Text -- Jeremiah 49:1-8 (NET)

Judgment Against Ammon

49:1 The Lord spoke about the Ammonites. “Do you think there are not any people of the nation of Israel remaining? Do you think there are not any of them remaining to reinherit their land? Is that why you people who worship the god Milcom have taken possession of the territory of Gad and live in his cities? 49:2 Because you did that, I, the Lord, affirm that a time is coming when I will make Rabbah, the capital city of Ammon, hear the sound of the battle cry. It will become a mound covered with ruins. Its villages will be burned to the ground. Then Israel will take back its land from those who took their land from them. I, the Lord, affirm it! 49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed. Cry out in anguish, you people in the villages surrounding Rabbah. Put on sackcloth and cry out in mourning. Run about covered with gashes. For your god Milcom will go into exile along with his priests and officials. 49:4 Why do you brag about your great power? Your power is ebbing away, you rebellious people of Ammon, who trust in your riches and say, ‘Who would dare to attack us?’ 49:5 I will bring terror on you from every side,” says the Lord God who rules over all. “You will be scattered in every direction. No one will gather the fugitives back together. 49:6 Yet in days to come I will reverse Ammon’s ill fortune.” says the Lord.

Judgment Against Edom

49:7 The Lord who rules over all spoke about Edom. “Is wisdom no longer to be found in Teman? Can Edom’s counselors not give her any good advice? Has all of their wisdom turned bad? 49:8 Turn and flee! Take up refuge in remote places, you people who live in Dedan. For I will bring disaster on the descendants of Esau. I have decided it is time for me to punish them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 49:1

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.

Wesley: Jer 49:3

A city of the Ammonites, not the same mentioned, Jos 7:2, for that was on the other side Jordan.

Wesley: Jer 49:3

Where they might be hidden, and not so easily seen.

Wesley: Jer 49:4

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

Wesley: Jer 49:5

So that you shall be glad to flee, and never look back.

Wesley: Jer 49:5

None will receive or entertain you.

Wesley: Jer 49:6

Probably this refers to the conversion of the Ammonites, as well as other Heathens, to Christ.

Wesley: Jer 49:7

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, 1Sa 14:47, and David, 2Sa 8:14, and Amaziah, 2Ki 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, Eze 25:12-14; Joe 3:19; Amo 9:11-12, and others.

Wesley: Jer 49:7

Was a city of Edom.

Wesley: Jer 49:8

Was a city of Arabia joining to Idumea, Isa 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.

JFB: Jer 49:1

Namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north of Moab, from which it was separated by the river Arnon, and east of Reuben and Gad (Jos 13:24-25) on the same side of Jordan. It seized on Gad when Israel was carried captive. Judah was by the right of kindred the heir, not Ammon; but Ammon joined with Nebuchadnezzar against Judah and Jerusalem (2Ki 24:2) and exulted over its fall ( Psa_83:4-7-8; Zep 2:8-9). It had already, in the days of Jeroboam, in Israel's affliction, tried to "enlarge its border" (2Ki 14:26; Amo 1:1, Amo 1:13).

JFB: Jer 49:1

(Amo 1:15); referring to Melchom, their tutelary idol (Zep 1:5); and so the Septuagint reads it here as a proper name (1Ki 11:5, 1Ki 11:33; 2Ki 23:13). The Ammonite god is said to do what they do, namely, occupy the Israelite land of Gad. To Jehovah, the theocratic "King" of Israel, the land belonged of right; so that their Molech or Melchom was a usurper-king.

JFB: Jer 49:1

The people of Melchom, "their king." Compare "people of Chemosh," Jer 48:46.

JFB: Jer 49:2

"the great," metropolis of Ammon (2Sa 12:26-30). Its destruction is foretold also in Eze 25:5; Amo 1:14-15.

JFB: Jer 49:2

The towns and villages, dependencies of the metropolis (Jos 15:45).

JFB: Jer 49:2

Shall possess those who possessed him. The full accomplishment of this is still future; partially fulfilled under the Maccabees (1 Maccabees 5:6).

JFB: Jer 49:3

Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate.

JFB: Jer 49:3

Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their villages.

JFB: Jer 49:3

Melchom, the idol, as the mention of "his priests" shows (compare Jer 48:7).

JFB: Jer 49:4

Rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flowing with milk and honey [GROTIUS]. Or else, as Margin, "shall flow away."

JFB: Jer 49:4

Apostate from Jehovah, the God of their father Lot, to Molech.

JFB: Jer 49:4

Her resources for resisting the foe.

JFB: Jer 49:4

Who can come . . . (Jer 21:13).

JFB: Jer 49:5

Whithersoever chance may lead him (Jer 46:5; Gen 19:17); straight before him, onwards at random (Amo 4:3).

JFB: Jer 49:5

There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.

JFB: Jer 49:6

(Compare Jer 48:47). For the sake of "righteous" Lot their progenitor. Partially fulfilled under Cyrus; in gospel times more fully.

JFB: Jer 49:7

A distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfilled probably in Sennacherib's time (compare Isa 34:5; Amo 1:11); Jeremiah's about the same time as his preceding prophecies (Jer 49:12; Eze 25:12).

JFB: Jer 49:7

For which the Arabs and the people of Teman (a city of Edom) in particular, were famed (Gen 36:15; 1Ki 4:30; see Job, everywhere; Oba 1:8).

JFB: Jer 49:7

Literally "poured out," that is, exhausted (compare Isa 19:3, Margin) [MAURER]. Or, as the kindred Ethiopic word means, "worn out" [LUDOVICUS DE DIEU].

JFB: Jer 49:8

Namely, your backs in flight.

JFB: Jer 49:8

In deep defiles and caves [GROTIUS], which abound in Idumea. Others refer it to the Arab custom of retiring into the depth of the desert when avoiding an offended foe (Jer 49:30).

JFB: Jer 49:8

A tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (Gen 25:1-3).

JFB: Jer 49:8

The naming of Edom's progenitor, reprobated by God, recalls the remembrance of the old curse on him for his profanity, both his sin and its punishment being perpetuated in his descendants (Heb 12:16-17).

Clarke: Jer 49:1

Concerning the Ammonites - This prophetic discourse was also delivered after the capture of Jerusalem

Clarke: Jer 49:1

Hath Israel no sons? - no heir? - The Ammonites, it appears, took advantage of the depressed state of Israel, and invaded their territories in the tribe of Gad, hoping to make them their own for ever. But the prophet intimates that God will preserve the descendants of Israel, and will bring them back to their forfeited inheritances

Clarke: Jer 49:1

Why then doth their king - מלכם Malcom or Milcom , the chief idol of the Ammonites. That the idol Milcom is here meant is sufficiently evident from Jer 49:3, where it is said: "Milcom (not their king) shall go into captivity; his Priests and his princes together."Milcom is also called Molech. Malcom is put here for the Ammonites, as the people of Chemosh in the preceding chapter are put for the Moabites in general.

Clarke: Jer 49:3

Run to and fro by the hedges - It is supposed that this may refer to the women making lamentations for the dead, that were in general buried by the walls of their gardens; but others think that it refers to the smaller cities or villages, called here the daughters of Rabbah, the metropolis; the inhabitants of which are exhorted to seek safety somewhere else, as none can be expected from them, now that the enemy is at hand.

Clarke: Jer 49:4

Wherefore gloriest thou - Though thy valleys be fruitful, yet glory not in them. Though thou have much political and military power, do not trust in them, nor in the multitude of thy cities; a stronger than thou is coming against thee.

Clarke: Jer 49:6

Afterward I will bring again - The Ammonites are supposed to have returned with the Moabites and Israelites, on permission given by the edict of Cyrus.

Clarke: Jer 49:7

Concerning Edom - This is a new and separate discourse

Clarke: Jer 49:7

Teman - A part of Idumea, put here for the whole country.

Clarke: Jer 49:8

Dwell deep - An allusion to the custom of the Arabs, who, when about to be attacked by a powerful foe, strike their tents, pack up their utensils, lade their camels, which they can do in a couple of hours, and set off to the great desert, and so bury themselves in it that no enemy either will or can pursue, as it is the Arabs alone that know the deserts, and can find water and provender for their support

Clarke: Jer 49:8

Dedan - Was a city of Idumea, not far from Teman.

Calvin: Jer 49:1

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: ²⁸ 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 rendered מלכם , melkam, as though it were the name of an idol, as the word is found in the Prophet Amos. ²⁹ But it is evident that Jeremiah speaks here of the king, for immediately after he adds, his people Their king, then, he says, inherits Gad Gad 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.” ³⁰ (Amo 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 —

Calvin: Jer 49:2

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 the days would come when God would cause the trumpet of war to resound in Rabbah He 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 desolation But 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 fire By 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 them ³¹ By 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. (2Sa 12:29, etc.; 1Ch 20:1.) 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. ³² 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 —

Calvin: Jer 49:3

The Prophet now triumphs, as it were, over the land of Ammon, and, according to his accustomed manner, as we have before seen; for had the prophets spoken without metaphors, and simply narrated the things treated of by them, their words would have been frigid and inefficient, and would not have penetrated into the hearts of men. This, then, is the reason why the prophets adopted an elevated style, and adorned with grandeur their prophecies; for they never, like rhetoricians, affected eloquence, but necessity so urged them, that they represented to the eyes those things which they could not otherwise form a conception of in their minds. On this subject we have spoken often already; but I am again constrained briefly to touch on it, because those who are not well acquainted with Scripture, and do not understand the design of the Holy Spirit, may think that words only are here poured forth. But when we duly weigh what I have said, then we shall readily acknowledge that the Prophet did not, without reason, enlarge on what he had previously said.

Howl, thou Heshbon, he says, for Ai is laid waste These were two neighboring cities: hence he exhorts Heshbon to howl on seeing the overthrow of another city. He then adds, Cry, or cry aloud, ye daughters of Rabbah He again repeats what he had before touched upon as to the city Rabbah. Gird yourselves, he says, with sackcloth, or put on sackcloth. He does not here exhort the citizens of Rabbah to repentance, but he speaks according to the customs of the people, as it has been stated elsewhere. Sackcloth was, indeed, a symbol of penitence; when the miserable wished humbly to flee to God’s mercy, and to confess their sins, they put on sackcloth. But the unbelieving imitated the faithful without discretion or judgment. Hence it was, that they scattered ashes on their heads, that without any reason they put on sackcloth. What was then commonly done is now mentioned by Jeremiah; Put on sackcloth, he says, lament and run here and there by the fences

He afterwards adds in the third person, for gone is their king into captivity. He expressed this, that the Israelites might know, that though that kingdom flourished for a time, yet the day of which the Prophet had spoken would come, when the condition of the Ammonites would be nothing better than that of the Israelites; whose king, as it was known, had been driven into exile, together with the priests and princes. The Prophet now denounces the same punishment on the Ammonites, that not only their king would be driven into another land, as a captive, but also their princes and their priests. It follows —

Calvin: Jer 49:4

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 the valley, 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 the valley flowed down ³³ It 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 backsliding daughter, though he mentions no particulars. But Ezekiel and also Amos and Zephaniah, these three, clearly show why God was so severe towards the Ammonites, (Eze 25:0; Amo 1:13; Zep 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 a rebellious 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 as אצר , 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 —

Calvin: Jer 49:5

Jeremiah at length concludes his prophecy, by saying, that God would dissipate that foolish confidence through which the Ammonites were filled with pride, because he would bring a terror on them. He sets up terror in opposition to that security in which the Ammonites lay torpid; for they were inebriated, as it were, with their pleasures. And then the strongholds by which they thought themselves protected, so hardened their hearts, that they feared no danger. God then sets up this terror in opposition to the false arrogance by which they were inflated: I bring, then, a terror from all around thee. And this was not without reason added, for the Ammonites thought that they could, on some side, escape, if enemies pressed hard on them; and as there were many outlets, they thought it impossible that they should fall into the hands of enemies. But God declares that they would be in every way full of fear, for terror would surround and besiege them, so that they could not escape.

He then adds, Ye shall be driven out, every one to his face, or, before his face. This would be the effect of terror, because God would deprive them of all thought; for when we flee in haste, and only regard any opening that may present itself, it is evident that we are driven by terror. As we say in French, Il court devant soi; so the Prophet says here, Ye shall be driven out, every one before his face, that is, “ye shall flee wherever a place may be open to you.” He shews that they would be so full of fear, that they would not consider which would be the best way, nor think of a safe retreat; they would, in short, think of nothing but of flight. And to the same purpose is what follows: There will be none to gather the dispersed: for when trembling seizes the hearts of the multitude, they can yet be recalled, when one who has more courage than the rest encourages them to stop, as we know that many armies have been in this way saved; for as to soldiers, when suddenly seized with fear, a leader has often been able to gather them again. But the Prophet, when he says, that there would be none to call them back from flight, intimates their destruction. He at length subjoins —

Calvin: Jer 49:6

He now says the same thing of the children of Ammon, as he said before of the Moabites, that some hope yet remained for them, for God would at length show mercy to that nation. But, as we have said, these promises were but adventitious, because God had chosen but one people to be a Father to them; and the children of Abraham must be viewed as distinct from all other nations. But though God built, as it were, a wall to separate his people from aliens, it was yet his will to give some preludes of his favor, and of the calling of the Gentiles. The Prophet, then, had here a regard to the kingdom of Christ. The promise, no doubt, extended itself to his coming; for he speaks of the calling of the Gentiles, which God deferred until he manifested his own Son to the world. It is the same then, as though the Prophet had said, that God’s mercy would at length be showed to the Ammonites in common with others; that is, when God would gather his Church from the whole world, and unite, in one body, those who were before scattered. Nor is there a doubt but that the Prophet, speaking of the children of Ammon, intended to show what was to be manifested through all parts of the world. And so it is, that on our calling is our salvation founded, for we see that the gospel has not been, without a design, proclaimed to the world; but as God had determined and settled this from the beginning, so we see that Jeremiah was a herald of our adoption. This, then, is the import of what is said. He afterwards passes over to the children of Edom. But I cannot now proceed farther.

Calvin: Jer 49:7

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. (Eze 25:12; Oba 1:1)

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, (Oba 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.” (Hab 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. ³⁴ The word, no doubt, is derived from בום , bun, to understand, and not from בנה , 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 verb סרח , sarech, means to be superfluous, but some render it here to be putrid, as it is in Niphal I 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. ³⁵

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, —

Calvin: Jer 49:8

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 habitation He 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 visitation ³⁶

We 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 they made 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 the time 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 —

Defender: Jer 49:6

Ammon was the brother of Moab, both sons of Lot by his two daughters (Gen 19:36-38). The Ammonites lived north and east of the Moabites and were even more perpetually at enmity with Israel than the Moabites. Like the latter, they were fiercely defeated by Nebuchadrezzar but continued to exist as a minor nation until sometime after Christ and eventually disappeared. Their descendants, like the Moabites and others in the region, eventually became amalgamated with the Arabs and now are represented mainly by the nation called Jordan. Their chief god was Molech, often a stumbling block to Israel. Presumably because of their ancestral relation to Israel, both Moab and Ammon will be revived as nations in the latter days (Jer 48:47). The modern-day capital of Jordan is Amman, the same city as the once-desolate Rabbath-Ammon, the ancient capital before its takeover by "the men of the East" (Eze 25:4)."

TSK: Jer 49:1

am 3421, bc 583

Concerning : or, Against, Jer 49:7, Jer 49:23, Jer 49:28, Jer 48:1

Ammonites : Jer 25:9, Jer 25:21, Jer 27:3; Gen 19:38; Deu 2:19, Deu 23:3; 2Ch 20:1, 2Ch 20:23; Psa 83:7; Eze 21:28-32, Eze 25:2-10; Amo 1:13-15; Zep 2:8-11

their king : or, Melcom, Jdg 10:7, Jdg 10:8, Jdg 11:13-15; 1Sa 11:1-3; 2Ki 10:33, 2Ki 24:2; Neh 2:19, Neh 4:7; Neh 13:1, Neh 13:2

cities : Psa 9:6

TSK: Jer 49:2

that I will : Jer 4:19; Eze 25:4-6; Amo 1:14

Rabbah : Deu 3:11; Jos 13:24, Jos 13:25; Eze 21:20, Rabbath

her daughters : Num 21:25 *marg. 2Sa 11:1, 2Sa 12:27-29; Psa 48:11, Psa 97:8; Eze 16:46-55

shall Israel : Jer 49:1; Isa 14:1-3; Oba 1:19

TSK: Jer 49:3

Howl : Jer 48:20, Jer 51:8; Isa 13:6, Isa 14:31, Isa 15:2, Isa 16:7, Isa 23:1, Isa 23:6; Jam 5:1

gird : Jer 4:8, Jer 6:26, Jer 48:37; Isa 32:11, Isa 32:12

run : Job 30:3-7; Isa 15:2

their king : or, Melcom, Jer 49:1; 1Ki 11:5, 1Ki 11:33; 2Ki 23:13, Milcom, Zep 1:5, Malcham

shall go : Jer 46:25, Jer 48:7; Amo 1:15

TSK: Jer 49:4

gloriest : Jer 9:23; Isa 28:1-4, Isa 47:7, Isa 47:8; Rev 18:7

thy flowing valley : or, they valley floweth away

O backsliding : Jer 3:14, Jer 7:24; Hos 4:16

trusted : Jer 48:7; Psa 49:6, Psa 52:7, Psa 62:10; Pro 10:15; Eze 28:4-7; 1Ti 6:17

Who : Jer 49:16, Jer 21:13; Oba 1:4, Oba 1:5

TSK: Jer 49:5

I will : Jer 49:29, Jer 15:8, Jer 20:4, Jer 48:41-44; Jos 2:9; 2Ki 7:6, 2Ki 7:7, 2Ki 19:7; Job 15:21; Pro 28:1

ye shall : Jer 46:5; Amo 4:3

none : Isa 16:3; Oba 1:12-14

TSK: Jer 49:6

Jer 49:39, Jer 46:26, Jer 48:47; Isa 19:18-23, Isa 23:18; Eze 16:53

TSK: Jer 49:7

Edom : Jer 25:9, Jer 25:21; Gen 25:30, Gen 27:41, Gen 36:8; Num 20:14-21, Num 24:17, Num 24:18; Deu 23:7; Psa 83:4-10, Psa 137:7; Isa. 34:1-17, Isa 63:1-6; Eze 25:12-14, Eze 35:1-15; Dan 11:41; Joe 3:19; Amo 1:11, Amo 1:12; Oba 1:1-9; Mal 1:3, Mal 1:4

Is wisdom : Jer 18:18; Job 5:12-14; Isa 19:11-13, Isa 29:14; Oba 1:8; Rom 1:22, Rom 1:23

Teman : Jer 49:20; Gen 36:11, Gen 36:15; 1Ch 1:53; Job 2:11, Job 4:1; Eze 25:13; Amo 1:12; Oba 1:9; Hab 3:3

TSK: Jer 49:8

Flee : Jer 49:30, Jer 6:1, Jer 48:6; Mat 24:15-18; Rev 6:15

turn back : or, they are turned back

dwell : Jer 48:28; Jdg 6:2; 1Sa 13:6; Isa 2:21; Amo 9:1-3; Oba 1:3, Oba 1:4

Dedan : Jer 25:23; Isa 21:13

for : Jer 49:32, Jer 46:21, Jer 48:44; Lam 4:21, Lam 4:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 49:1

Hath Israel no sons? - i. e., the Ammonites in seizing Gilead have acted as if the country had no rightful owner. The sons of Israel were to return from captivity, and the land was their hereditary property.

Their king - Milcom (and in Jer 49:3), see the margin. The Ammonite god stands for the Ammonites just as Chemosh Jer 48:7 is the equivalent of the Moabites.

Inherit - i. e., take possession of.

Barnes: Jer 49:2

Rabbah - i. e., the "great city."See 2Sa 12:27 note for a distinction between Rabbah, the citadel, and the town itself, lying below upon the Jabbok.

Daughters - i. e., unwalled villages (and in Jer 49:3).

Shall Israel be heir ... - i. e., "shall be victor over his victors;"compare Mic 1:15.

Barnes: Jer 49:3

Ai - Not the town on the west of the Jordan Jos 7:2; a place not mentioned elsewhere. For Ai some read Ar.

Hedges - Fields were not divided by hedges until recent times; the term probably means the walls which enclose the vineyards Num 22:24.

Barnes: Jer 49:4

Thy flowing valley - The (fertile) valley in which Rabbah was situated. The Septuagint again has: "in the valleys of the Anakim,"as in Jer 47:5 (see the note).

Barnes: Jer 49:5

Every man right forth - The Ammonites will live in terror of the tribes which rove in the neighborhood, and at the slightest alarm will flee straight away without resistance.

Barnes: Jer 49:6

In 1 Macc. 5:6, 7, the Ammonites appear again as a powerful nation.

Barnes: Jer 49:7-22

Edom stretched along the south of Judah from the border of Moab on the Dead Sea to the Mediterranean and the Arabian deserts, and held the same relation to Judah which Moab held toward the kingdom of Israel. Although expressly reserved from attack by Moses Deu 2:5, a long feud caused the Edomites to cherish so bitter an enmity against Judah, that they exulted with cruel joy over the capture of Jerusalem by the Chaldaeans, and showed great cruelty toward those why fled to them for refuge.

Of the prophecies against Edom the first eight verses of Obadiah are also found in Jeremiah (see the marginal references). As Jeremiah wrote before the capture of Jerusalem, and Obadiah apparently after it (see Jer 49:13-14), it might seem certain that Obadiah copied from Jeremiah. Others held the reverse view; while some consider that the two prophets may both have made common use of some ancient prediction. See the introduction to Obadiah.

The prophecy is divisible into three strophes. In the first Jer 49:7-13, the prophet describes Edom as terror-stricken.

Jer 49:7

Teman - A strip of land on the northeast of Edom, put here for Edom generally. Its inhabitants were among those "children of the East"famed for wisdom, because of their skill in proverbs and dark sayings.

Jer 49:8

Dwell deep - Jer 49:30. The Dedanites, who were used to travel through the Edomite territory with their caravans, are advised to retire as far as possible into the Arabian deserts to be out of the way of the invaders.

Jer 49:9

Translate it: "If vintagers come to thee, they will not leave any gleaning: if thieves by night, they will destroy their fill."

Jer 49:10

But - For. The reason why the invaders destroy Edom so completely. His secret places are the hiding-places in the mountains of Seir.

His seed - Esau’ s seed, the Edomites; his brethren are the nations joined with him in the possession of the land, Amalek, and perhaps the Simeonites; his neighbors are Dedan, Tema, Buz.

Jer 49:11

As with Moab Jer 48:47, and Ammon Jer 49:6, so there is mercy for Edom. The widows shall be protected, and in the orphans of Edom the nation shall once again revive.

Jer 49:12

Translate it: "Behold they whose rule was not to drink of the cup shall surely drink etc."It was not the ordinary manner of God’ s people to suffer from His wrath: but now when they are drinking of the wine-cup of fury Jer 25:15, how can those not in covenant with Him hope to escape?

Jer 49:14-18

The second strophe, Edom’ s chastisement.

Jer 49:14

Rumour - Or, "revelation."

Ambassador - Or, messenger, i. e., herald. The business of an ambassador is to negotiate, of a herald to carry a message.

Jer 49:15

Small ... - Rather, small among the nations, i. e., of no political importance.

Jer 49:16

Edom’ s "terribleness"consisted in her cities being hewn in the sides of inaccessible rocks, from where she could suddenly descend for predatory warfare, and retire to her fastnesses without fear of reprisals.

The clefts of the rock - Or, the fastnesses of Sela, the rock-city, Petra (see Isa 16:1).

The hill - i. e., Bozrah.

Jer 49:17

Better, "And Edom shall become a terror: every passer by shalt be terrified, and shudder etc."

Jer 49:18

Neighbour ... - Admah and Zeboim.

A son of man - i. e., "Any man."From 536 a.d. onward, Petra suddenly vanishes from the pages of history. Only in the present century was its real site discovered.

Jer 49:19-22

Concluding strophe. The fall of Edom is compared to the state of a flock worried by an enemy strong as a lion Jer 4:7, and swift as an eagle.

Jer 49:19

The swelling of Jordan - Or, the pride of Jordan, the thickets on his banks (marginal reference note).

Against the habitation of the strong - Or, to the abiding pasturage. The lion stalks forth from the jungle to attack the fold, sure to find sheep there because of the perennial (evergreen) pasturage: "but I will suddenly make him (the flock, Edom) run away from her (or it, the pasturage)."

And who is a chosen ... - Better, and I will appoint over it, the abandoned land of Edom, him who is chosen, i. e., my chosen ruler Nebuchadnezzar.

Who will appoint me the time? - The plaintiff, in giving notice of a suit, had to mention the time when the defendant must appear (see the margin). Yahweh identifies himself with Nebuchadnezzar Jer 25:9, and shows the hopelessness of Edom’ s cause. For who is like Yahweh, His equal in power and might? Who will dare litigate with Him, and question His right? etc.

Jer 49:20

Surely the least ... - Rather, Surely they will worry them, the feeble ones of the flock: surely their pasture shall be terror-stricken over them. No shepherd can resist Nebuchadnezzar Jer 49:19, but all flee, and leave the sheep unprotected. Thereupon, the Chaldaeans enter, and treat the poor feeble flock so barbarously, that the very fold is horrified at their cruelty.

Jer 49:21

Is moved - Quakes.

At the cry ... - The arrangement is much more poetical in the Hebrew, The shriek - to the sea of Suph (Exo 10:19 note) is heard its sound.

Jer 49:22

Nebuchadnezzar shall swoop down like an eagle, the emblem of swiftness.

Poole: Jer 49:2

Because the Ammonites had violently seized upon some part of the Jews’ land, and (as we have it, Amo 1:13,14 ) cruelly ripped up the women with child in Gilead , that they might enlarge their border, God threatens a war to Rabbah, Amo 1:14 , calls it a fire, which should make Rabbah a heap. Of this Rabbah, as the head city of the Ammonites, we read Deu 3:11 Jos 13:25 15:60 . It was there where, in David’ s time, Uriah was slain, 2Sa 11:1,17 12:26 . It is threatened by Jeremiah in this chapter, and Eze 25:5 Amo 1:13,14 . We read not how or when this prophecy was fulfilled, whether by the Maccabees, /APC 1Ma 5:6 , or rather after the coming of Christ, when most of these nations were destroyed. God threatens not only their metropolis, which was Rabbah their mother city, but all the other cities belonging to the Ammonites, which were as it were daughters to Rabbah. But how the last clause of this prophecy was ever fulfilled, if it were not in the time of the Maccabees, I cannot understand; for though they were swallowed up afterward by the Roman empire, yet Israel being also subdued by them, and scattered into all parts, it is not likely that many of them were suffered to, abide in any considerable numbers in a country so near their own.

Poole: Jer 49:3

Heshbon was formerly a city of the Amorites, of whom Sihon was king, who resided here (but it appears by Jer 49:26 that it was taken from Moab); it is probable that it was at this time a city of Moab: the prophet calls to them to howl

for Ai a city of the Ammonites, not the same mentioned Jos 7:2 , for that was on the other side of Jordan. It is uncertain whether by the

daughters of Rabbah be to be understood other lesser cities, or the younger women that inhabited Rabbah: he calls to them all to mourn; and for all the indications or signs of mourning, such as girding with sackcloth, running up and down, like persons distracted, by the hedges, where they might be hidden, and not so easily seen. For they shall all go together into captivity; their Melcom , which may signify their idol to whom they gave that name, or their

king or else their supreme magistrate, with their

priests and nobles , all orders of persons.

Poole: Jer 49:4

It should seem that this country was full of very fruitful valleys, which we know are always the most fertile places, lying lower and at a greater distance from the sun than mountains, and also receiving at second hand the moisture that falls upon the hills, and being usually watered with rivers; from whence they may be called

flowing valleys either as flowing with receptacles of water, or plenty of corn and grass; though some read it, (and it seems rather more agreeable to the Hebrew,) thy valley floweth , either with the blood of men slain, or floweth away, the fertility of it ceaseth or decayeth. Or, floods of waters shall destroy the fruit of thy rich valleys, &c. O backsliding daughter : Ammon having never been in covenant with God, the word in the Hebrew (though it comes from bwv which signifies to return) seemeth ill translated backsliding , thou that hast turned thyself away from God.

That trusted in her treasures, saying, Who shall come unto me? thou that trustedst in thy riches, or in thy valleys full of riches, and promisedst thyself security from the situation of thy rich country, thinking none could come at thee.

Poole: Jer 49:5

As secure as you think yourselves, I will cause you to be afraid, and your enemies shall be all those that are round about you. And you shall be driven out every man, either right forth, into some country opposite to you, or apart one from another, or so that you shall be glad to flee right forth, and never look back, but only forward, for any place of safety that appeareth next before you. And when you are wandering, being driven by your enemies, you shall find none who will be willing to receive or entertain you.

Poole: Jer 49:6

Such a promise we read of Jer 48:47 , concerning Moab, but when this was fulfilled the Scripture saith not. Josephus tells us something; but it is rather thought to refer to the conversion of some of the Ammonites as well as other heathens unto Christ.

Poole: Jer 49:7

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 the head of the twelve tribes of the Israelites, Gen 27:29 . God there, Gen 27:39 , promised him that he should have a fat and plentiful country, though 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, Gen 32:3 . The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan; their way lay through Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin, Num 24:18 . They were enemies to the Israelites in Saul’ s time, 1Sa 14:47 , and in David’ s time, 2Sa 8:14 , and in Amaziah’ s time, 2Ki 14:7 , who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin. Jeremiah in this place, Eze 25:12-14 Joe 3:19 Amo 9:12 Ob 1,8 Mal 1:4 .

Teman was a city of Edom, mentioned also Eze 25:13 Amo 1:12 Oba 1:9 . Eliphaz, Job’ s friend, was of this place, Job 2:11 . It was a place famous for wise and prudent men, of which Eliphaz was not the meanest. The prophet asks what was become of all their counsel and wisdom, for which the Arabians, the Temanites in particular, were so famous. Now they were at their wits’ end.

Poole: Jer 49:8

Dedan was the son of Jokshan, 1Ch 1:32 , from which it is probable that the city

Dedan had its name; it is reckoned, Jer 25:23 , with Tema and Buz, and is mentioned Eze 27:15,20 38:13 . It was a city of Arabia joining on Idumea, Isa 21:13 . They being neighbours to the Edomites, are called to flee, and to get into caves and holes of the earth, where they might dwell deep in the earth, and be in some security, which they would not be in their own city, so near to the Edomites’ country, for God was resolved to bring misery upon the Edomites, a time of calamity in which he would visit them with his judgments. There are other critical readings of these words, but this seemeth to be the plain sense of them.

Haydock: Jer 49:1

Melchom, the idol of the Ammonites. (Challoner) ---

Gad, to whom a part of their country was assigned. After the captivity this tribe, the Ammonites seized the country, regardless of God's appointment. They joined the Chaldeans afterwards; but the latter could not depend upon them, and sent them into captivity, to revenge the death of Godolias, chap. xli. 2., Sophonias ii. 8., and Ezechiel xxv. 3. (Calmet) ---

They had taken the country as their right, as if all Israel had perished; which God resents. (Worthington)

Haydock: Jer 49:2

Rabbath; called Amana, Astarte, and Philadelphia, by Stephanus. ---

Possess; returning first from captivity, and subduing the cities of Ammon, under Hyrcan, 1 Machabees v. 6.

Haydock: Jer 49:3

Hai, or Je-abarim. Both these cities pertained also to Moab. ---

Hedges. Hebrew Gederoth, may be the city Gadara. ---

Melchom, or Moloc, who claimed dominion over this people. If they had used their reason, they must have seen that he was no god, since the Lord disposed of him as he pleased so long before.

Haydock: Jer 49:4

Delicate. Hebrew, "rebel or dissolute." Septuagint, "impudent."

Haydock: Jer 49:7

Edom. This nation was involved in the common ruin, for its barbarity towards God's people, Abdias x., Psalm cxxxvi. 7., and Ezechiel xxv. 12. ---

Theman, renowned formerly for wisdom, Job ii. 11. Yet at the approach of danger, all were confounded. (Calmet) ---

They were only worldly wise. (Worthington)

Haydock: Jer 49:8

Hole. The territory of Edom, from Eleutheropolis to Elath, is full of such. (St. Jerome, in Abdias) ---

Dedan lies south of the Dead Sea. (Calmet)

Gill: Jer 49:1

Concerning the Ammonites, thus saith the Lord,.... Or, "to the Ammonites" ^u; or, "against" them ^w; it will bear to be rendered either way, and all is true; for what is said by the Lord, as follows, is concerning them, their sins, and their punishment, and is directed to them, and is a threatening against them:

hath Israel no sons? hath he no heir? certainly he has, and who ought to possess the land; this is to be understood not of the ten tribes, sometimes called Israel, as distinct from the other two; for these had been long ago carried captive, and left no heirs of their tribes; but of all Israel, including the tribes of Judah and Benjamin; who, though their brethren of the ten tribes were carried captive, and left no children to inherit, yet, being next in blood, were the lawful heirs of their lands and possessions:

why then doth their king inherit Gad? that part of the land of Israel which belonged to the tribe of Gad; this, when the ten tribes were carried captive by the king of Assyria, and the Gadites among the rest, was seized on by the Ammonites, with their king at the head of them, lying near unto them; who might also pretend relation, as being the children of Lot, the brother's son of Abraham; or claim it, as having been their own formerly, and so were the lawful heirs of it, as they imagined; when it of right belonged to the children of Judah and Benjamin: or, "why doth Malcam inherit Gad?" ^x the same with Milcom or Molech, the abomination of the Ammonites, the idol they worshipped, 1Ki 11:5; so Jarchi interprets it. The Ammonites having got possession of the land, set up their idol in it, where temples were built for him, and altars erected, and sacrifices offered to him, so that he might be said to inherit it; and which must be very offensive to, and highly resented by, the God of Israel:

and his people dwelt in his cities: the Ammonites dwelt in the cities belonging to the tribe of Gad, as if they were their own; who are called the people of Milcom, or Molech, just as the Moabites are called the people of Chemosh, from the idol they worshipped, Jer 48:46.

Gill: Jer 49:2

Therefore, behold, the days come, saith the Lord,.... Or, "are coming" ^y; as they did, in a very little time after this prophecy:

that I will cause an alarm of war to be heard in Rabbah of the Ammonites; the metropolis of the Ammonites; it was their royal city in the times of David, 1Ki 11:1; called by Polybius ^z Rabbahamana; and by Ptolemy ^a Philadelphia, which name it had from Ptolemy Philadelphus, who rebuilt it; this the Lord threatens with the sound of the trumpet, the alarm of war, or the noise of warriors, as the Targum; the Chaldean army under Nebuchadnezzar, who, about five years after the destruction of Jerusalem, subdued the Ammonites, as Josephus ^b relates:

and it shall be a desolate heap; be utterly destroyed; its walls broken down, and houses demolished, and made a heap of rubbish: and

her daughters shall be burnt with fire: Rabbah was the mother city, and the other cities of the Ammonites were her daughters, which are threatened to be destroyed with fire by the enemy; or it may mean the villages round about Rabbah, it being usual in Scripture for villages to be called the daughters of cities; see Eze 16:46; so the Targum here paraphrases it,

"the inhabitants of her villages shall be burnt with fire:''

then shall Israel be heirs unto them that were his heirs, saith the Lord: that is, shall inherit their land again, which the Ammonites pretended to be the lawful heirs of; yea, not only possess their own land, but the land of Ammon too: this was fulfilled not immediately upon the destruction of Ammon, but in part upon the return of the Jews from the Babylonish captivity, when they repossessed their own country; and partly in the times of the Maccabees, when they subdued the Ammonites,

"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)

and will more fully in the latter day, when the Jews shall be converted, and return to their own land, and the children of Ammon shall obey them, Isa 11:14; so Kimchi interprets it; and other Jewish writers understand it of the days of the Messiah, as Abarbinel observes.

Gill: Jer 49:3

Howl, O Heshbon,.... Which was a city of Moab, though it formerly belonged to the Amorites; see Jer 48:2; it was upon the border of Ammon, and near to Ai, now destroyed; and therefore is called upon to howl and lament, because its destruction also was near at hand, and might be expected; hence Kimchi gathers, that the Ammonites were destroyed before the Moabites: but some have thought that Heshbon was a double city, divided by a river, which ran through it; and that that city which was on one side of the river belonged to Moab, and that on the other side to Ammon:

for Ai is spoiled; not that which was near Jericho in the land of Canaan, but a city in the land of Ammon, thought to be the Gaia of Ptolemy; this seems to be the first city in the country of Ammon that Nebuchadnezzar would lay waste:

cry, ye daughters of Rabbah; the royal city before mentioned; See Gill on Jer 49:2; either the inhabitants of it, particularly the women, especially the younger women, who would be in the utmost distress on hearing the enemy was so near them, and what had befallen Ai; or the villages about Rabbah, as Kimchi interprets it; that is, as the Targum,

"the inhabitants of the villages of Rabbah:''

gird ye with sackcloth; as a token of calamity and mourning for it, as was usual:

lament, and run to and fro by the hedges; which Jarchi, Kimchi, and Ben Melech, understand of the enclosures or fences of villages, like those of gardens, fields, and folds, in distinction from walls of cities, and fortified places; but rather it signifies the hedges in the fields, whither, being drove from their habitations, they would seek unto for shelter, and run about among them for safety, lamenting their unhappy case:

for their king shall go into captivity; be taken and carried captive; either their principal governor; or rather Milcom their god, since it follows:

and his priests and his princes together; both such as offered sacrifices to him, and attended on and supported his worship: the same is said of Chemosh, the god of the Moabites, Jer 48:7.

Gill: Jer 49:4

Wherefore gloriest thou in the valleys,.... Of which there were many in the country of Ammon, fruitful and well watered, which were situated by the rivers of Arnon and Jabbok, the borders of this country, and in which was the plain of the vineyards; see Jdg 11:13; and indeed the whole country was a vale. For, as Josephus ^c says, the country both of the Moabites and Ammonites were in the valley of Syria, or Coelesyria; that is, hollow Syria, so called from its lying low, or in a valley; for this country lay between the mountains Libanus and Antilibanus, as Strabo ^d says, and brought forth a large increase; in this they gloried, in the produce of these valleys, in the grass, corn, and vines, that grew upon them, and the flocks that fed there; but now should have no occasion to glory, all being swept away by the enemy:

thy flowing valley, or, "thy valley flows" ^e; is overflowed with water, through abundance of rain, which destroyed the fruits of it, so Jarchi; or rather flowed with the blood of the slain, as Kimchi, Ben Melech, and Abarbinel; the enemy having entered it, and made so great a slaughter of men in it:

O backsliding daughter? the Targum is, O foolish kingdom; the whole kingdom of Ammon is meant, or the people of it; who, descending from righteous Lot, may be called backsliders; and, being also idolaters, have this character; for such revolt from the true God, to worship idols: it may be rendered, "refractory", "rebellious" ^f; as all such persons are:

that trusteth in her treasures, saying, who shall come unto me? dwelling in valleys encompassed with mountains, and in fortified cities, and abounding in wealth and riches, whereby they were able to procure men and arms to defend themselves; thought they were safe from any enemy, and that none could come nigh them, and so dwelt at ease, and in great security.

Gill: Jer 49:5

Behold, I will bring a fear upon thee, saith the Lord God of hosts,.... The terrible army of the Chaldeans, which should strike them with a panic; who thought themselves so secure in their fortresses, trusting in their riches:

from all those that be about thee; meaning either from the Chaldeans, and the neighbouring nations, that should join and surround the Ammonites on all sides; or from all the borders of Ammon round about, where they should come; they would be a "magormissabib", "a fear all round", Jer 20:3,

and ye shall be driven out every man right forth; driven out of their houses, and cities, and villages, and steer their course right forward, and never look behind to see what were become of their families and their friends; everyone having enough to do to provide for his own safety:

and none shall gather up him that wandereth; that is straggling about, and knows not which way to take, and whither to flee for safety; all will be so intent on their own safety, that they will not concern themselves for others, to take them under their care; to take those that are on foot upon their horses or carriages, whom they overtake; or into their houses, as they pass by.

Gill: Jer 49:6

And afterwards I will bring again the captivity of the children of Ammon, saith the Lord. Perhaps by Cyrus; for, in the times of Judas Maccabeus, the children of Ammon were again a large and mighty people,

"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)

Justin Martyr ^f says, that in his time there was a large multitude of Ammonites; but Origen ^g, who was later than he, observes, that not only the Idumeans, but the Ammonites and Moabites, were then called by the common name of Arabians; and these are now the present inhabitants of their country; and when these shall be converted in the latter day; see Isa 60:6; who may be called by the name of the ancient inhabitants; then will this be more fully accomplished: for some refer this to the days of the Messiah, and to the conversion of some of these Heathen people, either in the first times of the Gospel, or in the latter day; See Gill on Jer 49:2. The Jews ^h understand this as fulfilled in Ammonite proselytes to their religion.

Gill: Jer 49:7

Concerning Edom, thus saith the Lord of hosts,.... Or, "unto Edom" ⁱ, thus saith the Lord; or, "against Edom" ^k; all which is true, as observed on Jer 49:1; meaning the Idumeans, the posterity of Esau, who was called Edom. Kimchi thinks this respects time yet future, and points at the destruction of Rome, and the Romans, who with the Jews frequently go by the name of Edom; and Abarbinel is of the same mind. And Cocceius is of opinion that the Jews are meant, and their destruction, with whom the Idumeans were incorporated before the coming of Christ, and had Herod, an Idumean, king over them; but it is best to understand the prophecy properly and literally of the Idumeans themselves;

is wisdom no more in Teman? a city in Edom, which had its name from Teman, a grandson of Esau, Gen 36:11; whose descendants were called Temanites; one of which was Eliphaz, a friend of Job's, Job 2:11; it was a principal city, famous for men of wisdom; such an one was the person just mentioned: perhaps the grand senate of the country, or the chief counsellors, dwelt here; where schemes were formed for the good of the country in times of war or peace; or schools were kept here for the instruction of persons in various arts and sciences; and which had continued to this time, but now would be no more. The Targum is,

"is there no more wisdom in the south?''

but Jarchi better interprets it of Edom, which lay south to the land of Israel;

is counsel perished from the prudent? it was so, even from those that were the most famous for being prudent and understanding men; they were now at their wits' end, and knew not what course to take, nor what advice to give, in this their time of distress. The Targum renders it "from the children"; the sons of the Temanites, strangely degenerated from their ancestors;

is their wisdom vanished? or corrupted, as the Targum; or does it stink? according to the Rabbinical sense of the word; or infatuated, and become good for nothing? verily it was, it was useless, disregarded and despised.

Gill: Jer 49:8

Flee ye, turn back, dwell deep, O inhabitants of Dedan,.... Another city in Idumea; though some take it to be a country in Arabia, bordering on Edom, and subdued by the Edomites: the inhabitants of this place are advised to "flee" for their lives, since the enemy was just upon them; and "turn back", lest they should fall into his hands; and hide themselves in some deep caverns of the earth, in holes, and dens of rocks, and such like places. It is a prophecy that they should flee from and turn their backs on their enemies, and betake themselves to some very secret places for safety;

for I will bring the calamity of Esau upon him; which was determined concerning him, threatened to him, and was his just desert; even the utter destruction of the whole land:

the time of his visitation; the time fixed to visit him in a way of wrath and punishment being come,

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 49:1

¹ sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c., the Ammonites took over possession of their cities (Jer 49:1). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. (2 Kgs 24:2). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. (Jer 27:3). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first (Ezek 21:18-23 [21:23-28 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it (Jer 40:13; 41:15). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.

² tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).

³ tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733 b.c. assuming that the Israelites would not return in sufficient numbers to regain control of it. The thought underlying the expression “Why has Milcom taken possession…” reflects the idea, common in the OT and the ancient Near East, that the god of a people drove out the previous inhabitants, gave their land to his worshipers to possess, and took up residence with them there (cf., e.g., Deut 1:21; Judg 11:24 and line 33-34 of the Moabite stone: “Chemosh said to me, ‘Go down, fight against Hauronen.’ And I went down [and I fought against the town and took it], and Chemosh dwelt there in my time.” [ANET 321]).

NET Notes: Jer 49:2

¹ tn Heb “oracle of the Lord.”

² tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.

³ tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.

⁴ tn Heb “says the Lord.” The first person is used to maintain the first person address throughout.

NET Notes: Jer 49:3

¹ tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.

² tc Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן (tso’n, “sheep”) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 (89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” (גְּדֵרוֹת, gÿderot) to “gashes” (גְּדֻדוֹת, gÿdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of ר and ד. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.

³ sn Compare Jer 48:7 and the study note there.

NET Notes: Jer 49:4

¹ tn Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ (zav ’imqekh). The form זָב (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’amaqim) as being an enclitic ם (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124.e and compare the noun “might” in Isa 40:26).

² tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the Lord and could not hence be called “apostate.” However, if it is used of the fact that she rebelled against the Lord’s servant, Nebuchadnezzar, it might be appropriate (cf. Jer 27:6, 8). Hence the term “rebellious” is used in the translation to represent it. The word “daughter” is again a personification of the land (cf. BDB 123 s.v. בַּת 3) and is here translated “people of Ammon” to make it easier for the modern reader to identify the referent.

NET Notes: Jer 49:5

¹ tn Heb “The Lord Yahweh of armies.” For an explanation of the rendering here and of the significance of this title see the study note on 2:19.

² tn Heb “You will be scattered each man [straight] before him.”

NET Notes: Jer 49:6

¹ tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.

² tn Heb “Oracle of the Lord.”

NET Notes: Jer 49:7

¹ tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.

² sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594 b.c. According to Obadiah 10-16 they not only gloated over Judah’s downfall in 586 b.c. but participated in its plunder and killed some of those who were fleeing the country.

³ sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).

⁴ tn Heb “Has counsel perished from men of understanding?”

⁵ tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.

NET Notes: Jer 49:8

¹ tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.

² sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.

³ tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).

Geneva Bible: Jer 49:1

Concerning the ^{( a )} Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why [then] doth their king ^{( b )} inherit Gad, and his people dwell in ^{( c )} his cities?

^{( a )} They were separated from the Moabites by the river Arnon, and after the ten tribes were carried away into captivity, they invaded the country of Gad.

^{( b )} That is, of the Ammonites.

^{( c )} Meaning, of the Israelites.

Geneva Bible: Jer 49:2

Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in ^{( d )} Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir to them that were his heirs, saith the LORD.

^{( d )} Which was one of the chief cities of the Ammonites, as were Heshbon and Ai: there was also a city called Heshbon among the Moabites.

Geneva Bible: Jer 49:4

Why gloriest thou in the ^{( e )} valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, [saying], Who shall come to me?

^{( e )} In your plentiful country.

Geneva Bible: Jer 49:5

Behold, I will bring ^{( f )} a fear upon thee, saith the Lord GOD of hosts, from all those that are about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.

^{( f )} Signifying that power and riches cannot prevail when God will execute his judgments.

Geneva Bible: Jer 49:6

And ^{( h )} afterward I will bring again the captives of the children of Ammon, saith the LORD.

^{( h )} In the time of Christ, when the Gentiles will be called.

Geneva Bible: Jer 49:7

Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in ^{( i )} Teman? hath counsel perished from the prudent? hath their wisdom vanished?

^{( i )} Which was a city of Edom, called by the name of Teman Eliphaz's son, who came from Esau.

Geneva Bible: Jer 49:8

Flee ye, ^{( k )} turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will punish him.

^{( k )} The enemies that pretend to flee, will turn back and invade your land, and possess it.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 49:1-39

1 The judgment of the Ammonites.

6 Their restoration.

7 The judgment of Edom;

23 of Damascus;

28 of Kedar;

30 of Hazor;

34 and of Elam.

39 The restoration of Elam.

MHCC: Jer 49:1-6

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.

MHCC: Jer 49:7-22

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.

Matthew Henry: Jer 49:1-6

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

Matthew Henry: Jer 49:7-22

The Edomites come next to receive their doom from God, by the mouth of Jeremiah: they also were old enemies to the Israel of God; but their day will come to be reckoned with, and it is now at hand, and is foretold, not only for warning to them, but for comfort to the Israel of God, whose afflictions were very much aggravated by their triumphs over them and joy in their calamity, Psa 137:7. Many of the expressions used in this prophecy concerning Edom are borrowed from the prophecy of Obadiah, which is concerning Edom; for, all the prophets being inspired by one and the same Spirit, there must needs be a wonderful harmony and agreement in their predictions. Now here it is foretold,

I. That the country of Edom should be all wasted and made desolate, that the calamity of Esau should be brought upon him, the calamity he has deserved, and God has long designed him, for his old sins, Jer 49:8. The time is at hand when God will visit him, and call him to an account, and then they shall flee from the sword, turn back from the battle, and dwell deep in some close caverns, where they shall hide themselves. All they have shall be carried off by the conqueror; whereas grape-gatherers will leave some gleanings, and even thieves know when they have enough and will destroy no further, those that destroy them shall never be satiated, (Jer 49:9, Jer 49:10); they shall make Esau quite bare, shall strip the Edomites of all they have, shall find out ways and means to come at their most hidden treasure, shall discover even the secret places where they thought to secure their wealth, and rifle them, so that they shall none of them save their wealth, no, nor save themselves nor their children, that might be concealed in a little room: He shall not be able to hide himself, and his seed too is spoiled. His brethren the Moabites, and his neighbours the Philistines, whom he might have expected succours from, or at least shelter with, are spoiled as well as he and disabled to do him any service. And he is not, or there is not he, there is none to him, none left him, that may say what follows (Jer 49:11), Leave thy fatherless children, I will preserve them alive. When they are flying, or dying, there shall be none left, no relation, no friend, no, not so much as any parish officers to take care of their wives and children that they leave behind. Edom is not, he is cut off and gone; nor is there any to say, Leave me thy orphans. If the master of a family be cut off, or forced away, it is some comfort if he have a friend to leave his family with, whom he can confide in; but they shall have none such, for they shall all be involved in the same calamity. The Chaldee makes these to be the words of God to his people, distinguishing them from the Edomites in this calamity; and they read it, " But you, O house of Israel! you shall not leave your orphans; I will secure them, and let your widows rest on my word. Whatever becomes of the widows and fatherless of the Edomites, I will take care of yours."Note, it is an unspeakable comfort to the people of God, when they are dying, that they may leave their surviving relations with God, may, in faith, commit them to him and encourage them to trust in him; and, though they cannot promise themselves great things in the world for them, yet they may hope that he will preserve them alive, always, provided that they trust in him. Let the Edomites, for their part, count upon no other than to be made a desolation and a reproach; for the decree has gone forth; God hath sworn it by himself (Jer 49:13), that their cities shall be wasted, nay, they shall be perpetual wastes, they shall be made mean and despicable; they had made a mighty figure, but God will make them small among the heathen; and those that despised God's people shall themselves be despised among men (Jer 49:15, Oba 1:2), nay, they shall be made monstrous, and even a prodigy (Jer 49:17): Edom shall be such a desolation that every one who goes by shall be astonished; nay, worse yet, they shall be made a terror; Edom shall be made like Sodom and Gomorrah, none shall care for coming near the ruins of it, no man shall abide there (Jer 49:18), such a frightful place shall it be made.

II. That the instruments of this destruction should be very resolute and formidable. They have their commission from God; he summons them into this service (Jer 49:14): I have heard a rumour, or report, from the Lord, heard it by the prophecy of Obadiah, heard it by a whisper to myself, that an ambassador, or herald, or messenger, is sent to the Gentiles, who are to lay Edom waste, saying, Gather you together, muster all the forces you can, and come against her; for (Jer 49:20) this is the counsel that he hath taken against Edom. The matter is settled, the decree has gone forth, and there is no resisting it. God has determined that Edom shall be laid waste, and then he that is to be employed in wasting it shall come swiftly and strongly. Nebuchadnezzar is he or whom it is here foretold, 1. That he shall come up like a lion, with fierceness and fury, like a lion enraged by the swelling of Jordan overflowing his banks, which forces him out of his covert by the water-side into the higher grounds, Jer 49:19. He shall come roaring, come to devour all that come in his way. He shall come against the habitation of the strong, the forts and castles; and I will cause him to come suddenly into the land (so the next words might well be read), so as to find them unprovided with necessaries for a defence; for I will look out a chosen man to appoint over her, to do this execution, a man fit for the purpose, one chosen out of the people; for when God has work to do he will find out the fittest instruments to be employed in doing it: " Who is like me for choosing the instruments, and spiriting them for the work? And who will appoint me the time? Who will challenge me, and fix a time and place to meet me? Who will join issue with me in battle? And, when I send a lion into the flock, who is that shepherd that can, or dare, stand before me, or against me, to oppose that lion, and think to rescue any of the flock?"Note, When God has work to do of any kind he will soon find those that are able to engage in it, and all the world cannot find those that are able to engage against it. Nay, if God will have Edom destroyed, and their peopled dislodged, there needs not a lion, a fierce lion to do it: Even the least of the flock shall draw them out (Jer 49:20); the meanest servant in Nebuchadnezzar's retinue, the weakest of all that follow his camp, shall draw them out for the slaughter, shall force them to flee, or to surrender, and make their habitations desolate with them. God can bring to pass the greatest works by instruments least likely. When the Chaldean army comes against the Edomites all hands shall be employed and the poorest soldier in it shall have a pluck at them. 2. Nebuchadnezzar shall come, not only like a lion, the king of beasts, but like an eagle, the king of birds (Jer 49:22): He shall fly as the eagle upon his prey, so swiftly, so strongly, shall clap his wings upon Bozrah, to secure it for himself (as before, Jer 48:40), and immediately the hearts of the mighty men shall fail them, for they shall see he is an enemy that it is in vain to struggle with.

III. That the Edomites' confidences should all fail them in the day of their distress. 1. They trusted to their wisdom, but that shall stand them in no stead. This is the first thing fastened upon in this prophecy against Edom, Jer 49:7. That nation used to be famous for wisdom, and their statesmen were thought to excel in politics; and yet now they shall take such wrong measures in all their counsels, and be so baffled in all their designs, that people shall ask, with wonder, What is the matter with the Edomites? Is wisdom no more in Teman? Have the wise men of the east country (1Ki 4:30) become fools? Are those at their wits' end that were thought to have the monopoly of prudence? Has counsel perished from the understanding men? It is so, when God is designing the ruin of a people; for whom he will destroy he infatuates. See Job 12:20. Has their wisdom vanished? Is it tired? (so some); is it worn out? (so others); has it become useless? so others. Yes, it will do them no service when God comes forth to contend with them. 2. They trusted to their strength, but neither shall that avail them, Jer 49:16. They had been a terror to all their neighbours; every body feared them and truckled to them, and this made them proud and conceited of themselves and their own strength, and very secure; because no neighbouring nation durst meddle with them, they thought no nation in the world durst. Their country was much of it mountainous, having many passes which they thought themselves able to make good against any invader; but this terribleness of theirs deceived them, and so did their imaginary inaccessibleness; they did not prove so strong as they were formidable, nor so safe as they were secure. High as they are, God will bring them down; for, as there is no wisdom, so there is no might against the Lord, See these expressions, Oba 1:3, Oba 1:4, Oba 1:8.

IV. That their destruction should be inevitable and very remarkable. 1. God hath determined it (Jer 49:12); he hath said it; nay (Jer 49:13), he hath sworn it, that the Edomites shall not go unpunished, but that they shall drink the cup of trembling, which is put into the hands of all their neighbours; even those whose judgment, or doom, was not to drink of the cup, who had not so well deserved it as they had done, nations that had not been such enemies to Israel as they had been, or Israel itself, that was God's peculiar people, and among whom there were many, very many, who kept his ordinances, upon which account they might have expected an exemption; and yet they had been made to drink of the bitter cup; and shall the Edomites think to pass it? No; they shall surely drink of it. Note, When God punishes the less guilty it is folly for the more guilty to promise themselves impunity; and when judgment begins at God's house it will reach the strangers. 2. All the world shall take notice of it (Jer 49:21): The earth is moved, and all the nations are put into a concern, at the noise of their fall; the news of it shall make them tremble. The noise of the outcry is heard to the Red Sea, which flowed upon the coasts of Edom. So loud shall be the shouts of the conquerors and the shrieks of the conquered, and such a mighty noise shall the news of this destruction of Idumea make in the nations, that is shall be heard among the ships that lie in the Red Sea to take in lading (1Ki 9:26), and then they shall carry the news of it to the remotest shore. Note, The fall of those who have affected to make a noise with their pomp and power will make so much the greater noise.

Keil-Delitzsch: Jer 49:1-6

"Concerning the children of Ammon, thus saith Jahveh: Hath Israel no sons, or hath he no heir? Why doth their king inherit Gad, and his people dwell in his cities? Jer 49:2. Therefore, behold, days are coming, saith Jahveh, when I will cause to be heard against Rabbah of the children of Ammon a war-cry; and it shall become a heap of ruins, and her daughters shall be burned with fire: and Israel shall heir those who heired him, saith Jahveh. Jer 49:3. Howl, O Heshbon! for Ai is laid waste. Cry! ye daughters of Rabbah, gird yourselves with sackcloth; lament, and run up and down among the enclosures: for their king shall go into captivity, his priests and his princes together. Jer 49:4. Why dost thou glory in the valleys? Thy valley flows away, O thou rebellious daughter, that trusted in her treasures, [saying], Who shall come to me? Jer 49:5. Behold, I will bring a fear upon thee, saith the Lord Jahveh of hosts, from all that is round thee; and ye shall be driven each one before him, and there shall be none to gather together the fugitives. Jer 49:6. But afterwards I will turn the captivity of the children of Ammon, saith Jahveh."

The address begins with a question full of reproach: "Has Israel, then, no sons who could take possession of his land as their inheritance, that the king of the Ammonites has taken possession of Gad (i.e., of the hereditary portion of the tribe of Gad), and dwells in the cities of Gad?" The question presupposes that the Israelites had been carried away by Tiglath-pileser, but at the same time, also, that the country still belongs to the Gadites, for they certainly have sons who shall again receive the inheritance of their fathers. Since Jeremiah, as is clear from Jer 49:3, had Amo 1:13-15 in his mind, he evidently uses מלכּם in a double sense, not merely in Jer 49:3, but even in Jer 49:1 also, with a reference to Amo 1:15, meaning the king and god of the Ammonites. As in Amos, Aquila, Symmachus, Jerome, and the Syriac, so in this passage also, the lxx, Vulgate, and Syriac have understood מלכּם of the god מלכּם ; with them agree Ewald, Hitzig, and Graf. But the reasons alleged for the change of מלכּם into מלכּם are quite as insufficient here as in Amo 1:15. Just as, in the last-named passage, מלכּם first of all refers to the king of the Ammonites, so is it here. It is not the god, but the king, of the Ammonites that has taken possession of the territory of Gad. It is not till Jer 49:3 that the reference to the god Milcom plainly comes out. Jer 49:2. Therefore shall Rabbah, the capital of the Ammonites, hear the cry of war, and be changed into a heap of ruins. רבּת בּני , "The great (city) of the sons of Ammon," is the full name of the Ammonite capital (cf. Deu 3:11), which is usually called, briefly, רבּה (Amo 1:14; 2Sa 11:1, etc.); it was afterwards called Philadelphia, probably after Ptolemy Philadelphus , in Polybius' ̔Ραββατάμανα , in Abulfeda Amân , which is the name still given to its ruins on the Nahr Ammân, i.e., the Upper Jabbok; see on Deu 3:11. "A cry of war," as in Jer 4:19; cf. Amo 1:14. "A will of desolation," i.e., a heap of ruins; cf. Jos 8:28; Deu 13:17. "her daughters" are the smaller cities dependent on the capital, - here, all the remaining cities of the Ammonites; cf. Num 21:25; Jos 15:45, etc. "Israel shall heir those who heired him," i.e., receive back the property of those who have appropriated his land.

Jer 49:3

The cities of the Ammonites, i.e., their inhabitants, shall howl and lament over this calamity. The summons given to Heshbon to howl implies that this city, formerly the residence of Sihon, was then in possession of the Ammonites. There is obscurity in the clause announcing the reason, "for עי (lxx Γαΐ́ ) is laid waste:" the word seems to be a proper noun, but there is no city of this name known in the Ammonite country, or the land east of the Jordan; while we must not think of Ai ( העי , Jos 7:2.), which was situated on the west side of the Jordan. Venema and Ewald are inclined to take the word as an appellative, synonymous with תּל , "ruins" (which is the meaning of עי ), and regard it as the subject of Rabbah, the capital, "because it has been laid in ruins." But a comparison of Jer 48:20; Jer 4:20; Zec 11:3, rather favours our taking עי as the subject. Graf and others would therefore change עי into ער , as (they say) the capital of the Ammonites was called by the Israelites. But there are no historical traces of this designation of Rabbah. There remains hardly any other course open than to consider עי as the name of an important Ammonite city. The mere fact that it is mentioned nowhere else cannot form a strong foundation for the objection against this assumption, for we do not find anywhere a list of the Ammonite cities. The inhabitants of the other towns are to put on signs of sorrow, and go about mourning "in the enclosures," i.e., in the open country, since the cities, being reduced to ashes, no longer afford shelter. Most expositors understand גּדרות as meaning sheep-folds (Num 32:16, Num 32:24, Num 32:36); but there is no reason for taking this special view of the meaning of the word, according to which גּדרות would stand for גּדרות צאן . גּדרה and גּדר also mean the wall of a vineyard, or the hedges of the vineyards, and in Num 22:24 specially the enclosure of the vineyards at the cross-roads in the country east of the Jordan. This is the meaning here. We must not, with Nägelsbach, think of city walls on which one could run up and down, for the purpose of taking measures for defence: the words to not signify the walls of a city. The carrying away into exile of Malcam with his priests and princes gives the reason for the sorrow. מלכּם is here not the earthly king, but the god Milcom viewed as the king of the Ammonites, as is clear from the addition כּהניו noitidd , and from the parallel passage in Jer 48:7. The clause is copied from Amo 1:15, but הוּא has been substituted for כּהניו , in order that מלכּם may be understood of Milcom, the chief deity (see on 1Ki 11:5).

Jer 49:4-5

Thus shall the empty boasting of the Ammonites and their trust in their riches come to nothing. "Why dost thou boast of the valleys?" i.e., of the splendid fruitful valleys and plains which, being well watered, produced large crops of corn and wheat.

(Note: The lxx have in this passage, as in Jer 47:5, changed עמק for ענק , and translated τὶ ἀγαλλιᾶσθε ὲν τοῖς πεδίοις ̓Εννακείμ ; here it remains doubtful whether they have expressed בּעמקים or עמקך by ̓Εννακείμ . On the ground of this arbitrary paraphrase, Hitzig would at once change עמקים into ענקים , without considering that the giant races of that region, to which Og the king of Bashan had also belonged (Deu 3:11), were not called ענקים at all, but זמזמּים by the Ammonites, and אימים by the Moabites (Deu 2:10, Deu 2:20).)

זב is viewed by some as an antithesis to what immediately precedes: "thy valley flows, sc. with the blood of the slain" (Rosenmüller and Gesenius still view it thus); or, "it flows away," i.e., thy valley (viz., its inhabitants) is scattered, dispersed. But it is quite arbitrary to supply "with blood;" and even the other explanation - which Hitzig justifies on the ground that valley or river-bottom stands for what it contains, i.e., the inhabitants of the valley, and that the population is represented under the figure of a mass of water running, flowing away - is very far-fetched. The words cannot form an antithesis to what precedes (because the description of the confidence shown is still continued, and the antithesis does not follow till Jer 49:5), but merely a further extension of the preceding clause. We may, then, either translate, "thy valley flows, overflows," so that the words shall be subordinated to what precedes; or we may take זב , with Ewald and Graf, as a noun, in which case we must repeat the preposition בּ , "the abundance of thy valley." The singular, "thy valley," means, together with the other valleys of the country, perhaps the valley of Rabbah; for Ammân lies in a broad valley along with banks of the Moiet Ammân, which has its source in a pool two hundred paces from the south-west end of the city (Burckhardt's Syria , p. 355). Regarding the vicinity, Abulfeda writes ( Tabulae Syr. ed. Mich. p. 92), circumjecta regio arva sativa sunt ac terra bona et abundans . The direct address, "O rebellious daughter," used of Israel in Jer 31:22, is here transferred to the inhabitants of Rabbah, with reference to the fact that the Ammonites, denying their descent from Lot, behaved like enemies towards Jahveh and His people. In trusting their riches, they are like the Moabites, Jer 48:7. In this confidence they said, "Who will come unto us?" i.e., attack us as enemies. Thereupon the Lord replies, "I will bring on thee fear, terror from all that is round thee," all the nations that dwell about thee (cf. Jer 48:17, Jer 48:39), whose distress or overthrow will put thee in terror. אישׁ = אישׁ לפניו , "every one before him" (cf. Jos 6:5; Amo 4:3), without looking about him, or turning round (cf. Jer 46:5), i.e., in the most precipitate flight, with no one to rally the fugitives. לנּדר is collective.

Jer 49:6

Yet afterwards, the fortunes of Ammon also shall be changed, as it was with Moab. Jer 48:47.

Regarding the fulfilment of this prophecy (just as in the case of Moab), we have no further information than that of Josephus ( Ant . x. 9. 7), that Nebuchadnezzar defeated and subdued the Ammonites in the fifth year after the destruction of Jerusalem. Shortly before, their king Baalis had got Gedaliah the governor put out of the way (Jer 40:14). Even after the exile they kept up their hostile spirit against the Israelites and the Jews, inasmuch as they tried to hinder the building of the city walls at Jerusalem (Neh 4:1.), and in the Maccabean age were still making war against the Jews; 1 Macc. 5:6, 30-43. Their name was preserved till the time of Justin Martyr ( ̓Αμμανιτῶν ἐστι νῦν πολὺ πλῆθος , Dial. Tryph . p. 272). But Origen already comprehends their country under the general name Arabia ( lib . 1 in Jobum ).

Keil-Delitzsch: Jer 49:7-22

Concerning Edom. - To the Edomites, whom Israel were to leave undisturbed in their possession, since they were a kindred nations ( Deu 2:4), Balaam announces that "Edom shall become a possession," i.e., shall be taken possession of by the ruler rising out of Israel. We have shown, in the explanation given of Num 24:18, that up to the time of the exile this utterance had been fulfilled merely by feeble attacks being made, since the Edomites were only temporarily subdued by the Israelites, then soon made themselves independent again, and made war on Israel. On account of their implacable hostility towards the people of God, Ezekiel ( Eze 25:12.), as well as Jeremiah in this prophecy, announces ruin to them. The contents of the prophecy before us are as follow: The far-famed wisdom of Teman will not preserve Edom from the destruction with which Jahveh will visit it. The judgment of desolation that has been decreed shall inevitably come on it (Jer 49:7-13). The nations shall wage war against it, and make it small; because of its proud trust in the strength of its dwelling-place, it shall become the laughing-stock of every passer-by (Jer 49:14-18). As a lion from the reedy places of Jordan suddenly attacks a herd, the Lord will drag the Edomites from their rocky dwelling, so that the earth shall quake with the crash of their fall, and the anguish of death shall seize their heroes (Jer 49:19-22). In this prophecy Jeremiah has relied much on Obadiah, Oba 1:1-9, and reproduced much of his expressions regarding the fall of Edom.

(Note: The use made of Obadiah by Jeremiah has been so convincingly proved, especially by Caspari in his commentary on Obadiah, that even Ewald and Graf, who place the prophecy of Obadiah in the time of the exile, acknowledge this use that has been made of it, and therefore hold that the first part of the book of Obadiah is a fragment of an older oracle. This is a hypothesis which we have already shown, in the introduction to Obadiah, to be untenable.)

According to what has been said, his address falls into three strophes. In the first (Jer 49:7-13), the judgment breaking over Edom is depicted as one that cannot be averted, and as having been irrevocably decreed by the Lord; in the second (Jer 49:14-18), it is set forth as to its nature and the occasion of its occurrence; and in the third (Jer 49:19-22), as to its completion and consequences.

Jer 49:7-13

The judgment as inevitable. - Jer 49:7. "Thus saith Jahveh of hosts: Is there no more wisdom in Teman? has wisdom perished from those of understanding? is their wisdom [all] poured out? Jer 49:8. Flee, turn ye! hide yourselves, ye inhabitants of Dedan; for I bring the destruction of Esau upon him, the time [when] I visit him. Jer 49:9. If grape-gatherers come to thee, they will not leave gleanings; if thieves by night, they destroy what suffices them. Jer 49:10. For I have stripped Esau, I have uncovered his secret places, and he cannot cover himself; his seed is destroyed, and his brethren, and his neighbours, and he is not. Jer 49:11. Leave thine orphans, I will keep them alive; and let thy widows trust me. Jer 49:12. For thus saith Jahveh: Behold, they whose judgment was not to drink the cup shall certainly drink it: and art thou he [who] shall be quite unpunished? thou shalt not be unpunished, but shalt certainly drink. Jer 49:13. For by myself have I sworn, saith Jahveh, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all its cities shall become everlasting wastes."

In order to frighten Edom out of his carnal security, the prophet begins by depicting the horror of the judgment coming down on this people, before which his wise men shall stand not knowing what to advise, and unable to find out any means for averting the evil. Teman , the home of the wise Eliphaz (Job 2:11), is here, as in Amo 1:12, Oba 1:9, the region of that name in Gebalene, the northern district of Idumea; see on Amo 1:12. The question, "Is there no longer wisdom in Teman?" is ironical, and has a negative meaning. The following clauses also are to be taken as questions, not as assent to the question, as Hitzig and Graf infer from the omission of בּנים אם is not the plural of בּן , "son," but the participle of בּוּן fo elp i ci or בּין , and equivalent to נבנים ; cf. Isa 29:14.

Jer 49:8

The Dedanites, whose caravans march in peace through Edom (see on Jer 25:23), must flee, and hide themselves in deeply concealed hiding-places, in order to escape the evil befalling Edom. The form הפנוּ , which only occurs besides in Eze 9:2, in the sense of being "turned, directed," is here preferred to the Hiphil (cf. Jer 49:24, Jer 46:21, etc.), in order to indicate the constraint under which they must change their route. העמיקוּ is also an imperative, in spite of the Segol in the first syllable, which is found there, in some forms, instead of a ; cf. Ewald, §226, a . העמיקוּ לשׁבת , "make deep to stay," i.e., withdraw yourselves into deep or hidden places, where the enemy does not see and discover you. "For the destruction of Esau," i.e., the destruction determined on Esau, or Edom, "I bring on him;" on this matter, cf. Eze 46:21.

Jer 49:9-13

Jer 49:9 is a reproduction of Oba 1:5, but in such a way that what Obadiah brings forward as a comparison is directly applied by Jeremiah to the enemy: our prophet represents the enemy as grape-gatherers who leave nothing to glean, and as nocturnal thieves who destroy what is sufficient for them, i.e., destroy till they have enough, drag away and destroy as much as they can. The after-clauses, "they will not leave," etc., "they destroy," etc., are thus not to be taken as questions. The reference to Obadiah does not entitle us to supply הלוא from that passage. The connection here is somewhat different. The following verse is joined by means of כּי , "for;" and the thought, "for I have stripped Esau, I have discovered his secret places," shows that the enemy is to be understood by the grape-gatherers and nocturnal thieves: he will leave nothing to glean - will plunder all the goods and treasures of Edom, even those that have been hidden. On this subject, cf. Oba 1:6. חשׂף , "to strip off leaves, make bare" (Jer 13:26), has been chosen with a regard to נחפּשׂוּ in Obadiah. ונחבּה לא יוּכל , lit., "and he hides himself, he will not be able to do it;" i.e., Esau (Edom) tries to hide himself; he will not be able to do it - he will not remain concealed from the enemy. There are not sufficient grounds for changing the perf. נחבּה = נחבּא into the inf. abs. נחבּה , as Ewald and Graf do. "His seed is destroyed," i.e., his family, the posterity of Esau, the Edomites, his brethren," the descendants of nations related to the family, and of others similar who had intermingled with them, as the Amalekites, Gen 36:12, Horites, Gen 36:20., Simeonites, 1Ch 4:42, "and his neighbours," the neighbouring tribes, as Dedan, Jer 49:8, Thema and Buz, Jer 25:23. "And he is not" is added to give intensity, as in Isa 19:7; cf. Jer 31:15. The last idea is made more intensive by Jer 49:11, "Leave your orphans and widows." Edom is addressed, and the imperative expresses what must happen. The men of Edom will be obliged to leave their wives and children, and these will be left behind as widows and orphans, because the men fall in battle. Yet the Lord will care for them, so that they shall not perish. In this comfort there is contained a very bitter truth for the Edomites who hated Jahveh. עזבה is the imperative (Ewald, §228, a ), not infinitive (Hitzig); and תּבטחוּ is a rare form of the jussive for תּבטחנה , as in Eze 37:7; cf. Ewald, §191, b . Reasons are given for these threats in Jer 49:12 and Jer 49:13, first in the thought that Edom cannot continue to be the only one unpunished, then in the bringing forward of the solemnly uttered purpose of God. "Those who should not be compelled to drink." Those meant are the Israelites, who, as the people of God, ought to have been free from the penal judgment with which the Lord visits the nations. If, now, these are not left (spared such an infliction), still less can Edom, as a heathen nation, lay claim to exemption. By this Jeremiah does not mean to say that nay injustice befalls the Jews if they are obliged to drink the cup of the wrath of God, but merely that their having been chosen to be the people of God does not give them any right to exemption from the judgments of God on the world, i.e., if they make themselves like the heathen through their sins and vices. The inf. abs. שׁתו for שׁתה intensifies: "ye shall (must) drink." The idea is founded on that pervading Jer 25, and there is use made of the words in Jer 25:29. The כּי in Jer 49:13 is mainly dependent on the clause immediately preceding: "thou shalt certainly drink." On "by myself have I sworn" cf. Jer 22:5. In the threat that Edom shall be laid waste there is an accumulation of words corresponding to the excitement of feeling accompanying an utterance under solemn oath. חרב is used instead of the more common חרבּה ; cf. Jer 25:18; Jer 44:22, etc. חרבות עולם , as in Jer 25:9. Bozrah was at that time the capital of the Edomites (cf. Jer 49:22); it lay south from the Dead Sea, on the site of the village Buseireh (Little Bozrah), in Jebal, which is still surrounded by a castle and with ruins of considerable extent, and is situated on an eminence; see on Amo 1:12 and Gen 36:33. "And all its cities," i.e., the rest of the cities of Idumea; cf. וּבנותיה , Jer 49:2.

Jer 49:14-18

The nature and occasion of the judgment decreed. - Jer 49:14. "I have heard tidings from Jahveh, and a messenger has been sent among the nations: Gather yourselves together, and go against her, and arise to the battle! Jer 49:15. For, behold, I have made thee small among the nations, despised among men. Jer 49:16. Thy terribleness hath deceived thee, the pride of thy heart, O thou that dwellest in the hiding-places of the rock, that holdest the height of the hill. Though thou makest thy nest high like the eagle, thence will I bring thee down, saith Jahveh. Jer 49:17. And Edom shall become an astonishment; every passer-by shall be astonished at her, and shall hiss at all her plagues. Jer 49:18. As [it was in] the overthrow of Sodom and Gomorrah, saith Jahveh, no man shall dwell there, nor shall a son of man sojourn there."

This judgment will immediately take place. The nations who are to make Edom small and despised have been already summoned by the Lord to the war. Jeremiah has taken this idea from Oba 1:1, Oba 1:2. The subject in "I have heard" is the prophet, who has heard the information from Jahveh. In Obadiah is found the plural, "we have heard," because the prophet includes himself among the people; this is to show that the news serves as a consolation to Israel, because Edom shall be punished for his crimes committed against Judah. This view was not before the mind of Jeremiah; with him the prevailing representation is, that judgment, from which Edom cannot be excepted, is passed upon all nations. Therefore he has chosen the singular, "I have heard." In the succeeding clause the perf. Pual שׁלּח has been changed into שׁלוּח , as the more usual form. The messenger is to be considered as having been sent by the Lord for the purpose of summoning the nations to war, as he actually does in the second hemistich. The message agrees, in the nature of its contents, with Oba 1:1; but Jeremiah has dealt somewhat freely with its form. The statement with regard to the object of the war, Jer 49:15, agrees pretty exactly with Oba 1:2. The account, too, which is given of the cause of the judgment, i.e., the guilt of Edom arising from his trusting in the impregnable character of his habitation, is derived from Oba 1:3, Oba 1:4. Jeremiah has intensified the idea by the additional use of תּפלצתּך , but has also made certain limitations of the expression by omitting some clauses found in Obadiah. The word just named is ἅπ. λεγ. , and has been variously explained. The verb פּלץ occurs only in Job 9:6, with the meaning of quaking, trembling; and the noun פּלּצוּת pretty frequently in the sense of fear, shuddering, horror; further, מפלצת is used in 1Ki 15:13; 2Ch 15:16, of an idol, monster, object of horror. Hence Rabbinical writers have been inclined to understand תּפלצת as meaning idolatry; in this they are followed by J. D. Michaelis, Meier, and Nägelsbach. The last-named writer translates, "Thy monster (idol) led thee astray." But even though this meaning were better established from the use of language than it is, yet the mention of idolatry, or even of an idol, is quite unsuitable in this passage. The lxx render ἡ παιγνία σου i.e., risus or jocus tuus , Chald. טפשׁוּתך , "thy folly," - evidently a mere guess from the context. The best ascertained translation is, "Thy terror," i.e., the terror which thou dost inspire, or the fear of thee, "hath misled thee, the pride of thine heart," so that "the pride," etc., forms an apposition to "thy terror." The combination of the fem. תּפלצתּך with the verb השּׁיא in the masc. is not decisive against this. Following the example of Schleussner ( O arrogantiam tuam ), Hitzig and Graf would take the word as an exclamation, "Terror to thee! horror on thee!" and thy point for support to הפכּכם , Isa 29:16. But an exclamation is out of place here, and incompatible with the derivation of the following words from Obadiah. Since Jeremiah appropriates from Obadiah the thought, "thy pride hath misled thee," תּפלצתּך may possibly be meant as a mere intensification of זדוי לבּך . The pride of Edom increased because the other nations were afraid to make war on him in his rocky dwelling, so difficult of access. On שׂכני בּחגוי הסּלע , see on Oba 1:3. The succeeding apposition-clause מרום שׁבתּו , found in Obadiah, is modified by Jeremiah into תּפשׂי מרום גּבעה otni , "thou that seizest, or holdest (as in Jer 40:10), the height of the hill." In the expression חגוי there is perhaps implied an allusion to the rock-city סלע , or Petra , in the Wady Musa (see on 2Ki 14:7), and in מרום גּבעה ni dn another allusion to Bozrah, which lay on a hill; see on Jer 49:13. On Jer 49:16, cf. Oba 1:4. Jeremiah has omitted the hyperbolic addition, "among the stars." In Jer 49:17 and Jer 49:18 the devastation of Edom is further portrayed. On Jer 49:17 , cf. Jer 25:11, Jer 25:38; with 17 b agrees Jer 19:8, almost word for word. The comparison with Sodom, etc., is a reminiscence from Deu 29:22, and is repeated in the prophecy concerning Babylon, 50:40; cf. Isa 13:19; Amo 4:11. "Her neighbours" are Admah and Zeboim, Deu 29:22; Hos 11:8. The comparison with Sodom is not so to be understood as if it indicated that Edom shall be destroyed in the same manner as Sodom; it is merely stated that the land of Edom shall become a desert waste, like the region of the Dead Sea, uninhabited, and with no human beings in it; cf. Jer 49:33 and Jer 50:40.

Jer 49:19-22

"The execution of the judgment, and fall of Edom. - Jer 49:19. "Behold, he shall come up like a lion from the glory of Jordan, to the dwelling or rock: but in a moment will I drive him away from her, and will appoint over her him who is chosen; for who is like me? and who will summon me [before the judge]? and what shepherd shall stand before me? Jer 49:20. Therefore hear the counsel of Jahveh which He hath counselled against Edom, and His purposes which He has purposed against the inhabitants of Teman: Surely they shall drag them about, the little ones of the flock; surely he shall lay waste their dwelling over them. Jer 49:21. At the noise of their fall the earth trembles; a cry - its noise is heard in the Red Sea. Jer 49:22. Behold, he shall come like the eagle and dart after [his prey], and spread his wings over Bozrah; and the heart of the mighty men of Edom in that day shall become like the heart of a woman travailing."

As a lion coming up out of the thicket of reeds at the Jordan ( נּאון היּרדּן , see on Jer 12:5) suddenly attacks a flock, so shall he who executes the judgment attack the Edomites in their strong habitations, and at once put them to flight. The foe or general who executes the judgment is here no further pointed out, as in Jer 46:18; Jer 48:20; but he is merely set forth as a lion, and in Jer 49:22 as an eagle that in its flight darts down on its prey. נוה איתן , pasture or dwelling of permanence; as איתן is used in Num 24:21 of the rocky range of Sinai, so is it used here of the rocky range of Seir ( חגוי הסּלע , Jer 49:16). The translation "evergreen pasture" (Graf, Nägelsbach) cannot be defended; for neither איתן , "continual, enduring," nor נוה , "pasture-ground, dwelling," includes the notion of green grass. Quite baseless is the assumption of Hitzig, that the former word means the "shepherd" as remaining with the flock. ארגּיעה , "I shall wink," stands for the adverb, "immediately, at once." מעליה אריצנּוּ , "I will make him (Edom) run," i.e., drive him, "from it," his habitation (which is construed as fem. ad sensum ). Jahveh sends the lion; Jahveh is not compared with the lion (Hitzig). In מי בּחוּר the former word is not the interrogative pronoun, but the indefinite quicunque , as in Exo 24:14; cf. Ewald, 332, b . And the latter word is not "the valiant shepherd" (Hitzig), but signifies "chosen." אליה is used instead of עליה ; and פּקד על means to "set over" something, as the chief, superior. The idea is, that God will frighten away the Edomites out of their land by a lion, and appoint him as the shepherd whom He chooses for that purpose. None can prevent this, for there is none like Jahveh in strength or power, and none can call Him to account for His doing. יעידנּוּ (from יעד ), in Hiphil, to "summon before the court of justice," i.e., to call on one to make a defence; cf. Job 9:19. Nor can any shepherd stand before Jahveh, i.e., defend his flock. These words are directed against the rulers of Edom, who foolishly imagined they were secure, and could not be touched in their rock-fortresses. The words, moreover, contain general truths, so that we cannot apply בּחוּר to historical persons, such as Nebuchadnezzar or Alexander the Great.

Jer 49:20

This truth the Edomites are to lay to heart, and to hear, i.e., consider the purpose which the Lord has formed regarding Edom. Teman is not synonymous with Edom, but the inhabitants of Teman are specially named together with Edom in the parallel member, because they were particularly famous for their wisdom (Jer 49:7), and in their pride over this wisdom, held the counsels of God in very small esteem. The counsel of God, the thoughts which He has conceived regarding Edom, follow in the clauses which are introduced with solemn assurance. יסחבוּם is rendered by the Vulgate, si non dejecerint eos parvuli gregis , which Luther follows in his translation, "if the shepherd-boys will not drag them away." And C. B. Michaelis and Hävernick (on Ezekiel, p. 415) still view the words as meaning that "the least of the flock" will drag away Edom; i.e., the covenant people, weak and miserable though they are, will be victorious over Edom: in support of this rendering they point to Eze 25:14. But though Ezekiel clearly declares that the Lord will satisfy His revenge on Edom by means of His people Israel, yet it does not follow from this that Ezekiel had this passage of Jeremiah in his mind, and sought so to apply it. In spite of the clearness with which the thought is expressed by Obadiah and Ezekiel, that Edom will at last become the prey of the people of God, we would expect to find it in Jeremiah only as a simple inference from his words; for Jeremiah does not, like Obadiah and Ezekiel, mention the enmity of Edom to Israel as the cause of his guilt, but only the pride of his heart. Against taking "the little ones of the flock" as the subject of the clause, we find these considerations: (1) סחב , "to pull, drag away," does not well apply to sheep, but rather points to dogs (Jer 15:3) or lions, which drag away their prey. (2) The context is far from leading us to understand, by the little ones of the sheep, Israel or the people of God, either here or where the words are repeated, 50:45; while Zec 2:7 and Zec 13:7 are passages which cannot be held as regulating this verse. In Jer 49:19 the rulers of Edom are viewed as shepherds: in accordance with this figure, the Edomites are in Jer 49:20 called sheep, and weak, helpless ones too. The subject of יסחבוּם is indefinite: "the enemy will advance like a lion out of the jungle of the Jordan;" the suffix precedes the noun, as in Jer 48:44, etc. The fate of Edom will be so terrible, that their pasture-ground, their habitation will be astonished at it. The Hiphil ישּׁים is formed, like נשּׁים in Num 21:20, from שׁמם ; not, however, with the sense of "laying waste," which the construction with על of a person does not suit, but with the meaning of "making astonished," as in Eze 32:10, and only here with the directly causative sense of manifesting, showing astonishment or amazement.

Jer 49:21-22

The fall of Edom will be so fearful, that the earth will tremble, and the cry of anguish from the perishing people will be heard on the Red Sea. נפלם is the inf. Kal with suffix. The threatening concludes, in Jer 49:22, with the same though through which destruction is threatened to the Moabites, Jer 48:40. The comparison of the enemy to an eagle is continued in the expression, "he shall come up;" the coming up, however, does not mean the rising of the eagle into the air, but refers to the enemy: to march as an enemy against Edom.

With reference to the fulfilment of this prophecy, we have already pointed out, on Num 24:18, and at the close of the exposition in Obadiah, that the threatened devastation of the land of Edom was brought about by the Chaldeans, as is clear from Mal 1:3; but the annihilation of the people was commenced by the Maccabeans, and completed by the Romans, about the time of the Jewish war.

Constable: Jer 46:1--51:64

III. Prophecies about the nations chs. 46--51

In Jeremiah, prophecies concerning foreign nations come at the end of the book. In the other major prophets, Isaiah and Ezekiel, they come after oracles against Israel and or Judah and before oracles dealing with Israel's restoration. Oracles against foreign nations appear in every prophetical book except Hosea. Collections of them appear in Amos 1-2, Isaiah 13-23, Ezekiel 25-32, and Zephaniah 2:2-15, as well as here. Jeremiah follows a generally geographical order dealing first with a nation in the west and then moving east.⁵⁴² The fact that the prophets of Israel and Judah gave oracles about other nations reflects Yahweh's sovereignty over the whole world.

"The OAN [oracles against nations] had three main purposes: (1) to pronounce doom on a foreign nation, sometimes for mistreatment of Israel; (2) to serve as a salvation oracle or oracle of encouragement for Israel; (3) to warn Israel about depending on foreign alliances for their security . . .

"While in some OAN in the prophetic books foreign nations are condemned for their mistreatment of Israel and Judah, it is remarkable that, with the exception of the Babylon oracle . . ., none of the foreign nations in the OAN in Jeremiah is to be judged for such mistreatment. The oracles are not clearly nationalistically motivated, and thus it cannot be shown that they functioned primarily, if at all, as salvation oracles for Judah. In six of the oracles in Jer 46-49, no reasons are given for judgment. The language about destruction is not strident; it gives no hint of xenophobic hatred. . . ."⁵⁴³

By common scholarly consensus, these chapters contain some of the finest Hebrew poetry in the Old Testament.

Constable: Jer 49:1-6

D. The oracle against Ammon 49:1-6

The Ammonites lived north of the Moabites, north of the Arnon River for most of their history, and east of the tribal territories of Gad and Reuben. However, the Ammonites had taken over some Israelite territory in Transjordan, and their borders to the north and south also changed from time to time. Ammon extended north to the Jabbok River and east to the Arabian Desert. The Ammonites, like the Moabites, descended from Lot, Abraham's nephew, and Israel's relations with both nations were normally unfriendly.⁵⁶⁹

49:1 The Lord asked why Malcam (lit. their king; Milcom or Molech, cf. 19:5; Deut. 12:31), the god of the Ammonites, had (from the Ammonites' viewpoint) taken over territory that formerly belonged to the tribe of Gad. Was it that there were no descendants of the Gadites to maintain control of it? No, they had not gained it by default but by stealing it from the Israelites. The Assyrians under Tiglath-pileser III had removed the Israelites from Transjordan in 734 B.C., and the Ammonites had moved into their territory then.

49:2 Because Ammon had taken over territory that Yahweh had given to His people, the Lord would send soldiers against the capital city, Rabbah (modern Amman, the capital of Jordan). He would destroy it and the other Ammonite towns and enable Israel to repossess what the Lord had given her.

49:3 The Ammonites in chief cities would mourn over the destruction of their other towns. Heshbon was normally a Moabite city, but at certain periods the Ammonites occupied it. This Ai must have been an Ammonite town; it could not be the Ai near Bethel in Cisjordan. The enemy would take images of Malcam into captivity along with the idol's priests and the princes of the nation (cf. 46:25; 48:7).⁵⁷⁰

49:4 Ammon's sins were her boasting over her natural resources (cf. 48:26, 29, 42), her material treasures that she had accumulated (cf. 48:7; 1 Tim. 6:17), and her security (cf. 48:11). Steep valleys surrounded remote Ammon on three sides. The people of Ammon, personified as a daughter, were slipping away from their secure position, as the water in their valleys flowed away.

49:5 Yahweh promised to terrorize the Ammonites with enemies that would attack from all directions (cf. v. 29; 6:25; 20:3-4, 10; 46:5). No one would be able to organize the fugitives because the scattering would be so great.

49:6 Later, however, Yahweh would restore the fortunes of the Ammonites. This occurred briefly after the Exile. Tobiah was a Persian governor of Ammon during the postexilic period (cf. Neh. 2:10, 19; 4:7). But restoration of this region will also take place in the Millennium (cf. 46:26-28; 48:47).

Nebuchadnezzar brought the Ammonites under his authority when he advanced into Palestine in 605 B.C. After that Ammon proved disloyal to Babylon in 594 B.C. (27:3) and in 589 B.C. (Ezek. 21:18-32). King Baalis of Ammon had some part in the assassination of Gedaliah (40:13-41:15). Because of these acts of unfaithfulness Nebuchadnezzar invaded Ammon, as well as Moab and Judah, in 581 B.C.⁵⁷¹ This weakened Ammon so much that Arab tribes were able to destroy her, along with Moab and Edom. By the middle of the sixth century B.C. Ammon had ceased to exist as an independent nation.

Some reasons for Yahweh's judgment on Ammon were her military aggression (v. 1) and her proud trust in her geographical situation and her treasures (v. 4).

Constable: Jer 49:7-22

E. The oracle against Edom 49:7-22

The Edomites lived to the southeast of Judah, south of Moab. The Zered River was their northern border, the Gulf of Aqabah (about 100 miles to the south) the southern, the Arabah the western, and the desert the eastern borders. The Edomites were descendants of Esau, and a long history of antagonism with the Israelites that reached back to the days of Jacob and Esau and Israel's wilderness wanderings marked their relationship (cf. Num. 20:14-21; Judg. 11:17).

49:7 Teman (lit. south), a town in Edom about halfway between the Dead Sea and the Gulf of Aqabah, was famous for the wisdom of its inhabitants (cf. Job. 2:11; Obad. 8).⁵⁷² Yet the Edomites had not behaved wisely. The name of this town was a poetic equivalent for the whole nation (cf. Hab. 3:3), and it came from one of Esau's grandsons (Gen. 36:11).

49:8 The people would have to flee because the Lord was going to bring disaster on them. The oasis of Dedan lay in Edom's southeast region close to the Arabian Desert.

49:9-10 Grape pickers and thieves normally left some things behind, but Yahweh would leave no Edomites untouched by the judgment He would bring on this nation. He would remove every covering that protected all the people (cf. Obad. 5-6).

49:11 Yahweh, or perhaps a kindly survivor, promised to care for the widows and orphans left behind during the devastation of the nation.

49:12-13 The Edomites, who formerly had escaped divine judgment, would certainly experience the wrath of God. Bozrah, the capital and chief city in northern Edom, would become a horrible ruin and an embarrassment to the Edomites for their failure to save it, as would all the towns in the nation. People would say, May you become like Bozrah, when they cursed others.

49:14-15 Jeremiah had heard a message that Yahweh had sent out by messenger to the nations ordering them to prepare for battle against Edom. Yahweh would humiliate Edom among the nations and make her an object of contempt.

49:16 Edom had deceived herself by thinking that other nations would be too afraid of her apparently impregnable location to attack her. But the Lord promised to bring her down and to humble her arrogance (cf. Obad. 1-4). "The rock" is a translation of Sela, the site of the city carved out of rock near Bozrah, later called Petra.

49:17-18 Observers would be horrified at Edom's fate, which would be destruction as complete as that of Sodom, Gomorrah, and the other cities of the plain (Gen. 19). People would no longer live in Edom.

49:19 Yahweh promised to invade Edom as a lion attacks a flock of sheep, a figure well-known in Edom. Lions repeatedly ventured out of the dense jungle foliage in the Arabah to attack sheep grazing on the pastures of that valley. Edom's shepherd leaders would not be able to resist the Lord but would run away (cf. 50:44-46). Then Yahweh would appoint over the nation whom He chose, and no one would be able to challenge or overturn His sovereign authority.

49:20-21 God's purposes for Edom were to have enemies drag all the people from their country, even the children, leaving the land desolate of people. News of Edom's destruction would spread far and have major repercussions. Even Egypt would hear of it since the news would cross the Red Sea.

49:22 The enemy would come down on Edom like an eagle (or vulture, cf. 48:40-41). Men would be as fearful as women in labor when the invader struck.

Nebuchadnezzar fulfilled the judgment predicted in this prophecy when he subdued the entire Transjordan region. Like Moab and Ammon, Edom plotted against the Babylonians who had incorporated them into their empire about 605 B.C. However, the Edomites assisted the Babylonians in attacking Judah in 588-586 B.C. (Ps. 137:7; Lam. 4:21; Ezek. 25:12-14; Obad.). Babylonian reprisals against Edom for lack of cooperation, and subsequent invasions of Arab tribes (Nabateans), drove the Edomites into Judah where they settled north of Hebron. This area later became known as Idumea. Herod the Great was an Idumean.

Misplaced trust in herself and in her reputedly inaccessible heights caused Yahweh to judge this nation (v. 16).

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 49 (Chapter Introduction)

Overview

Jer 49:1, The judgment of the Ammonites; Jer 49:6, Their restoration; Jer 49:7, The judgment of Edom; Jer 49:23, of Damascus; Jer 49:28, of Kedar; Jer 49:30, of Hazor; Jer 49:34, and of Elam; Jer 49:39, The restoration of Elam.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 49 (Chapter Introduction)

CHAPTER 49

The judgment of the Ammonites, Jer 49:1-5 : their restoration, Jer 49:6 . The judgment of Edom, Jer 49:7-22 ; of Damascus, Jer 49:23-27 ; of Kedar and Hazor, Jer 49:28-33 ; of Elam, and its restoration, Jer 49:34-39 .

The Ammonites were the posterity of Ben-ammi, Lot’ s incestuous child, by his younger daughter, Gen 19:38 . Their country was near the Jews’ country. The Jews, in their journey from Egypt to Canaan to possess it, passed by their country, but were by God forbidden to meddle with it, because he had given it to the children of Lot, Deu 2:19 ; but they proved bad neighbours to the Israelites when in Canaan. They assisted the king of Moab against them, Jud 3:13 , and made war against them, Jud 10:9 11:4 . Nahash their king made an inroad upon them, 1Sa 12:12 . David fought with them in his time, 2Sa 8:12 , and destroyed them, 2Sa 11:1 . Jehoshaphat also and Jotham fought with them, 2Ch 20:1 27:5 . During the long tract of time that there were wars betwixt the Jews and Ammonites, the laud of Gad and Reuben, which lay beyond Jordan, fell into the hand of the Syrians, Moabites, and Ammonites (whence it is that in the former chapter we read of many cities of Moab, which were, upon the division of Canaan, in the lot of Gad and Reuben). This prophecy cannot be well understood without a previous understanding this. Hence it is that the prophet saith, Hath Israel no sons? God had given that country of Gilead to Manasseh, and Reuben, and Gad, Num 32:40 Jos 13:29-31 ; and as men’ s estates ought to descend to their heirs, so this land should have continued and descended to the posterity of these tribes, but the Ammonites had by force taken away a part, and Melcom possessed it. Melcom is their king , or the name of their idol to whom they gave the name of king, as other heathens called their idol Baal, that is, lord. And the people of the king of the Ammonites, or of Melcom the idol of the Ammonites, dwelt in the cities belonging to Gad, which was one of the tribes of Israel.

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 49 (Chapter Introduction)

(Jer 49:1-6) Prophecies relative to the Ammonites.

(v. 7-22) The Edomites.

(Jer 49:23-27) The Syrians.

(Jer 49:28-33) The Kedarenes.

(Jer 49:34-39) The Elamites.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 49 (Chapter Introduction)

The cup of trembling still goes round, and the nations must all drink of it, according to the instructions given to Jeremiah, Jer 25:15. This chapter puts it into the hands, I. Of the Ammonites (Jer 49:1-6). II. Of the Edomites (v. 7-22). III. Of the Syrians (Jer 49:23-27). IV. Of the Kedarenes, and the kingdoms of Hazor (Jer 49:28-33). V. Of the Elamites (Jer 49:34-39). When Israel was scarcely saved where shall all these appear?

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 49 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 49

This chapter contains prophecies concerning the judgments of God on several nations and kingdoms, chiefly bordering on the land of Israel; on the Ammonites, Jer 49:1; on the Edomites, Jer 49:7; on the kingdom of Damascus, or the Syrians, Jer 49:23; on the Kedarenes or Arabians, Jer 49:28; and on the Elamites or Persians, Jer 49:34.