Teks -- Jeremiah 49:22-39 (NET)

49:22 Look! Like an eagle with outspread wings, a nation will soar up and swoop down on Bozrah. At that time the soldiers of Edom will be as fearful as a woman in labor.”

Judgment Against Damascus

49:23 The Lord spoke about Damascus. “The people of Hamath and Arpad will be dismayed because they have heard bad news. Their courage will melt away because of worry. Their hearts will not be able to rest. 49:24 The people of Damascus will lose heart and turn to flee. Panic will grip them. Pain and anguish will seize them like a woman in labor. 49:25 How deserted will that once-famous city be, that city that was once filled with joy! 49:26 For her young men will fall in her city squares. All her soldiers will be destroyed at that time,” says the Lord who rules over all. 49:27 “I will set fire to the walls of Damascus; it will burn up the palaces of Ben Hadad.”

Judgment Against Kedar and Hazor

49:28 The Lord spoke about Kedar and the kingdoms of Hazor that King Nebuchadnezzar of Babylon conquered. “Army of Babylon, go and attack Kedar. Lay waste those who live in the eastern desert. 49:29 Their tents and their flocks will be taken away. Their tent curtains, equipment, and camels will be carried off. People will shout to them, ‘Terror is all around you!’” 49:30 The Lord says, “Flee quickly, you who live in Hazor. Take up refuge in remote places. For King Nebuchadnezzar of Babylon has laid out plans to attack you. He has formed his strategy on how to defeat you.” 49:31 The Lord says, “Army of Babylon, go and attack a nation that lives in peace and security. They have no gates or walls to protect them. They live all alone. 49:32 Their camels will be taken as plunder. Their vast herds will be taken as spoil. I will scatter to the four winds those desert peoples who cut their hair short at the temples. I will bring disaster against them from every direction,” says the Lord. 49:33 “Hazor will become a permanent wasteland, a place where only jackals live. No one will live there. No human being will settle in it.”

Judgment Against Elam

49:34 Early in the reign of King Zedekiah of Judah, the Lord spoke to the prophet Jeremiah about Elam. 49:35 The Lord who rules over all said, “I will kill all the archers of Elam, who are the chief source of her military might. 49:36 I will cause enemies to blow through Elam from every direction like the winds blowing in from the four quarters of heaven. I will scatter the people of Elam to the four winds. There will not be any nation where the refugees of Elam will not go. 49:37 I will make the people of Elam terrified of their enemies, who are seeking to kill them. I will vent my fierce anger and bring disaster upon them,” says the Lord. “I will send armies chasing after them until I have completely destroyed them. 49:38 I will establish my sovereignty over Elam. I will destroy their king and their leaders,” says the Lord. 49:39 “Yet in days to come I will reverse Elam’s ill fortune.” says the Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jer 49:23 - Damascus

Being the head of this country, is put for the whole country.

Wesley: Jer 49:23 - Hamath

Hamath and Arpad were two cities also of Syria.

Wesley: Jer 49:23 - On the sea

Their inhabitants that live near the sea shall be troubled.

Wesley: Jer 49:25 - Of my joy

A city of great renown. The king of Syria is here supposed to speak.

Wesley: Jer 49:27 - Ben

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

Wesley: Jer 49:28 - Kedar

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

Wesley: Jer 49:29 - They

The Chaldeans.

Wesley: Jer 49:30 - Flee

These seem to be the prophet's words.

Wesley: Jer 49:31 - Arise

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

Wesley: Jer 49:34 - Against Elam

Probably the Persians.

Wesley: Jer 49:38 - My throne

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

Wesley: Jer 49:39 - But

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

JFB: Jer 49:22

(Compare Jer 48:40-41).

JFB: Jer 49:22 - Bozrah

(See on Jer 48:24).

JFB: Jer 49:23

Prophecy as to Damascus, &c. (Isa 17:1; Isa 10:9). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter Jeremiah now prophesies. The fulfilment was probably about five years after the destruction of Jerusalem by Nebuchadnezzar [JOSEPHUS, Antiquities, 10.9,7].

JFB: Jer 49:23 - Hamath is confounded

At the tidings of the overthrow of the neighboring Damascus.

JFB: Jer 49:23 - on the sea

That is, at the sea; the dwellers there are alarmed. Other manuscripts read, "like the sea." "There is anxiety (restless) as is the sea: they cannot quiet it," that is, it cannot be quieted (Isa 57:20).

JFB: Jer 49:23 - it

Whatever dwellers are there "cannot be quiet."

JFB: Jer 49:25 - city of praise

The prophet, in the person of a citizen of Damascus deploring its calamity, calls it "the city of praise," that is, celebrated with praises everywhere for its beauty (Jer 33:9; Jer 51:41). "How is it possible that such a city has not been left whole--has not been spared by the foe?" Compare left, Luk 17:35-36. So Israel "left" standing some of the Canaanite cities (Jos 11:13).

JFB: Jer 49:25 - of my joy

That is, in which I delighted.

JFB: Jer 49:26 - Therefore

That is, Since Damascus is doomed to fall, therefore, &c.

JFB: Jer 49:27 - palaces of Ben-hadad

That palace from which so many evils and such cruelty to Israel emanated; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of 2Ki 13:3; Amo 1:4; it was a common name of the Syrian kings (compare 1Ki 15:18; meaning "son of Hadad," the idol).

JFB: Jer 49:28 - Kedar

Son of Ishmael (Gen 25:13). The Kedarenes led a wandering predatory life in Arabia-Petræa, as the Bedouin Arabs (2Ch 21:16-17; Psa 120:5). Kedar means "blackness" (Son 1:5).

JFB: Jer 49:28 - Hazor

Not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik.

JFB: Jer 49:28 - men of the east

Kedar and Hazor were east of Judea (Jdg 6:3; Job 1:3).

JFB: Jer 49:29 - tents

In which they dwelt, from which they are called Scenites, that is, tent dwellers.

JFB: Jer 49:29 - curtains

Namely, with which the tents were covered (Jer 4:20; Jer 10:20; Psa 104:2).

JFB: Jer 49:29 - they shall cry unto them, Fear, &c.

The foe, on crying, Fear . . ., shall discomfit them (the Kedarenes) by their mere cry.

JFB: Jer 49:30

(See on Jer 49:8). No conqueror would venture to follow them into the desert.

JFB: Jer 49:31 - wealthy

Rather, "tranquil" (1Ch 4:40).

JFB: Jer 49:31 - neither gates nor bars

The Arabs, lying out of the track of the contending powers of Asia and Africa, took no measures of defense and had neither walled cities nor gates (Eze 38:11). They thought their scanty resources and wilderness position would tempt no foe.

JFB: Jer 49:31 - alone

Separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (Num 23:9; Deu 33:28; Mic 7:14).

JFB: Jer 49:32 - camels

Their chief possessions; not fields or vineyards.

JFB: Jer 49:32 - in utmost . . . corners

Who seemed least likely to be dispersed. Or else, "having the hair shaven (or clipped) in angles" (Jer 9:26; Jer 25:23) [GROTIUS].

JFB: Jer 49:32 - calamity from all sides

Which will force even those in "corners" to "scatter" themselves.

JFB: Jer 49:33

(Mal 1:3).

JFB: Jer 49:34 - Elam

Part of Susiana, west of Persia proper, but used to designate Persia in general. Elam proper, or Elymais, nearer Judea than Persia, is probably here meant; it had helped Nebuchadnezzar against Judea; hence its punishment. It may have been idolatrous, whereas Persia proper was mainly monotheistic.

JFB: Jer 49:35 - bow

Elam was famed for its bowmen (Isa 22:6).

JFB: Jer 49:35 - chief of their might

In opposition to "bow," that is, bowmen, who constituted their main strength.

JFB: Jer 49:36 - four winds, &c.

Nebuchadnezzar's army containing soldiers from the four quarters.

JFB: Jer 49:37 - consumed

As a distinct nation (Dan. 8:2-27). Fulfilled under Alexander and his successors.

JFB: Jer 49:38

I will show Myself King by My judgments there, as though My tribunal were erected there. The throne of Cyrus, God's instrument, set up over Media, of which Elam was a part, may be meant [GROTIUS]; or rather, that of Nebuchadnezzar (Jer 43:10). Then the restoration of Elam (Jer 49:39) will refer partly to that which took place on the reduction of Babylon by Cyrus, prince of Persia and Media.

JFB: Jer 49:39 - latter days

The full restoration belongs to gospel times. Elamites were among the first who heard and accepted it (Act 2:9).

After the predictions of judgment to be inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of one hundred verses. The date of utterance was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (Jer 51:59-60). The repetitions in it make it likely that it consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, after her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Babylon.

Clarke: Jer 49:22 - He shall come up and fly as the eagle

He shall come up and fly as the eagle - Nebuchadnezzar. See Jer 48:40.

Clarke: Jer 49:23 - Concerning Damascus

Concerning Damascus - This is the head or title of another prophecy. Damascus was one of the principal cities of Syria. It was taken by David, 2Sa 8:6, was retaken in the reign of Solomon, 1Ki 11:24, etc., and regained its independence. Its kings were often at war with the ten tribes, and once it joined with them for the destruction of Judah. To defend himself against these powerful enemies Ahaz made a league with the king of Assyria, who besieged Damascus, took, and demolished it. From that time we hear nothing of Damascus till we meet with it in this prophecy. It appears to have been rebuilt and restored to some consequence. It made an obstinate resistance to Nebuchadnezzar; but was at last taken and sacked by him. At present it is both a large and populous city, with considerable commerce

Clarke: Jer 49:23 - Hamath is confounded

Hamath is confounded - This is a city of Syria, on the Orontes. The Greeks called it Epiphania

Clarke: Jer 49:23 - Arpad

Arpad - Not far from Damascus

Clarke: Jer 49:23 - Sorrow on the sea

Sorrow on the sea - They are like the troubled sea, that cannot rest.

Clarke: Jer 49:25 - How is the city of praise not left

How is the city of praise not left - Damascus is so ruined that she can no more be called a praiseworthy or happy city.

Clarke: Jer 49:27 - The palaces of Ben-hadad

The palaces of Ben-hadad - Damascus was a seat of the Syrian kings, and Ben-hadad was a name common to several of its kings.

Clarke: Jer 49:28 - Concerning Kedar, and Concerning the Kingdoms of Hazor

Concerning Kedar, and Concerning the Kingdoms of Hazor - This is the title of another new prophecy

Kedar was the name of one of the sons of Ishmael (Gen 25:13) who settled in Arabia, and who gave name to a powerful tribe of Arabs who used to traffic with the Tyrians in cattle. It appears from this prophecy that Nebuchadnezzar got a commission to go against and reduce them to great misery.

Clarke: Jer 49:29 - Their tents and their flocks

Their tents and their flocks - This description of property shows that they were Scenite or Nomad Arabs; persons who dwell in tents, and whose principal property was cattle, especially camels, of the whole of which they were plundered by the Chaldeans.

Clarke: Jer 49:30 - Dwell deep

Dwell deep - Retire into the depths of the desert. See on Jer 49:8 (note)

Clarke: Jer 49:30 - Inhabitants of Hazor

Inhabitants of Hazor - I cannot find this place. It was no doubt in Arabia, and a place of considerable importance; but it is now no more.

Clarke: Jer 49:31 - The wealthy nation

The wealthy nation - גוי שליו goi sheleiv , "the peaceable nation"-

Clarke: Jer 49:31 - Have neither gates nor bars

Have neither gates nor bars - The Arabs, who had nothing but their tents; no cities, nor even permanent villages.

Clarke: Jer 49:32 - The utmost corners

The utmost corners - Even in these utmost inaccessible recesses the sword and pillage shall reach them. "‘ The utmost corners;’ insulated coasts; the peninsula of Arabia."- Blayney.

Clarke: Jer 49:33 - Hazor shall be a dwelling for dragons

Hazor shall be a dwelling for dragons - Shall be turned into a wilderness

Clarke: Jer 49:33 - A desolation for ever

A desolation for ever - Never to be repeopled

Clarke: Jer 49:33 - There shalt no man abide there

There shalt no man abide there - It may occasionally be visited, but never made a permanent abode.

Clarke: Jer 49:34 - The Word - Against Elam

The Word - Against Elam - Another new head of prophecy. As this was delivered in the beginning of the reign of Zedekiah, it can have no natural nor historical connection with the other prophecies in this various chapter. Some think that by Elam Persia is always meant; but this is not at all likely. It was a part of the Babylonian empire in the time of Daniel, (Dan 8:2), and is most probably what is called Elymais by the Greeks. This, with Susiana, Nebuchadnezzar subdued, and took from Astyages, king of Media.

Clarke: Jer 49:35 - I will break the bow of Elam

I will break the bow of Elam - They were eminent archers; and had acquired their power and eminence by their dexterity in the use of the bow. See Isa 22:6. Strabo, Livy, and others speak of their eminence in archery.

Clarke: Jer 49:36 - Will I bring the four winds

Will I bring the four winds - Nebuchadnezzar and his armies, gathered out of different provinces, and attacking this people at all points in the same time

Clarke: Jer 49:36 - There shall be no nation, etc.

There shall be no nation, etc. - They shall be scattered through the one hundred and twenty-seven provinces of which the Babylonish empire is composed.

Clarke: Jer 49:38 - I will set my throne in Elam

I will set my throne in Elam - This is spoken either of Nebuchadnezzar or Cyrus. It is certain that Cyrus did render himself master of Elymais and Media, which are in the land of Elam.

Clarke: Jer 49:39 - I will bring again the captivity of Elam

I will bring again the captivity of Elam - As this is to be in the latter days, probably it may mean the spiritual freedom which these people would receive under the Gospel dispensation. Under Cyrus, the Elamites, collected out of all quarters, were united with the Persians, their neighbors, and became, with them, masters of the east. See Calmet and Dahler. There are still, however, difficulties on this subject. Who the Elamites were is still a question. That which appears to be nearest the truth is, that the Elamites and Persians were two distinct people, and continued so till blended together under Cyrus. It is in this light that I have considered the subject in the preceding notes. Neighboring people are frequently confounded in history, and sometimes the name of a people is given to those who have the same character.

Calvin: Jer 49:22 - The heart

He again speaks of the speedy coming of the Chaldeans, as though he had said, “When the state of that nation shall seem peaceable, when they rest secure in their own nest, then shall the Chaldeans suddenly come, or rather fly.” For he compares them to eagles, in order to show that it would be a very quick and ruinous expedition. At the time this prophecy was declared by the Prophet, no one could have suspected that the Chaldeans would become enemies to the Idumeans, for they were on the best terms with each other; nay, we know that they paid every attention to gain the favor of the Chaldeans. Hence it is said in the Psalms,

“Remember, O Lord, the children of Edom, who said in the day of Jerusalem,
Let it be cut down, let it be cut down.”
(Psa 137:7)

By these words is intimated the impious conspiracy of that nation with the Chaldeans. Nor is there a doubt but that they tried by all means to conciliate the Chaldeans for their own interest. Hence the Prophet here points out a sudden change, when he says that the Chaldeans would be like eagles, who would expand their wings over Bozrah We have seen elsewhere that this was the chief city of that nation.

The heart, he says, of the valiant men of Edom shall be like the heart of a sorrowful woman We have seen how great was the pride of the Idumeans. As then they thought themselves superior in valor and counsel, and all other things, the Prophet here shews that the heart of their valiant men would become effeminate; for it cannot be but the hearts of men are in God’s hand. God then is alone he who can sustain and animate us and give us firmness; and he also, when he pleases, can debilitate our spirits; and these things he does every moment: and that day then is not expressed without reason; for God does not only impart to every one of us what valor he pleases, but also takes away, when he pleases, the courage which he had given. Hence it is, that the hearts of the brave become cowardly, and also, that the most timid become sometimes bolder than lions, even when it pleases God either to weaken or to strengthen the hearts of men.

But it ought to be noticed, that no hope is given here to the Idumeans as to any remnant. When the Prophet spoke before of other nations, he gave them some consolation; but here he does not mitigate God’s vengeance: he dooms the Idumeans to final ruin, without giving them any hope; and for this reason, because God had for a long time borne with them, and they had most wickedly abused his forbearance. He had spared them from the time the children of Israel came up from Egypt; and when they denied a passage to them, the children of Israel made a long circuit with great inconvenience, that they might not touch their land. It was a singular favor shown to them. And had they had the least drop of humanity in them, they must have acknowledged such a kindness; on the contrary, they had ever cruelly treated their own brethren, and never ceased to do so, though often warned. It is no wonder then that God should now give them up to ruin, and announce predictions full of despair. This ought to be carefully observed, so that we may learn not to make light of God’s patience when he bears long with us, but in due time to repent, lest when he rises for judgment he should utterly destroy us. It now follows —

Calvin: Jer 49:23 - NO PHRASE

Jeremiah speaks here of the kingdom of Syria, which he means by Damascus, where the kings, as it is well known, resided. The Syrians had been from the beginning very hostile to the Israelites; and histories, well known, record that they had continual wars for many years. At length the kings of Israel confederated with the Syrians for the purpose of attacking their brethren the Jews. Hence it was, that the Syrians caused great troubles to the Jews, and were friends to the Israelites until both kingdoms were subverted by the Chaldeans. It is hence probable that this prophecy was announced while the kingdom was yet standing, or at least before its final overthrow; for it was much weakened before it was wholly cut off, as it has been stated elsewhere.

It was necessary to make this preface, in order that we might know the design of God in proclaiming this prophecy against the Syrians, even because they had been from the beginning enemies to the Israelites, and also, because they had united their strength with them for the purpose of oppressing the Jews. They had therefore always been like the fans of the Devil in the work of consuming the church of God. God then shews here that the calamity which awaited them, was a just reward for the impious cruelty which they had exercised towards the chosen people. This we must bear in mind.

He now says, that Hamath is confounded; this is considered to have been Antioch in Syria. There were many celebrated cities of this name; but Hamath towards Cilicia was the most renowned. He then says that the city Hamath, that is, Antioch, was ashamed as well as Arpad, which was also an opulent city. He adds, because they heard a bad report, or an adverse rumor. By these words he intimates that the kingdom of Syria would be terrified by a report only. No one could have thought such a thing, for when they had united themselves with the Israelites, they thought that they had power enough to drive away their enemies. As then they supposed themselves to be thus strong, so as to be beyond danger, the Prophet derides their confidence, and says that they would be so terrified by mere report, that they would be ashamed as though conquered by enemies.

He then adds, that they would be melted; for מוג , mug, means to be dissolved or melted. But there is here a different reading; many copies have בים דאגה , beim dage, connected with this; and they who read thus are forced to wrest the words of the Prophet. This reading literally is, “They are ashamed in the sea, dread to rest,” or, make to rest, “it cannot,” or could not. We see how harsh is the expression; they, however, elicit this meaning, that these cities would be dissolved, as he who sails on the sea and cannot through dread make his heart tranquil. But, as I have already said, the words of the Prophet are thus perverted. Now, if we read for ב , beth, כ , caph, which denotes likeness, the meaning would be very suitable, as a sea of dread, or a turbulent sea (a noun in the genitive case instead of an adjective, a common thing in Scripture) which cannot rest or be still. ⁴²

As to the general meaning of the passage, there is not much difference; for the Prophet intends to show that the Syrians would be like a turbulent sea, which is tossed here and there, so that the waves conflict together. If any one prefers to refer this to sailors, the meaning would be still materially the same. The sum of what is said then is, that as the Syrians had been terrible to all, so they would be frightened at the mere report of war, and so much so as to melt away and not be able to stand their ground, like the sea, which, when a tempest rages, has no rest, but is driven in all directions. He afterwards adds, —

Calvin: Jer 49:24 - NO PHRASE

The Prophet goes on with the same subject, for as the kingdom of Syria had flourished, and had been eminent in wealth and power, it was hardly credible that it could so soon be overthrown. This, then, is the reason why the Prophet, according to his usual manner, describes at large the ruin of that kingdom in order to confirm what he said.

He then says, relaxed, or weakened, is Damascus This verb, indeed, sometimes means to cease: he means that she was broken in strength. But under the name of this city, he includes, as it was stated yesterday, the whole kingdom of Syria, which was celebrated for its riches, largeness, and number of men. She turns, he says, to flight By these words he intimates that no safety remained for the Syrians except by fleeing into other countries. And it is a miserable safety when men cannot otherwise secure it than by a voluntary exile. He adds the reason, Trembling has laid hold on her, anguish and pangs have seized her as a woman in travail Whenever this comparison occurs in Scripture, some sudden and unexpected evil is intended. The Prophet then no doubt means that the ruin of Syria would be sudden; and he says this, that it might not trust in its own power, and that others might not think her to be beyond danger, because they saw that it was fortified by the number of its men, and by the abundance of all other things. It now follows, —

Calvin: Jer 49:25 - NO PHRASE

Some think “my” to be redundant, and therefore render it “the city of joy;” ⁴³ but they seem to be induced by no good reason; for they think it absurd that it should be called a city of joy to the Prophet, since he ought not to have regarded Damascus with any love or kindness. But the prophets, we know, do not always speak according to their own feelings, but assume the persons of others. We might then fitly read the words as they are, the city of my joy! Besides, Jeremiah very cuttingly exults over Damascus, when he thus expresses his wonder at its destruction: “How can this be,” he says, “that the city of praise, that is, a celebrated city, and the city of my joy, that is, a spectacle so noble as to cause joy to all, — how can it be that this city should not be left, that is, should not be spared?” For by “left” he does not mean forsaken by its inhabitants, or reduced to solitude; for by “left” he means untouched or safe. ⁴⁴

But we must ever bear in mind what we have often stated, that the prophets, when they thus speak in astonishment, do not adopt an elevated style as rhetoricians do, to show their eloquence, but have always a regard to what is profitable. It was necessary powerfully to impress the minds of men, when the Prophet spoke of the ruin of so great a city. Then this astonishment includes what they call an anticipation; for it obviated a doubt which might have prevented credit from being given to this prophecy. This might have immediately occurred to every one, “How can it be that Damascus is to perish?” Then the Prophet anticipates this, and shews, that though this was contrary to the judgment commonly formed, yet, as the Lord had so decreed, the destruction of that city was certain. We now then perceive the design of the Prophet. It afterwards follows, —

Calvin: Jer 49:26 - NO PHRASE

Here the Prophet in a manner corrects himself, and declares, that though the ruin of Damascus would astonish all, yet it was certain; and so I explain the particle לכן , lacen

It is regarded by the Hebrews as a particle assigning a reason — therefore, for this cause. They then think that a reason is here expressed why God had decreed to destroy that city, even because it had formerly made war with the Israelites, and then with the Jews, and thus it had not ceased to persecute the Church of God. But it is to be taken here in a simpler way, as an affirmative, according to its meaning in many other places. The Prophet then checks here the astonishment which he had expressed, as though he had said, “However this may be, yet it is so appointed by God, though all should be astonished at the destruction of Damascus, yet fall shall its young men, etc.” The meaning is, that no power under heaven was such as could resist God. Then Damascus, as it was devoted to destruction, could not avoid that judgment, though it was, according to the opinion of men, impregnable.

And this passage deserves particular notice, for when hinderances occupy our minds, and are presented to our thoughts, we ought ever to set up this as our shield, “Whatever God has appointed must be fulfilled.” Though, then, heaven and earth may seem united to impede the celestial decree, let us know that we ought to acquiesce in God’s word, and this particle “yet,” or nevertheless, לכן , lacen, ought always to be remembered by us. For we have said that it was Jeremiah’s purpose, in a manner, to bring into subjection whatever men might plan in their own minds; for this alone is sufficient, God has decreed what he declares. It follows, —

Calvin: Jer 49:27 - NO PHRASE

Here God himself speaks, and declares that he would be the author of the destruction of which Jeremiah prophesied. And he employs the similitude of fire, because there is nothing more violent or more dreadful than burning; for we know that the greatest cities are soon consumed and reduced to ashes when fire begins to blaze. God then compares the destruction of the city to burning, though no fire was applied to destroy the walls and the palaces of the king; but the Prophet means by this metaphor, that such would be the destruction of the city, as though it was consumed by fire. He at the same time reminds the faithful of God’s judgment, that they might know that whatever happened to the Syrians proceeded from his hand; because such calamities would have availed but little, except this doctrine was also added, that just punishments are inflicted by God on the wickedness of men.

But when he speaks of the palaces of Ben-hadad, he briefly points out the cause why God would deal so severely with the Syrians. We have said already that they had been always hostile to God’s chosen people. They first tried to overthrow the kingdom of Israel; afterwards they confederated with the kings of Israel, but it was for the purpose of overthrowing the kingdom of Judah; and many were the confederacies for this end. But Ben-hadad, as we read in the first book of Kings, grievously distressed the Israelites. We indeed learn from the history of those times, that there were many kings of Syria who bore this name, for it was a common name, as the kings of Egypt were called Pharaohs; and other kings also took a popular name, as the emperors of Rome called themselves Caesars. But we read that the last Ben-hadad was the son of Hazael, who was also the king of Syria; and as I have said, it was not a private name. Since, then, sacred history clearly shews that there were many who were called Ben-hadad, the Prophet, I have no doubt, refers to the first who began to disturb and harass the Israelites. He then points out the cause why God had determined to destroy Damascus, for he had in his forbearance borne for a long time with the Syrians. But when he saw that they did not repent, but on the contrary added sins to sins, at length ascending his tribunal, he says, that the fire which he would apply to the walls of Damascus, would also consume the palaces of Ben-hadad, that is, the palaces whence so many evils had proceeded, and so much cruelty, by which the miserable Church had been distressed. This is the meaning. It now follows, —

Calvin: Jer 49:28 - NO PHRASE

There is here another prophecy added respecting the Kedareans, who inhabited a part of Arabia. There is elsewhere mention made of them, and it is probable that they were neighbors to the Syrians and not far from Judea; for David complained (if he was the author of that psalm) that he dwelt among the children of Kedar,

“Woe to me, because I am compelled to dwell in Mesech and with the children of Kedar,” (Psa 120:5)

Whoever, then, composed that psalm, it is a probable conjecture that the Kedareans, though not contiguous to Judea, were not yet far distant; and we have said that they were the inhabitants of Arabia. And the Prophet adds, the children of Kedem; so some render the word, as though it were the name of a nation; and Moses tells us that Kedem was one of the sons of Ishmael. It may be that for this reason Jeremiah joined this people to the Kedareans, (Gen 25:13.) But I am, however, inclined to the opinion, that he mentions here the children of the East, that is, with respect to Judea; not that they were nigh the Persians or other oriental nations, but he only points out a land to the east of Judea.

But why God took vengeance on that people, the cause is not expressed. It may yet have been that they formerly had much injured the Israelites; God therefore having long spared them at length appeared as their severe judge. And though the reason was unknown, yet it did good to the Jews to know, that God’s hand was extended to every part of the world to execute vengeance; for they might have hence concluded that they were justly punished, because they had rebelled against God; for we know that a servant who willfully and disdainfully disobeys his master, deserves double punishment. (Luk 12:47) When the Jews then saw that these barbarians, who were like wild beasts, could not escape God’s vengeance, they might have thought within themselves how just must have been God’s judgments executed on them, who had knowingly and willfully despised him. This then was one of the benefits to be derived from this prophecy.

And then, as we have elsewhere said, this general rule ought to be borne in mind, that when changes happen in the world, it is necessary, as men’s thoughts and feelings are evanescent, that this warning should be given, that God so rules in all these changes, that chance has no place in them. For when calamities, like a deluge, spread over the whole world, then we think, as it has been stated, that such a confusion happens by chance, and without any cause. For when God afflicts some portion, the difference may lead us to some reflection, — “One part is afflicted and another escapes;” but when evils overwhelm the whole world, then, there being no difference, we think that all things are in a state of confusion, nor can we collect our thoughts so as to know, that God so takes vengeance on all, that he yet regulates his judgments, as it is right, according to his infinite and incomprehensible wisdom and justice. As then this adjustment which God makes, as to his judgments, is not evident to the mind and perception of men, it was necessary, when God was at the same time fulminating through the whole world, that the Jews should be reminded to be ever attentive to the operations of his hand. They saw themselves ruined, they saw the same thing happening to the Egyptians and to all other contiguous nations; at length Assyria was to have its turn, then Chaldea, and afterwards the Medians and Persians. As then no part was to remain untouched, who would not have thought that all things revolved, as it were, through blind and uncertain fate? God, therefore, did not, without reason, forewarn the faithful, lest they should think, that in so great vicissitudes and violent changes, all things were indiscriminately mixed together, but that they might know that God, from heaven, regulated and overruled all these confusions. This is the reason why the Prophets so particularly spoke of the calamities of all nations.

Let us come now to the Kedareans: To Kedar, he says, and the kingdoms of Hazor These kingdoms, no doubt, included a large country, for it is hardly credible that Hazor was the name of a city; for who would have said, the kingdoms of Hazor, had it been only the name of a city? It is, indeed, certain, that there was a city of this name, as it is mentioned by Joshua. But here it means a large region, contiguous to the Kedareans. And he says that all these nations had been smitten by Nebuchadnezzar, because these barbarous men were probably but little known to the Jews. It must yet be observed, that they had not been as yet smitten by Nebuchadnezzar, that is, at the time the Prophet spoke of their destruction. But Jeremiah spoke thus, in order to confirm his prophecy, as though he had said, that what many disregarded, and even treated with disdain, was at length really fulfilled. For when he threatened ruin to these remote nations, it is probable that he was derided by his own people; and hence he says, that he had not spoken in vain, but that by the event itself his vocation was proved, because these were smitten as he had predicted.

And this is the prophecy, Arise ye, ascend against Kedar, and destroy the children of the East ⁴⁵ Here the Prophet speaks of the Babylonians, and in the person of God, as his herald. And we have said that God’s servants commanded and ordered what was future with supreme authority, in order to gain more reverence and honor to their words or doctrine. For prophecies were despised by ungodly men, and they insultingly said, that they were only words. Hence the servants of God, to show that their words had accomplishment connected with them, assumed the person of God. Thus they boldly commanded the greatest kings, as Jeremiah does here, Arise ye; for whom does he here address? the king of Babylon, that greatest of monarchs, and also the Assyrians as well as the Chaldeans: and he commanded them to arise and to ascend, as though he had them ready for his service, even because he did not speak except by God’s command.

And such mode of speaking ought to be especially observed, that we may learn to embrace whatever is announced in God’s name, as though the thing itself were already before our eyes, and that we may also know that the power of the whole world, is in such a way under God’s control, that all the kingdoms of the earth are ready to fulfill his word. When, therefore, God himself speaks, we ought so to regard the efficacy of his word, as though heaven and earth were ready to obey and to fulfill what he has commanded. It follows, —

Calvin: Jer 49:29 - NO PHRASE

The Prophet, in speaking of tents and curtains, had regard to the way of living adopted by that nation; for the Arabs, we know, dwelt in cabins and tents, as they do at this day, and they were also shepherds. They had no cultivated fields, but led their flocks through the deserts; and they had a great number of camels. This is the reason why the Prophet mentions tents, curtains, camels, and flocks, while speaking of the Kedareans; for they dwelt not in a fertile country, they possessed no arable lands, nor had they much other wealth, neither cities nor palaces. The sum of what is said is, that the Kedareans were doomed to destruction, and were therefore exposed as a prey to their enemies.

But as this was difficult to be believed, he adds, They shall cry to them, Terror on every side By these words the Prophet means, that there would be so much dread, that all would suffer their possessions to be plundered, not daring to make any resistance, because terror on every side would lay hold on them. They who read, “They shall call them terror on every side,” think that this is said metaphorically of the soldiers, as they were terrible. Some also say, “The king of Babylon shall call” or summon “terror on every side against them.” But the former explanation is the most probable, that when enemies called or cried out, Terror, terror, as conquerors, they would overcome them by their voice alone. This is, as I think, the real meaning of the Prophet. It now follows, —

Calvin: Jer 49:30 - NO PHRASE

Jeremiah continues here the same subject, but more clearly expresses what he had said, Flee, he says, depart far away What follows I read as a parenthesis, Deep have they made to dwell, the inhabitants of Hazor Then Jeremiah proceeds with his subject, because consulted against you has Nebuchadnezzar, the king of Babylon, etc. He then bids them to flee to a distance, because Nebuchadnezzar had resolved to destroy them. By counsel and thought or purpose, the Prophet means the secret means by which he subdued the people when they feared no such thing. As then these shepherds lived securely on their mountains, Nebuchadnezzar prepared his forces, and divided them; and thus were these taken by his counsel and craft less than by strength. What the Prophet says here of the counsel and device of Nebuchadnezzar is not superfluous, because he indirectly touched on the sloth of that nation, who exercised no vigilance and thought, their desert being a sufficient cover to them. As then they thus lived securely, the Prophet here reminds them that they would have to do with a cunning enemy, who would contrive and form his counsels at home, and then would execute in due time what he had long meditated.

But a parenthesis follows, Deep have they made; to make more clear the sense, an adversative particle must be considered as understood, Though deep have they made to dwell; for without this exception the prophecy would have been less credible. For Kedareans were on every side fortified, because no one envied them, as they were not only frugal men, but also barbarous and contented with an austere and wretched living. As then they thought themselves thus safe, some one might have raised this objection and said, “Why dost thou bid them to flee? wherefore should they flee? for there is no one so foolish as to attack them.” So also the Scythians laughed at Alexander when he attacked them. “What is your object? you think that you have to do with men; we are wild beasts: and then if you seek wealth and riches, you will not find them with us.” Such then was the state of those nations mentioned here. When, therefore, the Prophet bids them to flee, because Nebuchadnezzar would suddenly attack them, he at the same time adds, Though deep have they made to dwell ⁴⁶ He had before used this mode of speaking: to make deep to dwell, means to have a safe and hidden standing, remote from all danger. They are then said to be deep in their dwellings who dwell in fortified cities, or who inhabit deserts, or who are hid in some poor country, as the Kedareans and their neighbors. But the Prophet says, that this would not prevent the Babylonians from invading their land, and taking possession of it. It follows, —

Calvin: Jer 49:31 - NO PHRASE

He confirms the last verse, repeating what he had already said, Arise, ascend; but he adds, against a quiet nation This was the deep dwelling of which he had spoken; for the Kedareans, as they thought themselves to be as it were in another world, were secure; and hence he says, against a secure nation. The word שליו , sheliu, means delicate, as we have seen elsewhere, but in this place its meaning is secure. For though there might be no joys there, it is yet said to be a secure nation, גוי שליו , gui sheliu, a nation which feared nothing. And then he explains himself, a dweller in confidence, one without fear and anxiety.

And he gives the reason, because they had no need of gates and bars, and they dwelt alone Some interpreters think that the pride of the Kedareans is denoted, because they would not protect themselves in the usual way, and regarded gates and bars as nothing. But the Prophet’s meaning is different, that as they were barbarians and shepherds and beyond the reach of envy, they thought that no enemy would ever come to them. For what are the causes of wars but avarice and ambition? and who would wish to rule over barbarous nations living on their mountains? and then wealth cannot be found in a wild uncultivated country. As then the Kedareans were such, the Prophet says that they dwelt securely, though they were not fortified by gates and bars, but lived alone. He then says that they lived alone, not because they thought much of themselves as being solitary, and regarded themselves as being above kings — for solitude often produces pride and obstinacy; but the meaning of the Prophet, as I have said, is quite different, even because the Kedareans thought that they had no need of friends and assistants, because they depended not on their neighbors for aid, but were contented with their own deserts. And at the same time they did not think that any enemy would disturb them, as there was no cause and no occasion.

We now then perceive again why the Prophet says, that they made deep to dwell, that is, that they had their dwelling deep, even because poverty and the absence of all riches were to them a sort of safe fortress: as they had no splendor and no dignity, they thought themselves exempt from the common lot of other men. But nevertheless he says that the Chaldeans would come and plunder them of what they had. It follows, —

Calvin: Jer 49:32 - NO PHRASE

It now follows, 1 will disperse them to every wind Here Jeremiah predicts the scattering of that nation. It sometimes happens that a country is plundered by enemies, when yet the inhabitants, stripped of their goods, remain there and live in poverty. But together with poverty, Jeremiah declares that there would be no ordinary exile, for the words are emphatical, I will scatter them to every wind There is here an implied contrast between that people and chaff; for as the chaff is carried away in all directions by blasts of wind, so would be, as Jeremiah shews, the scattering of that people. And he mentions also the utmost corners, קצוצי פאה , kotsutsi pae Jerome usually renders the words, “shorn of hair,” but very improperly; for there is no reason why the other people mentioned before should be thus called; for in Jer 7:0 and Jer 25:0 Jeremiah did not speak of the Kedareans, and yet he called many nations קצוצי פאה kotsutsi pae The verb קצף kotsets, whence this word comes, means to cut off; and פאה pae, signifies the extremity of anything. This phrase then is the same as though he mentioned those bordered by an extremity or a corner. And this is most suitable to this passage; for it was not probable that they who dwelt in recesses should be thus scattered. When any wealthy country is plundered by enemies, they flee here and there in all directions; for instance, were a part of Italy laid waste, they would flee to those parts who could receive fugitives; but when a nation dwells in an extreme corner, where could it betake itself, when routed by enemies? The Prophet therefore enhances the misery of exile when he says, that people at the extremities would become fugitives, so as to be scattered through all parts of the world.

He adds, and from all its sides will I bring their destruction. He confirms the same thing; for when an evil enters on one side, neighbors may assist; but when calamity urges on every side, miserable men must then of necessity be scattered; and they must seek some distant exile, as there is no part that can show them hospitality. All this then refers to their scattering. It afterwards follows, —

Calvin: Jer 49:33 - NO PHRASE

Here Jeremiah concludes his prophecy concerning the Kedareans; he says that their land would be deserted. The Prophets often make use of this way of speaking, that the land, deserted by its inhabitants, would become the habitation of dragons. And this is more grievous than when the land remains empty; for when dragons succeed men, it is a dreadful thing. Hence, that God’s judgment might produce more impression on men’s feelings, the Prophets often declare that a deserted place would become the dwelling of dragons. He adds what imports the same thing, A waste shall it be for an age: but עולם , oulam, means perpetuity. And it is added, Not dwell there shall a man, nor live there shall a son of man There seems indeed to be a superfluity of words, for it would have been sufficient in one sentence to say, that the land would be deserted and not inhabited. But he first assigns it to dragons: then he adds that it would be a waste or solitude; and lastly, he says that no one would dwell there, and not only so, but having mentioned man, he adds the son of man Some indeed think that by man the nobles are referred to, and that by the son of man, or Adam, we are to understand the common people, the multitude. But as we have said elsewhere, this is too refined. It is a repetition which increases the effect, though in the second clause he speaks more generally and expresses the thing more clearly, as though he had said, that no one of the human race would become an inhabitant of that land. ⁴⁷ It now follows, —

Calvin: Jer 49:34 - NO PHRASE

By Elam some interpreters understand Persia, and it is the most common opinion. I however think that the Elamites were not the same with the Persians; I should rather say that they were the Parthians, were it not that Luke, in Act 2:9, makes them a distinct people from the Parthians. At the same time it is not right, as it seems to me, to regard the Persians as generally designated by Elam; for the Persians were remote from the Jews, and the Jews never received any injury from that people. There was therefore no reason why the Prophet should denounce punishment on them. The country of Elymais was known as bordering on the Medes, and contiguous to the Persians. But that people must have joined the Assyrians and Chaldeans against the Jews. As then the Babylonians had them as auxiliaries, it was God’s purpose to avenge the injury done to his people. Besides, Pliny also speaks of Elamites as being contiguous to the Nabatheans; but they were occupying, as it were, the middle place between Persia and Judea. They were indeed, as he shews elsewhere, a maritime people; for he speaks often of Elymais, but names the Elamites only once. However this may have been, they were orientals as the Persians were, but not so far from Judea; and as they were, at it has been said, near the Medes, the probability is that they joined themselves with the enemies of the Church, when Nebuchadnezzar drew with him the vast forces which he had everywhere gathered, that he might extend his dominion far and wide; for we shall see in what follows that God was grievously displeased with the Elamites. ⁴⁸ We hence conclude that they were very hostile to the chosen people, whose cause God here undertakes.

This much as to the name: when, therefore, Jeremiah speaks here of the Elamites, let us know that a particular nation is referred to, and one distinct from the Persians, and then that this nation assisted the Chaldeans in oppressing the Jews. Let us now see what the Prophet declares respecting them.

He says, first, that this word came to him in the beginning of the reign of Zedekiah Nebuchadnezzar, then, greatly harassed the Jews, while yet they remained in their obstinacy; and it is probable that the Elamites formed a part of the Chaldean army. When, therefore, the Jews considered how various were their enemies, and when they did not expect that they would ever be punished, it was a trial that must have greatly distressed the minds of the godly. What Jeremiah then declared, no one could have thought of, that is, that the Elamites would not escape unpunished, because they so furiously attacked the chosen people under the banner of King Nebuchadnezzar. This, then, was the reason why the Prophet specified the time: this word, then, came in the beginning of the reign of Zedekiah

Calvin: Jer 49:35 - NO PHRASE

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

Calvin: Jer 49:36 - I will scatter them

He now adds that four winds would come, which would dissipate the whole people. God himself speaks, in order that the word might be more powerful and have more weight. I will rouse up, he says, four winds And we know that the air is in a moment put in motion whenever it pleases God; and when Scripture extols the power of God, it does not without reason refer to the winds; for it is not a small miracle when the whole world is on a sudden put in motion. It is now tranquil, and then in half an hour the winds rise and conflict together in mid air. And God alludes to what is usual in nature: as then he suddenly rouses up winds which make, as it were, the whole world to shake and tremble; so he says he would raise up winds from the four ends of the world. But he speaks metaphorically; by winds he understands enemies, who would on all sides unite their powers to oppress the Elamites. I will bring, he says, on Elam the four winds from the four quarters of the world By the last words he expresses more clearly what I have just said, that God alludes to that formidable power which is daily presented to our eyes in nature. As, then, a sudden change disturbs the whole earth when winds arise, so God declares that he would rouse up four winds from the four quarters of the heavens. And he calls them the quarters of the heavens; for though the winds arise from the earth, yet their blowing is not perceived until they ascend into mid air: and though sometimes they seem to be formed above the clouds, they yet arise from the earth; for the origin of the wind is cold and dry exhalation.

We now understand the reason why the Prophet speaks of the winds. There is yet no doubt but that he denotes some enemies by the four winds; but this prophecy was not fulfilled as long as the Persian monarchy ruled and flourished. It is, then, probable that the destruction denounced by the Prophet took place many ages after, even when the soldiers of Alexander contended about the supremacy; for we know how grievously distressed were all the Orientals when Alexander made an irruption into those countries. It was, indeed, a horrible tempest. But as he enjoyed the empire of the east but for a short time, what is said by the Prophet here was not then fulfilled. But those countries were afterwards so miserable, torn by intestine wars, that the Prophet does not without reason compare those contrary and opposite movements to four winds; for never has there been a fiercer emulation between enemies, and each of them had strong armies. Hence, then, it was, that that land was not oppressed by one enemy, but exposed to various and almost innumerable calamities. This is the reason that leads me to interpret this prophecy as fulfilled in the calamities which followed the death of Alexander the Great.

I will scatter them, he says, to these four winds; that is, as one wind breaks out at one time, and another at another time, so the Elamites shall flee here and there. For no one ruled long peaceably in the East, till almost all the soldiers of Alexander were consumed by mutual slaughters. Then Seleucus obtained Syria, and exercised the cruelest tyranny. But, as I have said, before Seleucus obtained peace and security, the whole of that part of the world had been inundated with blood. This is the reason why the Prophet says that the Elamites would be scattered to these four winds

The end of the verse remains: and there shall be no nation to which some of the fugitives from Elam shall not come We cannot, certainly, show from histories when this was fulfilled which the Prophet now says; but it is probable that that people were scattered at the time when the chiefs contended about the supremacy, that is, those who obtained power under Alexander. At the same time there would be nothing unreasonable were we to say that the Prophet spoke hyperbolically; and no doubt he exceeds due limits when he says “There shall be no nation to which some of the fugitives from Elam shall not come.” He indeed understands all the neighboring nations. But it may also have been that they did not flee to the Asiatics, but rather departed towards the Persian sea or to the Indies. We have already stated why the servants of God sometimes introduced hyperbolical expressions into their teaching, even because they had to do with men who were slow and stupid, who would not hear God when speaking in a simple manner, and could hardly be moved when he thundered. It now follows —

Calvin: Jer 49:37 - NO PHRASE

This verse especially shews that the Elamites were of the number of those who had inhumanly raged against God’s people, for he did not without reason set forth the severity of his vengeance towards them. We must, then, bear in mind that the Elamites had been among the chief of God’s enemies, or at least had been in no ordinary way cruel, delighting in slaughters. Hence he says, I will dismay, or affright, etc. The verb חתת , chetat, means to tear in pieces, or to break; it may therefore be rendered, “I will break.” They who render it “I will lay prostrate,” do not seem to know the difference between consternere, to lay prostrate, and consternare, to dismay. But the most suitable meaning is, that God would terrify the Elamites, for he had spoken before of their flight and exile.

He then mentions the cause of their dread, even because God would dismay them and frighten them before their enemies, so that they would not be able to stand before them. By these words he intimates, that however warlike the Elamites were, they yet would not stand their ground when it seemed good to God to render to them their reward, for in his hand are the hearts of men. Though, then, the Elamites were brave, yet the Prophet declares that they would be so faint-hearted at the sight of enemies, as immediately to flee away, even because God would terrify them.

He afterwards adds, I will send the sword after them He means by this clause that he would not be content with terrifying them, but that when they began to flee, he would take them, because he would follow them, that is, urge on their enemies. And it ought ever to be observed, that what proceeds from men is ascribed to God, because men, however little they may think of it, yet execute his purpose, and are not only the proclaimers of his wrath, but also the instruments of it.

But he mentions the evil of the indignation of his wrath ⁴⁹ This mode of speaking seems indeed harsh; but we have elsewhere stated, that the Prophets did not without reason join together these words, which appear somewhat harsh. Now wrath does not in a strict sense belong to God, for no feelings of this kind appertain to him. But when heat of wrath or indignation is mentioned, it doubles its vehemence in order to shake off the torpor of men, who would otherwise, as I lately said, be wholly insensible and indifferent. In short, by indignation the Prophet means no other thing than that vengeance is dreadful, and ought to astonish all mortals, so that they ought to fall down immediately as it were lifeless, as soon as they hear that God is displeased with them. In the meantime he shews what I have stated, that God was grievously offended with that people whom he threatens with extreme punishment, for he says, until I shall have consumed them We see what I have said, that this people were not slightly chastised, according to what has been mentioned of others: it hence follows that their wickedness had been very atrocious. The two clauses seem however to be inconsistent, — that God would scatter the Elamites through all nations, — and that he would consume them, for dispersion and consumption widely differ. But consumption refers to the body of the nation or to its name, as though he had said, that no Elamites would survive, because they would be merged in other nations, and disappear like chaff. It follows —

Calvin: Jer 49:38 - NO PHRASE

He confirms what I have just referred to as to their consumption; but he at the same time adds, that God would be in such a way the avenger as though his tribunal was erected in that land. He threatens that he would destroy the king and the princes; and this, as I have explained, was the consumption; for though some individuals would remain alive, yet the name of the people would not survive, the whole race as such would become extinct.

But these words ought to be noticed — that God would erect his throne. God is said to erect his throne when he rules; but his kingdom is not to be taken always in a good sense. God is properly said to rule or reign among the faithful, whom he governs by his Spirit. So God’s kingdom begins and has its origin when regeneration takes place. But sometimes, as I have already said, God is said to reign in the midst of his enemies, as we have seen respecting the Egyptians. He then erected his throne when he executed his recorded judgment on the Elamites, for though the Elamites were blind, yet God’s power was made really evident, and by the effect he proved that he was the King of that people whose wickedness he punished with so much severity. In short, as God is said to be silent, to sleep, or to lie down, when he does not execute his vengeance; so in this place he is said to erect his throne when he discharges the office of a Judge. It follows —

Calvin: Jer 49:39 - NO PHRASE

Here God mitigates the severity of the prediction, because he would at length gather some of the Elamites and restore them, so that they might again obtain some place or honor. He says not in the end of days, but after many days, It shall be in course of time that I will restore the captivity of Elam If it be asked when this was fulfilled, doubtless there has not been a restoration of that nation recorded in history. But the Prophet no doubt gives here a hope to the Elamites, which he gave before to other nations, even that they should be united again under Christ as their head. Though then the Elamites were not afterwards known, yet they have found out that this was not said in vain; nor does the Holy Spirit without reason mention them by the mouth of Luke among others who were converted to Christ. (Act 2:9.) For though the Elamites were almost unknown, yet he connects them with the Medes and Parthians, “Parthians and Medes and Elamites.” This then was the time of which Jeremiah had prophesied, when he said that the Elamites would again be gathered together, that they might not be perpetually captives. And though they might not have then returned into their own country, yet it was a condition far better and more desirable when they obtained a name and a place in the Church than if they had enjoyed every other blessing in the world. And we know that it is said of Christ, that God would gather under his hand all things scattered both in heaven and earth. (Col 1:20.) A part of this scattering was God’s vengeance on the Elamites. Gathered then have been Elamites with others; and thus God at that time stretched forth in a manner his hand to them through Christ the Mediator, and opened to them the door of hope as to eternal life.

Defender: Jer 49:23 - Damascus

Damascus, the ancient capital of Syria, along with the other cities Arpad and Hamath and all of Syria, had already been subjugated by Assyria, which in turn had been conquered by Babylonia. Nevertheless, the invading Babylonians still further humiliated the Syrians, as Jeremiah warned."

Defender: Jer 49:33 - Hazor

Hazor and Kedar (Jer 49:28) were evidently small Arabian kingdoms that were also destroyed by Nebuchadrezzar.

Defender: Jer 49:33 - dragons

The Hebrew tannin, probably refers to dinosaurs; small populations still existed in remote areas at this time."

Defender: Jer 49:35 - Elam

Elam was one of the most ancient nations, originally established by a son of Shem (Gen 10:22). At the time of Jeremiah, in spite of its long and eminent history, it had been subjugated by the Assyrians and then the Babylonians. Eventually, however, with its capital Susa (or Shushan), it would become the key section of what would expand into the great empire of Persia. Then the combined empire of Media and Persia would finally conquer Babylon itself."

TSK: Jer 49:22 - he shall // Bozrah // the heart of the

he shall : Jer 4:13, Jer 48:40,Jer 48:41; Deu 28:49; Dan 7:4; Hos 8:1

Bozrah : Jer 49:13

the heart of the : Jer 49:24, Jer 4:31, Jer 6:24, Jer 13:21, Jer 22:23, Jer 30:6, Jer 48:41; Psa 18:5; Isa 13:8, Isa 21:3; Isa 26:17; 1Th 5:3

TSK: Jer 49:23 - Damascus // Hamath // fainthearted // sorrow // on the sea

Damascus : Gen 14:15, Gen 15:2; 1Ki 11:24; Isa 17:1-3, Isa 37:13; Amo 1:3-5; Zec 9:1, Zec 9:2; 2Co 11:32

Hamath : Num 13:21; 2Sa 8:9; 2Ki 17:24, 2Ki 18:34, 2Ki 19:13; Isa 10:9, Isa 11:11

fainthearted : Heb. melted, Deu 20:8 *marg. Jos 2:11, Jos 14:8; 2Sa 17:10; Isa 13:7; Nah 2:10

sorrow : Isa 57:20

on the sea : or, as on the sea, Psa 107:26, Psa 107:27; Luk 8:23, Luk 8:24, Luk 21:25, Luk 21:26; Act 27:20

TSK: Jer 49:24 - anguish

anguish : Jer 49:22

TSK: Jer 49:25

Jer 33:9, Jer 48:2, Jer 48:39, Jer 51:41; Psa 37:35, Psa 37:36; Isa 1:26, Isa 14:4-6; Dan 4:30; Rev 18:10,Rev 18:16-19

TSK: Jer 49:26

Jer 9:21, Jer 11:22, Jer 50:30, Jer 51:3, Jer 51:4; Lam 2:21; Eze 27:27; Amo 4:10

TSK: Jer 49:27 - I will // Benhadad

I will : Amo 1:3-5

Benhadad : 1Ki 15:18-20, 20:1-22; 2Ki 13:5

TSK: Jer 49:28 - Kedar // Hazor // Arise // spoil

Kedar : Jer 2:10; Gen 25:13; 1Ch 1:29; Son 1:5; Isa 21:13, Isa 21:16, Isa 21:17, Isa 42:11; Eze 27:21

Hazor : Jer 49:30,Jer 49:33

Arise : Jer 49:14, Jer 49:31, Jer 50:14-16; Isa 13:2-5

spoil : Gen 25:6; Jdg 6:3; Job 1:3; Isa 11:14

TSK: Jer 49:29 - tents // curtains // camels // Fear

tents : Psa 120:5; Isa 13:20, Isa 60:7

curtains : Jer 4:20, Jer 10:20; Hab 3:7

camels : Gen 37:25; Jdg 6:5, Jdg 7:12, Jdg 8:21, Jdg 8:26; 1Ch 5:20,1Ch 5:21; Job 1:3

Fear : Jer 49:24, Jer 6:25, Jer 20:3, Jer 20:4 *marg. Jer 46:5; Psa 31:13; 2Co 4:8, 2Co 7:5

TSK: Jer 49:30 - get you far off // dwell // for

get you far off : Heb. flit greatly

dwell : Jer 49:8

for : Jer 25:9, Jer 25:24, Jer 25:25, Jer 27:6; Isa 10:7

TSK: Jer 49:31 - wealthy nation // that // which dwell

wealthy nation : or, nation that is at ease, Jer 48:11; Psa 123:4; Isa 32:9, Isa 32:11

that : Jdg 18:7-10,Jdg 18:27; Isa 47:8; Eze 30:9, Eze 38:11, Eze 39:6; Nah 1:12; Zep 2:15

which dwell : Num 23:9; Deu 33:28; Jdg 18:28; Mic 7:14

TSK: Jer 49:32 - their camels // I will scatter // in the utmost corners

their camels : Jer 49:29

I will scatter : Jer 49:36; Deu 28:64; Eze 5:10,Eze 5:12, Eze 12:14, Eze 12:15

in the utmost corners : Heb. cut off into corners, or, that have the corners of their hair polled, Jer 9:26, Jer 25:23 *marg.

TSK: Jer 49:33 - Hazor // a dwelling

Hazor : Hazor as well as Kedar, with which it is joined (Jer 49:28), was no doubt situated in Arabia, and a place of considerable importance; but it is now no more, and its very name seems to have perished.

a dwelling : Jer 49:17, Jer 49:18, Jer 9:11, Jer 10:22, Jer 50:39, Jer 50:40, Jer 51:37; Isa 13:20-22, Isa 14:23, Isa 34:9-17; Zep 2:9, Zep 2:13-15; Mal 1:3; Rev 18:2, Rev 18:21, Rev 18:22

TSK: Jer 49:34 - Elam

Cir, am 3406, bc 598

Elam : Elam, the Elymais of the Greeks and Romans, was properly a province of the Persian empire, between Media and Susiana; but sometimes the name Elam is used in a larger sense, including Susiana and other provinces (see Dan 8:2), all of which were subdued by Nebuchadnezzar, and afterwards restored and raised to dignity by Cyrus. Jer 25:25; Gen 10:22, Gen 14:1; Ezr 4:9; Isa 21:2; Eze 32:24, Eze 32:25; Dan 8:2; Act 2:9

TSK: Jer 49:35 - break // the bow

break : Jer 50:14, Jer 50:29, Jer 51:56; Psa 46:9; Isa 22:6

the bow : Strabo says that the mountainous part of Elymais chiefly bred archers; and Livy speaks of Elymei sagittarii ""the Elymean archers.""

TSK: Jer 49:36 - the four winds // scatter // the outcasts

the four winds : Dan 7:2, Dan 7:3, Dan 8:8, Dan 8:22, Dan 11:4; Rev 7:1

scatter : Jer 49:32; Deu 28:25, Deu 28:64; Eze 5:10,Eze 5:12; Amo 9:9

the outcasts : Jer 30:17; Psa 147:2; Isa 11:12, Isa 16:3, Isa 16:4, Isa 27:13, Isa 56:8

TSK: Jer 49:37 - to be // their enemies // I will send the sword

to be : Jer 49:5, Jer 49:22, Jer 49:24, Jer 49:29, Jer 48:39, Jer 50:36; Psa 48:4-6; Eze 32:23 *marg.

their enemies : Jer 34:20,Jer 34:21

I will send the sword : Jer 9:16, Jer 48:2; Lev 26:33; Eze 5:2, Eze 5:12, Eze 12:14

TSK: Jer 49:38

Jer 43:10; Dan 7:9-14

TSK: Jer 49:39 - in the // I will

in the : Jer 48:47; Isa 2:2; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1

I will : Jer 49:6; Job 42:10; Eze 16:53-55, Eze 29:14, Eze 39:25; Amo 9:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jer 49:22 - See Poole "Jer 48:40"

See Poole "Jer 48:40" , See Poole "Jer 48:41" , where the very same thing, and under the same phrases, was spoken against Moab. That which is threatened is the enemies coming swiftly upon the Edomites and preying upon them, and the fear that should surprise them, which should make their hearts faint as the heart of a woman that hath a hard labour.

Poole: Jer 49:23 - Damascus

The prophet comes to denounce the judgments of God against Syria, another nation of the Gentiles.

Damascus was the head city of Syria, Isa 7:8 17:3 , or Aram, (as in the Hebrew,) because it was a country inhabited by the posterity of Aram, one of the sons of Shem; part of it lay betwixt Babylon and Arabia, and was called Mesopotamia, lying betwixt the two rivers of Tigris and Euphrates. Laban and Naaman were of this country. David had war with them, 2Sa 8:5 10:18 . So had Ahab, 1Ki 20:20 ; and Joram, 2Ki 8:28 ; and Ahaz, Isa 7:2 . After God’ s long patience with them he threatens them with ruin, as by Jeremiah in this place, so by Amos, i. 5. Damascus being the head of this country, is sometimes put (as here) for the whole country. Hamath and Arpad were two cities also of Syria, 2Ki 18:34 . The prophet foretells that they also should hear of ill news, an enemy that is coming against them, and that they should be melted through fear, and their courage should fail them, they should be as troubled as the sea, is in a storm, or their inhabitants that lived near to the sea should be troubled.

Poole: Jer 49:24 - Fear hath seized on her // Anguish and sorrows have taken her, as a woman in travail

Syria, whose head is Damascus, hath lost her old courage and valour; it was wont to be a formidable country to its neighbours, but now they flee before their enemies.

Fear hath seized on her they are seized, and overpowered by their own fears.

Anguish and sorrows have taken her, as a woman in travail great sorrows are ordinarily in Scripture expressed by the similitude of the pains of a woman in travail; we have met with it often in this prophecy, Jer 6:24 22:23 : so Psa 48:6 Mic 4:9 .

Poole: Jer 49:25 - the city of praise

It is called

the city of praise because it was a city so much praised, a city of great renown, which the prophet seeing like to be destroyed, lamenteth either in the person of the king of Syria, or of the Syrian inhabitants, wondering that the conquerors should not spare so famous and renowned a city, in which so many did rejoice.

Poole: Jer 49:26

The Hebrew particles are not always well rendered in our translation, and our learned English Annotator hath rightly observed this place as one instance, for Nbl cannot be here an iliative, but is much better translated surely , as a note of assertion. God threateneth the Syrians with a certain ruin and desolation.

Poole: Jer 49:27

I will bring a judgment that shall burn in Damascus like a consuming fire, and it shall reach to the royal seat of Benhadad; either that which was the royal seat of Ben-hadad, 2Ki 8:7 , or else Ben-hadad (signifying the son of Hadad, which was their idol) was the common name of all the kings of Syria, as Pharaoh was to the kings of Egypt, Amo 1:4

Poole: Jer 49:28 - Kedar // Hazor

Kedar Gen 25:13 , was one of the sons of Ishmael, whose posterity inhabited part of Arabia Petrea. See Isa, Isa 21:13,17 . We read of it Psa 120:5 Son 1:5 Eze 27:21 . We read of

Hazor Jos 11:1 Jos 11:10 , it was the head city to several kingdoms in Joshua’ s time; Jabin was king of it in the times of Deborah, Jud 4:2 . The prophet foretells that Nebuchadrezzar should also conquer these kingdoms; and saith he heard the Lord call to Nebuchadrezzar to go up against them.

Poole: Jer 49:29

That is, the Chaldeans shall take away the Kedarens’ tents ; for they being a people whose cattle were their livelihood, had no fixed houses, but tents, which were movable habitations, covered with skins of beasts; and the curtains which they used to draw before those tents, and served them as sides, as gable ends of houses serve us; and all the furniture of their tents or tabernacles, and their cattle; and either their enemies should fright them with terrible noises and outcries, or they should themselves cry out that they were surrounded with objects of fear.

Poole: Jer 49:30

The words seem to be the prophet’ s words of advice to this people, to make all the haste they could away, and to secure themselves as well as they could, because the king of Babylon had certainly been taking counsel against them, and was resolved to disturb them. See Jer 49:8 , where the like counsel is given to the Edomites.

Poole: Jer 49:31

The supposed result of Nebuchadnezzar’ s counsels, giving charge to his armies to march against the Kedarens, which lived at case and quiet, and took no care; that had no cities, nor gates, nor bars to keep their enemies out, nor were near any neighbours that could assist them, nor very near to one another, living in tents, so might easily be overrun, and conquered, and made a prey to enemies.

Poole: Jer 49:32 - And their camels shall be a booty, and the multitude of their cattle a spoil

And their camels shall be a booty, and the multitude of their cattle a spoil: these words sound like a part of the king of Babylon’ s supposed speech encouraging his soldiers from the booty they should get, which should be a great multitude of camels and other cattle; the latter words are the words of the prophet, in the name of the Lord, threatening ruin to these Kedarens and Hazorites, though they lived in corners, and might upon that account think themselves secure; God saith he would fetch them out of their utmost corners, and bring calamity from all parts upon them.

Poole: Jer 49:33

That is, the whole country subject to the king of Hazor shall be desolate. See Isa 34:13 Jer 9:11 .

Poole: Jer 49:34 - Elam was the son of Shem

Elam was the son of Shem Gen 10:22 , his posterity were called Elamites; these were the Persians, as is most probable, though some judge that the Persians were at too great a distance from the Jews to be the people meant here, but we read of no other Elam in Scripture but in Persia, Dan 8:2 ; and though they were indeed at a great distance, yet it is probable that Nebuchadnezzar, having conquered the Assyrians, might also make some inroads into Persia, the emperor of which afterward conquered Babylon. This prophecy being in the first year of Zedekiah must needs be long before the thing was done, for it was ten years before the king of Babylon took Jerusalem.

Poole: Jer 49:35

All those Eastern people were famous for the use of the bow, the Elamites in special, Isa 22:6 : those bows were the chief of their offensive armour, though by the chief of their might may also be meant their most mighty and strong warriors. This prophecy is probably judged to be fulfilled when the Persians made a defection from the king of the Medes, who was son-in-law to Nebuchadnezzar. Others think that this prophecy was accomplished by Alexander the emperor of Greece, or rather by his successors.

Poole: Jer 49:36

The prophet threateneth the destruction of the Persians by a confederacy of enemies, suppose Babylonians, Medes, &c., which should assault them on all sides, as when the wind blows at the same time from all quarters, which causeth a whirlwind, which driveth the dust every way hither and thither, so he saith the Persians should be scattered into all nations.

Poole: Jer 49:37

We met with the like threatenings Jer 49:5,24,29 , as to fear; and as to their destruction, we have often met with the like threatenings.

Poole: Jer 49:38

God here calls the throne of Nebuchadnezzar, or Cyrus, or Alexander, (whoever he was that conquered the Persians,) his throne:

1. Because God gave it the conqueror.

2. Or because God showed himself the Lord of hosts, or the Lord of the whole earth, by disposing the kingdom of Persia at his pleasure. He doth not threaten the destruction of the whole nation, but the making of it all tributary, so as it should have no kings nor princes of its own.

Poole: Jer 49:39 - latter days

We had the like promise as to Moab, Jer 48:47 , and as to Ammon, Jer 49:6 ; the same

latter days either signify after many days, or in the time of the Messias. In the former sense it may refer to Cyrus, who conquered Persia. In the latter sense it is referred to the spiritual liberty which some of these poor heathens were brought into by the gospel. We read, Act 2:9 , that some of these Elamites were at Jerusalem at Pentecost, and were some of those converted to Christ.

Haydock: Jer 49:23 - Damascus // Arphad // As in

Damascus, the capital of Syria, Isaias vii. 8. (Worthington) ---

It was punished at the same time as the rest. (Josephus) ---

Arphad; Arad, an island near Tyre, or Raphanז. (Theodoret) ---

Syriac, "Rephad....they are troubled from the sea." Nabuchodonosor left Tyre to invade them. (Calmet) ---

As in. The islands of the Mediterranean tremble for themselves, and all Syria is afraid, hearing of the fall of so many cities and nations.

Haydock: Jer 49:25 - They

They. Hebrew, Septuagint, and Chaldean add, "not." Why have they not spared this beautiful city? or, why have not its citizens given it up, to prevent its entire demolition?

Haydock: Jer 49:27 - Benadad

Benadad. So the kings were usually styled, 3 Kings xv. 8. Septuagint, "the son of Ader."

Haydock: Jer 49:28 - Cedar // East // Cedar

Cedar and Asor were parts of Arabia; which, with Moab, Ammon, Edom, &c., were all brought under the yoke of Nabuchodonosor. (Challoner) ---

We know nothing of the situation of Asor, which means "a court." (Calmet) ---

It might be the flying camp (Theodoret) of the Saracens, (St. Jerome, in Isaias xxi. 16.) who dwelt under tents like the hordes of Tartars, the Ethiopian emperor, and the mogul. Yet this seems to have been a fixed habitation, ver. 30, 33. ---

East; the Desert Arabia, ver. 32. (Calmet) ---

Cedar was the son of Ismael, and Asor the chief city of the Agarens. (Worthington)

Haydock: Jer 49:29 - About

About. The enemy shall terrify them, and plunder all their riches.

Haydock: Jer 49:31 - Alone

Alone. We need not fear any resistance. They have no allies. (Calmet) ---

The ancient Suevi, of Germany, laid waste the surrounding countries, that they might appear more terrible. (Cesar iv., and vi.)

Haydock: Jer 49:32 - Wind // Round

Wind; throughout the world. ---

Round. Chap. ix. 26. (Calmet) ---

This the Arabs did, in imitation of Bacchus. (Herodotus iii. 8.)

Haydock: Jer 49:34 - Elam

Elam. A part of Persia. (Challoner) ---

The Elamites had besieged Jerusalem, under Manasses, (Calmet) and are therefore punished. (Worthington) ---

They were subject to Aseradon: Nabuchodonosor subdued them after the other nations, ver. 36. Cyrus set his countrymen at liberty, (Calmet) and thus began his conquests. (Haydock) ---

Pagan historians assert, at random, that they were before subject to the Medes.

Haydock: Jer 49:38 - Thence

Thence. Daniel (viii. 2.) governed at Susa, the capital of Elam, for Baltassar.

Haydock: Jer 49:39 - Return

Return. They joined the standards of Cyrus, and became masters of the East. (Calmet) ---

This and similar texts are understood of the conversion of the Gentiles, Acts ii. 7. (Worthington)

Gill: Jer 49:22 - Behold, he shall come up, and fly as the eagle // and spread his wings over Bozrah // and at that day shall the heart of the mighty men of Moab be as the heart of a woman in her pangs

Behold, he shall come up, and fly as the eagle,.... The Targum is,

"behold, as an eagle comes up and flies, so shall a king come up with his army;''

the king of Babylon with his army, compared to an eagle for his swiftness and voraciousness, as before to a lion for his strength and fierceness:

and spread his wings over Bozrah; besiege that city, invest it, and seize upon it; very fitly are the wings of an army expressed by the wings of this bird, denoting both their extent and force; the same is said concerning Moab, Jer 48:40;

and at that day shall the heart of the mighty men of Moab be as the heart of a woman in her pangs; when just ready to be delivered; not only weak and timorous, but full of anguish, and: quite dispirited; See Gill on Jer 48:41.

Gill: Jer 49:23 - Concerning Damascus // Hamath is confounded, and Arpad // for they have heard evil tidings // they are fainthearted // there is sorrow in the sea, it cannot be quiet

Concerning Damascus,.... Or, "unto Damascus" ^d; or, "against Damascus" ^e; that is, "thus saith the Lord"; which is to be repeated from the foregoing instances, Jer 49:1. This is to be understood, not only of the city of Damascus, but of the whole kingdom of Syria, of which Damascus was the metropolis; see Isa 7:8;

Hamath is confounded, and Arpad; two cities in Syria; the first is generally thought to be Antioch of Syria, sometimes called Epiphania; and the other the same with Arvad, inhabited by the Arvadim, or Aradians; see 2Ki 18:34; these, that is, the inhabitants of them, as the Targum, were covered with shame, thrown into the utmost confusion and consternation:

for they have heard evil tidings; of the Chaldean army invading the land of Syria, and of their coming against them; and perhaps of their taking of Damascus their capital city; all which must be bad news unto them, and give them great uneasiness:

they are fainthearted; or "melted" ^f; their hearts melted like wax, and flowed like water; they had no heart nor spirit left in them, through fear of the enemy;

there is sorrow in the sea, it cannot be quiet: the Targum is,

"fear in the sea, carefulness hath taken hold on them, behold, as those that go down to the sea to rest, and cannot rest;''

or, as other copies, cannot flee. So Jarchi, and Kimchi interpret it, as if the note of similitude was wanting, and the sense this, that the inhabitants of the above places were either like the troubled sea itself, which cannot rest; or like persons in a storm at sea, who are in the utmost uneasiness and distress: or else it designs such that belonged to the kingdom of Syria, that dwelt in the isles of the sea; who were in great fright when they heard of the invasion of their country by the Chaldeans, particularly the Antaradians.

Gill: Jer 49:24 - Damascus is waxed feeble // and turneth herself to flee // and fear hath seized on her // anguish and sorrows have taken her as a woman in travail

Damascus is waxed feeble,.... Or, "is become remiss" ^g; her hands hang down, not being able through fear and fright to lift them up against the enemy; that is, the inhabitants of Damascus, as the Targum:

and turneth herself to flee; instead of going out to meet the enemy, the inhabitants of this city meditated a flight, and turned their backs upon him in order to flee from him, and escape falling into his hands:

and fear hath seized on her: or, "she seized on fear" ^h; instead of seizing on arms, and laying hold on them to defend herself with, she seized on that; or however that seized on her, and made her quite unfit to stand up in her own defence:

anguish and sorrows have taken her as a woman in travail; See Gill on Jer 49:22; A phrase often used to express the sudden and inevitable destruction of a people, and their distress and inability to help themselves.

Gill: Jer 49:25 - How is the city of praise not left // the city of my joy

How is the city of praise not left,.... The city of Damascus, famous for its antiquity, its wealth and riches, strength and power; and with the Heathens for its devotion and superstition. So Julian ⁱ the emperor calls it,

"the truly city of Jupiter; the eye of the whole east; Damascus the holy and the greatest;''

but more especially for its delightful and pleasant situation. Benjamin Tudelensis ^k says it was, in his time,

"a very great and beautiful city, surrounded with a wall; and the country about it was full of gardens and orchards, fifteen miles' walk on every side of it; and no city in the whole world appeared with such plenty of fruit as that did.''

Monsieur Thevenot ^l relates, that

"the city of Damascus is in the middle of a spacious plain, surrounded with hills, but all distant from the town, almost out of sight; those on the north side are the nearest, on which side it hath a great many gardens, full of trees, and most fruit trees; these gardens take up the ground from the hill of the forty martyrs, even to the town; so that at a distance it seems to be a forest.''

Mr. Maundrell ^m tells us, that the Turks relate this story of their prophet Mahomet, that,

"coming near Damascus, he took his station at a high precipice, in order to view it; and considering the ravishing beauty and delightfulness of it, he would not tempt his frailty by entering into it; but instantly departed with this reflection on it, that there was but one paradise designed for men, and for his part he was resolved not take his in this world;''

and, adds the same traveller,

"you have indeed from the precipice the most perfect prospect of Damascus; and certainly no place in the world can promise the beholder at a distance greater voluptuousness. It is situate in an even plain of so great extent, that you can but just discern the mountains that compass it on the farther side. In its length it extends near two miles, and is encompassed with gardens, extending no less, according to common estimation, than thirty miles round; which makes it look like a noble city in a vast wood.''

Strabo ⁿ says of this city, that it is worthy of praise, and almost the most famous city of all near Persia. The sense of it either is, how is it that so famous a city was not spared by the enemy, that they did not leave it untouched, but destroyed and demolished it? or how is it that it was not fortified by the inhabitants of it; that a parapet was not built about the wall all around, to strengthen it, and keep out the enemy? This sense, as well as the former, is mentioned both by Jarchi and Kimchi, who direct to Nah 3:8, for the confirmation of this sense of the word:

the city of my joy! these are either the words of the prophet, who had a great regard to the city of Damascus as ancient, well built, and opulent city, and lamented its destruction; or rather of the king of it, as Jarchi; or of the inhabitants of it, who said this to one another as they fled; so Kimchi: but there is no necessity of rendering it "my joy", only "joy"; for the "jod" affixed may not be considered as a pronoun, but as a paragogic, or a Syriac termination, which is common; though some interpret this of the city of Jerusalem, and as spoken by the Lord, or by the prophet in his name, upbraiding the Syrians for their hatred to it, and disturbance they gave it; and which is now mentioned as one cause and reason of their ruin; see Amo 1:3.

Gill: Jer 49:26 - Therefore her young men shall fall in her streets // and all the men of war shall be cut off in that day, saith the Lord of hosts

Therefore her young men shall fall in her streets,.... Or "verily" ^o so Jarchi interprets it as an oath; Jehovah swearing that so it should be; that her young men, her choice ones such who were the flower of the city, and on whom its future prosperity depended; these should fall by the sword of the Chaldeans in the streets of the city, when having entered, and taken it:

and all the men of war shall be cut off in that day, saith the Lord of hosts; soldiers and officers, men of strength and valour in whom the inhabitants of Damascus trusted for their defence; these should be cut oil by the sword of the enemy at the time of the siege, and taking of it.

Gill: Jer 49:27 - And I will kindle a fire in the wall of Damascus // and it shall consume the palaces of Benhadad

And I will kindle a fire in the wall of Damascus,.... Signifying either that, a breach being made there the destruction of the city should begin, and be carried on until it was completed; or it may be understood literally, that first the houses built upon the wall should beset on fire by the Chaldeans, through the divine permission, and according to his order and wilt, and therefore ascribed to him, which should proceed further. Compare with this 2Co 11:32;

and it shall consume the palaces of Benhadad; not only the houses of the common people in general, but particularly the palaces of their king and his nobles; Benhadad being a name of one of the kings of Syria, 1Ki 20:1; and which, according to Kimchi, was the name of the king of Syria at the time of the destruction of Damascus by Nebuchadnezzar. Some think that this was a common name of the kings of Syria, as Pharaoh and Ptolemy with the Egyptians. It signifies the son of Hadad, which was the name of their idol; from whence their kings might be called, as was usual with the Assyrians and Babylonians.

Gill: Jer 49:28 - Concerning Kedar, and concerning the kingdoms of Hazor // which Nebuchadrezzar king of Babylon shall smite, thus saith the Lord // arise ye, go up to Kedar // and spoil the men of the east

Concerning Kedar, and concerning the kingdoms of Hazor,.... A new prophecy concerning the Arabians; for Kedar was a son of Ishmael, Gen 25:13; whose posterity inhabited Arabia Petraea. Hazor was Petra itself, the metropolis of the country, whose king had several petty kings and kingdoms under him; for this is not the Hazor in the land of Canaan destroyed by Joshua, which had been the head of several kingdoms; and where Jabin king of Canaan afterwards reigned, Jos 11:10, Jdg 4:2; though some think that some of those Hazorites in Joshua's time made their escape, and fled into these parts, and built a city, and called it after the name of the former:

which Nebuchadrezzar king of Babylon shall smite, thus saith the Lord: that is, "thus saith the Lord concerning", or "unto", or "against Kedar" ^p, &c. as in Jer 49:1; which the king of Babylon "hath smitten"; the past for the future, common in prophetic language: or, "is about to smite" ^q; would do it in a very little time; for the phrase, "thus saith the Lord", is not to be connected with what follows after, but with what goes before; though indeed the next words are the words of the Lord to the Chaldeans:

arise ye, go up to Kedar; in a hostile manner; invade that country, and possess it:

and spoil the men of the east; the Arabians, which lay east of Judea and Babylon: or, "the children of Kedem" ^r; the same with Kedemah, another son of Ishmael, Gen 25:15; whose posterity dwelt still more to the east; so Kimchi; though the Targum renders it "the children of the east".

Gill: Jer 49:29 - Their tents and their flocks shall they take away // they shall take to themselves their curtains, and all their vessels // and their camels // and they shall cry unto them, fear is on every side

Their tents and their flocks shall they take away,.... The Kedarenes were a people whose business chiefly lay in feeding flocks, and of which their substance consisted; and they mostly dwelt in tents, which they removed from place to place, for the sake of pasturage for their flocks; hence they were sometimes called Scenites, and sometimes Nomades; see Psa 120:5; but now both their habitations, such as they were, and their flocks too, wherein lay their riches, would be taken away from them:

they shall take to themselves their curtains, and all their vessels,

and their camels; their curtains made of skins of beasts, of which their tents were made; or with which they were covered to protect them from the inclemencies of the weather; and all the furniture of them, their household goods; their vessels for domestic use; and utensils for their calling and employment; and their camels, which were much used in those countries for travelling from place to place; on which they put their tents, curtains, and vessels, when they removed from one pasturage to another; these they, not the Kedarenes, should take to themselves, and flee with them; but the Chaldeans should seize on them for themselves, as their booty and prey:

and they shall cry unto them, fear is on every side; or, "magormissabib", "a fear all round", Jer 20:3; this is the word the Chaldeans shall use, and with it frighten the Kedarenes out of their tents; or by the sound of their trumpets, the alarm of war, and by their shouts and cries, and the clashing of their arms, they shall put them in fear all around: or else the Kedarenes and Hazorites, when they shall see the Chaldean army approaching, shall say one to another, fear is on all sides of us; nothing but ruin and destruction attend us from every quarter.

Gill: Jer 49:30 - Flee, get you far off, dwell deep, O ye inhabitants of Hazor // saith the Lord // for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you

Flee, get you far off, dwell deep, O ye inhabitants of Hazor,

saith the Lord,.... The same is said to the inhabitants of Dedan; see Gill on Jer 49:8;

for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you: had determined upon their destruction, and had consulted and contrived ways and means to effect it; and therefore, since so powerful an enemy had such a design upon them, it was high time to flee, and get as far off as they could, and hide themselves in the caverns of the earth.

Gill: Jer 49:31 - Arise, get you up unto the wealthy nation // that dwelleth without care, saith the Lord // which have neither gates nor bars // which dwell alone

Arise, get you up unto the wealthy nation,.... Or, "to the nation that is at ease" ^s; the people that live quietly and in peace; have no wars with their neighbours, nor any among themselves; which seems to be the better sense of the word, for these Kedarenes were not a very wealthy people: these words do not express the counsel and purpose of Nebuchadnezzar; or are an address of his to his army, commanding them to arise, and invade the country of Arabia; for they are the words of the Lord, and are addressed to him and his army to go up in a hostile manner against the Kedarenes, here described:

that dwelleth without care, saith the Lord; not without the care of their flocks, or without providing things necessary for themselves and families; they were not an indolent people, that lived an idle and inactive life; but they dwelt "confidently", or "securely" ^t, as it may be rendered; they had no thought nor care to defend themselves from an enemy; they had no fear of any, imagining that no one would think it worth while to give themselves any trouble to invade them; their meanness they supposed was a protection to them:

which have neither gates nor bars; to their cities, or to their houses, being in no fear of an enemy to come and plunder them:

which dwell alone; being in no alliance with other nations; nor dwelling together in cities, towns, and villages, at least the common people; the greater part of them being scattered up and down, a few in one place, and a few in another; they dwelt for the convenience of feeding their flocks.

Gill: Jer 49:32 - And their camels shall be a booty // and the multitude of their cattle a spoil; to the same // and I will scatter into all winds them that are in the utmost corners // and I will bring their calamity from all sides thereof, saith the Lord

And their camels shall be a booty,.... To the Chaldean army, as before, Jer 49:29;

and the multitude of their cattle a spoil; to the same; the Kedarenes had large flocks of sheep, as well as a multitude of camels, on which they lived, and in which their substance lay; see Isa 60:6;

and I will scatter into all winds them that are in the utmost corners; them that were gone with their flocks to feed them in the uttermost parts of their land; who, on hearing of the Chaldean army being entered and ravaging their country, would leave their flocks, and flee and be dispersed in the several parts of the world: or, "them that are cut in the corner" ^u; in the corners of their beard; that have their hair cut all around, as the Arabians had; See Gill on Jer 9:26;

and I will bring their calamity from all sides thereof, saith the Lord; suggesting that Nebuchadnezzar should surround them with his army, and so dispose of his troops, by placing them some in one part, and some in another, that they should not be able to escape on any side. It denotes their utter destruction and desolation.

Gill: Jer 49:33 - And Hazor shall be a dwelling for dragons, and a desolation for ever // there shall no man abide there, nor any son of man dwell in it

And Hazor shall be a dwelling for dragons, and a desolation for ever,.... The city of Hazor, as well as the kingdoms of it; the royal city, where their king and principal men dwelt; even this should be no more inhabited by men, but by dragons, and the wild beasts of the field, and so remain for ever, at least a long time; see Isa 13:20;

there shall no man abide there, nor any son of man dwell in it: signifying the utter desolation of it; See Gill on Jer 49:18.

Gill: Jer 49:34 - The word of the Lord that came unto Jeremiah the prophet against Elam // in the beginning of the reign of Zedekiah king of Judah // saying

The word of the Lord that came unto Jeremiah the prophet against Elam,.... The Persians, as it is commonly understood, who descended from Elam the son of Shem, Gen 10:22; according to Josephus ^w; but rather the country of Elymais is here designed; which, though in the times of Cyrus, was added to, and made a part of, the Persian empire, yet was a country distinct both from Persia and Media; and as such is spoken of by Pliny ^x; though as near unto Persia, and bordering on Media; according to Stephanus ^y, the Elymaites were a country that belonged to the Assyrians; and so Strabo ^a places the Elymaeans in Aturia or Assyria; and it seems very manifest that Elam served under Sennacherib, king of Assyria, when he besieged Jerusalem, Isa 22:6; and afterwards fell into the hands of Nebuchadnezzar king of Babylon, and became subject to him, which is the calamity here threatened them; for certain it is, that, in Belshazzar's time, Shushan in Elam was the royal seat of the kings of Babylon, Dan 8:2; now this prophecy against Elam was delivered out

in the beginning of the reign of Zedekiah king of Judah; perhaps in the first year of his reign, ten or eleven years before the destruction of Jerusalem; how long before it had its accomplishment is not certain:

saying: as follows:

Gill: Jer 49:35 - Thus saith the Lord of hosts, I will break the bow of Elam // the chief of their might

Thus saith the Lord of hosts, I will break the bow of Elam,.... The inhabitants of this country were famous for their skill in archery; See Gill on Isa 22:6; this the Lord threatens to break, so that it, should be useless, and of no more service to them to defend themselves, or annoy others. Their strength, as the Targum; that in which their great strength and security lay; in which they put their trust and confidence, as follows:

the chief of their might; which may be interpreted, by way of apposition, of their bow, the chief instrument of their might and power; or may design their mighty men, the archers themselves, who should be destroyed, even Elam itself, and all the inhabitants of it; especially their warriors, who should be slain or carried captive.

Gill: Jer 49:36 - And upon Elam will I bring the four winds from the four quarters of heaven // and will scatter them towards all those winds // and there shall be no nation whither the outcasts of Elam shall not come

And upon Elam will I bring the four winds from the four quarters of heaven,.... The Targum interprets it the four kingdoms; see Dan 7:2. Some think this had its accomplishment in the times of Alexander; or else after his death, in the times of his four successors; but rather in the times of Nebuchadnezzar, who should bring with him, in his army, people that dwelt in the several parts of the world, comparable to the winds for their swiftness and strength; whose blast would be so great as to drive the Elamites to every part of the world, as every light thing is by the wind:

and will scatter them towards all those winds; those four winds, east, west, north, and south:

and there shall be no nation whither the outcasts of Elam shall not come; those that are driven out of it, forced to flee from it, or are taken captive, should come into the several nations of the world; so that there would not be any in which an Elamite was not.

Gill: Jer 49:37 - For I will cause Elam to be dismayed before their enemies // and before them that seek their life // and I will bring evil upon them, even my fierce anger, saith the Lord // and I will send the sword after them, till I have consumed them

For I will cause Elam to be dismayed before their enemies,.... Frightened; thrown into the utmost consternation, so that they shall have no heart nor spirit to go out against them, and meet them, and defend themselves; but make all haste imaginable to flee from them, such a panic would seize them:

and before them that seek their life; a further description of their enemies; they being such, who, not content with their substance, sought to take away their lives; nothing less would satisfy them, being: cruel and blood thirsty ones:

and I will bring evil upon them, even my fierce anger, saith the Lord; and a greater evil than that cannot be; signifying that the destruction that should be made among them would be the effect of the wrath of God upon them for their sins:

and I will send the sword after them, till I have consumed them; that is, those that slay with the sword, as the Targum; these should go after those that fled, and destroy them, till the greater part of them were consumed; for all of them that were taken were not destroyed; or otherwise there would have been none to return from captivity, as is promised at the close of this prophecy.

Gill: Jer 49:38 - And I will set my throne in Elam // and will destroy from thence the king and the princes, saith the Lord

And I will set my throne in Elam,.... Either when Alexander subdued it, or Cyrus, or rather Nebuchadnezzar, whose palace probably was, as it is certain his successors was, in Shushan in Elam, as before observed from Dan 8:2. This is called the Lord's throne, because he gave it to him; his conquest of Elam, and his dominion over it, were from him:

and will destroy from thence the king and the princes, saith the Lord; so that there should be no more kings of Elam, and princes and nobles of their own, after this time; and because mention is made of the kings of Elam in the times of Nebuchadnezzar, Jer 25:25; though that is observed in the first year of his reign, some have thought that it is best to understand it or Cyrus, the Lord's servant and anointed; and whose throne might well be called the throne of God, which he gave him, and set him on in an eminent manner, not only there, but elsewhere; see Ezr 1:2; and when this country of Elam, or Elymais, became at part of the Persian empire, and never had any more kings to reign over it separately. Some of the Jewish Rabbins ^b, as Kimchi observes, interpret the king and princes of Vashti of Haman and his sons; but very wrongly.

Gill: Jer 49:39 - But it shall come to pass in the latter days // that I will bring again the captivity of Elam, saith the Lord

But it shall come to pass in the latter days,.... Not in the times of Cyrus, when these people enjoyed their liberty, as the Jews and other nations did, freed by him from the Babylonian yoke; which cannot with propriety be called the latter days, being but seventy or eighty years at most after this prophecy; but in the times of the Messiah, often in prophecy called the latter days:

that I will bring again the captivity of Elam, saith the Lord: which was accomplished in a spiritual sense, when some of these people, the Elamites, were converted to Christ, and delivered by him from the captivity of sin and Satan, and were brought into the glorious liberty of the children of God; see Act 2:9.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jer 49:22

¹ sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.

NET Notes: Jer 49:23

¹ tn The words “The Lord spoke” and “he said” are not in the text. There is only a title here: “Concerning Damascus.” However, something needs to be supplied to show that these are the Lord’s words of judgment (cf. v. 26 “oracle of the Lord” and the “I” in v. 27). These words have been supplied in the translation for clarity and consistency with the introduction to the other judgment speeches.

² sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732 b.c. At various times it was allied with the Aramean state of Hamath which was further north. Contingents from these Aramean states were involved in harassing Judah and Jerusalem in 598 b.c. when Jehoiakim rebelled (2 Kgs 24:2) but little is heard about them in the rest of the book of Jeremiah or in the history of this period.

³ tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”

sn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings (Isa 10:9; 36:19; 37:13). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar’s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish.

⁴ tc The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.

NET Notes: Jer 49:25

¹ tn Heb “city of praise.”

² tn Heb “city of joy.”

³ tc Or “Why has that famous city not been abandoned, that city I once took delight in?” The translation follows the majority of modern commentaries in understanding לֹא (lo’, “not”) before “abandoned” as a misunderstanding of the emphatic ל (lamed; so J. A. Thompson, Jeremiah [NICOT], 723, n. 3, and J. Bright, Jeremiah [AB], 333, n. c; see also IBHS 211-12 §11.2.10i and HALOT 485-86 s.v. II לְ for the phenomenon). The particle is missing from the Vulgate. The translation also follows the versions in omitting the suffix on the word “joy” that is found in the Hebrew text (see BHS note b for a listing of the versions). This gives a better connection with the preceding and the following verse than the alternate translation.

NET Notes: Jer 49:26

¹ tn Heb “Oracle of Yahweh of armies.” For this title for God see the study note on 2:19.

NET Notes: Jer 49:27

¹ sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900 b.c. (cf. 1 Kgs 15:18-20), one a little later during the time of Omri and Ahab around 850 (1 Kgs 20), and one during the time of Jehoash about 800 (2 Kgs 13:24-25).

NET Notes: Jer 49:28

¹ sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb “the children of the east”; בְּנֵי־קֶדֶם, bÿne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599 b.c.

² sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.

³ tn The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.

⁴ sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.

NET Notes: Jer 49:29

¹ tn Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”

² sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites.

NET Notes: Jer 49:30

¹ tn Heb “Oracle of the Lord.”

² map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

³ tn Heb “Make deep to dwell.” See Jer 49:8 and the translator’s note there. The use of this same phrase here argues against the alternative there of going down from a height and going back home.

⁴ tn Heb “has counseled a counsel against you, has planned a plan against you.”

NET Notes: Jer 49:31

¹ tn Heb “Oracle of the Lord.”

² tn The words “Army of Babylon” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

³ tn Heb “no gates and no bar,” i.e., “that lives securely without gates or bars.” The phrase is used by the figure of species for genus (synecdoche) to refer to the fact that they have no defenses, i.e., no walls, gates, or bars on the gates. The figure has been interpreted in the translation for the benefit of the average reader.

NET Notes: Jer 49:32

¹ tn See the translator’s note at Jer 9:26 and compare the usage in 9:26 and 25:23.

² tn Heb “Oracle of the Lord.”

NET Notes: Jer 49:33

¹ sn Compare Jer 9:11.

² sn Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon.

NET Notes: Jer 49:34

¹ tn Or “In the beginning of the reign.” For a discussion of the usage of the terms here see the translator’s note on 28:1. If this refers to the accession year the dating would be 598/97 b.c.

² tn Heb “That which came [as] the word of the Lord to Jeremiah the prophet about the Elam.” See the translator’s note on 14:1 for the construction here and compare also 46:1; 47:1; 50:1.

sn Elam was a country on the eastern side of the Tigris River in what is now southwestern Iran. Its capital city was Susa. It was destroyed in 640 b.c. by Ashurbanipal after a long period of conflict with the Assyrian kings. It appears from Babylonian records to have regained its independence shortly thereafter, perhaps as early as 625 b.c., and was involved in the fall of Assyria in 612 b.c. If the date refers to the first year of Zedekiah’s rule (597 b.c.), this prophecy appears to be later than the previous ones (cf. the study notes on 46:2 and 47:1).

NET Notes: Jer 49:35

¹ tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military.

NET Notes: Jer 49:36

¹ tn Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.

NET Notes: Jer 49:37

¹ tn Heb “I will bring disaster upon them, even my fierce anger.”

² tn Heb “Oracle of the Lord.”

³ tn Heb “I will send the sword after them.”

NET Notes: Jer 49:38

¹ tn Or “I will sit in judgment over Elam”; Heb “I will set up my throne in Elam.” Commentators are divided over whether this refers to a king sitting in judgment over his captured enemies or whether it refers to formally establishing his rule over the country. Those who argue for the former idea point to the supposed parallels in 1:15 (which the present translation understands not to refer to this but to setting up siege) and 43:8-13. The parallelism in the verse here, however, argues that it refers to the Lord taking over the reins of government by destroying their former leaders.

² tn Heb “I will destroy king and leaders from there.”

³ tn Heb “Oracle of the Lord.”

NET Notes: Jer 49:39

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

sn See a similar note on the reversal of Moab’s fortunes in Jer 48:47 and compare also 46:26 for a future restoration of Egypt.

² tn Heb “Oracle of the Lord.”

Geneva Bible: Jer 49:22

Behold, he shall come up and fly as the eagle, ^{( x )} and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.

^{( x )} As (Jer 48:40) was said of Moab.

Geneva Bible: Jer 49:23

Concerning ^{( y )} Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.

^{( y )} Which was the chief city of Syria, by which he means the whole country.

Geneva Bible: Jer 49:24

Damascus hath become feeble, [and] turneth herself to flee, ^{( z )} and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in travail.

^{( z )} When she heard the sudden coming of the enemy.

Geneva Bible: Jer 49:25

How is the ^{( a )} city of praise not left, the city of my joy!

^{( a )} He speaks this in the person of the king and of them of the country who will wonder to see Damascus the chief city destroyed.

Geneva Bible: Jer 49:27

And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of ^{( b )} Benhadad.

^{( b )} Who was king of Syria, (1Ki 20:26) and had built these palaces which were still called the palaces of Benhadad.

Geneva Bible: Jer 49:28

Concerning ^{( c )} Kedar, and concerning the kingdoms of Hazor, which Nebuchadnezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and lay waste the men of the east.

^{( c )} Meaning the Arabians, and their borders.

Geneva Bible: Jer 49:29

Their tents and their flocks shall they take away: they shall take to themselves their ^{( d )} curtains, and all their vessels, and their camels; and they shall cry to them, Fear [is] on every side.

^{( d )} Because they used to dwell in tents, he names the things that belong to it.

Geneva Bible: Jer 49:30

Flee, go far off, ^{( e )} dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadnezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.

^{( e )} The enemies will dwell in your places.

Geneva Bible: Jer 49:31

^{( f )} Arise, go up to the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, [which] dwell alone.

^{( f )} He shows that they of Hazor will flee to the Arabians for comfort but that will not help them.

Geneva Bible: Jer 49:34

The word of the LORD that came to Jeremiah the prophet against ^{( g )} Elam in the beginning of the reign of Zedekiah king of Judah, saying,

^{( g )} That is Persia, so called for Elam the son of Shem.

Geneva Bible: Jer 49:35

Thus saith the LORD of hosts; Behold, I will break the ^{( h )} bow of Elam, the chief of their might.

^{( h )} Because the Persians were good archers, he shows that the thing in which they put their trust would not profit them.

Geneva Bible: Jer 49:38

And I will set my ^{( i )} throne in Elam, and will destroy from there the king and the princes, saith the LORD.

^{( i )} I will place Nebuchadnezzar there, and in these prophecies Jeremiah speaks of those countries which would be subdued under the first of those four monarchies of which Daniel makes mention.

Geneva Bible: Jer 49:39

But it shall come to pass ^{( k )} in the latter days, [that] I will bring again the captives of Elam, saith the LORD.

^{( k )} This may be referred to the empire of the Persians and Medes after the Chaldeans or to the time of Christ, as in (Jer 48:47).

Tafsiran/Catatan -- Catatan Rentang Ayat

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.

MHCC: Jer 49:23-27

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

MHCC: Jer 49:28-33

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

MHCC: Jer 49:34-39

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

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.

Matthew Henry: Jer 49:23-27

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

Matthew Henry: Jer 49:28-33

These verses foretell the desolation that Nebuchadnezzar and his forces should make among the people of Kedar (who descended from Kedar the son of Ishmael, and inhabited a part of Arabia the Stony), and of the kingdoms, the petty principalities, of Hazor, that joined to them, who perhaps were originally Canaanites, of the kingdom of Hazor, in the north of Canaan, which had Jabin for its king, but, being driven thence, settled in the deserts of Arabia and associated themselves with the Kedarenes. Concerning this people we may here observe,

I. What was their present state and posture? They dwelt in tents and had no walls, but curtains (Jer 49:20), no fortified cities; they had neither gates nor bars, Jer 49:31. They were shepherds, and had no treasures, but stock upon land, no money, but flocks and camels. They had no soldiers among them, for they were in no fear of invaders, no merchants, for they dwelt alone, Jer 49:31. Those of other nations neither came among them nor traded with them; but they lived within themselves, content with the products and pleasures of their own country. This was their manner of living, very different from that of the nations that were round about them. And, 1. They were very rich; though they had not trade, no treasures, yet they are here said to be a wealthy nation (Jer 49:31), because they had a sufficiency to answer all the occasions of human life and they were content with it. Note, Those are truly rich who have enough to supply their necessities, and know when they have enough. We need not go to the treasures of kings and provinces, or to the cash of merchants, to look for wealthy people; they may be found among shepherds that dwell in tents. 2. They were very easy: They dwelt without care. Their wealth was such as nobody envied them, or, if any did, they might come peaceably and enjoy the like; and therefore they feared nobody. Note, Those that live innocently and honestly may live very securely, though they have neither gates nor bars.

II. The design of the king of Babylon against them and the descent he make upon them: He has taken counsel against you and has conceived a purpose against you, Jer 49:30. That proud man resolves it shall never be said that he, who had conquered so many strong cities, will leave those unconquered that dwell in tents. It was strange that that eagle should stoop to catch these flies, that so great a prince should play at such small game; but all is fish that comes to the ambitious covetous man's net. Note, It will not always secure men from suffering wrong to be able to say that they have done no wrong; not to have given offence will not be a defence against such men as Nebuchadnezzar. Yet, how unrighteous soever he was in doing it, God was righteous in directing it. These people had lived inoffensively among their neighbours, as many do, who yet, like them, are guilty before God; and it was to punish them for their offences against him that God said (Jer 49:28): Arise, go up to Kedar, and spoil the men of the east. They will do it to gratify their own covetousness and ambition, but God orders it for the correcting of an unthankful people, and for warning to a careless world to expect trouble when they seem to be most safe. God says to the Chaldeans (Jer 49:31): " Arise, get up to the wealthy nation that dwells without care; go and give them an alarm, that none may imagine their mountain stands so strong that it cannot be moved. "

III. The great amazement that this put them into, and the great desolation hereby made among them: They shall cry unto them; those on the borders shall send the alarm into all parts of the country, which shall be put into the utmost confusion by it; they shall cry, " Fear is on every side - We are surrounded by the enemy."the very terror of which shall drive them all to their feet and they shall none of them have any heart to make resistance. The enemy shall proclaim fear upon them, or against them, on every side. They need not strike a stroke; they shall shout them out of their tents, Jer 49:29. Upon the first alarm, they shall flee, get far off, and dwell deep (Jer 49:30), as the Edomites, Jer 49:8. And it will be found that this fear on every side is not groundless, for their calamity shall be brought from all sides thereof, Jer 49:32. No marvel there are fears on every side when there are foes on every side. The issue will be, 1. What they have will be a prey to the Chaldeans; they shall take to themselves their curtains and vessels; though they are but plain and coarse, and they have better of their own, yet they shall take them for spite, and spoil for spoiling sake. They shall carry away their tents and their flocks, Jer 49:29. Their camels shall be a booty to those that came for nothing else, Jer 49:32. 2. It is not said that any of them shall be slain, for they attempt not to make any resistance and their tents and flocks are accepted as a ransom for their lives; but they shall be dislodged and dispersed; though now they dwell in the utmost corners, out of the way, and therefore they think out of the reach, of danger (by this character those people were distinguished, Jer 9:26, Jer 9:25, Jer 9:23), yet they shall be scattered thence into all winds, into all parts of the world. Note, Privacy and obscurity are not always a protection and security. Many that affect to be strangers to the world may yet by unthought-of providences be forced into it; and those that live most retired may have the same lot with those that thrust themselves forth and lie most exposed. 3. Their country shall lie uninhabited; for, lying remote and out of all high roads, and having neither cities nor lands inviting to strangers, none shall care to succeed them, so that Hazor shall be a desolation for ever, Jer 49:33. If busy men be displaced, many strive to get into their placed, because they lived great; but here are easy quiet men displaced, and no man cared to abide where they did, because they lived meanly.

Matthew Henry: Jer 49:34-39

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

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.

Keil-Delitzsch: Jer 49:23-27

Concerning Damascus. - Aram, on this side of the Euphrates, or Syria, was divided, in the times of Saul and David, into the kingdoms of Damascus, Zobah, and Hamath, of which the second, extending between Damascus and Hamath (see on 2Sa 8:3), or situated north-eastward from Damascus, between the Orontes and the Euphrates, was the most powerful; its kings were defeated by Saul (1Sa 14:47), and afterwards conquered and made tributary to the kingdom of Israel by David, who did the same to the Syrians of Damascus that had come to the assistance of Hadadezer king of Zobah (2 Sam 8 and 10). After the death of David and during the time of Solomon, a freebooter named Rezon, who had broken away from Hadadezer during the war, established himself in Damascus (see on 1Ki 11:23-25), and became the founder of a dynasty which afterwards made vassals of all the smaller kings of Syria, whose number is given 1Ki 20:1. This dynasty also, under the powerful rulers Benhadad I and II and Hazael, long pressed hard on the kingdom of Israel, and conquered a great part of the Israelite territory (1Ki 15:18., Jer 20:1., Jer 22:3.; 2Ki 5:1., Jer 6:8., 8:28f., 10:32f., 12:18ff., Jer 13:3.). At last, King Joash, after the death of Hazael, succeeded in retaking the conquered cities from his son, Benhadad III (2Ki 13:19.); and Jeroboam II was able to restore the ancient frontiers of Israel as far as Hamath (2Ki 14:25). Some decades alter, Rezin king of Damascus, in alliance with Pekah of Israel, undertook a war of conquest against Judah during the time of Ahaz, who therefore called to his aid the Assyrian king Tiglath-pileser. This monarch conquered Damascus, and put an end to the Syrian kingdom, by carrying away the people to Kir (2Ki 15:37; 2Ki 16:5-9). This kingdom of Syria is called "Damascus" in the prophets, after its capital. We find threats of destruction and ruin pronounced against it even by such early prophets as Amos (Amo 1:3-5), for its cruelty committed against Israel, and Isaiah (Isa 17:1.), because of its having combined with Israel to destroy Judah. According to the use of language just referred to, "Damascus," mentioned in the heading of this prophecy, is not the city, but the kingdom of Syria, which has been named after its capital, and to which, besides Damascus, belonged the powerful cities of Hamath and Arpad, wxich formerly had kings of their own (Isa 37:13). Jeremiah does not mention any special offence. In the judgment to come on all nations, Aram-Damascus cannot remain exempt.

Jer 49:23

"Hamath is ashamed, and Arpad, for they have heard evil tidings: they despair; there is trouble on the sea; no one can rest. Jer 49:24. Damascus has become discouraged, she has turned to flee: terror has seized her; distress and pains have laid hold on her, like a woman in childbirth. Jer 49:25. How is the city of praise not left, the city of my delight? Jer 49:26. Therefore shall her young men fall in her streets, and all the man of war shall be silent in that day, saith Jahveh of hosts. Jer 49:27. And I will kindle a fire in the wall of Damascus, and it shall devour the palaces of Benhadad."

The largest cities of Aram are seized with consternation and discouragement. Damascus would flee, but its men of war fall by the sword of the enemy, and the city is in flames. The description of the terror which overpowers the inhabitants of Aram begins with Hamath ( Epiphaneia of the Greeks, now called Hamah), which lies north from Hums (Emesa), on the Orontes (el 'Asi); see on Gen 10:17 and Num 34:8. Arpad is always mentioned in connection with Hamath (Isa 10:9; Isa 36:19; Isa 37:13; 2Ki 18:34 and 2Ki 19:13): in the list of Assyrian synonyms published by Oppert and Schrader, it is sounded Arpadda; and judging by the name, it still remains in the large village of Arfâd, mentioned by Marasç., about fifteen miles north from Haleb (Aleppo); see on 2Ki 18:34. The bad news which Hamath and Arpad have heard is about the approach of a hostile army. "She is ashamed," i.e., disappointed in her hope and trust (cf. Jer 17:13), with the accessory idea of being confounded. נמוג , to be fainthearted from fear and anxiety; cf. Jos 2:9, Jos 2:24; Exo 15:15, etc. There is a difficulty with the expression בּים , from the mention of the sea. Ewald has therefore invented a new word, בּי , which is stated to signify mind, heart ; and he translates, "their heart is in trouble." Graf very rightly remarks, against this, that there was no occasion whatever for the employment of a word which occurs nowhere else. The simplest explanation is that of J. D. Michaelis, Rosenmüller, and Maurer: "on the sea," i.e., onwards to the sea, "anxiety prevails." The objection of Graf, that on this view there is no nominative to יוּכל , cannot make this explanation doubtful, because the subject (Ger. man , Fr. on , Eng. people, they ) is easily obtained from the context. The words השׁקט לא יוּכל form a reminiscence from Isa 57:20, where they are used of the sea when stirred up, to which the wicked are compared. But it does not follow from this that the words are to be understood in this passage also of the sea, and to be translated accordingly: "in the sea there is no rest," i.e., the sea itself is in ceaseless motion (Hitzig); or with a change of בּים into כּים , "there is a tumult like the sea, which cannot keep quiet" (Graf). As little warrant is there for concluding, from passages like Jer 17:12., where the surging of the Assyrian power is compared to the roaring of the waves of the sea, that the unrest of the inhabitants of Syria, who are in a state of anxious solicitude, is here compared to the restless surging and roaring of the sea (Umbreit). For such a purpose, דּאגה , "concern, solicitude," is much too weak, or rather inappropriate.

Jer 49:24-26

רפתה דמּשׁק , "Damascus has become slack," i.e., discouraged; she turns to flee, and cannot escape, being seized with trembling and anxiety. החזיקה is not the third pers. fem., prehendit terrorem , but stands for החזיקהּ , with Mappik omitted, because the tone is retracted in consequence of the Athnach; cf. Jer 6:24; Jer 8:21, etc. "Terror has seized Damascus." In the last clause וחבלים is subsumed along with צרה ; hence the verb is put in the singular. - Jer 49:25. The question, "How is not," etc., has been differently explained. Eichhorn, Gesenius, Ewald, and Umbreit take the words according to the German usage, in the sense, "How is the city forsaken?" or laid waste. But this Germanism is foreign to the Hebrew; and it is not obviated by C. B. Michaelis taking "how" in the sense of quam inopinato et quam horribiliter non deserta est , so that the words would mean nullus est modus desertionis aut gradus quem Damascus non sit experta , because איך לא does not express the kind and manner, or the degree of an action. In the only other passage where איך לא occurs (2Sa 1:14) the negative has its full meaning. Others (Calvin, Schnurrer, J. D. Michaelis, Rosenmüller, Maurer) take עזב in the sense of leaving free, untouched: "How has she not been left untouched?" i.e., been spared. But this meaning of the verb is nowhere found. There is no other course left than, with Nägelsbach, to take the verb as referring to the desertion of the city through the flight of the inhabitants, as in Jer 4:29, etc., and to take the words thus: "How is (i.e., how has it happened that) the famous city (is) not forsaken?" According to this view, it is not the desolation of the city that is bewailed, but the fact that the inhabitants have not saved their lives by flight. The way is prepared for this thought by Jer 49:24, where it is said that the inhabitants of Damascus wish to flee, but are seized with convulsive terror; in Jer 49:25 also there is a more specific reason given for it, where it is stated that the youths (the young warriors) and all the men of war shall fall in the streets of the city, and be slain by foes. The suffix in "my delight" refers to the prophet, and expresses his sympathy for the fall of the glorious city (see on Jer 48:31); because not only does its population perish, but the city itself also (Jer 49:27) is to be burned to ashes.

Jer 49:27

Jer 49:27 has been imitated from Amo 1:4 and Jer 49:14 conjointly. בּחמת , not "on," but "in," i.e., "within the wall." "The palaces of Benhadad" are the palaces of the Syrian kings generally, because three kings of Damascus bore this name.

The fulfilment of this threat cannot be proved historically, from want of information. Since Pharaoh-Necho had conquered Syria as far as the Euphrates, it is very possible that, after the defeat of the Egyptians at Carchemish, in the conquest of Syria by Nebuchadnezzar, Damascus was harshly treated. The prophecy is, however, so general in its statement, that we need not confine its fulfilment to the conquest by Nebuchadnezzar.

Keil-Delitzsch: Jer 49:28-33

"Concerning Kedar and the Kingdoms of Hazor, which Nebuchadrezzar the king of Babylon smote." (The Kethib נבוּכדראצּור is perhaps merely an error in transcription occasioned by the occurrence of the preceding חצור ). Kedar , the Kedarenes, a Bedouin nation descended from Ishmael, dwelling in tents throughout the region between Arabia Petraea and Babylonia (see on Gen 25:13 and Eze 27:21), is here, no doubt, a general name for all the nomadic tribes and shepherd nations of Arabia. Hazor elsewhere occurs only as the name of various cities in Palestine (Jos 11:1; Jos 15:23, Jos 15:25; Jos 19:23; Nah. 11:33), of which we need not think here, since it is Arabians who are spoken of. No locality or region of this name in Arabia is known. Jeremiah appears to have formed the name for the purpose of designating those Arabians who dwelt in חצרים , "courts" or "villages," and who thus differed from the Bedouins proper, or nomads and dwellers in tents; cf. Isa 42:11 with Gen 25:16. The settled Arabians are to this day called Hadarijeh , in contrast with Wabarijeh , who dwell in tents. " Hadar , חצר , is the settled dwelling-place, in contrast with bedû , the steppe, where the tents are pitched, sometimes here, sometimes there, and only for a time" (Delitzsch on Isa 42:11). "The kingdoms of Hazor" are the regions of the settled tribes, ruled by their own princes or sheiks; cf. Jer 25:24.

(Note: According to Mrc. v. Niebuhr, Gesch. Ass. u. Bab . p. 210, "Hazor is the modern Hajar, a region which occupies the whole north-eastern corner of the Nejed, and to which, in the wider sense, Lascha, the region on the coast, also belongs" But חצור , from חצר , which corresponds to Arab. htsr or hdr , is fundamentally different from Arab. hjr or ḥjr .)

In the prophecy, the general designation, "children of the east," i.e., Orientals, alternates with Kedar: the former is the most common name given to the tribes living to the east of Palestine, in the wilderness: cf. Jdg 6:3; Job 1:3; Eze 25:4. Instead of this name, Josephus uses the designation "Arabians" ( Ant . Eze 25:6. 1); later, "Nabateans" or "Kedarenes" became common. Here also (Jer 49:32) is used the special designation קצוּצי פאה cut (at) the corner (of the hair), which points to the custom, usual among several of these Bedouin tribes, of cropping the hair of the head and beard; see on Jer 9:25 and Jer 25:23.

Jer 49:28

"Thus saith Jahveh, Arise, go up to Kedar, and destroy the children of the east. Jer 49:29. Their tents and their flocks shall they take: their curtains, and all their vessels, and their camels shall they carry away for themselves; and they shall cry over them, Fear is on every side. Jer 49:30. Flee! wander far, dwell deep, ye inhabitants of Hazor, saith Jahveh; for Nebuchadrezzar king of Babylon hath taken counsel against you, and hath devised a plan against them. Jer 49:31. Arise! go up against a nation at ease, dwelling carelessly, saith Jahveh; it has no gates nor bars - they dwell alone. Jer 49:32. And their camels shall be a prey, and the multitude of their herds a spoil; and I will scatter them to every wind who have cut the corner [of their beards], and from all sides will I bring their destruction, saith Jahveh. Jer 49:33. And Hazor shall be an habitation of jackals, a desolation for ever. No man shall dwell there, nor shall a son of man sojourn in it."

This prophecy consists of two brief strophes, which begin with a summons to the army of the enemy to wage war on the Arabians ( Jer 49:28 and Jer 49:31), and then announce the execution of this order; the arrangement, moreover, is such that there is attached to the first strophe a summons to the Arabians to save themselves by flight (Jer 49:30), while the other concludes with the threat that their territory shall be destroyed (Jer 49:33).

Jer 49:28-30

עלה is used with אל instead of על , to signify hostile advance against a nation or city. שׁדדוּ with Qametz-Hatuph (without Metheg) is imperative; cf. Ewald, §227, i , with 251, c . The verbs יקּחוּ and ישׂאוּ in Jer 49:29 are not jussives (Ewald, Umbreit, etc.), but imperfects, describing what takes place in consequence of the order given. Tents and flocks of sheep and goats, curtains and vessels, together with camels, form the property and wealth of the nomads. נשׂא , to take away, carry off; להם , sibi . They call out over them, as if it were a watch-cry, "Horror around:" on this expression, see Jer 6:25. This justifies the call addressed to them, "Flee," etc. To נסוּ is added נדוּ for the purpose of intensifying, and this again is further strengthened by appending מאד : "Use every effort to flee." העמיקוּ as in Jer 49:8. A reason is given for the summons, in the statement that Nebuchadnezzar, as the instrument of Jahveh, has formed a plan against them; cf. Jer 49:20 and Jer 18:11. Instead of עליהם , many MSS and the ancient versions have עליכם , in conformity with the first member. In all probability, the original reading is "against them," inasmuch as "the discourse, as in other instances, makes a transition, in the last portion, from direct address to a calmer style of speaking" (Ewald).

Jer 49:31-32

Jer 49:31 does not declare the plan of the king of Babylon; but the words, "Arise, go ye up," etc., are once more the summons of the Lord, as is shown by the expression "saith Jahveh." The enemy is to march against a peaceful nation, dwelling securely, that has neither doors nor bars, i.e., does not live in cities surrounded by walls with gates and bars (cf. 1Sa 23:7; Deu 3:5), whose territory, therefore, is easily conquered. They dwell alone, apart from others, without connection and intercourse with other nations, from which they could obtain help and support. שׁליו , like זעיר , Job 36:2; Dan 7:8, is a Chaldaizing form; elsewhere it is written שׁליו , Job 21:23, or שׁלו , Job 16:12. As to living securely, cf. Jdg 18:7; Eze 38:11; on living alone, 15:17. This last is elsewhere said only of Israel, Num 23:9; Deu 33:28. Their possessions will become the spoil of the enemy; God will scatter them to every wind (cf. Eze 5:12; Eze 12:14), and bring destruction on them from every side (on עבריו , cf. 1Ki 5:4).

Jer 49:33

The dwelling-places of the settled tribes (Hazor) shall become the habitation of jackals (cf. Jer 9:10), an uninhabited desolation for ever. Jer 49:33 is in part a repetition of Jer 49:18.

With regard to the fulfilment of this prophecy, it follows from the latter part of the title that Nebuchadnezzar had smitten the Arabian tribes, i.e., defeated them, and subjected them to his sway. But we have no historical information as to the time when this took place. M. von Niebuhr ( Gesch. Assyr. u. Bab . S. 209) and Duncker ( Gesch. d. Alterth . i. S. 427) suppose that Nebuchadnezzar, after he had returned home to Babylon from Hither Asia, having heard of the death of his father, after his victory at Carchemish, and after he had ascended the throne, "as it seems," first thought of extending his authority over the Arabians on the lower portion of the Euphrates, in North Arabia, and in the Syrian desert. This supposition may possibly be true, but cannot be raised to historic probability; moreover, it is connected, by the above-mentioned historians, with theories regarding the campaigns against Hither Asia which rest upon statements of Josephus that are very uncertain, and some of which can be proved to be incorrect. Such is the statement in Antt . x. 6. 1, that Nebuchadnezzar, after his victory at Carchemish, in pursuing the Egyptians to the borders of their country, did not touch Judea. The only notice we have, apart from Scripture, of the conquest of Arabia by Nebuchadnezzar, is that furnished by Josephus ( contra Ap . i. 19) from Berosus: κρατῆσαι δέ φησί τὸν Βαβυλώνιον (i.e., Nebuchadnezzar) Αἰγύπτου Συρίας Φοινίκης ̓Αραβίας . But this notice is stated in such indefinite and general terms, that nothing more specific can be inferred from it regarding the time and circumstances of the conquest of Arabians.

Keil-Delitzsch: Jer 49:34-39

Concerning Elam. - By the title (on the form of which, cf. Jer 46:1; Jer 47:1, and Jer 14:1), the utterance regarding Elam is placed "in the beginning of the reign of Zedekiah king of Judah;" hence it was published later than the prophecies in Jer 48 and in 49:1-33, and not long before the prophecy regarding Babylon in Jer 50. Elam, a Shemitic people in Elymais, the Persian province of Susiana (the modern Husistân), which, except in Gen 14:1, only appears in history when it had no longer a Shemitic but an Aryan language (see on Gen 10:22 and Dan 8:2), is mentioned in Isa 22:6 as serving in the Assyrian army, and in Isa 21:6 as being, together with Madai (the Medes), the executors of judgment against Babylon. That Elam still belonged, in the time of Esarhaddon, to the kingdom of Assyria, follows from Ezr 4:9, where Elamites are mentioned among the colonists whom this Assyrian king transplanted into the depopulated kingdom of the ten tribes. But whether Elam, after the revolt of Media, also made itself independent of Assyria, or remained subject to this kingdom till it fell, we have no historical data to determine. The same must be said regarding the question whether, after the fall of Nineveh and the destruction of the Assyrian kingdom by the united armies of Nabopolassar from Babylon and Cyaxares from Media, Elam was incorporated with the Median or the Babylonian kingdom; for nothing more specific has been transmitted to us regarding the division of the conquered kingdom among the two victors. Judging from its geographical situation, we must probably come to the conclusion that Elam fell to the lot of the Medes. Seeing that there is an utter want, in other respects, of facts regarding the earlier history of Elam, neither can a historical occasion be made out for this prophecy. The supposition of Ewald, "that the wild and warlike Elamites (Isa 22:6) had shortly before taken part with the Chaldeans as their allies in the deposition of Jehoiachin and the first great exile of the people, and had therein shown themselves particularly cruel," has no support of any kind, either in the contents of the prophecy or in the time when it was composed. The prophecy itself contains not the slightest indication of any hostility on the part of the Elamites towards Judah; nor is anything proved regarding this by the fact that the chastisement is not said to proceed from Nebuchadnezzar, but directly from Jahveh, since, in the oracles concerning Philistia, Edom, and Damascus also, Nebuchadnezzar is not mentioned, but Jahveh is named as the one who destroys these peoples and burns up their cities; cf. Jer 47:4; Jer 49:10, Jer 49:13., 27. Add to this, that the assumption of Elamites being in Nebuchadnezzar's army is devoid of historic probability, since Elam, as has already been stated, hardly belonged to the Chaldean kingdom.

(Note: No valid reason has been adduced for calling in question the statement in the title regarding the time when this prophecy was composed; yet this has been done by Movers, Hitzig, and Nägelsbach. "That the lxx have given the heading twice, the first time briefly, and then fully at the end of the piece, merely shows that two different readings have now been combined in it" (Ewald). And Nägelsbach has yet to bring proof of the assurance given us when he says, "I consider it quite impossible that Jeremiah, in the beginning of Zedekiah's reign, should have thought of any other than Nebuchadnezzar as the instrument to be employed in executing judgment, or that he should even have left this matter in suspenso ." If Jeremiah, as a prophet of the Lord, does not announce, as the word of Jahveh, mere human conjectures regarding the future, but only what the Spirit of the Lord suggested to him, neither could he set forth his own conjectures regarding the question by whom God the Lord was to scatter the Elamites to the four winds, but must leave it in suspenso , if the Spirit of the Lord had revealed nothing to him regarding it.)

Jer 49:35

"Thus saith Jahveh of hosts: Behold, I will break the bow of Elam, the chief part of their strength. Jer 49:36. And I will bring upon Elam four winds from the four ends of the heaven, and I will scatter them towards all these winds; and there shall be no nation where the scattered ones of Elam shall not come. Jer 49:37. And I will make Elam terrified before their enemies, and before those who seek their life; and I will bring on them evil, the heat of my wrath, saith Jahveh; and I will send after them the sword, until I consume them. Jer 49:38. And I will place my throne in Elam, and will destroy thence king and princes, saith Jahveh. Jer 49:39. But it shall be in the end of the days, that I will turn the captivity of Elam, saith Jahveh."

Elam's martial power is to be destroyed, and its population scattered to the four winds among all nations (Jer 49:25.). The Lord will make them terrified before their enemies, and let them be pursued by the sword till they are swept away (Jer 49:37). In the country itself He will hold a tribunal, and destroy king and priests out of it (Jer 49:38). In Jer 49:35, the bow, as the chief weapon of the Elamites (cf. Isa 22:6), is mentioned, by synecdoche, instead of all offensive and defensive weapons, for all the means of resistance and attack employed by this warlike nation. This, indeed, is shown by the apposition, "the first-fruits (i.e., the chief part) of their strength" or valour. To break the bow in pieces is thus equivalent to rendering defenceless. The plural suffix in גּבוּרתם points to Elam as a nation - the Elamites. Hitzig, Graf, and older expositors make an assumption which is both unnecessary and incapable of proof, that קשׁת stands for גבּורים , and means "the valiant, brave people of war," as in Isa 21:17 and 1Sa 2:4; but neither in these passages can the alleged meaning be fully made out.

Jer 49:36-39

Through the working of God's power, the Elamites shall be dispersed to all the four winds, i.e., to all parts of the earth. This exercise of power is represented under the figure of the four winds. The wind is the most appropriate among all earthly things for symbolizing the Spirit of God, or the energy of the divine operation; cf. Zec 6:5; Dan 7:2. The Kethib עולם in Jer 49:36 has evidently been written by mistake for עילם . The meaning of the figure is this: Elam is to be attacked on all sides by enemies, and be scattered in every direction. This is evident from Jer 49:37, where the figurative is changed for the literal, and the thought further extended. החתּתּי , Hiphil from חתת , be broken to pieces, in Hiphil to dispirit through fear and terror; cf. Jer 1:17. On the form of the text, which is shortened from החתּותי through the shifting of the tone to the last syllable, cf. Ewald, §234, e . רעה , "evil, misfortune," is marked by the apposition, "the heat of mine anger," as the emanation of God's judgment of wrath. On 37 b , cf. Jer 9:15. The Lord will sit in judgment on king and princes, and punish them with death. The throne is set for the Judge to sit in judgment; see Jer 43:10. Yet (Jer 49:39), in the Messianic future, blessing shall come on Elam; cf. Jer 49:6; Jer 48:7.

If we compare this prophecy with the remaining prophecies of Jeremiah regarding the heathen nations, we shall find that it contains no reference whatever to any execution by Nebuchadnezzar king of Babylon of the judgment with which the Elamites are threatened; but it announces the fall of Elam and the dispersion of its inhabitants by enemies in a way so general, that, as Hävernick (on Daniel, p. 549) has remarked, it is an arbitrary addition for any one to make, if he thinks definitely of the Chaldeans as the enemies of Elam, because, correctly viewed, the contents rather declare against a conquest by Nebuchadnezzar. "Jeremiah," says Hävernick, "announces the utter extinction of the state as such, a general dispersion and annihilation of the people, a tribunal of punishment which the Lord Himself will hold over them, - features which are far too strongly marked, and far too grand, to let us think that Elam is merely to be rendered tributary and incorporated into a new state. If we connect with this the deliverance of Elam mentioned at the close of Jer 49:39, viz., his conversion, then we will not hesitate to take the meaning of the oracle, in a more general way, as referring to the gradual fall of this heathen nation, for which, however, a future deliverance is in store, as is fully shown by the issue." This view is at least much more correct than the current tone, still maintained by Ewald, Hitzig, Graf, etc., according to which the prophecy refers to a conquest of Elam by Nebuchadnezzar. M. von Niebuhr ( Gesch. Assyr. und Bab . S. 210) attempts to show its probability from a notice in Strabo (xi. 524), and (on S. 212) from the intimation given in the book of Judith, Jer 1, of a war between Nebuchadnezzar and Media, which was successfully concluded in the twelfth year of his reign. But the statement in Strabo, that the Kossaites, a nation of robbers, once sent 13,000 archers to help the Elamites against the Susites and Babylonians, is far too indefinite for us to be able to apply it to a war which Nebuchadnezzar in company with Media carried on against Elam; for the Susites are at least not Medes. And the notice in the book of Judith is self-evidently unhistorical; for it says that Nebuchadnezzar was king of the Assyrians and resided in the great city of Nineveh, and that he defeated Arphaxad the king of Media in the seventeenth year of his reign (Judith 1:1, 13). But Nebuchadnezzar neither resided in Nineveh, which had been destroyed shortly before; nor could he have made war on Arphaxad king of Media in the seventeenth year of his reign, because he had in that year begun to besiege Jerusalem with all his forces. But the additional considerations which Niebuhr brings forward in support of his hypothesis can as little stand the test. Neither Jer 25:25, where the kings of Media and Elam are mentioned among those who are to drink the cup of wrath, nor Eze 32:24., where Elam and the whole multitude of its people are brought forward as among those who were slain, and who sank into the nether parts of the earth, furnish proofs of the conquest and destruction of Elam by Nebuchadnezzar, or of a war between that king and Media. For the funeral-song in Ezekiel bears a thoroughly ideal character, and announces the fall of all the heathen powers, without any regard to Nebuchadnezzar. This holds, too, in a sense, of Jer 25, where Nebuchadnezzar is certainly mentioned as the ruler into whose power all the nations are to be delivered for the space of seventy years, inasmuch as this announcement also launches out into the idea of a judgment of all nations; so that we are not entitled to assume that all the kingdoms of the earth, to whom the cup of wrath is presented, were to be conquered and brought under subjection by Nebuchadnezzar. Still less reason is there for inferring from Jer 27:3, that Nebuchadnezzar was involved in a war with Media at a time when, as is there stated, at the beginning of Zedekiah's reign, the kings of Edom, Moab, Ammon, and Phoenicia sent ambassadors to Jerusalem to recommend a coalition against the power of Babylon. Even if Nebuchadnezzar were then occupied in the eastern portion of his kingdom, yet there is nothing at all to prove that he was involved in war with Media or Elam. History says nothing of a war waged by Nebuchadnezzar on Elam, nor does this prophecy furnish any support for such an assumption. Although it does not set before us a "gradual ruin" of Elam (Hävernick), but rather a catastrophe brought on by God, yet the description is given in terms so general, that nothing more specific can be inferred from it regarding the time and the circumstances of this catastrophe. In this prophecy, Elam is not considered in its historical relation to the people of Israel, but as the representative of the heathen world lying beyond, which has not hitherto come into any relation towards the people of Israel, but which nevertheless, along with it, falls under the judgment coming on all nations, in order that, through the judgment, it may be led to the knowledge of the true God, and share in His salvation.

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 49:7-22

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).

Constable: Jer 49:23-27

F. The oracle against Damascus 49:23-27

Perhaps this oracle is shorter because Damascus had not had the history of contact with Judah in recent years that the other nations mentioned in these oracles did. However the books of Samuel, Kings, and Chronicles document incessant hostilities between the Arameans and Israel and Judah earlier in history. Damascus was the capital of Aramea and the leader of a coalition of Aramean city states (cf. Isa. 7:8). It stood about 150 miles north-northeast of Jerusalem.

49:23 Hamath, 110 miles north of Damascus, and Arpad, 95 miles north of Hamath, were allied city states that would hear disheartening and shameful news. The sea may have been some local body of water or some local symbol that Jeremiah used as a figure of disquietude.⁵⁷³ The lovely Pharpar River flowed through the city (cf. 2 Kings 5:12).

49:24 The bad news was that Damascus had panicked and fled before an enemy. She would behave like a woman in childbirth, namely, fearfully and helplessly.

49:25 Yahweh announced that the town that had brought joy to Him and that others praised for its beauty and leadership had become deserted. Damascus was considered to be one of the most beautiful cities of ancient times.⁵⁷⁴ Even today many visitors to Damascus comment on its unusual beauty.

49:26-27 When Yahweh destroyed the city all her young soldiers would perish and it would burn down (cf. Amos 1:4), even the fortified towers named in honor of a number of great Aramean kings named Ben-hadad (lit. son of [the god] Hadad).⁵⁷⁵

Jeremiah indicated no reason for Yahweh's destruction of Damascus. One of the major reasons for divine judgment on all the nations and groups mentioned in these oracles was their hostility to the seed of Abraham. God had promised to curse those who cursed Israel (Gen. 12:3), and every one of these oracles assured the fulfillment of that promise. Judging Israel's enemies was part of covenant faithfulness for the suzerain of all the earth.

Constable: Jer 49:28-33

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

As with the previous oracle, the length of this one reflects the relative importance to Judah of those cursed by God. These Arab tribes were some of the descendants of Ishmael, Isaac's half-brother (Gen. 25:12-18). Again, antagonism marked their history with Israel.

49:28 Nebuchadnezzar also defeated Kedar, a prominent Arab tribe (2:10; Gen. 25:13; Isa. 21:16-17; 42:11; 60:7; Ezek. 27:21; et al.) and the tribes around Hazor, a place in the eastern desert (not the town in northern Galilee). The past tense in this title verse may have been added after Nebuchadnezzar's invasion, but the oracle is a promise of future destruction. Yahweh ordered the Babylonian king to devastate these eastern Arabs (cf. Judg. 6:3).

49:29 These nomads would gather up their tents and other possessions and would flee before the advancing Babylonian soldiers. Their cry of "terror on every side" was one of Jeremiah's stock expressions (cf. v. 5; et al.).

49:30 Yahweh encouraged them to flee and to hide in any recesses they could find because Nebuchadnezzar had a plan to wipe them out.

49:31 The Lord instructed Nebuchadnezzar to go against these nomads that lived at ease and securely in the desert by themselves rather than in walled cities.

"Carefree living was frowned upon in Old Testament times, since even the most heavily fortified location could be overthrown. The life of the Christian, who has been bought with a price (I Cor. 6:20; 7:23), must be spent in the service of God and man, not in selfish indulgence."⁵⁷⁶

49:32 Their camels and cattle would become booty for the Babylonians who would be the Lord's instrument in scattering and destroying the Arabs. One of their distinguishing features was that they rounded off the corners of their beards. Those who lived in the open air would scatter to the winds.

49:33 Hazor would become a desolate haunt of wild animals rather than a center for these Arab tribes.

Nebuchadnezzar raided these Arab tribes in 599 B.C., the year before he began his invasion of Palestine.⁵⁷⁷

Again the major reason for judgment, though not stated in the oracle, must be Yahweh's covenant faithfulness to His promise to punish those who were enemies of the Israelites (Gen. 12:3). They also violated the Noahic Covenant in which God decreed, "Whoever sheds man's blood, by man his blood shall be shed" (Gen. 9:6).

Constable: Jer 49:34-39

H. The oracle against Elam 49:34-39

Elam was the land of the Elamites who lived in Mesopotamia somewhat east of the Babylonians (in modern southwest Iran). We know little about the history of the Elamites, and their inclusion in a collection of judgments against Israel's hostile neighbors comes as a surprise. The oracle is noteworthy for its strong statements of threat and judgment.

"In contrast to the other oracles concerning the nations in Jeremiah, human agency recedes drastically. The sovereignty of the LORD over the affairs of all nations is accented by the announcement that the LORD would place his throne in Elam and destroy its gods (king and princes)."⁵⁷⁸

49:34 This oracle came to Jeremiah at the beginning of King Zedekiah's reign, about 597 B.C. By this time it had become clear that the invader from the north would be Babylon.

49:35 Yahweh announced that He would break Elam's military might, like someone would break a warrior's bow. The Elamites were famous archers (Isa. 22:6).

49:36-37 God would scatter the Elamites in every direction using military attacks from many different directions to do so (cf. Ezek. 37:9; Dan. 8:8; Zech. 6:1-8). He would destroy them in battle.

49:38 Yahweh would establish His sovereignty over Elam and would destroy its ruling dynasty.

49:39 In the last days, however, the eschatological future, He would restore Elam's fortunes (cf. v. 6; 48:47). People from this area will experience Yahweh's blessing in the Millennium. Elam became a satrapy of the Persian Empire, and its capital, Susa, became the winter residence of the Persian kings after 539 B.C.⁵⁷⁹ But this promise projects beyond that time.⁵⁸⁰

Why did God announce judgment on a people that were so geographically remote from Judah in this collection of oracles? There may have been more hostility in Elamite Israelite relations than history has revealed so far. However, the attack by one Elamite king on Abraham and his family (Gen. 14) may have been adequate reason for God's punishment (Gen. 12:3). Probably there was continuing hostility. Moreover, since the Elamites were ancient allies of the Babylonians, they had to share the guilt of Babylon's sins against God's people (cf. Gen. 9:6).

A promise of restoration does not appear in every oracle. Nevertheless, we should probably understand that as God judged all these nations, so He will also bless the people who will be living in these territories when Christ returns to set up His kingdom on earth.

Another difference between the oracles is that some mention the reasons for judgment but others do not. Probably the reasons for God's judgment of them all are the same, namely, failure to acknowledge His sovereignty and to live humbly by recognizing Him as the God of all the earth. He was their suzerain and they were His vassals. Other reasons were their antagonism toward His people and their brutality toward others.

"The oracles provide data that suggest that they were viewed in a treaty context. First, the oracles contain judgment statements that are similar to the curses characteristic of international treaties . . . Second, the cup-of-wrath concept may reflect the treaty and the manner in which it was imposed . . . Third, there are references to military aggression against fellow vassals that point to treaty violations (48:1-2, 45; 49:1-2).

"The conclusion reached is that the OAN [oracles against nations] in Jer 47-49 reflect the context of the international treaty, providing the prophet a metaphor for expressing his understanding of the relationship of the LORD to the nations. The oracles, whether or not they were all intended to be heard by the nations, served first of all to affirm the sovereignty of the LORD over all the world, and second, they served as a warning to Judah, to refrain from trusting in alliances with, or in dependence upon, nations that stood under divine judgment."⁵⁸¹

Pendahuluan / Garis Besar

JFB: Jeremiah (Pendahuluan Kitab)

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 (Garis Besar)

• 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 (Pendahuluan Pasal)

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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

(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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

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 (Pendahuluan Kitab)

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 (Garis Besar)

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

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Pendahuluan Kitab)

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 (Pendahuluan Kitab)

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 (Pendahuluan Pasal)

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.