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Jer_49:1-3
The violence of the Ammonites shall be severely punished.
Jer_49:1
Hath Israel no sons! The violent seizure, perpetrated before his eyes, of parts of the sacred territory, forces the indignant question from the prophet, "How can these things be?" It was so on a former occasion (see Jer_2:14), and it is so again, now that the Ammonites are occupying the land of the Gadites. True, the present generation has lost its property, but the next is the heir to all its rights and privileges. Their king; rather, their King—their Melech or Moloch; it is the heavenly, not the earthly king who is referred to (so in Amo_1:15; Zep_1:5). The Septuagint, the Syriac, and the Vulgate, however, read Milcom, which was the name of the Ammonite deity; this is only a different vocalizing of the consonants of the text. The actual vowel points give "malcam." This reading may, of course, be interpreted of the earthly king of the Ammonites. But this view ignores the obvious parallelism of Jer_48:7, "Chemosh shall go forth into captivity." Inherit. The primary meaning of the word is "to take possession of, especially by force, 1Ki_21:6" (Gesenius, ad voc.), and this is the sense evidently required here (comp. Jer_8:10).
Jer_49:2
The punishment of Ammon. Its capital, Rabbah (see 2Sa_12:26, 2Sa_12:27), and the "daughter" cities, shall be laid waste. The alarm of war ("alarm" equivalent to "shout"), as in Jer_4:19. A desolate heap. Fortified towns were built on "heaps, or slight elevations (comp. on Jer_30:18), the Hebrew name for which (in the singular) is tel. The "heap" and the ruins of the town together are aptly called a "heap of desolation." Then shall Israel be heir, etc.; rather, then shall Israel dispossess those who dispossessed him (comp. Jer_4:1). The form of the phrase reminds us of Isa_14:2.
Jer_49:3
Heshbon. Here mentioned as de jure a Gadite, but de facto an Ammonitish, town; in Num_21:26 it appears as "the city of Sihon" the Amorite. In Isa_15:4 and Isa_16:9 it is reckoned to the Moabites. There was a continual warfare between the neigh-bouring tribes of Reuben and Gad on the one hand, and the Moabites and Ammonites on the other. Let Heshbon lament, because Ai is spoiled. The introduction of At, which is only known to us as a Canaanitish town, near Bethel, on the wrong side of the Jordan for Moab, is startling. It is replied that we have no list of the Ammonitish cities, and that there may have been another town named At. The reply is valid; but loaves a second difficulty untouched, viz. that the mention of a third place destroys the continuity of thought. First, we are made acquainted with the fall of Rabbah; then Heshbon (probably the second place in the country) is called upon to wail because x has been taken by storm; then the populations of the "daughter" cities are summoned to join in the lamentation over Rabbah;—is it not reasonable to conclude that the subject of the mourning is one and the same? Now, it is well known that the received text abounds in small errors arising from the confusion of similar Hebrew letters, and that among the letters most easily confounded are yod and resh. Is it not an obvious conclusion that for Ai we should rather read Ar ("the city"), a name as suitable for the capital of Ammon as for that of Moab? It is true that we have no example elsewhere of Rabbah being called by the name of Ar; but in 2Sa_10:3, 2Sa_10:14 it is described as "the city," and we have to be on our guard against the argument a silentio—that favourite weapon of destructive criticism! Since a conjecture must be made, it is more respectful to the prophet to choose the one which is most suitable to the context. Daughters of Rabbah; i.e. unwalled towns (as in 2Sa_10:2). Run to and fro by the hedges; rather, by the enclosures; i.e. wander about in the open country, seeking a lodging place in the enclosures of the sheepfolds (so Num_32:24, Hebrew) or the vineyards (so Num_22:24, Hebrew). Their king; or, Milcom (see on 2Sa_10:1).
Jer_49:4
The valleys; i.e. long extended plains, such as were suitable for cornfields (Isa_17:5; Ps 65:14), and such as characterized the territory of the Ammonites. Thy flowing valley. "Flowing;" that is, abounding with rich crops. The meaning of the phrase, however, is only probable.
Jer_49:5
The Ammonitish community dissolved; every one earing for himself. Every man right forth; i.e. straight before him, in a wild panic which expels every thought but that of self-preservation. Him that wandereth. Collectively for "the wanderers," i.e. the fugitives. So it is said of the Babylonians, that they are "like sheep with none to gather them."
Jer_49:6
Revival of the Ammonites (see on Jer_48:47).
Jer_49:7-10
A startling picture of the judgment impending over Edom, the severity of which is to be inferred from the behaviour of the sufferers. Observe, no allusion is made by Jeremiah to any special bitter feeling of the Edomites towards the Israelites, such as is implied in Isa_34:1-17; Eze_35:1-15, and other passages. With regard to the fulfilment of the prophecy, we may fairly quote in the first place Mal_1:2-4. The agents in the desolation there referred to (still fresh in Malachi's recollection) are probably the Nabathaeans (an Arab race, though writing Aramaic), who, after occupying Edom, dropped their nomad habits, devoted themselves to commerce, and founded the kingdom of Arabia Petraea. Meantime the Edomites maintained an independent existence in the midst of the Jewish colonists, till John Hyrcanus compelled them to accept circumcision about B.C. 130. In spite of this enforced religious and political union, the Edomites remained perfectly conscious of their nationality, and we find them mentioned as a distinct factor in the community in Josephus' account of the great Jewish war. They pass away from history after the destruction of Jerusalem, A.D. 70.
Jer_49:7
Teman was celebrated for its "wisdom," i.e. for a practical moral philosophy, similar to that which we find in the less distinctly religions portions of the Book of Proverbs. It was this "wisdom" which formed the common element in the higher culture of the Semitic peoples, and of which the sacred narrator speaks when he says that "Solomon's wisdom excelled the wisdom of all the children of the east country" (1Ki_4:30). One of Job's friends, Eliphaz, was a Temanite (Job_2:11). From verse 20, however, it appears that Teman is here used for Edom in general, of which it formed a part. "Wisdom" was doubtless cultivated throughout Idumaea (Oba_1:8), the "land of Uz," in which Job dwelt, was probably in the east of Edom (see on Jer_25:20). Is their wisdom vanished? The Hebrew, with its characteristic love for material symbols, has, "Is their wisdom poured out?" So in Jer_19:7, "I will pour out [a different word, however, is used] the counsel of Judah." The body being regarded as a vessel, it was natural to represent the principle of life, both physical (Isa_53:12) and intellectual (as here), under the symbol of a liquid.
Jer_49:8
Turn back. The grammatical form is peculiar (literally, be made to turn back). If the punctuation is not an oversight the object is to suggest the compulsiveness of the change of route of the Dedanites. Dwell deep; i.e. tarry in the deepest recesses ye can find, so as to avoid the calamities of the Edomites. The Dedanites, it will be remembered, were a tribe devoted to commerce (see on Jer_25:23). Isaiah had already, on an earlier occasion, given the same advice as Jeremiah, viz. to leave the beaten track and take refuge in a less exposed part of the desert, where shrubs and thorn bushes ("the forest," or rather, "the thickets") would secure them to some extent from observation (Isa_21:13). See, however, verse 10.
Jer_49:9
If grape gatherers, etc. Jeremiah modifies his original in Oba_1:5; the interrogative clauses here become affirmative. Render, If vintagers come to thee, they will not leave any gleanings: if thieves by night, they destroy what is sufficient for them.
Jer_49:10
But, etc.; rather, for. The verse gives the reason why the destruction is so complete. "It is I, Jehovah, who made Esau bare," etc. "Esau," i.e. Edom (Gen_25:30). His seed; i.e. the Edomites. His brethren, or kinsmen; i.e. the Amalekites (Gen_36:12). His neighbours; i.e. the tribes of Dedan, Terns, and Buz (Jer_25:23).
Jer_49:11-13
A merciful mitigation of the prophet's stern threat. The true God will provide for the widows and orphans, if Edom will but commit them to him. And let not Edom think it strange that he is punished; for even Israel, the chosen people, has drunk of the bitter cup. Yea, Jehovah has sworn "by himself" that all Edom's cities shall be laid waste.
Jer_49:11
Leave thy fatherless children, etc. The invitation means more than might be supposed. It is equivalent to a promise of the revival of the Edomitish people (comp. on Jer_46:26; Jer_48:47).
Jer_49:12
Whose judgment was not, etc.; rather, to whom it was not due, etc. Jehovah condescends to speak from a human point of view. 'So, in Isa_28:21, the punishment of Jerusalem is celled his "strange work." Have assuredly drunken; rather, shall surely drink.
Jer_49:13
Bozrah. This seems to have been at one time the capital of Edom (see Amo_1:12; Isa_34:6; Isa_63:1). It was a hill city (comp. on Jer_49:16); a village called Busaira (i.e. little Bozrah) now stands among its ruins. Perpetual wastes. A phrase characteristic of Jeremiah (see also Jer_25:9) and of the second part of Isaiah (Isa_58:12; Isa_61:4).
Jer_49:14-18
Based at first on the older prophecy (see Oba_1:1-4); then follow two verses in Jeremiah's peculiar manner. As yet Edom feels himself secure in his rocky home. But a Divine impulse already stirs the nation, through whom Jehovah wills to humble the proud. Edom shall become a second Sodom.
Jer_49:14
I have heard a rumour. In Obadiah it is "we have heard," i.e. the company of prophets (comp. Isa_53:1, "Who hath believed our report?" according to one interpretation). Jeremiah, to justify his adoption of the outward form of his prophecy, declares that he is personally responsible for its substance. "Rumour," or as the word is elsewhere rendered, "report," is a technical term for a prophetic revelation (Oba_1:1; Isa_28:9, Isa_28:19; Isa_53:1; comp. Isa_21:10; Isa_28:22); and it is from this Old Testament usage that ἀκοή acquires its special meaning in Rom_10:16, Rom_10:17. In fact, ἀκοή , or bearing, is a more exact equivalent of the original. A prophet is one who has "listened in the council of God" (Job_15:8, corrected version; comp. Amo_3:7), and "when the Lord Jehovah hath spoken, who can but prophesy?" (Amo_3:8). Prophetic perception of Divine truth is so exceptional a thing that it can only be expressed approximately in terms of everyday life. One while it may be called a "hearing," a "report," another while a "vision" or "intuition." He who makes to hear or see is, of course, Jehovah, through the objective influence of his Spirit. It is important to study the Biblical phraseology, which has a depth of meaning too often overlooked, owing to the blunter edge which time has given to our modern speech. An ambassador; rather, a herald. Unto the heathen; rather, unto the nations. There is no religious idea involved; the word goyim literally means "nations," and there is no reason for deviating from the primary sense. In the next verse it is even more necessary to make this correction.
Jer_49:16
Thy terribleness. This is certainly the best rendering of this ἅπαξ λεγόμενον . The "terribleness" of Edom consisted in the fact that the other nations shrank from disturbing her in her rocky fastness. In the clefts of the rock. Probably with an allusion to the rock city Sela, or Petra ("rock"); as perhaps in "the height of the hill" to the situation of Bozrah; see on Jer_49:13 (Graf). As the eagle. Not any eagle is meant, but the griffon (Gypsfulvus), or great vulture (Tristram).
Jer_49:17
A desolation; rather, an astonishment. The word is from the same root as the following verb. The phrase is characteristic of Jeremiah, who has no scruple in repeating a forcible expression, and so enforcing an important truth (comp. Jer_25:11, Jer_25:38; Jer_1:1-19 :23; Jer_51:43). What so "astonishing" as the reverses of once flourishing kingdoms! For the Bible knows nothing of the "necessity" of the decay and death of nations. The "covenant" which Jehovah offers contains the pledge of indestructibility. Everyone that goeth by it, etc. Another self-reminiscence (see Jer_19:8).
Jer_49:18
As in the overthrow, etc.; comp. Deu_29:2, which explains the reference in "the neighbour cities" (Admah and Zeboim). The verse is repeated in Jer_50:40; It does not, of course, mean that rite and brimstone should be the agents of destruction (nor is even Isa_34:9 to be understood literally), but that the desolate appearance of Edom should remind of that of the neighbourhood of the Dead Sea (comp. Isa_13:19; Amo_4:11).
Jer_49:19-22
Figures descriptive of the unique physical qualities of the destined conqueror of Edom. Both figures have been used before (see Jer_4:7; Jer_48:40).
Jer_49:19
He shall some. The subject is withheld, as in Jer_46:18 (see note); Jer_48:40. The swelling of Jordan; rather, the pride of Jordan; i.e. the luxuriant thickets on its banks. See on Jer_12:5, where the phrase first occurs. Against the habitation of the strong; rather, to the evergreen pasture. The word rendered "evergreen" is one of those which are the despair of interpreters, from their fulness of meaning. The root-meaning is simply "continuance," whether it be continuance of strength (comp. Mic_6:2, Hebrew) or of the flow of a stream (Deu_21:4; Amo_5:24), or, as here, of the perennial verdure of a well watered pasturage. But I will suddenly make him run away from her. Make whom? The lion? Such is the natural inference from the Authorized Version, but the context absolutely forbids it. It seems useless to mention the crowd of explanations which have been offered of this "obscure and much-vexed passage," as old Matthew Poole calls it, since in Jer_50:44 we have precisely the same phrase, but with another suffix, which clears up the meaning. We may, therefore, either read, "For I will suddenly make them run away from it" (viz. the pasture), or keep the old reading "him" for "them," and explain "him" as meaning the Edomites. The expression used for "suddenly" is very forcible; we might render, with Ewald, "in the twinkling of an eye." And who is a chosen man, etc.? A still more difficult clause. If the text is correct, which cannot be assumed as certain, we should probably render, with Ewald, "and will appoint over it [i.e. the land of Edom] him who is chosen," viz. Nebuchadnezzar. Who will appoint me the time? The same phrase is rendered in Job_9:19, "Who shall set me a time to plead?" (comp. the Latin phrase dicur dicere). To drag a defendant before the tribunal implies equality of rank. One might venture to do this with Nebuchadnezzar, if he were not the representative of One still mightier. Finally, Who is that shepherd that will stand before me? The land of Edom has been likened to a pasture; it is natural that the ruler should be now described as a shepherd (comp. Jer_29:1-32 :34)
Jer_49:20
The counsel of the Lord. At first sight this appears to detract from the perfection of Jehovah. But another prophet declares that the Divine "counsels" are "framed" from eternity (Isa_22:11; Isa_37:26). Surely the least, etc.; rather, Surely they shall drag them along, the weak ones of the flock; surely their pasture shall be appalled at them. Such is the sad fate of the sheep, now that the resistance of their shepherd has been overpowered. "The weak ones of the flock" is a phrase quite in Jeremiah's manner; its opposite is "the noble ones of the flock" (Jer_25:34).
Jer_49:21
Is moved; rather, quaketh (as Jer_8:16). It is a pity that the Authorized Version has not preserved the present tense throughout the verse. The prophet seems to see his prediction realized before him. In the Red Sea; rather, beside the Bed Sea; comp. 1Ki_9:26, "Eloth, on the shore of the Red Sea, in the land of Edom."
Jer_49:22
Behold, he shall come up … Bozrah. Repeated from Jer_48:40, with the substitution of "Bozrah" for "Moab," and the addition of "and he shall come up" from Jer_48:19. For "Bozrah," see on Jer_48:13. And at that day. Repeated from Jer_48:41 (latter half), with the exception that "Edom" stands for "Moab."
Jer_49:23-27
The heading Concerning Damascus is too limited (like that of the partly parallel prophecy in Isa_17:1-11); for the prophecy relates, not only to Damascus, the capital of the kingdom of southeastern Aram (or Syria), but to Hamath, the capital of the northern kingdom. (The third of the Aramaean kingdoms, that of Zobah, had ceased to exist.) Damascus had already been threatened by Amos (Amo_1:3-5), and by Isaiah (Isa_17:1-11). We may infer from the prophecy that Damascus had provoked the hostility of Nebuchadnezzar, but we have as yet no monumental evidence as to the facts.
Jer_49:23
Hamath. Still an important city under the name of Hamah, situated to the north of Hums (Emesa), on the Orontes. It formed nominally the boundary of the kingdom of Israel (Num_34:8; Jos_13:5), was actually a part of the empire of Solomon (2Ch_8:4), and was conquered for a short time by Jeroboam II. (2Ki_14:25). Under Sargon it was fully incorporated into the Assyrian empire (comp. Isa_10:9); rebellious populations were repeatedly transplanted into the territory of Hamath. Arpad. Always mentioned together with Hamath, whose fate it appears to have shared (Isa_10:9). A tell, or hill, with ruins, about three (German) miles from Aleppo, still bears the name Erfad (Zeitschrift of the German Oriental Society, 25:655). There is sorrow on the sea, etc.; i.e. even the sea participates in the agitation of that troublous time: somewhat as in Hab_3:10 the sea is represented as sympathizing in the terror produced by a Divine manifestation. But by the slightest possible emendation (viz. of caph into beth) we obtain a more natural sense—"with an unrest as of the sea, which cannot be quiet." In Isa_57:20 we read, "For the ungodly are like the troubled sea, for it cannot be quiet;" and it can hardly be doubted that Jeremiah is alluding to this passage. If he altered it at all, it would be in the direction of greater smoothness rather than the reverse. Not a few manuscripts of Jeremiah actually have this corrected reading, which should probably be adopted.
Jer_49:25
Hew is the city of praise not left, etc.! A difficult passage. The construction, indeed, is plain. "How is not," etc. I can only mean "How is it that the city of praise is not," etc.?. The difficulty lies in the word rendered "left." The ordinary meaning of the verb, when applied to cities, is certainly "to leave without inhabitants;" e.g. Jer_4:29; Isa_7:16; Isa_32:14. This, however, does not suit the context, which shows that "the daughter of Damascus" personified is the speaker, so that verse 25 ought rather to mean, "How is it that the city of praise is [not, 'is not'] forsaken?" Either, then, we must suppose that "not" has been inserted by mistake—a too arbitrary step, seeing that there is no negative in the context to account for the insertion (the case is different, therefore, from Job_21:30; Job_27:15, where such an insertion is at any rate justifiable); or else we must give ‛ the sense of "let go free" (comp. Exo_23:5; Deu_32:36; Job_10:1). It is the obstinate incredulity of love which refuses to admit the possibility of the destruction of the loved object. The city of praise. The city which is my "praise," or boast. Few cities, in fact, have had so long and brilliant an existence as Damascus.
Jer_49:27
And I will kindly, etc. A combination of clauses from Amo_1:14 and Amo_1:4. Three several kings of Damascus bore the name of Ben-hadad: one the contemporary of King Baasha of Samaria; another, of Ahab; a third, of Joash.
Jer_49:28-33
Against the nomad and partly settled Arabs—the former described under the name Kedar (see on Jer_2:10), the latter under that of Hazor (connected with hazer, an unwalled village; comp. Le Jer_25:31). This use of Hazer is remarkable; elsewhere the name denotes towns in Palestine (Jos_11:1; Jos_15:23; Neh_11:33). There are two plainly marked strophes, Jer_49:28-30 and Jer_49:31-33, both beginning with a summons to the foe to take the field.
Jer_49:28
Hazer (i.e. the settled Arabs) is said to have kingdoms. "King" is used in Hebrew in a wider sense than we are accustomed to (comp. Jer_25:24, "All the kings of Arabia"). The "kings" of Hazer would be mere sheikhs or emirs. Shall smite; rather, smote. There is no justification whatever for the future. The statement is obviously a later addition, to show that the prophecy was fulfilled. On the form "Nebuchadrezzar," see on Jer_21:2. The men of the east. A general designation of the inhabitants of all the countries in the east of Palestine (Gen_29:1; Jdg_6:3; Job_1:3).
Jer_49:29
All the possessions of the nomad are here mentioned—first his tents and his flocks; then the hangings of which the tent is composed (Jer_4:20; Jer_10:20), and the vessels which it contains; and finally the camels which the Arab rides, not to mention their other uses. All this shall be ruthlessly appropriated by the Chaldean invaders. Fear is on every side. Again Jeremiah's motto recurs (see on Jer_6:25). It expresses here, not the war cry itself, but the result produced by it.
Jer_49:30
The prophet turns to the Arabs in villages who have still more to tempt the cupidity of plunderers, and urges them to flee while there is still time. Dwell deep (see on Jer_49:8). Against you. This is the reading of the Septuagint (Alex. MS.), the Targum, the Vulgate, and many extant Hebrew manuscripts. The received text, however, has "against them." Such alternations of person have met us again and again, and there is no occasion to doubt the ordinary reading.
Jer_49:31
How easy is the expedition to which the Chaldean army is invited!—it is a mere holiday march. Resistance is impossible, for an enemy has never been dreamed of. The tribes of Hazer are not, indeed, a wealthy nation, for they have but little wealth to tempt either the conqueror or the merchant; they "live alone;" they are an uncommercial and unwarlike, but a profoundly "tranquil, nation, that dwelleth securely [or, 'confidently']"—a description reminding us of Jdg_8:7; Eze_38:11. In their idyllic, patriarchal state they feel no need of walls with their accompanying double gates (the gates of ancient cities were so large that they were divided) and bars. Like Israel in the prophetic vision (Num_23:9), "they dwell alone."
Jer_49:32
Them that are in the utmost corners. Another of Jeremiah's characteristic phrases, which should rather be tendered, the corner clipped (i.e. having the hair cut off about the ears and temples; see on Jer_9:26). From all sides. "Nebuchadnezzar will so arrange his troops that the Bedaween [but the people of Hazer were not Bedaween, i.e. desert Arabs] will be surrounded on all sides, and, being thus unable to escape in a body, will be scattered to 'all the winds,' to the four quarters of the earth" (Dr. Payne Smith).
Jer_49:33
The same fate predicted for Hazor as for Edom (Jer_49:18). Dragons; rather, jackals (see on Jer_10:22).
Jer_49:34-39
Concerning Elam. The title places this prophecy later than these in Je 48:1-49:33; viz. at the beginning of the reign of Zedekiah. From this filet, and from the absence of any reference to Nebuchadnezzar as the instrument of Elam's humiliation, Ewald conjectures that the Elamites had been concerned in the events which led to the dethronement and captivity of Jehoiachin. Dr. Payne Smith is inclined to accept this hypothesis, remarking that the Elamites "appear perpetually as the allies of Merodach-baladan and his sons in their struggles for independence." We are not yet, however, in possession of information as to the relations of Elam to the great Babylonian empire which rose upon the ruins of the Assyrian. Ewald's conjecture is a possibility, and no more. And what was Elam? One of the most ancient kingdoms in the world (see Gen_14:1-24.). Geographically it was the tract of country; partly mountainous, partly lowland, lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia, and the classical geographers that of Tusis or Tusiaua. This is clear, says Sehrader, from the Persian text of the Behistun inscription of Darius. It is fro-quently mentioned under the name "Ilam," or "Ilamti," in the Assyrian inscriptions, especially in those of Sargon, Sennacherib, and Assurbauipal. In B.C 721 Sargon states that he annexed a district or province of Elam (and hence, perhaps, we must explain the mention of the Elamites in the Assyrian army in Isa_22:6), which was, doubtless, one cause of the embittered feeling towards Assyria of the portion which remained independent. The annals of the heroic struggle of Merodach-baladan contain repeated reference to the King of Elam. Assurbanipal made no less than three invasions of Elam, and the singular pretext for the third is, curiously enough, associated with the remarkable fourteenth chapter of Genesis. It was this—that the Elamite king had refused to deliver up an image of the goddess Nana, which Kudur-nankhundi, an ancient Elamite monarch, had carried oft, and which had remained 1635 or (perhaps) 1535 years in Elam. ‹je-4› This king has been plausibly conjectured to be a member of the same dynasty as "Chedorlaomer [= Kudur-Lagamar] King of Elam." This time it was all over with Elam; Shushan itself was plundered and destroyed, and far and wide the country was laid waste. That so restless and courageous a people should have become famous among the surrounding nations was only to be expected; and it is a striking proof of this that Ezekiel, in describing the companions whom fallen Egypt would meet with in Hades, mentions "Elam and all her multitude" (Eze_32:24). The fact that the Septuagint has the heading twice over—first very briefly (in Jer_25:14, where it is followed by this prophecy), and then at full length (in Jer_26:1, at the end of the prophecy of Elam)—has been variously explained. It is, at any rate, clear that there is some confusion in the present text of this translation. In connection with this prediction it is interesting to notice one of the results of a new cuneiform discovery among some tablets acquired in 1878 by the British Museum. At the very time when Nebuchadnezzar was taking an oath of allegiance from Zedekiah, he was also engaged in hostilities against Elam. "We do not know," says Mr. Pinches, "what brought the Babylonians into hostilities with the Elamites, but the result of the expedition was to bring the whole kingdom of Elam within the boundaries of the Babylonian monarchy" (Transactions of the Society of Biblical Archaeology, 7.214).
Jer_49:35
The bow of Elam. So Isaiah in prophetic vision, "And Elam bare the quiver" (Isa_22:6).
Jer_49:36
An emblem of the utter hopelessness of escape. The four winds (figuratively spoken of by Zechariah (Zec_6:5) as "presenting themselves" before God, to receive his commissions) shall combine their forces to scatter the doomed nation. The outcasts of Elam. This is the marginal reading in the Hebrew Bible; the text has, "the perpetual outcasts." No philological eye can doubt that the correction should be admitted (a yod for a vav).
Jer_49:38
I will set my throne; i.e. my tribunal (as Jer_43:10). The king and the princes; rather, king and princes. The threat is not merely that the reigning king shall be dethroned, but that Elam shall lose its native rulers altogether.
Jer_49:39
But … in the latter days; i.e. presumably in the Messianic age. Into the fulfilment of this promise we need not inquire in too prosaic a spirit. It is true that "Elamites" are mentioned among the persons present on the great "day of Pentecost" (Act_2:9). But this would be a meagre fulfilment indeed. The fact is that, both in the narrative in the Acts and in this prophecy, the Elamites are chiefly mentioned as representatives of the distant and less civilized Gentile nations, and the fulfilment is granted whenever a similar people to the Elamites is brought to the knowledge of the true religion.
I. THE INHERITANCE.
1. The knowledge of the true God. This, and not the land flowing with milk and honey, was the chief treasure of Israel's inheritance. When all neighbouring nations were following polytheism, idol worship, and immoral rites, Israel was led by prophetic voices to look to one God—a spiritual presence who could only be in the beauty of holiness. That people, therefore, which has the highest worshipped knowledge of God, and the purest religious life and worship, wilt be the true heir of this part of the ancient possession of the Jews.
2. The mission to enlighten the heathen. The Jew was not called to his privileged position wholly for his own sake. He was an elect people that he might be an apostle to the world; that in him there might be developed the revelation of truth which was for the healing of all the nations; that he might cultivate, preserve, transmit, and disseminate this abroad. His was the proud mission of the torch bearer to the nations that sat in darkness, that through his light they might see their light and life. This mission was often ignored, and it was never perfectly developed in Old Testament times; but the work of Jonah and Daniel, and the prophecies of Isaiah and Jeremiah concerning the heathen, are partial accomplishments of it. It waited till Christ came for its full exercise. Then the Jew became the missionary of the gospel. The faith of the new age was given to the world by Jew apostles.
II. THE arms. If the Jew has lost his proud religious pre-eminence, who has become his heir?
1. The Christian is the heir of the Jew's knowledge of the true God. He and he alone, whether he be of the stock of Shem, of Ham, or of Japheth, is the true Israelite, the "royal priesthood," etc. For Christianity is the fulfilment and perfection of the Jewish faith (Mat_5:17-20). In the New Testament we see a higher knowledge of God, a more spiritual worship, a more devoted service. If this be true, to reject it and rest contented with the lower faith of the Old Testament must be to give way in the race.
2. The most Christian missionary is the truest heir to Israel's mission to evangelize the world. If there be any one race upon whom the mantle of Israel has fallen, may we not think that this is the great English-speaking peoples of Britain and America? Such an inheritance is not to be made out by ingenious arguments about the fate of the lost ten tribes. If we were the descendants of those apostate Israelites, we should be none the better for the fact, nor are we under any disadvantage because the hypothesis of an Israelite origin proves to be groundless. To make much of such a point is to go back to the lower conceptions of Judaism, and to disregard the higher spiritual conditions of Christianity. The true heir of Israel is the possessor of Israel's faith in its full development. It is not our birth and descent, but our personal religion, that can secure the inheritance to us.
Jer_49:7
I. NEGATIVE; THERE ARE EVILS WITH WHICH WISDOM CANNOT COPE.
1. Physical. Science can do much to avoid troubles into which ignorance falls, to mitigate inevitable disasters, and to devise means of escape from those which are already present. Sanitary science will help to prevent disease, and medical science to cure it. Military science will put a country in a certain state of security; economical science will check dangers of poverty. But how many of the worst things in life are beyond the power of science! The philosopher cannot arrest the hand of the invader. The most terrible diseases are the most fatal. Men have long since given up the vain search for the elixir of life. Science is powerless before death.
2. Moral. Still less can science "minister to the mind diseased" What consolation is a knowledge of the processes of a malady to the mourner, the light of whose eyes is darkened forever by its fatal work? What comfort can science whisper to the widow and the orphan? The great burden of the world's sorrow, and the weariness of the unceasing cares of life, it does not so much as touch. The deeper evil of sin flows in a foul, black stream, unchecked by science. The mission of science is great and glorious, and we should be profoundly thankful that we live in an age when its bright torch confers many a boon and relieves many a trouble. But we must not ignore the fact that the greatest ills that flesh is heir to are just those which it cannot cure.
II. POSITIVE: THERE ARE EVILS WHICH WISDOM INVOKES UPON ITS OWN HEAD. Knowledge is good and Divine, and in itself a blessing of the first order. Yet it brings a snare, and the abuse of it terrible disasters.
1. The knowledge of inevitable evil only increases distress. "Where ignorance is bliss," etc.
2. Superior wisdom may engender pride. Hence arises a false sense of security which only increases danger. The wise man is slow to tread those lowly paths which lead to true rest. It is difficult for him to become as a little child, that he may enter into the kingdom of heaven.
3. Wisdom may come to be trusted to for help that it cannot afford. Men make an idol of science, as though it were a new evangel. The ultimate disappointment must correspond to the grossness of the delusion. We must learn, therefore, while avoiding a foolish depreciation of science and philosophy, to look still for our safety and blessedness to that higher wisdom of God, that gospel of the Crucified, which is still to some as foolishness.
Jer_49:11
II. WHEN GOD SENDS TROUBLE HE ALSO SENDS A DELIVERANCE. Possibly the trouble is beyond escape; for a season it must be endured; but in the end there is a Divine salvation for those who will seek it aright. Repeatedly denunciations of woe against some guilty nation are followed by the promise that "in the latter day" God "will bring again the captivity" of it (e.g. Jer_46:26; Jer_48:47; Jer_48:39). The promise to Edom of the preservation of the children implies a future for the race. The widows and children are helpless sufferers, and it is for these alone that the deliverance is promised. God has peculiar pity on the most needy.
III. ORPHANS AND WIDOWS HAVE SPECIAL ENCOURAGEMENTS TO LOOK FOR HELP FROM GOD. If such a merciful promise as that of our text is made to a heathen nation, how much more assurance may the people of God feel! and if it is given to the families of the wicked and in the midst of the sentence of punishment, how much more must it apply to the families of true Christians! God is "a Father of the fatherless, and a Judge of widows" (Psa_68:5); "He relieveth the fatherless and widows" (Psa_146:9); "He will establish the border of the widow" (Pro_15:25). If God numbers the hairs of our head, will he neglect our children? If they who are desolate indeed cry unto him, can the All-merciful neglect their prayer?
IV. GOD'S PROMISES FOR ORPHANS AND WIDOWS SHOULD ENCOURAGE FAITH IN HIM.
1. The father should trust his children to God. That is a terrible moment when the strong man feels the sentence of death within him, and bows his head, knowing that he must leave his helpless ones behind. Yes, must leave them. Then let him leave them to God. Here is a call to resignation and to trust. The promise is in a measure conditioned by it. If the dying man would have his little ones cared for when they are set adrift on the cold, homeless world, let him entrust them to God. Such a trust will never be broken. But if he refuse to do this, he cannot complain should they suffer harm after he has gone.
2. The widow must trust for herself. "Let thy widows trust in me." The children may be too young to seek refuge in God. Their father must do this for them. But the widow must exercise her own faith. Her husband's faith will not avail for her. Let her trust, and then, but not till then, she shall find her consolation in the great Comforter.
Jer_49:16
II. THEY WHO NOW STAND HIGHEST IN PRIDE AND POWER WILL FALL LOWEST AT THE FINAL JUDGMENT. Rank, social position, honour, influence, will then count for nothing. Pride may have sat high as the eagle in its eyrie, but "every one that exalteth himself shall be abased;" "The first shall be last."
III. THEY WHO POSSESS EARTHLY GREATNESS ARE IN DANGER OF DELUDING THEMSELVES WITH AN UNWARRANTABLE TRUST IN IT. Such cities as the rock-hewn Petra, and Bozrah seated on her lofty bill, would seem by natural position impregnable. Consequently their inhabitants would grow insolent and proud, and thus deserve the more that fate which their natural resources could not avert, and their self-confidence would prevent them from mitigating. Worldly resources are dangers when they lead us to forsake the true Refuge in order to trust in them. The rich and great are not the more secure for their privileges, and they will be the less safe if they lean upon them when without them they would seek help in God.
Jer_49:29
I. FEAR IS AN EVIL. It is not only the shadow of future calamity; it is evil itself—evil even if it is not justified by the event.
1. It is distressing.
2. It is degrading—debasing the mind, crushing out all that is noble and unselfish.
3. It is paralyzing. Under the influence of fear we are confused and helpless; all energy is gone.
II. THERE ARE MANY OCCASIONS OF FEAR. Jeremiah frequently exclaims, "Fear on every side!" We know not how many dangers surround us—political, social, domestic, personal; dangers to property, family, health, and life. The wonder is that they who have no refuge above themselves are so complacent. Such unwarrantable calmness must be traced to moral dulness rather than to true courage. For how truly terrible is the condition of the sinner! The laws of the universe are against him. If he flees from this life new horrors await him in the dread unknown land.
III. THE DEEPEST SOURCE OF FEAR IS OUR OWN SIN.
1. This brings the greatest danger upon us—the penalty of outraged justice and broken law.
2. This awakens the feeling of terror. Conscience makes cowards of us all.
IV. IN GOD IS THE REFUGE FROM FEAR. Men fear God in their guilt. Yet it is he who alone can deliver them from fear,
(1) by removing the evil feared;
(2) or by strengthening them to endure it; and also
(3) by calming the troubled sold as one whom his mother comforteth.
It is well that we should feel fear on every side if it leads us to cry, "What must we do to be saved?" and then to hear and follow the gospel answer, "Trust to the Lord Jesus Christ, and thou shalt be saved."
I. ITS UNLIKELIHOOD. At the time the prediction was uttered appearances were completely against it. The original promise seemed doomed to failure. The flower and hope of Israel was in exile, and the land lay desolate. Interlopers reaped the benefit of their misfortunes, and seized upon portions of the unoccupied land. In the history of Christianity there may be perceived remarkable correspondences. Vast spaces of the civilized world have lost the spiritual traditions of the gospel in which once they gloried, and vaster regions still amongst the heathen are occupied by ancient faiths that offer a steady and powerful opposition to the missionary efforts of the Church. Yet the whole earth has been promised to the Church of Christ. The utmost zeal, devotion, and watchfulness are needed in order to prevent the inroads of worldliness and unbelief. At times the despairing cry may be heard, "Where is the hope of his coming?
II. THE METHOD OF ITS REALIZATION. It is well to ponder these facts in the light of God's Word, for it suggests an escape from the perplexity they occasion. Where the induction of the natural reason fails to render a hopeful explanation, the Spirit of God sheds an unthought of light. Jeremiah's interpretation, viz. that present dispossession need not mean utter disinheritance, is full of spiritual light and comfort. This impression is deepened and confirmed when he seals it with prophetic certainty and declares that Israel shall be heir to his heirs. But still remains the mystery to be solved:
1. How this will take place. Israel seems all but annihilated, or in danger of absorption into heathen nations, and his land is unoccupied. But according to promise
(1) a seed shall be preserved and shall be restored; and
(2) through the "seed of David," viz. Christ, a new Israel will be created, in spiritual succession to the ancient people of God, and destined to redeem from heathenism not only Palestine but the whole earth.
2. What will this involve? It will involve
(1) the judgment and overthrow of Israel's neighbours, especially such as Ammon, the traditional "land thief" of his border;
(2) the purification and discipline of Israel as the heir of the kingdom of God; and
(3) the conversion of many "out of every kindred, and tongue, and people, and nation" (Rev_5:9). In this sense also will God "bring again the captivity" of Moab, of Elam, and even of Ammon.
3. The following lessons are clearly taught by this prophecy, viz.:—
(1) A unity of purpose pervades the vicissitudes of Israel's and the world's history:
(2) human affairs are governed by a strict and never failing justice; and
(3) a happy future awaits the children of faith—the spiritual Israel—even on earth.—M.
Jer_49:7
(cf. Oba_1:8; Isa_19:11; Isa_33:18).—
I. IT FAILED TO OVERTURN IT. The Edomites watched the signs of the times, and sided with what promised to be the strongest power, and in the last resort trusted to their own inaccessible position. Their ambassadors were amongst those of neighbouring nations who came to Zedekiah to advise united resistance to Nebuchadnezzar (Jer_27:3); yet they triumphed over the prostrate city when it was captured by the Chaldeans (Lam_4:2; Eze_35:15; Eze_36:5; Psa_137:7). Their country had been tributary to Israel under David, but, taking advantage of the Chaldean invasion, they appropriated much of the territory of Israel proper, and extended their territory to the Mediterranean. The same spirit seems to have actuated its remote descendants, the Idumaean princes of the Herodian line. Herod the Great "slaughtered the innocents" in hope of destroying the Christ, but was circumvented by the providence of God; and his son Antipas was the Herod before whom Christ appeared by arrangement with Pilate (Luk_23:12). In the later years of Christ's ministry the Herodians were constantly opposed to him, and plotted with the Pharisees against him. So God has defeated the continual antagonism of worldly men, guarding the residue of his Church, and evolving new generations of faith and fresh conquests of truth from the apparent failures and ruins of the past.
II. IT FAILED TO SECURE PERMANENT ADVANTAGE TO ITSELF. The prophet declares that it was to drink of the same cup as Israel, but it is not certain as to whether Nebuchadnezzar, or Alexander the Great, or other conquerors are alluded to.
1. The movement westward of the Idumaean power, during the Babylonian exile, was the occasion of its overthrow. The Nabethaean Arabs, ruling a large part of Arabia, seized upon Petraea, and settled down as its occupants. These were in turn conquered by the Romans. In time the country fell under Mohammedan misrule, and lapsed into permanent desolation early in the Christian era. The rock cities of Petraea are amongst the most striking monuments of fulfilled prophecy.
2. The same fate has overtaken all the empires that set themselves against the kingdom of God. Their history is series of dissolving views. Failing to overthrow it, they have themselves been overthrown. And the wisdom which could not subvert has equally shown itself unable to assimilate the "wisdom that cometh from above." The reason for all this is contained in the crowning proof of its folly, viz. that—
III. IT HAS FAILED TO UNDERSTAND IT. Had the Idumaeans known the might of a spiritual religion, they would not have leagued against Israel. Had the Herodians known the wisdom of God, "they would not have crucified the Lord of glory" (1Co_2:8; Act_3:17; Act_7:51). Had Rome known the power of the truth, it would never have corrupted the religion of the cross, and thus prepared for its own disintegration and decay in the Middle Ages, and the manifold complications of worldly religion in modern times. The whole conception of God's kingdom—its spirituality, other worldliness, and purity—is still a strange thing to the wise men of the world. But it continues to grow and to realize itself amongst men; and it is destined to fill the whole earth, absorbing and assimilating its ancient antagonists; for "he must reign until he hath put all enemies under his feet" (1Co_15:25).—M.
Jer_49:12
(cf. Jer_25:29; Pro_11:31; 1Pe_4:18; and, for original, Oba_1:16).
1. Proving his strict righteousness. There is no respect of persons. His love for righteousness and hatred of wrong are such that even his chosen people do not escape punishment. Salvation will not, therefore, be by favour or independent of character. The least sin will be judged. Individual saints shared in the general calamity.
2. His unfailing faithfulness. It was predicted particularly concerning Israel, and was declared as the law of his kingdom. Its fulfilment, therefore, vindicates the Divine veracity.
II. AN ARGUMENT BASED UPON IT. If such a God reigns amongst men, can any transgressor escape? To such sinners, then, as the Edomites, the heathen or worldly enemies of godliness and the truth:
1. Punishment would be certain. Their present immunity was only as the lull before the storm. Conscience gathers no comfort from apparent prosperity. Israel's punishment is a certain guarantee of Edom's.
2. Punishment will be proportional to the sin. In such cases as that of Edom—an open, flagrant, and conscious foe to the kingdom of God—it would be far more severe. There is no promise of "bringing again their captivity." It was to be "as if it bad not been." Where the heathen, on the other hand, have not sinned so clearly against light, there will be condoning circumstances which will be taken into account.—M.
Jer_49:23
I. THE UNREST OF WORLD LIFE IS LIKENED TO THAT OF THE SEA.
1. Continual.
2. Vast and tumultuous.
3. Not to be stilled.
4. Sad and ruinous in its effects.
II. BECAUSE THE WORLDLY THEMSELVES ARE LIKE THE SEA.
1. Unstable. How easily ruffled! Uncertain, irresolute (Jas_1:6), subject to sudden panics. This is moral and spiritual.
2. With no central controlling power. The very constitution of the sea renders storms sudden and terrible. So it is with the sinner's character. There is no central controlling influence; no moral principle or spiritual power. True calm comes from within. He of the Galilean sea can alone tranquillize the troubled nation or the alarmed sinner.—M.
I. THERE MAY BE RIGHT WITHOUT MIGHT. It was so with Israel at this time. Is so with the trite Church of God. "All things are yours"—so we are told, but it is only de jure, not de facto. But—
II. THERE MAY BE MIGHT WITHOUT RIGHT. In the case here given. And it is common enough. Perfect justice is not attainable in this life. Even in the little world of the home, the school, the Church, injustices will occur. And, painful as they are to witness and to bear, they have to be borne. It is hard sometimes to see the justice of the Divine ways; how much more, then, of human ways! Nevertheless—
III. MIGHT MAY BE RIGHT. "La carriere aux talents," said Napoleon—that was to be the law of his empire. "The tools to him who can use them"—such is our common maxim. The "king," the ruler, the lord paramount of the state, what is he but—if the etymology be correct—the "can"-ning man, the man who can, the able man? And so not seldom when we see might, we see right too. In the colonization of lands inhabited by savages who are letting the capabilities of glorious territories lie unimproved or running to waste, such colonization is not wrong. Might is right. "The tools," etc. It is a stern law to the incapable, but a just and beneficent one for the human race. "Take therefore the talent from him, and give it unto him that hath ten talents" (Mat_25:28); what is this but the sanction of this combination? "To him that hath shall be given." There we have it once more. But—
IV. GOD'S WILL IS, AND OURS SHOULD BE, TO GIVE MIGHT TO RIGHT. Right one day shall be might as well as right.
1. This is the burden of the promises of God in his Word. "Thy kingdom come; thy will be done"—the will that is ever righteous—"on earth," etc.
2. The constitution of human nature is in favour of it (cf. Butler's 'Analogy').
3. Conscience ever takes the side of right, whatever our conduct may do or be.
4. And God's providence is slowly working to this end.
5. "Faith" is simply the giving ourselves up to the righteous One, to be "his faithful servant and soldier, and to fight manfully under his banner until our lives shall end."
CONCLUSION. Let us seek to be on the side of right always, let the cost be what it may.—C.
Jer_49:8