 1:13-15; Zep 2:8-11. These people descended from Lot (cf. Gen 19:38) and lived north of Moab. Although Israel had people who were heirs to Transjordan, i.e., Gad, Reuben, and one-half of Manasseh (cf. Jos 22:1-9), the Ammonites, whose god was Milcham or Molech, were chided for having inhabited the area (Jer 49:1), when the Northern Kingdom was taken captive by Shalmaneser.

Bible Cross References

Numbers 1:24 Deuteronomy 23:3 Deuteronomy 23:4 2 Chronicles 20:1 Jeremiah 12:14 Jeremiah 25:21 Ezekiel 21:28 Ezekiel 25:2 Amos 1:13 Zephaniah 1:5 Zephaniah 2:8 Zephaniah 2:9

Verse 2

Matthew Henry's Concise Bible Commentary

Prophecies relative to the Ammonites.

Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mistaken, who, like the Ammonites, think every thing their own on which they can lay their hands. The Lord will call men to account for every instance of dishonesty, especially to the destitute.

John Calvin Bible Commentary

God testifies here plainly that he would not suffer the Ammonites for ever to enjoy their unjust plunder. He says that the days would come, in order to sustain with hope the minds of his children: for the Prophet announced his prediction at a time when the Ammonites were in a state of security; and then, some years elapsed while that people enjoyed their spoils. He therefore holds here the minds of the faithful in suspense, that they might learn patiently to wait until the fixed time of God’s vengeance came. For this reason, then, he says, that thedays wouldcome when God wouldcause the trumpet of war to resound in RabbahHe speaks as of a thing extraordinary, for the Ammonites thought, as we shall see, that they should never be in any danger. As, then, they proudly trusted in their own strength, the Prophet speaks here of the trumpet of war in Rabbah, which was the metropolis of the whole land. Some think that it was Philadelphia, a name given to it by Ptolemy. Interpreters, however, do not agree; but the opinion mostly received is, that it was Philadelphia. Now, as to the main thing, there is no doubt but that it was then the chief seat of government, and the capital of the kingdom, because the Prophet, stating a part for the whole, includes the whole land when he speaks of this city.He says that she would become a heap of desolationBut this was then wholly incredible, because Rabbah was so fortified that no one thought that it could be destroyed. But the Prophet now declares that the whole city would be demolished, so that neither walls nor private houses would remain, but that it would be a deformed mass of ruins. He adds,her daughters shall be burned with fireBy daughters he no doubt understands towns and villages; and hence is confirmed what I have said, that Rabbah was then the chief city of the whole land of Ammon. At the end of the verse he says,Israel shall possess all who possess themBy these words Jeremiah again confirms what I have slightly referred to, that the calamity of the Ammonites would be a testimony as to God’s paternal kindness towards his chosen people, because he resolved to avenge the wrongs done to them. As, then, God undertook the cause of the Israelites as his own, he sufficiently manifested the favor he had intended for his people, and for no other reason, but because he had gratuitously chosen them.It may be asked, when was this prophecy fulfilled? God, indeed, under David, gave some indication of their future subjection, but Israel never possessed that land. Indeed, from that time Ammon had not been brought low until after the overthrow of Israel. It then follows that what Jeremiah predicted here, was not fully accomplished except under the kingdom of Christ. David humbled that nation, because he had received a great indignity from the king of Ammon; and he took also Rabbah, as it is evident front sacred history. (2 Samuel 12:29, etc.;1 Chronicles 20:1, 2.) He was yet satisfied with making the people tributary. From that time they not only shook off the yoke, but exercised authority within the borders of Israel; and that the Israelites had recovered what they had lost, we nowhere read.Then Israel began to possess power over the Ammonites when the kingdom of Christ was established; by which all heathen nations were not only brought into subjection and under the yoke, but all unworthy of mercy were also reduced to nothing. What is added at the end of the verse is not superfluous; for the Prophet introduces God as the speaker, because he speaks of great things, and of which it was difficult to be fully convinced. It now follows —

McArther Bible Commentary

an alarm of war. Nebuchadnezzar defeated Ammon in the fifth year after the destruction of Jerusalem, around 582/81 B.C.

Bible Cross References

Numbers 10:9 Deuteronomy 3:11 Deuteronomy 13:16 Joshua 17:11 Joshua 17:16 2 Samuel 11:1 Isaiah 14:2 Isaiah 17:1 Jeremiah 4:19 Ezekiel 21:20 Ezekiel 25:5 Amos 1:14

Verse 3

Matthew Henry's Concise Bible Commentary

Prophecies relative to the Ammonites.

Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mistaken, who, like the Ammonites, think every thing their own on which they can lay their hands. The Lord will call men to account for every instance of dishonesty, especially to the destitute.

John Wesley's Bible Commentary

Ai - A city of the Ammonites, not the same mentioned, (Joshua 7:2) , for that was on the other side Jordan. By the hedges - Where they might be hidden, and not so easily seen.

Bible Cross References

Joshua 7:2 Joshua 8:1 2 Samuel 11:1 Ezra 2:28 Isaiah 32:11 Jeremiah 46:25 Jeremiah 48:2 Jeremiah 48:7 Jeremiah 48:37 Amos 1:15

Verse 4

Matthew Henry's Concise Bible Commentary

Prophecies relative to the Ammonites.

Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mistaken, who, like the Ammonites, think every thing their own on which they can lay their hands. The Lord will call men to account for every instance of dishonesty, especially to the destitute.

John Wesley's Bible Commentary

Flowing - Either flowing with water, or plenty of corn and grass.

John Calvin Bible Commentary

As the minds of men continually vacillate, because they do not sufficiently consider the infinite power of God, the Prophet, that he might remove all obstacles which might have rendered his prophecy doubtful, now declares that the Ammonites gloried in vain in their valleys. Some understand by valleys a fertile land, well watered. But the Prophet, as I think, refers rather to fortified places. He then says, that they in vain gloried in their deep valleys; as they were surrounded with mountains, so they thought that they could not be approached. He derides this vain confidence,Why, he says,dost thou glory in thy valleys, or, profundities?Flown down has thy valley.By saying, that thevalley, or depth, had flown down, he alludes to its situation: for when any one considers a region situated among mountains, the land appears as flowing, like a river gliding between its banks. It is then a striking allusion to a deep place, when he says that thevalley flowed downIt was the same as though he had said, “Thy depth has vanished,” or, “It shall not be to thee such a protection as thou thinkest.” But the meaning is, that though the Ammonites, confiding in their defences, disregarded all attacks of enemies, they would yet be exposed to plunder; for their mountains and valleys would avail them nothing, notwithstanding the opinion they entertained, that they were so fortified, that they could not be assailed.He calls Ammon a rebellious, or a backslidingdaughter, though he mentions no particulars. But Ezekiel and also Amos and Zephaniah, these three, clearly show why God was so severe towards the Ammonites, (Ezekiel 25;Amos 1:13;Zephaniah 2:9;) it was because they had uttered blasphemies against him and his people, exulted over the miseries and calamities of the chosen people, and plundered them when they saw them overcome by their enemies. For these reasons, then, our Prophet now calls them arebellious people: they had proudly exalted themselves against God, and exercised cruel tyranny as to the miserable Israelites, who were yet, as it has been stated, connected with them by blood.Who trusts in her secrecies, or hidden places: rendered by some, “in her treasures.” But asאצר,atser, means to hide, the reference is, as I think, to strongholds; for the Prophet in the next words explains himself,Who can come to me? It appears, then, that the Ammonites thought themselves thus secure, because they were not exposed to their enemies, but protected by their mountains, as though they were in hiding places. This boasting sufficiently shews that they did not so much trust in their treasures as in their hidden places, because they dwelt in recesses. The meaning is, that though the Ammonites gloried that they were beyond the reach of danger, yet God would become the avenger of the cruelty which they had exercised towards their relations, the Israelites. It follows —

McArther Bible Commentary

flowing valley. Flowing with the blood of the slain. backsliding. See note on Pro 14:14.

Bible Cross References

1 Timothy 6:17 Psalm 62:10 Jeremiah 9:23 Jeremiah 21:13 Jeremiah 31:22 Ezekiel 28:4 Ezekiel 28:5

Verse 5

Matthew Henry's Concise Bible Commentary

Prophecies relative to the Ammonites.

Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mistaken, who, like the Ammonites, think every thing their own on which they can lay their hands. The Lord will call men to account for every instance of dishonesty, especially to the destitute.

John Wesley's Bible Commentary

Right forth - So that you shall be glad to flee, and never look back. Gather up - None will receive or entertain you.

Bible Cross References

Jeremiah 16:16 Jeremiah 46:5 Jeremiah 48:43 Jeremiah 49:29 Lamentations 4:15

Verse 6

Matthew Henry's Concise Bible Commentary

Prophecies relative to the Ammonites.

Might often prevails against right among men, yet that might shall be controlled by the Almighty, who judges aright; and those will find themselves mistaken, who, like the Ammonites, think every thing their own on which they can lay their hands. The Lord will call men to account for every instance of dishonesty, especially to the destitute.

John Wesley's Bible Commentary

I will bring - Probably this refers to the conversion of the Ammonites, as well as other Heathens, to Christ.

McArther Bible Commentary

I will bring back. As with Moab (cf. Jer 48:47; see note there), God promised that captives would have an opportunity to return. This was partially fulfilled under Cyrus, but will be more complete in the coming kingdom of Messiah.

Bible Cross References

Jeremiah 12:15 Jeremiah 48:47 Jeremiah 49:39 Daniel 11:41

Verse 7

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

Edom - The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited; the blessing being given to his younger brother Jacob, who was head of the twelve tribes of Israel. God promised him that he should have a fat, and plentiful country, tho' his brother should be his lord; and foretold, that he should break his brother's yoke from off his neck: the land of Seir was his country. The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan, their way lay thro' Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin. They were enemies to the Israelites in the time of Saul, (1 Samuel 14:47) , and David, (2 Samuel 8:14) , and Amaziah, (2 Kings 14:17) , who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin, Jeremiah in this place, (Ezekiel 25:12-14) ; (Joel 3:19) ; (Amos 9:11-12) , and others. Teman - Was a city of Edom.

John Calvin Bible Commentary

Here Jeremiah turns to Idumeans, who were most inveterate enemies to the chosen people, though their origin ought to have disposed them to show kindness to them, for they had descended from the same father, even Abraham. The Idumeans also gloried in their holy descent, and had circumcision in common with the Jews. It was then a most impious cruelty that the Idumeans entertained such bitter hatred towards their own blood. Hence our Prophet most severely reproved them, as also did Ezekiel and Obadiah. (Ezekiel 25:12-14;Obadiah 1:1, 8.)He says first, Is there not wisdom any more in Teman? By these words he intimates, that though the Idumeans thought themselves safe through their own counsels, because they excelled in acuteness, it yet would avail them nothing, for the Lord would blind them and deprive them of a sane mind; for what is put here interrogatively is declared plainly by Obadiah, (Obadiah 1:8.) even in God’s name,“I will take away wisdom from Teman, and there shall be no understanding in Mount Esau.”But as Obadiah had preceded Jeremiah, it was necessary that he should speak of this as of a future thing. But our Prophet, as the judgment of which Obadiah was a witness and a herald, was near at hand, boldly exults over the Idumeans, and laughs at their reproach, inasmuch as they were deprived of counsel and understanding when they had most need of them. Teman, no doubt, was the name of a mountain or of a region; and this we learn from the Prophet Habakkuk, “God shall come from Teman, and the holy one from Mount Paran.” (Habakkuk 3:3)It was also a chief city, as we learn form other places; and our Prophet sets it forth as the seat of the kingdom, when he says, Is there not wisdom in Teman? and then,Has counsel perished from the intelligent?I wonder that interpreters, skillful in the language and conversant in it, should render the last word “sons,” for it is unsuitable to the place.The word, no doubt, is derived fromבום,bun, to understand, and not fromבנה,bene, to build, whence the word,בנים, benim, sons, comes. For how can it suit this passage to say,Is there no more wisdom in Teman? Has counsel perished from the children?that is, as they understand it, “from the children of Esau.” But this is frigid and forced; and the two clauses correspond much better when read thus, “Is there no more wisdom in Teman? has counsel perished from the intelligent?” that is, from those who have hitherto boasted of their intelligence and acuteness.He then adds, Rotten has become their wisdom.The verbסרח, sarech, means to be superfluous, but some render it here to be putrid, as it is inNiphalI know not whether they have done this, because they did not know another meaning suitable to the context; but we may fitly render it thus, that their wisdom had become superfluous, that is, useless. We may also adopt another meaning, that their wisdom had been hitherto overflowing, that is, superabounded; for they had such wisdom, so as not only to act wisely for themselves, but also to show to others what was right and useful. As then the Idumeans possessed so much wisdom as to direct others, and not to be wise only for themselves, the words would read well were they rendered, that their wisdom had abounded. But in that case the words would be ironical; for the Prophet seems to assign a reason for his astonishment.I give then this explanation: he first says, Is there wisdom no more in Teman? He exclaims, as though the thing was very strange, “How can this be! is the very fountain of wisdom exhausted? Who could have thought that a city so renowned for wisdom would become so fatuitous as not to know her approaching calamity, so as to meet it, and apply in time the remedy?” And to the same effect he adds,Has counsel perished from the intelligent? At length he subjoins,Abounded has their wisdom; and this he says, in order to show a reason for his astonishment.But we must notice the sameness and the difference between our Prophet and Obadiah. The latter foretold the blindness of that nation; but our Prophet, as though he wished to rouse from their torpor those who had been inattentive to the prophecy of Obadiah, exclaims, “How has wisdom perished from Teman, and counsel from the intelligent?” We must further observe, that this punishment was by God inflicted on the Idumeans, because they had applied all their thoughts to frauds and intrigues; and it seldom happens, but that they who excel in acuteness become very sharp and fraudulent. As then men are thus wont to abuse for the most part their knowledge, God blinds them, and shews that men cannot of themselves be wise, but as far as it is given them from above. As I have already said, the Prophet enlarges on this judgment, that he might the more effectually rouse the minds of men. For had the Idumeans been rustics, such as dwell among mountains, and had no report prevailed as to their wisdom, no one would have wondered that they were taken and subdued; for simple and unwary men are exposed to the intrigues of their enemies, and cannot escape them. But the Prophet, in order to set forth this judgment of God as wonderful, says that their wisdom had been as it were overflowing, that is, like an abundant treasure, for they administered counsel to others. As, then, the Idumeans so much excelled in intelligence, especially those who dwelt in the city Teman, the Prophet shews by this very circumstance that their blindness proceeded from the manifest vengeance of God, and that such a change did not happen by chance. It follows, —

McArther Bible Commentary

Against Edom. Cf. Isa 21:11-12; Eze 25:12-14; Amo 1:11-12; Oba 1:1. This prophecy is closely related to Obadiah. These people descended from Esau (cf. Gen 36:1-19) and lived south of the Dead Sea. Perpetual desolation is ahead for Edom (Jer 49:13). God will make it bare (Jer 49:10, Jer 49:18). The destroyer is probably Babylon in 588-586 B.C. or 582-581 B.C., since verse Jer 49:19 has descriptions used of Babylon against Judah (lion, Jer 4:7; flooding of the Jordan, Jer 12:5). Also "fly like an eagle" (Jer 49:22) is used of Babylon (Hab 1:8). There is no prophecy of a future restoration.

Bible Cross References

Genesis 25:30 Genesis 32:3 Genesis 36:11 Genesis 36:15 Job 2:11 Isaiah 29:14 Isaiah 34:5 Isaiah 34:6 Jeremiah 8:9 Jeremiah 12:14 Jeremiah 25:21 Jeremiah 25:23 Jeremiah 49:20 Ezekiel 25:12 Ezekiel 25:13 Ezekiel 32:29 Amos 1:11 Amos 1:12 Obadiah 1:1 Habakkuk 3:3

Verse 8

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

Dedan - Was a city of Arabia joining to Idumea, (Isaiah 21:13) , they being neighbours to the Edomites are called to flee, and to get into caves, where they might dwell deep in the earth and be in some security.

John Calvin Bible Commentary

The Prophet shews here how great was the pride of that nation, and sets it as it were before their eyes. Flee, he says; the language is abrupt, yet the meaning is not ambiguous. The meaning is, that when any one warned the Idumeans to flee, none of them would move; nay, they would remain fixed in their own country, for they thought that they would have there a perpetual quietness.The citizens of Dedan have made deep their habitationHe names another city not far from Teman. He then adds, in God’s name,But I will bring destruction on Esau in the time of his visitationWe now understand the design of the Prophet, — that he wished to set before our eyes how proudly the Idumeans trusted in their defences, as they never could be persuaded to flee. The Prophet then, as God’s herald, declares that they would have to flee. But what did they do? They made deep their habitation,that is, they would remain quiet in their own country, as though they were fixed in the center of the earth, and therefore unassailable. By saying then that theymade deep, he sets forth their obstinacy, so that no one could terrify them, though he announced extreme dangers. But it was his purpose thus to strengthen confidence in his prophecy, because the greatest part of the faithful could form no judgment but according to the present aspect of things; and the Idumeans proudly laughed at all threatenings. That the faithful then might not think that the Idumeans would be safe, he afterwards adds, in God’s name, “Behold, I will bring ruin on Esau.” He mentions their father, and the Idumeans, we know, descended from Esau the first-born of Isaac; and hence they were of the same blood with the Israelites. But the Prophet, by bringing forward the name of a reprobate man, intended, no doubt, to renew the memory of a curse, for Esau had been rejected, and his younger brother Jacob succeeded in his place. Hence the Prophet, that he might gain more credit to his words, brought before the people what was well known to them, that Esau had been rejected by God; for on the rejection of Esau depended their gratuitous election and adoption.And he says that God would be the avenger of that nation at the time of visitation; for as I have before reminded you, what we have read was not immediately fulfilled. When, therefore, the Israelites suffered extreme calamities, their hope might a hundred times have failed them, on seeing the Idumeans remaining still as it were asleep in their pleasures, and these judgments of God as it were buried; for it might have come to their minds that all which Jeremiah had declared had passed away like smoke. Hence, to sustain their hope and patience, he sets before them here thetime of visitation; as though he had said, that the Idumeans also would have their turn, after God had patiently borne with their impiety and spared them for a long time. But of this we shall hereafter see. Now, as I have shown elsewhere, the words which remind us of the time of God’s visitations, ought to be noticed, that we may not by hastening fall headlong, as it is usually the case; for they who are in a hurry, fall at the first step. That we may then learn to wait for the ripened time, let this remain fixed in our minds, that God has his settled seasons of visitations. It now follows —

McArther Bible Commentary

Esau. He was cursed for his godlessness and his punishment was perpetuated in his descendants (cf. Heb 12:11, Heb 12:17).

Bible Cross References

Isaiah 21:13 Isaiah 34:5 Jeremiah 25:23 Jeremiah 46:21 Ezekiel 25:13 Malachi 1:3 Malachi 1:4

Verse 9

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

If - Edom shall be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the principal clusters: nor yet like the robbings of thieves, who take for their hunger, and when they have got enough leave the rest.

John Calvin Bible Commentary

Interpreters have not only obscured, but also perverted this verse, and only said what is to no purpose, and have gone far from the meaning of the Prophet. How so? because it did not occur to them to compare this with a passage in Obadiah. Obadiah is the true interpreter; nay, our Prophet has borrowed what we read here from him. For there a question is asked, “If thieves were to come to thee, if robbers (שדדי,shaddi, is added there, but is omitted by Jeremiah) — if robbers by night, how wouldest thou have been reduced to nothing?” But in the first place the rendering ought to be, “Had thieves come to thee, how wouldest thou have been reduced to nothing?” then he adds, “Would they not have stolen what would suffice them?” He afterwards adds the second clause, “If the grape-gatherers had come to thee, would they not have left grapes.” There is now then no ambiguity in the Prophet’s words, if we read them interrogatively. But there is an implied contrast between the calamity threatened to the people and the other devastations. Were a thief of the night to plunder another’s house, he would depart, loaded with his prey, and leave something behind; for in all plunder some things remain: so also as to grape-gatherers, some grapes remain, which escape the gatherers.Then the Prophet here shews, that so great would be the destruction of that nation, that it would exceed all kinds of plundering; for when one strips his vines, he leaves some grapes; and when a thief enters a house, he does not carry all things away with him, being satisfied with his booty. But nothing, he says, shall be left remaining with the Idumeans. We hence see why the Prophet brings forward the two comparisons, that of the grape-gatherers and of the thieves. We must at the same time observe, that when God denounces his vengeance on the Israelites, he often adduces these comparisons, in order to show that nothing would be left them, “When the olives are shaken, yet some fruit remains on the top of the trees; but thou shalt be wholly emptied.” As God had said these things, the Israelites might have raised an objection and said, “What is our condition, and how miserable! for we are extremely afflicted; though God afflicts the Idumeans, yet he deals mildly with them, for God’s wrath is less inflamed against them than against us.” Lest then the faithful should be thus thrown into despair, our Prophet declares that the Idumeans would be wholly destroyed, so that not a grape would be left them, nor any of their furniture, for their enemies would lay desolate the whole land. Now follows a confirmation of this verse —

McArther Bible Commentary

See note on Oba 1:5-6.

Bible Cross References

Leviticus 19:9 Jeremiah 6:9 Obadiah 1:5

Verse 10

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Calvin Bible Commentary

As to the beginning of the verse, the meaning of the Prophet is not obscure; for he means that such would be the destruction of the people of Edom, that they would be spoiled by enemies, that they would become wholly naked. But he speaks in the name of God: Behold, I uncover Esau, and make open his hidden thingsBy hidden things he means treasures, as it is evident from Obadiah. He then says that he would so expose the Idumeans to plunder, that there would be no hidden thing but that their enemies would seize and plunder it. This is the meaning.He then confirms what I have said, that this plundering would not be like grape-gathering, or theft, or common robbery, because God would altogether empty the Idumeans of all that they had, even of all that they hid in the ground.

McArther Bible Commentary

he is no more. Edom was politically extinct after the Roman conquest.

Bible Cross References

Isaiah 17:14 Jeremiah 13:26 Jeremiah 23:24 Lamentations 4:22 Obadiah 1:6 Malachi 1:3

Verse 11

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Calvin Bible Commentary

With regard to the end of the verse, some give this explanation, “There will be none to say:” there is then a word to be understood, — “there will be none to say, Leave thy orphans to me, I will nourishor sustainthem,or I will he a father to them;and thy widows, let them hopeor trustin me, or rest on me.” For it is no small comfort to parents, when they know that their widows would have one to flee to, and also their orphans. When one dies and sees that his widow is destitute of every help, and sees that his orphans are miserable and needy, his paternal and conjugal love is grievously wounded. For is it more bitter than death itself, when the husband cannot provide any help for his widow, when he cannot provide any relief for his orphans. Hence some interpreters think that the ruin of this people is in this way exaggerated; that is, because no one would be found to bring comfort to parents, and to take as it were the place of the dead.But the meaning would not be unsuitable, were the words deemed ironical, that the Prophet spoke in the person of God, Leave to me thy orphans, I will nourish them, and let thy widows rest on me, or trust in me: for it follows afterwards,Behold, they to whom there was no judgment, have drunk of the cup,etc. The passage then would not read amiss, if we consider that God taunts the Idumeans, and ironically declares that he would be a judge against them even after they were dead; for God’s vengeance, we know, reaches to the third and the fourth generation. As then he had before declared, that the Idumeans would be destroyed, their seed, their brethren, and their neighbors, so he now confirms the same thing, — “What! dost thou expect that I should be a father or a protector to thy orphans? that I should bring aid to thy widow? This thou expectest in vain from me.”The Prophet, in a few words, very sharply goads the minds of the Idumeans, when God thus presents himself, and says by way of mockery, that he would be a protector to their orphans and widows; for they had indiscriminately vented their rage on orphans and women, and spared neither sex nor age. Then God shews here that there was no reason why they should expect any comfort as to their children, for he would be their avenger to the third and the fourth generation. And forced, no doubt, is what some say; at least I do not see how the words, I will nourish them, can comport with the rest of the context. This clause, then, I apply to God himself, because his vengeance would consume them with their brethren, their neighbors and their seed. And the irony is the most suitable to the whole passage; that is, that God meant to show, that he could bring no help to orphans or aid to widows, since they had been so cruel both to orphans and widows.Then follows a confirmation —

McArther Bible Commentary

This was because no adult men will be left to care for them.

Bible Cross References

Psalm 68:5 Hosea 14:3 Zechariah 7:10

Verse 12

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

They - The Jews, who in comparison with others did not deserve to drink of the cup, yet have drank of it, and can you think to escape? When an Israelite hath not escaped the justice of God, an Edomite must not expect it.

McArther Bible Commentary

those … not to drink … have … drunk. This refers to the Jews who had a covenant relation to God. See what will happen to a nation that has no such pledge (Jer 49:13)!

Bible Cross References

Matthew 20:22 1 Peter 4:17 Jeremiah 25:15 Jeremiah 25:28 Jeremiah 25:29 Obadiah 1:16

Verse 13

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

Bozrah - Edom is expressed under the name of Bozrah, (a part for the whole) Bozrah being its principal city.

John Calvin Bible Commentary

Here the Prophet confirms what he had already prophesied respecting the Idumeans; but to remove every doubt, he says, that God had sworn; and he introduces God as the speaker, in order that his word might be emphatical. He then declares that God had made an oath respecting the destruction of Bozrah. What is particular is put for what is general; for he includes the whole nation under the name of this city. Nor does he simply declare that the Idumeans would be laid waste and destroyed, but he accumulates words:Bozrah, he says,shall be a waste;secondly,a reproach; thirdly,a solitude, or desert; and fourthly,a curseWhat the Prophet said was no doubt a thing difficult to be believed; for God did not without reason bring forth his own name. For as he would have us to use it seriously and reverently, so he does not interpose so precious a pledge except under the greatest necessity. It is then certain, that there was a weighty reason why God testified by an oath what we read here of the destruction of the people of Edom. Now I have said that what Jeremiah announced was hardly credible; and it was so, because there was no cause for war; and besides, the country was fortified by its own inclosures; for the Idumeans thought, as it seems, that they were impregnable. This, then, was the reason why God interposed an oath. At the same time his purpose was, as I have before reminded you, to consult the benefit of the faithful; for God makes an oath that he might apply a remedy to the weakness of our faith; for as we almost always vacillate, a simple testimony, without being sanctioned by an oath, would not be sufficient for us. This is then the reason for making an oath. God is said to swear by himself, because there is none greater; as the apostle says, by whom he can swear. (Hebrews 6:13.) Men in doubtful and hidden things flee to God, who knows the heart, who is himself the truth, and from whom nothing is hid. And an oath, as we learn from many places of Scripture, is a part of divine worship. As then this honor peculiarly belongs to him, that is, that we should swear by his name, when he himself swears, he cannot derive authority from another, which may confirm his words: he therefore swears by himself. And we have heard what he declares by Isaiah,“I will not give my glory to another.” (Isaiah 42:8)God then prescribes to us the form of swearing, when he swears by himself. God is said to swear sometimes by his soul, or by his life, and he is said sometimes to lift up his hand. These expressions are not strictly proper, but transferred to God from men. But the mode of speaking used by Jeremiah ought especially to be observed, for we see how an oath is to be rightly made, even when it is made by an appeal to God’s name, for he is alone the fit witness and judge in things doubtful and hidden. There is therefore under the Papacy a base and an intolerable idolatry, for the Papists swear by dead saints. This is nothing else but to rob God of his right; for since he alone, as it has been stated, is the truth, so he alone is the fit judge when things are hidden and cannot be ascertained by human testimony. And we ought to notice the words used in swearing, that is, when men submit to God’s judgment, and implore him as a judge. Whosoever then swears by the saints, it is the same thing as to make them to occupy the place of God, so as to make them the judges of the world, and to ascribe to them all power. “God is a witness to my soul,”says Paul, (2 Corinthians 1:23;) and then we have such words as these,“May God do this to me and add that.” (Ruth 1:17;1 Samuel 14:44;2 Samuel 3:35, etc.)By such expressions, as I have said, is set forth the authority and character of an oath. In short, we must bear in mind, that when necessity constrains us to swear, God is ever the sole judge, and that therefore his name is profaned when we swear by another. Now what it is to be a reproach anda curse, is evident from other places, even when any one is set as it were in a theater, that he might be an example of disgrace, or when any calamity gives an occasion for execrations and maledictions, “May God destroy thee as he destroyed the Idumeans:” this is to be a curse, as we have elsewhere seen.He adds cities, and thereby intimates that this desolation would not be confined to one part, but be extended to all parts. He also says that they would beperpetual wastes; and thus he took away every hope of restoration. When he prophesied before against the Moabites and the Ammonites, he mingled some consolation, but as to Edom, every hope is cut off. The nation, no doubt, deserved a heavier vengeance, for it had a nearer connection with the Israelites — hence its cruelty was less to be borne. Besides, it appears that it exceeded in its barbarity all other nations; for it is not without reason said in the Psalms,“Remember, O Lord, the children of Edom, who said in the day of Jerusalem, Let it be erased, let it be wholly erased to its foundation.” (Psalm 137:7)We hence learn that the Idumeans raged most cruelly against their own blood: and this was the reason why God declared that their cities would become perpetual desolations; for the word עולם,oulam, which some render “age,” often means perpetuity. It follows —

Bible Cross References

Genesis 22:16 Genesis 36:33 1 Chronicles 1:44 Isaiah 34:6 Isaiah 34:9 Isaiah 45:23 Isaiah 63:1 Jeremiah 18:16 Jeremiah 19:8 Jeremiah 44:26 Jeremiah 49:17 Jeremiah 51:14 Ezekiel 25:13 Ezekiel 35:3 Ezekiel 35:9 Amos 1:12 Amos 6:8

Verse 14

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

An ambassador - He speaks after the manner of earthly princes, who use to send their ambassadors to other princes to declare their minds to them. God hath inclined them to come against Edom.

Bible Cross References

Isaiah 18:2 Isaiah 30:4 Jeremiah 49:15 Jeremiah 50:14 Obadiah 1:1

Verse 15

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

Bible Cross References

Jeremiah 49:14 Jeremiah 49:16

Verse 16

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

McArther Bible Commentary

Edom, situated in high and rugged mountains, was convinced of its security and invincibility. But the ruin will come and be irreversible.

Bible Cross References

2 Kings 14:7 Job 39:27 Proverbs 16:18 Isaiah 10:14 Isaiah 14:13 Jeremiah 48:28 Jeremiah 49:15 Jeremiah 50:29 Jeremiah 51:53 Amos 9:2 Obadiah 1:3 Habakkuk 2:9 Malachi 1:3

Verse 17

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

Bible Cross References

Deuteronomy 29:22 1 Kings 9:8 Jeremiah 18:16 Jeremiah 49:13 Jeremiah 50:13 Jeremiah 51:37 Ezekiel 27:36 Ezekiel 35:3 Ezekiel 35:7

Verse 18

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

Bible Cross References

Romans 9:29 Genesis 19:24 Genesis 19:25 Deuteronomy 29:23 Job 18:15 Isaiah 13:19 Jeremiah 23:14 Jeremiah 49:33 Jeremiah 50:40 Amos 4:11 Zephaniah 2:9

Verse 19

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

Behold - The Edomites shall come up fiercely against Nebuchadrezzar, but will suddenly flee, yea even from their own country. Appoint - Into whose hands shall I give that country. For who - For I can do whatsoever I please. Will appoint - And who will appoint me a time to plead with men? Who is - Where is that king or potentate that will stand before me?

John Calvin Bible Commentary

The Prophet here confirms what he had said, that such would be the violence of the Chaldean army, that the Idumeans would not be able to resist it. He then says, that the Chaldeans would come like lions, who ascend in great fury when compelled to change the place of their habitation; for so I explain what is said of the elevation of Jordan. The explanations are various; but the one I approve is, that Jeremiah compares the Chaldeans to lions, who every year, or at least when there was a great inundation, sought hiding-places on mountains or on elevated grounds, because they could not lie down on the plains. The elevation of Jordan is then to be taken for its swelling, that is, when it overflowed. We learn from many passages that the lions lodged around Jordan. As then they dwelt in the low plains, when the river swelled, they changed the place of their habitation. But this could not be without their rage being excited; for we know how savage these wild beasts are. Jeremiah had also a regard to the situation of Idumea, which was more elevated than Jordan and the country around it. He says the same also, in the next chapter, of the Babylonians. But it may be that he alluded in this place to what was common among the Idumeans, and this is probable. The meaning then is, as I think, that as lions ascended to higher grounds when Jordan swelled and overflowed, so the Chaldeans would come to the Idumeans, and invade the country like furious wild beasts. This is one thing. Then he adds, to the habitation of strengthJerome’s rendering is, “to valiant beauty;” the word is so explained almost everywhere, but it is to be taken here for a strong dwelling. He alludes to the situation of that land, for it seemed impregnable, because it was surrounded, as it has appeared elsewhere, by mountains. The situation of Babylon was different, it being surrounded by the various streams of the Euphrates.What follows is obscure, when I shall have made him to rest, I will make him to run from her.Some explain the particleכי,ki, differently. It is indeed a causative, but is often taken, as it is well known, as an adverb of time. But the meaning of the Prophet is ambiguous, and some have imagined that the chosen people are spoken of, as though the Prophet meant, that when the Lord gave rest to his people, he would then cause them to flee from the land of Edom. But this exposition is wholly inadmissible; and I wonder how they came to make such a mistake; for the Prophet, I have no doubt, means here that the Idumeans had a long time been at ease, but that a sudden calamity would come which would scatter them here and there, and force them to seek safety by flight; and this is the best meaning that we can elicit:When, therefore,I shall have made her to rest, or, from the time I shall have made her to rest, I will make him to flee from her; as though he had said, “I have hitherto suffered this nation to rest in its abundance, and thus to remain quiet; but I will suddenly disperse the inhabitants here and there, and they shall see their own land occupied by their enemies.” In short, there is here a comparison between two conditions; for the Idumeans had long remained in their own dregs, for there was no one who caused them any trouble. God had then granted them a continual quietness; but now he declares that he would make all of them to flee, and that suddenly. And it was necessary that this should be distinctly expressed, that the Idumeans might not in future trust in their tranquil state, as hypocrites do, who usually abuse God’s indulgence, and think, when he bears long with them, that they have escaped every danger. Lest then such confidence should deceive the Idumeans, the Prophet says that they would have to flee after having been long in a state of tranquillity.The words may at the same time be explained otherwise; for רגע, rego, means to rend, to cut, to break; and it may be so taken here, “When I shall have made a rent;” for the Idumeans, as it has been stated, were fortified by defences on every side. God now intimates that he would make an irruption, which he compares to rending; and this explanation is not unsuitable.It afterwards follows, And who is the chosen one,that I may set him over her? God now summons all the strong ones, that he might set them over Idumea, not as pastors or such as might care for the welfare of the land and provide for its safety, but such as would oppress it with tyrannical cruelty:Whothenis the chosen one? At the same time God shews that all men of war are in his hand and at his disposal; as though he had said, “If the Idumeans think that they surpass all others in courage and strength, they are greatly mistaken; for I will find those who possess more courage, for I have ready at hand chosen men to set over them whenever I please, who will easily subdue the Idumeans, however superior they may think themselves to be in martial valor.” Then God does not here ask a question as of a doubtful matter,Who is the chosen one, that I may set him over her? but he shews that it would be no difficult thing for him to destroy the Idumeaus, because he would send for the chosen one from any part of the world he pleased, and set him over Idumea, not as a pastor, as I have said, but as a cruel tyrant.He then adds, For who is as I am? He confirms the last clause; for God extols his own power, which is wont to be despised by the unbelieving. The sentence indeed seems to be a common truth,Who is as I am? for all allow this from the least to the greatest. The Prophet appears then to have announced something trite and ordinary by saying, thatnone is like God;for even the worst of men acknowledge this, and the least child confesses it, and it is the dictate of nature. But were any one duly to consider how great is the pride of men, he would find that this truth is not so common; for there is hardly one in a hundred who concedes to God what justly belongs to him. For when he comes forth either to promise salvation or to announce punishment, how little is any one moved? nay, they who hold this principle, that God can do all things, are yet carried away, when the least hinderance occurs, to vain imaginations, and at length become wholly lost. When any one is persuaded that God ought to be feared, if any occasion for a false confidence be presented, what he had at first entertained in his mind will be choked, and then wholly extinguished. In short, if we carefully consider how contemptibly men think of God, we shall understand that this truth is not in vain often repeated in Scripture, that God has none like him. For when any one dares to exalt himself against God, he immediately strikes all with terror; and yet the power of God is regarded as nothing. We see that even the faithful themselves deem the least thing stronger than God; nay, they hesitate not to set up flies and insects, so to speak, in opposition to God, and even to make them equal to him. This is indeed very shameful, and yet it is what has usually prevailed perpetually in all ages.We now, then, understand why God declares here as a great matter and as it were incredible, that there is none like himAnd hence also we learn what the last clause means, when it is asked,Where is the chosen one whom I may set over her? for he follows up the subject by saying,There is no one like me.By these words he shews that the whole world is under his power.He now adds, and who will protest against me?Some read, “Who will prescribe to me the time?” But they who thus render the words, obscure the meaning of the Prophet. The Prophet, I doubt not, means, that there is no one who will dare to dispute with God; or were any one to attempt this, it would be ridiculous, because God could with one breath dissipate all contentions which men might raise. When therefore he says,Who will protest against me?it is the same as though he said, “Who will make himself a party against me?” as it is commonly said. Who then will oppose himself to me? or, Who will dare to contend with me? or, Who will dare to dispute in judgment with me? I have therefore given this rendering,and who will protest against me?and this seems clearly to express the meaning of the Prophet.He afterwards says, and who is this pastor that stands before my face?By the wordpastor, he alludes to the comparison of a lion; for he thus compares the Idumeans to sheep. Though they were very ferocious, yet here their weakness is referred to. As, then, a sheep cannot defend itself against a lion, so the Prophet shews that the Idumeans would not possess sufficient courage to resist the attacks of the Chaldeans. In short, the Prophet means, that though the Idumeans had many protectors, yet there would be no one able to stand against God when he came forth armed to destroy that nation. The sum of what is said is, that there would be no one, by right or by strength, equal to God, to defend the Idumeans; for he said first,Who will protest against me?and then,What shepherd will stand against me? We now perceive the meaning of the Prophet, that as the Idumeans had to carry on war with God, it could not possibly be but that they must perish, for though they might get aids on every side, yet they could not, either by right or by strength, withstand God.It follows —

McArther Bible Commentary

These words are repeated in Jer 50:44-46, where they refer to Babylon.

Bible Cross References

Exodus 15:11 Numbers 16:5 Joshua 3:15 Job 41:10 Isaiah 46:9 Jeremiah 12:5 Jeremiah 50:44

Verse 20

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Wesley's Bible Commentary

Teman - Edom and Teman signify the same thing. The least - The least of Nebuchadrezzar's forces shall drag them out of their lurking places.

McArther Bible Commentary

the least of the flock. The weakest of the Chaldeans shall drag them away captive.

Bible Cross References

Isaiah 14:24 Isaiah 14:27 Jeremiah 49:7 Jeremiah 50:45 Amos 1:12 Malachi 1:3 Malachi 1:4

Verse 21

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

John Calvin Bible Commentary

The Prophet in many words dwells on the same thing, in itself sufficiently clear; but as it was not easy to convince the Jews of what had been already said of the destruction of the Idumeans, the Prophet continues the same subject. He then says that the earth trembled at the sound of their fall By these words he means that such would be the calamity, that it would terrify all neighboring countries: as when a great mass falls, the earth shakes, so the fall of the Idumeans, who had long gloried in their wealth, could not but strike all their neighbors with terror. Lest the Jews should think that incredible which had been said, the Prophet says, that though the earth should tremble, yet God would overthrow that nation.He then adds, the cry of their voice was heard at the Red SeaThis sea, called now Red, was at some distance. The wordסוף,suph, properly signifies weedy, a name given to it on account of the bulrushes it produced; but the sea that is meant, is what is now called the Red Sea. I have said that the distance between these places was considerable, and what the Prophet means is, that so great and so dreadful would be the shaking of the land of Edom, that its noise would make this sea to tremble, though it was at some distance. It follows —

Bible Cross References

Jeremiah 50:46 Ezekiel 26:15 Ezekiel 26:18

Verse 22

Matthew Henry's Concise Bible Commentary

The Edomites.

The Edomites were old enemies to the Israel of God. But their day is now at hand; it is foretold, not only to warn them, but for the sake of the Israel of God, whose afflictions were aggravated by them. Thus Divine judgments go round from nation to nation; the earth is full of commotion, and nothing can escape the ministers of Divine vengeance. The righteousness of God is to be observed amidst the violence of men.

Bible Cross References

Deuteronomy 28:49 Proverbs 30:19 Isaiah 11:14 Isaiah 13:8 Jeremiah 4:13 Jeremiah 30:6 Jeremiah 48:40 Jeremiah 48:41 Jeremiah 50:36 Hosea 8:1 Obadiah 1:9

Verse 23

Matthew Henry's Concise Bible Commentary

The Syrians.

How easily God can dispirit those nations that have been most celebrated for valour! Damascus waxes feeble. It was a city of joy, having all the delights of the sons of men. But those deceive themselves who place their happiness in carnal joys.

John Wesley's Bible Commentary

Damascus - Being the head of this country, is put for the whole country. Hamath - Hamath and Arpad were two cities also of Syria. On the sea - Their inhabitants that live near the sea shall be troubled.

John Calvin Bible Commentary

Jeremiah speaks here of the kingdom of Syria, which he means by Damascus, where the kings, as it is well known, resided. The Syrians had been from the beginning very hostile to the Israelites; and histories, well known, record that they had continual wars for many years. At length the kings of Israel confederated with the Syrians for the purpose of attacking their brethren the Jews. Hence it was, that the Syrians caused great troubles to the Jews, and were friends to the Israelites until both kingdoms were subverted by the Chaldeans. It is hence probable that this prophecy was announced while the kingdom was yet standing, or at least before its final overthrow; for it was much weakened before it was wholly cut off, as it has been stated elsewhere.It was necessary to make this preface, in order that we might know the design of God in proclaiming this prophecy against the Syrians, even because they had been from the beginning enemies to the Israelites, and also, because they had united their strength with them for the purpose of oppressing the Jews. They had therefore always been like the fans of the Devil in the work of consuming the church of God. God then shews here that the calamity which awaited them, was a just reward for the impious cruelty which they had exercised towards the chosen people. This we must bear in mind. He now says, that Hamath is confounded; this is considered to have been Antioch in Syria. There were many celebrated cities of this name; but Hamath towards Cilicia was the most renowned. He then says that the cityHamath, that is, Antioch, wasashamedas well asArpad, which was also an opulent city. He adds,because they heard a bad report, or an adverse rumor. By these words he intimates that the kingdom of Syria would be terrified by a report only. No one could have thought such a thing, for when they had united themselves with the Israelites, they thought that they had power enough to drive away their enemies. As then they supposed themselves to be thus strong, so as to be beyond danger, the Prophet derides their confidence, and says that they would be so terrified by mere report, that they would be ashamed as though conquered by enemies.He then adds, that they would be melted; forמוג,mug, means to be dissolved or melted. But there is here a different reading; many copies haveבים דאגה,beim dage, connected with this; and they who read thus are forced to wrest the words of the Prophet. This reading literally is, “They are ashamed in the sea, dread to rest,” or, make to rest, “it cannot,” or could not. We see how harsh is the expression; they, however, elicit this meaning, that these cities would be dissolved, as he who sails on the sea and cannot through dread make his heart tranquil. But, as I have already said, the words of the Prophet are thus perverted. Now, if we read forב,beth,כ, caph, which denotes likeness, the meaning would be very suitable,as a sea of dread,or a turbulent sea (a noun in the genitive case instead of an adjective, a common thing in Scripture)which cannot rest or be still.As to the general meaning of the passage, there is not much difference; for the Prophet intends to show that the Syrians would be like a turbulent sea, which is tossed here and there, so that the waves conflict together. If any one prefers to refer this to sailors, the meaning would be still materially the same. The sum of what is said then is, that as the Syrians had been terrible to all, so they would be frightened at the mere report of war, and so much so as to melt away and not be able to stand their ground, like the sea, which, when a tempest rages, has no rest, but is driven in all directions. He afterwards adds, —

McArther Bible Commentary

Against Damascus. Cf. Isa 17:1-3; Amo 1:3-5. Hamath, a city on the Orontes River that marked the northern limit of Solomon's rule (2Ch 8:4), 110 miles north of Damascus in southern Syria, and Arpad, 105 miles southwest of the modern Aleppo in northern Syria, were to fall, as well as Damascus, Syria's capital. Nebuchadnezzar conquered them in 605 B.C.

Bible Cross References

Acts 9:2 Genesis 14:15 Genesis 15:2 Exodus 15:15 Numbers 13:21 2 Kings 5:12 2 Kings 18:34 2 Kings 19:13 2 Chronicles 16:2 Isaiah 7:8 Isaiah 10:9 Isaiah 17:1 Isaiah 36:19 Isaiah 57:20 Jeremiah 39:5 Ezekiel 27:18 Amos 1:3 Amos 6:2 Nahum 2:10 Zechariah 9:1

Verse 24

Matthew Henry's Concise Bible Commentary

The Syrians.

How easily God can dispirit those nations that have been most celebrated for valour! Damascus waxes feeble. It was a city of joy, having all the delights of the sons of men. But those deceive themselves who place their happiness in carnal joys.

Bible Cross References

Matthew 24:8 Isaiah 13:8 Jeremiah 6:24 Jeremiah 50:43

Verse 25

Matthew Henry's Concise Bible Commentary

The Syrians.

How easily God can dispirit those nations that have been most celebrated for valour! Damascus waxes feeble. It was a city of joy, having all the delights of the sons of men. But those deceive themselves who place their happiness in carnal joys.

John Wesley's Bible Commentary

Of my joy - A city of great renown. The king of Syria is here supposed to speak.

John Calvin Bible Commentary

Some think “my” to be redundant, and therefore render it “the city of joy;” but they seem to be induced by no good reason; for they think it absurd that it should be called a city of joy to the Prophet, since he ought not to have regarded Damascus with any love or kindness. But the prophets, we know, do not always speak according to their own feelings, but assume the persons of others. We might then fitly read the words as they are,the city of my joy! Besides, Jeremiah very cuttingly exults over Damascus, when he thus expresses his wonder at its destruction: “How can this be,” he says, “thatthe city of praise, that is, a celebrated city, andthe city of my joy, that is, a spectacle so noble as to cause joy to all, — how can it be that this city should not be left, that is, should not be spared?” For by “left” he does not mean forsaken by its inhabitants, or reduced to solitude; for by “left” he means untouched or safe.But we must ever bear in mind what we have often stated, that the prophets, when they thus speak in astonishment, do not adopt an elevated style as rhetoricians do, to show their eloquence, but have always a regard to what is profitable. It was necessary powerfully to impress the minds of men, when the Prophet spoke of the ruin of so great a city. Then this astonishment includes what they call an anticipation; for it obviated a doubt which might have prevented credit from being given to this prophecy. This might have immediately occurred to every one, “How can it be that Damascus is to perish?” Then the Prophet anticipates this, and shews, that though this was contrary to the judgment commonly formed, yet, as the Lord had so decreed, the destruction of that city was certain. We now then perceive the design of the Prophet. It afterwards follows, —

McArther Bible Commentary

city of praise … My joy. This could also be translated, "the city of renown," famous because of its location in a spacious oasis and its trade, as in Eze 27:18.

Bible Cross References

Jeremiah 33:9 Jeremiah 51:41

Verse 26

Matthew Henry's Concise Bible Commentary

The Syrians.

How easily God can dispirit those nations that have been most celebrated for valour! Damascus waxes feeble. It was a city of joy, having all the delights of the sons of men. But those deceive themselves who place their happiness in carnal joys.

Bible Cross References

Jeremiah 11:22 Jeremiah 50:30 Jeremiah 51:4 Amos 4:10

Verse 27

Matthew Henry's Concise Bible Commentary

The Syrians.

How easily God can dispirit those nations that have been most celebrated for valour! Damascus waxes feeble. It was a city of joy, having all the delights of the sons of men. But those deceive themselves who place their happiness in carnal joys.

John Wesley's Bible Commentary

Ben - hadad - Was the common name of the kings of Syria.

McArther Bible Commentary

palaces of Ben-Hadad. Here was the place where so many cruel evils against Israel were devised, thus the reason for its overthrow. The name is common among Syrian kings, meaning Son of Hadad, an idol, so it does not refer to the Ben-Hadad of 2Ki 13:3 and Amo 1:4.

Bible Cross References

1 Kings 15:18 2 Kings 13:3 Jeremiah 43:12 Jeremiah 50:32 Amos 1:3

Verse 28

Matthew Henry's Concise Bible Commentary

The Kedarenes.

Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.

John Wesley's Bible Commentary

Kedar - Was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petraea. Hazor was the head city to several kingdoms in Joshua's time.

John Calvin Bible Commentary

There is here another prophecy added respecting the Kedareans, who inhabited a part of Arabia. There is elsewhere mention made of them, and it is probable that they were neighbors to the Syrians and not far from Judea; for David complained (if he was the author of that psalm) that he dwelt among the children of Kedar, “Woe to me, because I am compelled to dwell in Mesech and with the children of Kedar,” (Psalm 120:5)Whoever, then, composed that psalm, it is a probable conjecture that the Kedareans, though not contiguous to Judea, were not yet far distant; and we have said that they were the inhabitants of Arabia. And the Prophet adds, the children of Kedem; so some render the word, as though it were the name of a nation; and Moses tells us that Kedem was one of the sons of Ishmael. It may be that for this reason Jeremiah joined this people to the Kedareans, (Genesis 25:13-15.) But I am, however, inclined to the opinion, that he mentions herethe children of the East, that is, with respect to Judea; not that they were nigh the Persians or other oriental nations, but he only points out a land to the east of Judea.But why God took vengeance on that people, the cause is not expressed. It may yet have been that they formerly had much injured the Israelites; God therefore having long spared them at length appeared as their severe judge. And though the reason was unknown, yet it did good to the Jews to know, that God’s hand was extended to every part of the world to execute vengeance; for they might have hence concluded that they were justly punished, because they had rebelled against God; for we know that a servant who willfully and disdainfully disobeys his master, deserves double punishment. (Luke 12:47) When the Jews then saw that these barbarians, who were like wild beasts, could not escape God’s vengeance, they might have thought within themselves how just must have been God’s judgments executed on them, who had knowingly and willfully despised him. This then was one of the benefits to be derived from this prophecy.And then, as we have elsewhere said, this general rule ought to be borne in mind, that when changes happen in the world, it is necessary, as men’s thoughts and feelings are evanescent, that this warning should be given, that God so rules in all these changes, that chance has no place in them. For when calamities, like a deluge, spread over the whole world, then we think, as it has been stated, that such a confusion happens by chance, and without any cause. For when God afflicts some portion, the difference may lead us to some reflection, — “One part is afflicted and another escapes;” but when evils overwhelm the whole world, then, there being no difference, we think that all things are in a state of confusion, nor can we collect our thoughts so as to know, that God so takes vengeance on all, that he yet regulates his judgments, as it is right, according to his infinite and incomprehensible wisdom and justice. As then this adjustment which God makes, as to his judgments, is not evident to the mind and perception of men, it was necessary, when God was at the same time fulminating through the whole world, that the Jews should be reminded to be ever attentive to the operations of his hand. They saw themselves ruined, they saw the same thing happening to the Egyptians and to all other contiguous nations; at length Assyria was to have its turn, then Chaldea, and afterwards the Medians and Persians. As then no part was to remain untouched, who would not have thought that all things revolved, as it were, through blind and uncertain fate? God, therefore, did not, without reason, forewarn the faithful, lest they should think, that in so great vicissitudes and violent changes, all things were indiscriminately mixed together, but that they might know that God, from heaven, regulated and overruled all these confusions. This is the reason why the Prophets so particularly spoke of the calamities of all nations. Let us come now to the Kedareans: To Kedar, he says,and the kingdoms of HazorThese kingdoms, no doubt, included a large country, for it is hardly credible that Hazor was the name of a city; for who would have said,the kingdoms of Hazor, had it been only the name of a city? It is, indeed, certain, that there was a city of this name, as it is mentioned by Joshua. But here it means a large region, contiguous to the Kedareans. And he says that all these nations had beensmitten by Nebuchadnezzar, because these barbarous men were probably but little known to the Jews. It must yet be observed, that they had not been as yet smitten by Nebuchadnezzar, that is, at the time the Prophet spoke of their destruction. But Jeremiah spoke thus, in order to confirm his prophecy, as though he had said, that what many disregarded, and even treated with disdain, was at length really fulfilled. For when he threatened ruin to these remote nations, it is probable that he was derided by his own people; and hence he says, that he had not spoken in vain, but that by the event itself his vocation was proved, because these were smitten as he had predicted.And this is the prophecy, Arise ye, ascend against Kedar, and destroy the children of the EastHere the Prophet speaks of the Babylonians, and in the person of God, as his herald. And we have said that God’s servants commanded and ordered what was future with supreme authority, in order to gain more reverence and honor to their words or doctrine. For prophecies were despised by ungodly men, and they insultingly said, that they were only words. Hence the servants of God, to show that their words had accomplishment connected with them, assumed the person of God. Thus they boldly commanded the greatest kings, as Jeremiah does here,Arise ye; for whom does he here address? the king of Babylon, that greatest of monarchs, and also the Assyrians as well as the Chaldeans: and he commanded them toarise and toascend, as though he had them ready for his service, even because he did not speak except by God’s command.And such mode of speaking ought to be especially observed, that we may learn to embrace whatever is announced in God’s name, as though the thing itself were already before our eyes, and that we may also know that the power of the whole world, is in such a way under God’s control, that all the kingdoms of the earth are ready to fulfill his word. When, therefore, God himself speaks, we ought so to regard the efficacy of his word, as though heaven and earth were ready to obey and to fulfill what he has commanded. It follows, —

McArther Bible Commentary

Against Kedar … Hazor. Cf. Isa 21:13-17. These areas in the Arabian desert east of Judah were to be laid waste (a different Hazor was a few miles northwest of the Sea of Galilee). Kedar was an Ishmaelite tribe (cf. Gen 25:13; Eze 27:21). The conqueror was Nebuchadnezzar in 599/98 B.C. as recounted in an ancient record, the Babylonian Chronicle. It was shortly after this that Babylon seized Jerusalem in 598/97 B.C.

Bible Cross References

Genesis 25:13 Job 1:3 Psalm 120:5 Isaiah 11:14 Isaiah 21:13 Isaiah 21:16 Isaiah 21:17 Jeremiah 2:10 Ezekiel 27:21

Verse 29

Matthew Henry's Concise Bible Commentary

The Kedarenes.

Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.

John Wesley's Bible Commentary

They - The Chaldeans.

Bible Cross References

1 Chronicles 5:21 Jeremiah 6:25 Jeremiah 46:5 Jeremiah 49:5 Habakkuk 3:7

Verse 30

Matthew Henry's Concise Bible Commentary

The Kedarenes.

Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.

John Wesley's Bible Commentary

Flee - These seem to be the prophet's words.

John Calvin Bible Commentary

Jeremiah continues here the same subject, but more clearly expresses what he had said, Flee, he says,depart far awayWhat follows I read as a parenthesis,Deep have they made to dwell, the inhabitants of HazorThen Jeremiah proceeds with his subject,because consulted against you has Nebuchadnezzar, the king of Babylon, etc. He then bids them toflee to a distance, because Nebuchadnezzar had resolved to destroy them. Bycounsel andthought or purpose, the Prophet means the secret means by which he subdued the people when they feared no such thing. As then these shepherds lived securely on their mountains, Nebuchadnezzar prepared his forces, and divided them; and thus were these taken by his counsel and craft less than by strength. What the Prophet says here of thecounsel anddevice of Nebuchadnezzar is not superfluous, because he indirectly touched on the sloth of that nation, who exercised no vigilance and thought, their desert being a sufficient cover to them. As then they thus lived securely, the Prophet here reminds them that they would have to do with a cunning enemy, who would contrive and form his counsels at home, and then would execute in due time what he had long meditated.But a parenthesis follows, Deep have they made; to make more clear the sense, an adversative particle must be considered as understood,Though deep have they made to dwell; for without this exception the prophecy would have been less credible. For Kedareans were on every side fortified, because no one envied them, as they were not only frugal men, but also barbarous and contented with an austere and wretched living. As then they thought themselves thus safe, some one might have raised this objection and said, “Why dost thou bid them to flee? wherefore should they flee? for there is no one so foolish as to attack them.” So also the Scythians laughed at Alexander when he attacked them. “What is your object? you think that you have to do with men; we are wild beasts: and then if you seek wealth and riches, you will not find them with us.” Such then was the state of those nations mentioned here. When, therefore, the Prophet bids them to flee, because Nebuchadnezzar would suddenly attack them, he at the same time adds,Though deep have they made to dwellHe had before used this mode of speaking: to make deep to dwell, means to have a safe and hidden standing, remote from all danger. They are then said to be deep in their dwellings who dwell in fortified cities, or who inhabit deserts, or who are hid in some poor country, as the Kedareans and their neighbors. But the Prophet says, that this would not prevent the Babylonians from invading their land, and taking possession of it. It follows, —

Bible Cross References

Jeremiah 25:9 Jeremiah 27:6

Verse 31

Matthew Henry's Concise Bible Commentary

The Kedarenes.

Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.

John Wesley's Bible Commentary

Arise - The result of Nebuchadrezzar's counsels, giving charge to his armies to march against the Kedarens, who lived at ease and took no care, nor had any neighbours that could assist them.

McArther Bible Commentary

neither gates nor bars. These nomads were out of the way of contending powers in Asia and Africa.

Bible Cross References

Numbers 23:9 Deuteronomy 33:28 Judges 18:7 Psalm 73:12 Isaiah 42:11 Isaiah 47:8 Ezekiel 38:11 Micah 7:14

Verse 32

Matthew Henry's Concise Bible Commentary

The Kedarenes.

Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.

Bible Cross References

Jeremiah 9:26 Jeremiah 25:23 Jeremiah 49:36 Ezekiel 5:10 Ezekiel 12:14 Ezekiel 12:15

Verse 33

Matthew Henry's Concise Bible Commentary

The Kedarenes.

Nebuchadnezzar would make desolation among the people of Kedar, who dwelt in the deserts of Arabia. He who conquered many strong cities, will not leave those unconquered that dwell in tents. He will do this to gratify his own covetousness and ambition; but God orders it for correcting an unthankful people, and for warning a careless world to expect trouble when they seem most safe. They shall flee, get far off, and dwell deep in the deserts; they shall be dispersed. But privacy and obscurity are not always protection and security.

John Calvin Bible Commentary

Here Jeremiah concludes his prophecy concerning the Kedareans; he says that their land would be deserted. The Prophets often make use of this way of speaking, that the land, deserted by its inhabitants, would become the habitation of dragons. And this is more grievous than when the land remains empty; for when dragons succeed men, it is a dreadful thing. Hence, that God’s judgment might produce more impression on men’s feelings, the Prophets often declare that a deserted place would become the dwelling of dragons. He adds what imports the same thing, A waste shall it be for an age: butעולם,oulam, means perpetuity. And it is added,Not dwell there shall a man, nor live there shall a son of manThere seems indeed to be a superfluity of words, for it would have been sufficient in one sentence to say, that the land would be deserted and not inhabited. But he first assigns it to dragons: then he adds that it would be a waste or solitude; and lastly, he says that no one would dwell there, and not only so, but having mentionedman, he adds theson of manSome indeed think that byman the nobles are referred to, and that by theson of man, or Adam, we are to understand the common people, the multitude. But as we have said elsewhere, this is too refined. It is a repetition which increases the effect, though in the second clause he speaks more generally and expresses the thing more clearly, as though he had said, that no one of the human race would become an inhabitant of that land.It now follows, —

Bible Cross References

Isaiah 13:20 Jeremiah 9:11 Jeremiah 10:22 Jeremiah 49:18 Jeremiah 51:37 Zephaniah 2:9 Zephaniah 2:13 Malachi 1:3

Verse 34

Matthew Henry's Concise Bible Commentary

The Elamites.

The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

John Wesley's Bible Commentary

Against Elam - Probably the Persians.

John Calvin Bible Commentary

By Elam some interpreters understand Persia, and it is the most common opinion. I however think that the Elamites were not the same with the Persians; I should rather say that they were the Parthians, were it not that Luke, in Acts 2:9, makes them a distinct people from the Parthians. At the same time it is not right, as it seems to me, to regard the Persians as generally designated by Elam; for the Persians were remote from the Jews, and the Jews never received any injury from that people. There was therefore no reason why the Prophet should denounce punishment on them. The country of Elymais was known as bordering on the Medes, and contiguous to the Persians. But that people must have joined the Assyrians and Chaldeans against the Jews. As then the Babylonians had them as auxiliaries, it was God’s purpose to avenge the injury done to his people. Besides, Pliny also speaks of Elamites as being contiguous to the Nabatheans; but they were occupying, as it were, the middle place between Persia and Judea. They were indeed, as he shews elsewhere, a maritime people; for he speaks often of Elymais, but names the Elamites only once. However this may have been, they were orientals as the Persians were, but not so far from Judea; and as they were, at it has been said, near the Medes, the probability is that they joined themselves with the enemies of the Church, when Nebuchadnezzar drew with him the vast forces which he had everywhere gathered, that he might extend his dominion far and wide; for we shall see in what follows that God was grievously displeased with the Elamites.We hence conclude that they were very hostile to the chosen people, whose cause God here undertakes.This much as to the name: when, therefore, Jeremiah speaks here of the Elamites, let us know that a particular nation is referred to, and one distinct from the Persians, and then that this nation assisted the Chaldeans in oppressing the Jews. Let us now see what the Prophet declares respecting them. He says, first, that this word came to him in the beginning of the reign of ZedekiahNebuchadnezzar, then, greatly harassed the Jews, while yet they remained in their obstinacy; and it is probable that the Elamites formed a part of the Chaldean army. When, therefore, the Jews considered how various were their enemies, and when they did not expect that they would ever be punished, it was a trial that must have greatly distressed the minds of the godly. What Jeremiah then declared, no one could have thought of, that is, that the Elamites would not escape unpunished, because they so furiously attacked the chosen people under the banner of King Nebuchadnezzar. This, then, was the reason why the Prophet specified the time:this word, then,came in the beginning of the reign of Zedekiah

McArther Bible Commentary

against Elam. As in Jer 25:25, Elam (two hundred miles east of Babylon and west of the Tigris River) was to be subjugated. Babylon fulfilled this in 596 B.C. Later, Cyrus of Persia conquered Elam and incorporated Elamites into the Persian forces that conquered Babylon in 539 B.C. Its capital, Susa, was the residence of Darius and became the center of the Persian Empire (Neh 1:1; Dan 8:2).

Bible Cross References

Genesis 10:22 Genesis 14:1 Genesis 14:9 2 Kings 24:17 2 Kings 24:18 Isaiah 11:11 Isaiah 21:2 Jeremiah 25:25 Jeremiah 28:1 Ezekiel 32:24 Daniel 8:2

Verse 35

Matthew Henry's Concise Bible Commentary

The Elamites.

The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

John Calvin Bible Commentary

Then God, in the first place, declares that he would break the bow of ElamThe Parthians and other Orientals, we know, were very skillful archers; for every nation possesses its own peculiar excellency in connection with war. Some excel in the use of one kind of weapons, and others in the use of another kind. Formerly light infantry were in high repute among the Italians; the Gauls excelled in mailed horsemen. Though, now, all things are changed, yet still every nation differs as to its peculiar art in war. Now historians testify that the Orientals were very skillful in the use of the bow and arrow. It is, then, no wonder that the Prophet speaks of thebow of this people, and calls itthe chief part of their strength, as they excelled in this sort of fighting. The Parthians were indeed much dreaded by the Romans; they pretended to flee, and then they turned back and made an impetuous attack on their enemies. They had also arrows dipped in poison. By these means theyconquered large armies. For the Romans laid by their darts and fought hand in hand, and carried on a standing fight, so to speak; but when the Parthians kept discharging their arrows, they almost always fought unsuccessfully with them. I refer to this, that we may know that the bow was not without reason called thechief of their might, for it was by it that they were superior to other nations, though they could not fight hand in hand nor with drawn swords. It afterwards follows —

McArther Bible Commentary

break the bow. Elamites were famous archers (cf. Isa 22:6).

Bible Cross References

Psalm 46:9 Isaiah 22:6 Jeremiah 51:56 Hosea 1:5

Verse 36

Matthew Henry's Concise Bible Commentary

The Elamites.

The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

Bible Cross References

Revelation 7:1 Jeremiah 49:32 Ezekiel 5:10 Daniel 7:2 Daniel 8:8 Daniel 11:4 Amos 9:9 Zechariah 6:5

Verse 37

Matthew Henry's Concise Bible Commentary

The Elamites.

The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

John Calvin Bible Commentary

This verse especially shews that the Elamites were of the number of those who had inhumanly raged against God’s people, for he did not without reason set forth the severity of his vengeance towards them. We must, then, bear in mind that the Elamites had been among the chief of God’s enemies, or at least had been in no ordinary way cruel, delighting in slaughters. Hence he says, I will dismay, or affright, etc. The verbחתת,chetat, means to tear in pieces, or to break; it may therefore be rendered, “I will break.” They who render it “I will lay prostrate,” do not seem to know the difference betweenconsternere, to lay prostrate, andconsternare, to dismay. But the most suitable meaning is, that God would terrify the Elamites, for he had spoken before of their flight and exile.He then mentions the cause of their dread, even because God would dismay them and frighten them before their enemies, so that they would not be able to stand before them. By these words he intimates, that however warlike the Elamites were, they yet would not stand their ground when it seemed good to God to render to them their reward, for in his hand are the hearts of men. Though, then, the Elamites were brave, yet the Prophet declares that they would be so faint-heartedat the sight of enemies, as immediately to flee away, even because God would terrify them.He afterwards adds, I will send the sword after themHe means by this clause that he would not be content with terrifying them, but that when they began to flee, he would take them, because he would follow them, that is, urge on their enemies. And it ought ever to be observed, that what proceeds from men is ascribed to God, because men, however little they may think of it, yet execute his purpose, and are not only the proclaimers of his wrath, but also the instruments of it.But he mentions the evil of the indignation of his wrathThis mode of speaking seems indeed harsh; but we have elsewhere stated, that the Prophets did not without reason join together these words, which appear somewhat harsh. Now wrath does not in a strict sense belong to God, for no feelings of this kind appertain to him. But when heat of wrath or indignation is mentioned, it doubles its vehemence in order to shake off the torpor of men, who would otherwise, as I lately said, be wholly insensible and indifferent. In short, byindignation the Prophet means no other thing than that vengeance is dreadful, and ought to astonish all mortals, so that they ought to fall down immediately as it were lifeless, as soon as they hear that God is displeased with them. In the meantime he shews what I have stated, that God was grievously offended with that people whom he threatens with extreme punishment, for he says,until I shall have consumed themWe see what I have said, that this people were not slightly chastised, according to what has been mentioned of others: it hence follows that their wickedness had been very atrocious. The two clauses seem however to be inconsistent, — that God would scatter the Elamites through all nations, — and that he would consume them, for dispersion and consumption widely differ. But consumption refers to the body of the nation or to its name, as though he had said, that no Elamites would survive, because they would be merged in other nations, and disappear like chaff. It follows —

Bible Cross References

Jeremiah 6:19 Jeremiah 9:16 Jeremiah 30:24 Jeremiah 48:2 Jeremiah 49:38

Verse 38

Matthew Henry's Concise Bible Commentary

The Elamites.

The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

John Wesley's Bible Commentary

My throne - God calls the throne of Cyrus or Alexander his throne; because he gave it the conqueror.

Bible Cross References

Jeremiah 49:37 Jeremiah 49:39

Verse 39

Matthew Henry's Concise Bible Commentary

The Elamites.

The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

John Wesley's Bible Commentary

But - We had the like promise as to Moab, (Jeremiah 48:47) , and as to Ammon, (Jeremiah 49:6) , the same latter days either signify after many days, or in the time of the Messiah. In the former sense it may refer to Cyrus, who conquered Persia. In the latter sense it refers to the spiritual liberty which some of these poor Heathens were brought into by the gospel. We read (Acts 2:9) , that some of the Elamites were at Jerusalem at pentecost, and were some of those converted to Christ.

McArther Bible Commentary

I will bring back. As with certain other peoples in this region of nations, God would allow Elamites to return to their homeland. In Act 2:9, Elamites were among the group present at the Pentecost event. This has eschatological implications as well.

Bible Cross References

Jeremiah 12:15 Jeremiah 48:47 Jeremiah 49:6 Jeremiah 49:38