Jeremiah · Chapter 49

V. 1. No heir-During the long tract of time that there were wars between the Jews and Ammonites, the land of Gad and Reuben which lay beyond Jordan, fell into the hands of the Syrians, Moabites, and Ammonites. Hence it is that the prophet saith, Hath Israel no sons? God had given that country of Gilead to Manasseh, Reuben, and Gad; and as mens estates ought to descend to their heirs, so this land should have descended to their posterity, but the Ammonites had taken and possessed it.

Verse 1. CONCERNING THE AMMONITES] This prophetic discourse was also delivered after the capture of Jerusalem.

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

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

Verse 1. Hath Israel no sons? Why then doth their king inherit Gad? — Is there no posterity of Israel, that the king of the Ammonites hath taken possession of Gad, as if he had a right to it, and his people dwell in the cities of it? Instead of their king, here, Blaney reads Milcom, and Dr. Waterland and Houbigant Malkam, the idol of the Ammonites. “God sorely afflicted those parts of the kingdom of Israel that lay eastward of Jordan, first by Hazael, 2 Kings 10:33; afterward by Tiglath-pileser, chap. 15:29; and then delivered up the whole kingdom to be carried captive by Shalmaneser, chap. 17.; after which, it is probable, the Ammonites took occasion to possess themselves of Gad, that lay near their territories. But God’s dispossessing the Israelites gave the Ammonites no right to invade their inheritance, (see Zephaniah 2:8,) especially as they had been so tender of the Ammonites’ right as not to invade their possessions in their march toward the land of Canaan.” See Lowth, and Deuteronomy 4:19; 2 Chronicles 20:10. It is probable, as the king of Ammon had instigated Ishmael to kill Gedaliah, that the reason which induced Nebuchadnezzar to make war upon the Ammonites was to revenge that murder.

Verse 1. Hath Israel no sons; hath he no heir? In this bold and striking manner the prophet commences his elegy on Ammon. The king of Ammon had in times of war, seized the cities of Gad. By every art he had aimed at aggrandizement, but could never do it by the clashing of interests. His army had invaded Gilead, and ripped up the women with child, that they might enlarge their territory. Amos 1:13.

PROPHECY AGAINST AMMON, 1-6.

1. Concerning the Ammonites — In descent and character the Ammonites were twin people with the Moabites, but probably less civilized, being largely nomadic, while the Moabites were a more settled people. The Ammonites laid claim to a portion of the territory which Sihon, king of the Amorites, had wrested from them, and which at his death was won by the Israelites, and were constantly seeking to recover it from the children of God to whom it had been apportioned. After the Gileadites were carried into captivity by Tiglath-pileser, the Ammonites succeeded to much of their territory, and from that time became more formidable than ever. Hath Israel no sons, etc. — This is a question of reproach against the Ammonites, who had taken possession of Gilead as though the territory did not belong to the Gadites. Their king — The leading ancient Versions — the Septuagint, Syriac, and Vulgate — understand by the original here a proper name — Melcom, the chief deity of the Ammonites, as does also the margin of the English Bible. The sense is not materially affected, though it must be confessed that it is more impressive to understand Melcom here as standing in the same relation as Chemosh in the prophecy concerning Moab. (See chap. 48:13.) Gad — The territory apportioned by Moses to this tribe. Inherit — Rather, take possession of.

Verse 2. Therefore I will cause the noise of war to be heard in Rabbah, &c. — The principal city of that country. Her daughters shall be burned with fire — That is, the lesser cities, which are reckoned so many daughters to the mother city. Then shall Israel be heir unto them that were his heirs — Hebrew, wyvry ta vryw, Possidebit possessores suos, Vulgate, shall possess his possessors: or, as Blaney renders it, shall take to their possessions who have taken to his. “This is understood,” says he, “to have been fulfilled when Judas Maccabeus defeated the Ammonites, and took their towns, 1 Mac. 5:6, &c. Zephaniah speaks in like manner, Jeremiah 2:9, The residue of my people shall spoil them, and the remnant of my people shall possess them. But both prophets may, perhaps, refer to still future times, when Israel shall be finally restored to their own land, as is frequently foretold of them, and not only recover their own ancient possessions, but succeed, likewise, to the vacant possessions of their once hostile neighbours, long since extinct and irrecoverably lost.”

Ver. 2. I will cause an alarm of war to be heard in Rabbah—and her daughters shall be burned with fire. Rabbah was the capital of Ammon, and the minor cities are called her daughters, as the cities of Judah are called the daughters of Zion, and they should be utterly destroyed with fire. Rabbah was built by Ammon the son of Lot, and was in great prosperity. Deuteronomy 3:11. It was taken by David, after great insolence had been offered to his ambassadors. When Tiglath Pileser had reduced Samaria, the Ammonites cruelly made war on the remains of the Israelites, and possessed themselves of all the eastern shores of the Jordan. Now, in turn, they themselves must drink the bloody cup. The city is situate near the source of the river Arnon, and still subsists under the name of Amman; but after Antiochus had rebuilt it, the name was changed to Philadelphia. Revelation 3:7.

Rabbah—shall be a desolate heap. At the time the prophet wrote, this city had existed for many ages, and gave no signs of approaching ruin. It was strong by nature, fortified by art, situate on the borders of an affluent stream, and in the midst of a fruitful country. Its ancient name is still preserved by the Arabs with little variation, and its scite is now “covered,” says Burckhardt, “with the ruins of private buildings.” A few years since, when this traveller visited the spot, he discovered the remains of many idol temples, a curved wall, a high arched bridge, the banks and bed of the river still paved in some places, an amphitheatre with ornamented columns, a very ancient strong castle, many cisterns and vaults, and a plain covered with ruins—monuments of splendour standing amidst “a desolate heap.” Thus it is that the truth of prophecy is confirmed by persons who intended not to pay any homage to revelation.

2. Rabbah — Its full name was”The great city of the sons of Ammon,” though it was usually called simply Rabbah — the Great. Later it was called Philadelphia, after Ptolemy Philadelphus. It was situated on or near the brook Jabbok. Her daughters — The unwalled villages dependent on her. Be heir — The tables will be turned. The Ammonites have taken possession of the Israelites’ territory, but shall be driven from it.

V. 3. Ai-A city of the Ammonites, not the same mentioned, Joshua 7:2, for that was on the other side Jordan. By the hedges-Where they might be hidden, and not so easily seen.

Verse 3. Run to and fro by the hedges] It is supposed that this may refer to the women making lamentations for the dead, that were in general buried by the walls of their gardens; but others think that it refers to the smaller cities or villages, called here the daughters of Rabbah, the metropolis; the inhabitants of which are exhorted to seek safety somewhere else, as none can be expected from them, now that the enemy is at hand.

Verse 3. Howl, O Heshbon, for Ai is spoiled — This “Ai must be a different city from that taken by Joshua, chap. 8., which lay on the west side of Jordan. Grotius mentions another city, called Gaia by Ptolemy; which, being near Heshbon, the destruction of it was matter of concern to the neighbouring city.” Lament, and run to and fro by the hedges — Try to hide yourselves in the thickets, and remove from one place to another, for fear of being discovered. But by twrdg, here rendered hedges, Blaney thinks, are meant, “those fences or enclosures round the lesser towns, which served to secure them against thieves and robbers, but were not dignified with the name of walls, capable of resisting the attack of a regular enemy.” The psalmist, he supposes, distinguishes these from the fortifications of cities, Psalm 89:40, terming the former wytrdg, his fences, and the latter wyrxbm, his strong holds, or walled fortresses. According to this interpretation, therefore, the prophet here foretels that “the inhabitants of the lesser towns should run to and fro, like persons distracted with fear, within their enclosures, not daring to step beyond them, lest they should fall in with the enemy, whose approach they dreaded.” For their king — Or, Milcom, their idol; shall go into captivity, and his priests and princes together — “Here the same is said of Milcom,” says Blaney, “as was of Chemosh, chap. 48:7, which shows that the word is properly used as the name of the Ammonitish idol.”

Ver. 3. Ai is spoiled. The Ammonites had crossed the Jordan, and gained some possessions on the western shore.

3. Heshbon was formerly the residence of Sihon, king of the Amorites, but it seems at this time to have been in possession of the Ammonites. No city Ai is known to have been in this region, and there is serious, but certainly no insuperable, difficulty in this fact. Some conjectures of change in the text have been made, but they should not be entertained. We have no list of Ammonite cities, and so no presumption against the existence of such a city arises from our ignorance. Hedges — Some understand sheep-folds, but this is an undue limitation of the original word. Enclosures, embracing sheep-folds, vineyards, etc., are meant. Their king — Margin. Melcom, the name of their tutelar divinity. That this is right the mention of his priests almost demonstrates.

V. 4. Flowing-Either flowing with water, or plenty of corn and grass.

Verse 4. Wherefore gloriest thou] Though thy valleys be fruitful, yet glory not in them. Though thou have much political and military power, do not trust in them, nor in the multitude of thy cities; a stronger than thou is coming against thee.

Verses 4-6. Wherefore gloriest thou in the valleys? — That is, in the riches of thy fat and plentiful valleys, which overflow with abundance of all things: compare Isaiah 28:1, 4. Though they be fruitful, yet glory not therein, for, notwithstanding their fertility, they shall be no security to thee against the terror which I shall bring upon thee. Behold, I will bring fear upon thee — When God gives up a people to destruction, he commonly takes from them their usual courage. But the word fear here may denote a hostile army, the cause of fear and terror. And ye shall be driven out every man right forth — That is, so as not to dare to look back, or stop to consider which way to go, but flee for your lives that way which lies next. And none shall gather up him that wandereth — None shall bring him that flees from the enemy to his house, or afford him any shelter or accommodation. And afterward I will bring again the captivity of Ammon. See note on Jeremiah 48:47.

4. Valleys — The territory of the Ammonites is largely made up of elevated tablelands, crossed by fertile valleys made by streams which make their way to the Jordan. The singular, thy flowing valley, probably may have reference to that one in which Rabbah was situated.

V. 5. Right forth-So that you shall be glad to flee, and never look back. Gather up-None will receive or entertain you.

Verses 4-6. Wherefore gloriest thou in the valleys? — That is, in the riches of thy fat and plentiful valleys, which overflow with abundance of all things: compare Isaiah 28:1, 4. Though they be fruitful, yet glory not therein, for, notwithstanding their fertility, they shall be no security to thee against the terror which I shall bring upon thee. Behold, I will bring fear upon thee — When God gives up a people to destruction, he commonly takes from them their usual courage. But the word fear here may denote a hostile army, the cause of fear and terror. And ye shall be driven out every man right forth — That is, so as not to dare to look back, or stop to consider which way to go, but flee for your lives that way which lies next. And none shall gather up him that wandereth — None shall bring him that flees from the enemy to his house, or afford him any shelter or accommodation. And afterward I will bring again the captivity of Ammon. See note on Jeremiah 48:47.

5. Every man right forth — In the most precipitate flight, looking neither to the right nor left.

V. 6. I will bring-Probably this refers to the conversion of the Ammonites, as well as other Heathens, to Christ.

Verse 6. Afterward I will bring again] The Ammonites are supposed to have returned with the Moabites and Israelites, on permission given by the edict of Cyrus.

Verses 4-6. Wherefore gloriest thou in the valleys? — That is, in the riches of thy fat and plentiful valleys, which overflow with abundance of all things: compare Isaiah 28:1, 4. Though they be fruitful, yet glory not therein, for, notwithstanding their fertility, they shall be no security to thee against the terror which I shall bring upon thee. Behold, I will bring fear upon thee — When God gives up a people to destruction, he commonly takes from them their usual courage. But the word fear here may denote a hostile army, the cause of fear and terror. And ye shall be driven out every man right forth — That is, so as not to dare to look back, or stop to consider which way to go, but flee for your lives that way which lies next. And none shall gather up him that wandereth — None shall bring him that flees from the enemy to his house, or afford him any shelter or accommodation. And afterward I will bring again the captivity of Ammon. See note on Jeremiah 48:47.

Ver. 6. I will bring again the captivity of Ammon. A remnant returned, but not the less at enmity with Israel; for with these Judas had wars. 1 Macc. 5:6. These prophecies are all proved, and true to the letter. They could not be written after the events; therefore unbelief can find no plea.

6. Afterward I will bring again the captivity of the children of Ammon — They shall not be utterly exterminated; but again their fortunes shall revive, as in the case of Moab, Jeremiah 48:47. From Nehemiah 4:1, etc., we learn that they kept up their hostile spirit against the Jews; this was true in the Maccabean age. They disappear from history early in the Christian age.

V. 7. Edom-The Edomites were the posterity of Esau the eldest son of Isaac, but disinherited; the blessing being given to his younger brother Jacob, who was head of the twelve tribes of Israel. God promised him that he should have a fat, and plentiful country, tho’ his brother should be his lord; and foretold, that he should break his brother’s yoke from off his neck: the land of Seir was his country. The Edomites coasted southward upon Canaan, the Israelites passed by their coasts to go into Canaan, their way lay thro’ Edom, but their king refusing to suffer them to go through, God ordered them to go another way. Balaam prophesied their ruin. They were enemies to the Israelites in the time of Saul, 1 Samuel 14:47, and David, 2 Samuel 8:14, and Amaziah, 2 Kings 14:17, who slew of them ten thousand, and took Selah, calling it Jokteel. Many of the prophets foretold their ruin, Jeremiah in this place, Ezekiel 25:12-14 Joel 3:19 Amos 9:11,12, and others. Teman-Was a city of Edom.

Verse 7. CONCERNING EDOM] This is a new and separate discourse. Teman] A part of Idumea, put here for the whole country.

Verse 7. Concerning Edom — The destruction of Edom, or Idumea, is likewise foretold by Ezekiel, Joel, Amos, and Obadiah: see the margin. Is wisdom no more in Teman — “The eastern part of the world (by which is chiefly meant Arabia and the adjacent countries) was famous for the study of wisdom, or philosophy, as it was called in later times: see 1 Kings 4:30. The Edomites put in their claim to this prerogative, as appears from what is said here, and in the parallel place of Obadiah, verse 8, as also from the book of Job, where Eliphaz, one of the disputants, is called the Temanite, as being descended from Teman, Esau’s grandson, who gave name to the city or country of Teman, elsewhere mentioned. Is counsel perished from the prudent? — When God designs a people for destruction, he deprives them of that common prudence and foresight which are requisite for the due management of their affairs.” — Lowth. Here Edom, which boasted itself, and whose fame was spread abroad for wisdom and prudence, is described acting as if all its wisdom and prudence were gone.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

PROPHECY AGAINST EDOM, 7-22.

7. Concerning Edom — This prophecy is based on the first nine verses of Obadiah, but with many changes. The country of Edom held a relation to the kingdom of Judah not unlike that which Moab held to Israel. It extended from Moab and the Dead Sea, on the west to the Mediterranean, on the east to the desert, thus skirting the entire southern boundary of Judah. There are signs of a peculiar antipathy between the descendants of Esau and those of Jacob. This was so strong at the time of the giving of the law as to require special enactment, and hence that somewhat singular clause inserted in the Mosaic law, “Thou shalt not abhor an Edomite, for he is thy brother.” Even that most sad and plaintive of all the psalms, commencing, “By the rivers of Babylon,” etc., does not close without giving evidence of the same state of feeling: “Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.” And hence this name of Edom came to be a generic one for the enemies of the Church; so that when the divine Conqueror is described, it is in such language as this: “Who is this that cometh from Edom, with dyed garments from Bozrah?” There are many prophecies directed against Edom, but of only one of these does Jeremiah make use, namely, that in Obadiah, already specified. Teman was in the north-eastern part of Idumea, but is here put for the whole country. It was the home of the wise Eliphaz of the book of Job, and hence, probably, was famed for wisdom; so that here is doubtless somewhat of irony.

V. 8. Dedan-Was a city of Arabia joining to Idumea, Isaiah 21:13, they being neighbours to the Edomites are called to flee, and to get into caves, where they might dwell deep in the earth and be in some security.

Verse 8. Dwell deep] An allusion to the custom of the Arabs, who, when about to be attacked by a powerful foe, strike their tents, pack up their utensils, lade their camels, which they can do in a couple of hours, and set off to the great desert, and so bury themselves in it that no enemy either will or can pursue, as it is the Arabs alone that know the deserts, and can find water and provender for their support.

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

Verse 8. Flee ye, turn back, dwell deep — “When the Arabs,” says Harmer, “have drawn upon themselves such a general resentment of the more fixed inhabitants of those countries that they think themselves unable to stand against them, they withdraw into the depths of the great wilderness, where none can follow them with hopes of success.” D’Arvieux tells us, “they will be quite ready to decamp upon less than two hours’ warning, and, retiring immediately into the deserts, render it impossible for other nations, even the most powerful, to conquer them, they not daring to venture far into the deserts, where the Arabs alone know how to steer their course, so as to hit upon places of water and forage. Is it not then most probable that the dwelling deep, which Jeremiah here recommends to the Arab tribes, means this plunging far into the deserts, rather than going into deep caves and dens, as Grotius and other commentators suppose?” O inhabitants of Dedan — The Dedanites were Arabians of the posterity of Dedan, a grandson of Abraham, Genesis 25:3. They seem by this place to have been, in latter times, subdued by the Idumeans, and incorporated with them.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

8. Dwell deep — Retire into the depth of the desert — the hidden and inaccessible places, where the enemy may not find and destroy you. Esau was the ancestor of the Edomites.

V. 9. If-Edom shall be totally destroyed; their destruction should not be like the gleaning of grapes, where the gatherers content themselves with taking the principal clusters: nor yet like the robbings of thieves, who take for their hunger, and when they have got enough leave the rest.

Verse 9. If grape-gatherers] Both in vintage and harvest every grape and every stalk are not gathered; hence the gleaners get something for their pains: but your enemies shall not leave one of you behind; all shall be carried into captivity.

Verses 9, 10. If grape-gatherers come to thee, &c. — The vintage is not usually gathered so clean but there will be a gleaning left, Isaiah 17:6; and house-breakers, or thieves, commonly leave something behind. But I have made Esau bare — But the destruction coming upon thee will be so entire that scarcely a remnant shall be preserved. I have uncovered his secret places — I have taken from him every thing that might be a refuge or defence to him, and laid open all the recesses wherein he might conceal himself, or his riches. His seed is spoiled, &c. — The calamity shall also extend to his family, and to all that he has any connection with. And he is not — He is utterly ruined and undone.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

9, 10. If grapegatherers come… leave some gleaning — “Grape gatherers” and even thieves leave something behind them, but the Chaldeans will strip them utterly bare. His seed — His family. His brethren — The related peoples who were intermingled with them — the Simeonites, Horites, etc., etc.

Verse 10. I have made Esau bare] I have stripped him of all defence, and have discovered his hiding-places to his enemies.

Verses 9, 10. If grape-gatherers come to thee, &c. — The vintage is not usually gathered so clean but there will be a gleaning left, Isaiah 17:6; and house-breakers, or thieves, commonly leave something behind. But I have made Esau bare — But the destruction coming upon thee will be so entire that scarcely a remnant shall be preserved. I have uncovered his secret places — I have taken from him every thing that might be a refuge or defence to him, and laid open all the recesses wherein he might conceal himself, or his riches. His seed is spoiled, &c. — The calamity shall also extend to his family, and to all that he has any connection with. And he is not — He is utterly ruined and undone.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

9, 10. If grapegatherers come… leave some gleaning — “Grape gatherers” and even thieves leave something behind them, but the Chaldeans will strip them utterly bare. His seed — His family. His brethren — The related peoples who were intermingled with them — the Simeonites, Horites, etc., etc.

Verse 11. Leave thy fatherless children] The connexion of this with the context is not easy to be discerned; but, as a general maxim, it is of great importance. Widows and orphans are the peculiar care of God. He is as the best of fathers to the one, and the most loving of husbands to the other. Even the widows and orphans of Esau, who escape the general destruction, shall be taken care of by the Lord.

Verse 11. Leave thy fatherless children, I will preserve them, &c. — The Chaldee paraphrast understands this of the Jews, to whom the following words do certainly belong, as if it contained God’s promise to take care of their families, in that distressed and forlorn state to which the captivity had reduced them. Some, who apply it to the Edomites, understand it as spoken by way of irony, in which light they understand Isaiah 16:4. “But there is nothing in the context,” says Houbigant, “which can lead to this interpretation. I rather understand it as a prophecy; nor was it any thing wonderful that the conquerors should spare the little children and widows, from whom they had nothing to fear; nor that the Edomites should forsake both the one and the other, when compelled to a precipitate flight.” Or, it is a promise that God would not wholly destroy the race of Esau, but protect and preserve a remnant of them; and that, at the time when he sent these his judgments on the proud and self-confident, and all their boasted strength was cast down, the weak and helpless should be remembered by him, the Father of mercies.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

11. Thy fatherless children, I will preserve — God’s mercy then, is not taken away from them, but restrained. In this there is an impressive intimation of their swiftly coming helplessness and desolation, and at the same time of God’s pity and care.

V. 12. They-The Jews, who in comparison with others did not deserve to drink of the cup, yet have drank of it, and can you think to escape? When an Israelite hath not escaped the justice of God, an Edomite must not expect it.

Verse 12. Art thou he that shall altogether go unpunished?] A similar form of speech appears, Jeremiah 25:29. Others, less wicked than thou, have been punished and canst thou expect to escape? Thou shalt not escape.

Verses 12, 13. They whose judgment was not to drink of the cup — Namely, of God’s wrath: see note on Jeremiah 25:15; have assuredly drunken — The Israelites, God’s peculiar people, who, in regard to the gracious promises which he had made to them and to their fathers, the near relation in which they stood to him, and the many pious persons who, from age to age, were found among them, might, in all human appearance, have expected mercy at God’s hands, have, nevertheless, suffered dreadful judgments. And art thou he that shall altogether go unpunished? — Is Edom the righteous nation, which, above all others, deserves to be exempted from punishment? There is a peculiar emphasis, says Blaney, in the pronoun awh, he, which denotes that Edom was he, the people, to which the punishment was peculiarly due: see note on Jeremiah 25:29. I have sworn by myself — I have confirmed my threatening, as I have frequently confirmed my promises, by an oath; that Bozrah shall become a desolation, &c. — Bozrah, one of the chief cities of Idumea, is here put for that country in general, it being usual with the prophets to describe the destruction of a whole nation by the ruin of some one or more of its principal cities: see verse 23; Amos 1:8, 12-14.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

12. They whose judgment, etc. — Namely, the Israelites, who, in falling under the judgments of God, had departed utterly from their proper normal experience. “And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” Have… drunken — Rather, will certainly drink.

V. 13. Bozrah-Edom is expressed under the name of Bozrah, (a part for the whole) Bozrah being its principal city.

Verse 13. Bozrah shall become a desolation] Bozrah, a city of Idumea, is here put for the whole country.

Verses 12, 13. They whose judgment was not to drink of the cup — Namely, of God’s wrath: see note on Jeremiah 25:15; have assuredly drunken — The Israelites, God’s peculiar people, who, in regard to the gracious promises which he had made to them and to their fathers, the near relation in which they stood to him, and the many pious persons who, from age to age, were found among them, might, in all human appearance, have expected mercy at God’s hands, have, nevertheless, suffered dreadful judgments. And art thou he that shall altogether go unpunished? — Is Edom the righteous nation, which, above all others, deserves to be exempted from punishment? There is a peculiar emphasis, says Blaney, in the pronoun awh, he, which denotes that Edom was he, the people, to which the punishment was peculiarly due: see note on Jeremiah 25:29. I have sworn by myself — I have confirmed my threatening, as I have frequently confirmed my promises, by an oath; that Bozrah shall become a desolation, &c. — Bozrah, one of the chief cities of Idumea, is here put for that country in general, it being usual with the prophets to describe the destruction of a whole nation by the ruin of some one or more of its principal cities: see verse 23; Amos 1:8, 12-14.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

13. Bozrah — At that time the capital of the Edomites. It was situated on an eminence south of the Dead Sea, on the site of the present village of Buseirah. It is of course not to be identified with the Bozrah of Jeremiah 48:24, which was of Moab.

V. 14. An ambassador-He speaks after the manner of earthly princes, who use to send their ambassadors to other princes to declare their minds to them. God hath inclined them to come against Edom.

Verse 14. I have heard a rumour] The Lord has revealed to me what he is about to do to the Edomites.

An ambassador is sent] I believe this means only that God has given permission, and has stirred up the hearts of these nations to go against those whom he has doomed to destruction.

Verses 14-16. I have heard a rumour — Hebrew, h[wmv, a report or message, from the Lord, and an ambassador is sent unto the heathen. Obadiah begins his prophecy against Edom in similar words. The prophets, it must be observed, “often represent God as summoning armies, and setting them in array of battle against those people whom he has decreed to destroy. And his stirring up men’s spirits to invade such countries, is described here as if he had sent an ambassador to the Chaldeans and their confederates, to engage them in a war against the Idumeans; according to the methods which earthly princes use to engage their allies.” — Lowth. For lo, I will make thee small, &c. — I will bring thee low and make thee very contemptible. Thy terribleness hath deceived thee — “Thou hast been formerly terrible to all about thee, and looked upon as impregnable; and the confidence thou hast had in this thy strength hath made thee careless and secure, and thereby given thy enemies an advantage against thee.” O thou that dwellest in the clefts, &c. — St. Jerome, who lived in the neighbourhood, tells us, in his commentary upon Obadiah, “that Idumea was a rocky mountainous country, and that the inhabitants dwelt in caves dug out of the rocks and hills.” Though thou shouldest make thy nest as high as the eagle — The greatest height or strength cannot place thee out of the reach of divine vengeance. The eagle is remarkable for its flying high, and making its nest in very high and inaccessible rocks: see note on Job 39:27, 28.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

14. Rumour — Tidings. Ambassador — Herald.

Verses 14-16. I have heard a rumour — Hebrew, h[wmv, a report or message, from the Lord, and an ambassador is sent unto the heathen. Obadiah begins his prophecy against Edom in similar words. The prophets, it must be observed, “often represent God as summoning armies, and setting them in array of battle against those people whom he has decreed to destroy. And his stirring up men’s spirits to invade such countries, is described here as if he had sent an ambassador to the Chaldeans and their confederates, to engage them in a war against the Idumeans; according to the methods which earthly princes use to engage their allies.” — Lowth. For lo, I will make thee small, &c. — I will bring thee low and make thee very contemptible. Thy terribleness hath deceived thee — “Thou hast been formerly terrible to all about thee, and looked upon as impregnable; and the confidence thou hast had in this thy strength hath made thee careless and secure, and thereby given thy enemies an advantage against thee.” O thou that dwellest in the clefts, &c. — St. Jerome, who lived in the neighbourhood, tells us, in his commentary upon Obadiah, “that Idumea was a rocky mountainous country, and that the inhabitants dwelt in caves dug out of the rocks and hills.” Though thou shouldest make thy nest as high as the eagle — The greatest height or strength cannot place thee out of the reach of divine vengeance. The eagle is remarkable for its flying high, and making its nest in very high and inaccessible rocks: see note on Job 39:27, 28.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

15. Heathen — The nations.

Verse 16. O thou that dwellest] All Idumea is full of mountains and rocks, and these rocks and mountains full of caves, where, in time of great heats, and in time of war, the people take shelter.

Verses 14-16. I have heard a rumour — Hebrew, h[wmv, a report or message, from the Lord, and an ambassador is sent unto the heathen. Obadiah begins his prophecy against Edom in similar words. The prophets, it must be observed, “often represent God as summoning armies, and setting them in array of battle against those people whom he has decreed to destroy. And his stirring up men’s spirits to invade such countries, is described here as if he had sent an ambassador to the Chaldeans and their confederates, to engage them in a war against the Idumeans; according to the methods which earthly princes use to engage their allies.” — Lowth. For lo, I will make thee small, &c. — I will bring thee low and make thee very contemptible. Thy terribleness hath deceived thee — “Thou hast been formerly terrible to all about thee, and looked upon as impregnable; and the confidence thou hast had in this thy strength hath made thee careless and secure, and thereby given thy enemies an advantage against thee.” O thou that dwellest in the clefts, &c. — St. Jerome, who lived in the neighbourhood, tells us, in his commentary upon Obadiah, “that Idumea was a rocky mountainous country, and that the inhabitants dwelt in caves dug out of the rocks and hills.” Though thou shouldest make thy nest as high as the eagle — The greatest height or strength cannot place thee out of the reach of divine vengeance. The eagle is remarkable for its flying high, and making its nest in very high and inaccessible rocks: see note on Job 39:27, 28.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

16. Thy terribleness — The terror which thou dost inspire. The original word is used nowhere else, and has been variously translated, but this sense stands most fully commended. Dwellest in the clefts of the rock… holdest the height of the hill… nest as high as the eagle. These very characteristic and intelligible descriptions apply not only to Bozrah, but especially to Petra, which was literally cut in the rocks.

Verses 17-19. Edom shall be a desolation; every one shall hiss, &c. — See note on Jeremiah 18:16. As in the overthrow of Sodom, &c. — A proverbial expression, denoting an utter destruction. Behold, he shall come up like a lion, &c. — This is a description of Nebuchadnezzar’s marching with his army against Idumea, whom the prophet compares to a lion coming out of his den near Jordan. When that river swells, in the time of harvest, the lions, that lie in the thickets on the river side, are raised out of their coverts, and infest the country: see note on Jeremiah 12:5, and Maundrell’s Travels, pp. 81, 82. Against the habitation of the strong — Hebrew, ˆtya hwn la, the strong folds, or rough pastures. The LXX. read eiv topon Aiqam, to the place Aitham, considering the word which we render strong as a proper name. But I will suddenly make him run away from her — This clause should rather be rendered, I will rouse him up and make him, run upon her, the preposition l[m, here rendered from likewise signifying upon, and being so rendered by our translators, 1 Kings 9:5. To this purpose the Vulgate, quia subito currere faciam eum ad illam, because I will cause him to run suddenly against her. And who is a chosen man that I may appoint over her? — Namely, to spoil and destroy her. What select man shall I employ for this purpose? for it must be one who will do it effectually. Nebuchadnezzar, or his captain-general Nebuzar-adan, seems to be here meant. For who is like me? — Who is able, like me, to prepare instruments to perform his work? And who will appoint me the time? and who is that shepherd? &c. — Who will challenge me to meet him in the field, as if we were upon equal terms? or what leader or general can enter the lists with me? “The word shepherd often signifies a prince, or commander. But here it is used in opposition to the lion mentioned before; as if he had said, A shepherd may as well encounter a lion as the best appointed warrior contend with the Almighty, or those whom he makes the instruments of his vengeance.” — Lowth.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

PROPHECY AGAINST EDOM, 7-22.

7. Concerning Edom — This prophecy is based on the first nine verses of Obadiah, but with many changes. The country of Edom held a relation to the kingdom of Judah not unlike that which Moab held to Israel. It extended from Moab and the Dead Sea, on the west to the Mediterranean, on the east to the desert, thus skirting the entire southern boundary of Judah. There are signs of a peculiar antipathy between the descendants of Esau and those of Jacob. This was so strong at the time of the giving of the law as to require special enactment, and hence that somewhat singular clause inserted in the Mosaic law, “Thou shalt not abhor an Edomite, for he is thy brother.” Even that most sad and plaintive of all the psalms, commencing, “By the rivers of Babylon,” etc., does not close without giving evidence of the same state of feeling: “Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.” And hence this name of Edom came to be a generic one for the enemies of the Church; so that when the divine Conqueror is described, it is in such language as this: “Who is this that cometh from Edom, with dyed garments from Bozrah?” There are many prophecies directed against Edom, but of only one of these does Jeremiah make use, namely, that in Obadiah, already specified. Teman was in the north-eastern part of Idumea, but is here put for the whole country. It was the home of the wise Eliphaz of the book of Job, and hence, probably, was famed for wisdom; so that here is doubtless somewhat of irony.

Verse 18. As in the overthrow of Sodom] The destruction of Sodom and Gomorrah and the neighbouring cities was so terrible, that, when God denounces judgments against incorrigible sinners, he tells them they shall be like Sodom and Gomorrah.

No man shall abide there] It shall be so desolate as not to be habitable. Travellers may lodge on the ground for a night; but it cannot become a permanent dwelling.

Verses 17-19. Edom shall be a desolation; every one shall hiss, &c. — See note on Jeremiah 18:16. As in the overthrow of Sodom, &c. — A proverbial expression, denoting an utter destruction. Behold, he shall come up like a lion, &c. — This is a description of Nebuchadnezzar’s marching with his army against Idumea, whom the prophet compares to a lion coming out of his den near Jordan. When that river swells, in the time of harvest, the lions, that lie in the thickets on the river side, are raised out of their coverts, and infest the country: see note on Jeremiah 12:5, and Maundrell’s Travels, pp. 81, 82. Against the habitation of the strong — Hebrew, ˆtya hwn la, the strong folds, or rough pastures. The LXX. read eiv topon Aiqam, to the place Aitham, considering the word which we render strong as a proper name. But I will suddenly make him run away from her — This clause should rather be rendered, I will rouse him up and make him, run upon her, the preposition l[m, here rendered from likewise signifying upon, and being so rendered by our translators, 1 Kings 9:5. To this purpose the Vulgate, quia subito currere faciam eum ad illam, because I will cause him to run suddenly against her. And who is a chosen man that I may appoint over her? — Namely, to spoil and destroy her. What select man shall I employ for this purpose? for it must be one who will do it effectually. Nebuchadnezzar, or his captain-general Nebuzar-adan, seems to be here meant. For who is like me? — Who is able, like me, to prepare instruments to perform his work? And who will appoint me the time? and who is that shepherd? &c. — Who will challenge me to meet him in the field, as if we were upon equal terms? or what leader or general can enter the lists with me? “The word shepherd often signifies a prince, or commander. But here it is used in opposition to the lion mentioned before; as if he had said, A shepherd may as well encounter a lion as the best appointed warrior contend with the Almighty, or those whom he makes the instruments of his vengeance.” — Lowth.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

18. As… Sodom and Gomorrah — Not the manner, but the fact, and the utterness of the overthrow is the point of comparison. As Edom was in the immediate neighborhood of Sodom, the comparison was natural. No man… son of man — This language is universal, and not limited to the Idumeans, as Fausset claims without any warrant.

V. 19. Behold-The Edomites shall come up fiercely against Nebuchadrezzar, but will suddenly flee, yea even from their own country. Appoint-Into whose hands shall I give that country. For who-For I can do whatsoever I please. Will appoint-And who will appoint me a time to plead with men? Who is-Where is that king or potentate that will stand before me?

Verse 19. Behold, he shall come up like a lion] See the note on Jeremiah 12:5. The similitude used here is well illustrated by Dr. Blayney: “When I shall occasion a like commotion in her (Idumea) as a fierce and strong lion may be supposed to do in the sheep-folds, then I will cause him (the man of whom it is said in the preceding verse that he should not dwell in it) to run away from her as the affrighted shepherds and their flocks run from the lion.”

A chosen man] Nebuchadnezzar. That is, God has chosen this man, and given him a commission against Idumea.

Verses 17-19. Edom shall be a desolation; every one shall hiss, &c. — See note on Jeremiah 18:16. As in the overthrow of Sodom, &c. — A proverbial expression, denoting an utter destruction. Behold, he shall come up like a lion, &c. — This is a description of Nebuchadnezzar’s marching with his army against Idumea, whom the prophet compares to a lion coming out of his den near Jordan. When that river swells, in the time of harvest, the lions, that lie in the thickets on the river side, are raised out of their coverts, and infest the country: see note on Jeremiah 12:5, and Maundrell’s Travels, pp. 81, 82. Against the habitation of the strong — Hebrew, ˆtya hwn la, the strong folds, or rough pastures. The LXX. read eiv topon Aiqam, to the place Aitham, considering the word which we render strong as a proper name. But I will suddenly make him run away from her — This clause should rather be rendered, I will rouse him up and make him, run upon her, the preposition l[m, here rendered from likewise signifying upon, and being so rendered by our translators, 1 Kings 9:5. To this purpose the Vulgate, quia subito currere faciam eum ad illam, because I will cause him to run suddenly against her. And who is a chosen man that I may appoint over her? — Namely, to spoil and destroy her. What select man shall I employ for this purpose? for it must be one who will do it effectually. Nebuchadnezzar, or his captain-general Nebuzar-adan, seems to be here meant. For who is like me? — Who is able, like me, to prepare instruments to perform his work? And who will appoint me the time? and who is that shepherd? &c. — Who will challenge me to meet him in the field, as if we were upon equal terms? or what leader or general can enter the lists with me? “The word shepherd often signifies a prince, or commander. But here it is used in opposition to the lion mentioned before; as if he had said, A shepherd may as well encounter a lion as the best appointed warrior contend with the Almighty, or those whom he makes the instruments of his vengeance.” — Lowth.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

19. He shall come up like a lion — This verse is bold, effective, and perfectly intelligible in its general imagery. There are, however, in it difficulties both lexical and grammatical, which have led to different translations. These, for the most part, arise not from the words themselves, but from their relations to each other and to the whole. Without discussing minutely the various points involved, we must be content with indicating the translation which seems to us to stand most fully commended, and at the same time gives a sense most appropriate and serviceable: Behold, he shall come up like a lion from the pride of Jordan against the enduring habitation; but in a moment I will drive him away from it, and will appoint over it him who is chosen; for who is like me, and who will summon me (to trial)? And what shepherd shall stand before me?

V. 20. Teman-Edom and Teman signify the same thing. The least-The least of Nebuchadrezzar’s forces shall drag them out of their lurking places.

Verse 20. The inhabitants of Teman] Taken here for the whole of Idumea. These are a kind of synonyms which prevent monotony, and give variety to the poet’s versification.

Surely the least of the flock shall draw them out] They shall be like timid sheep; the weakest foe shall overcome them.

Verses 20-22. Therefore hear the counsel of the Lord — Let them, the Edomites, hear and consider what God hath purposed against them. Surely the least of the flock shall draw them out — By the least of the flock, may be here understood the common soldiers in the Chaldean army, any one of whom, he says, shall have courage and strength enough to conquer the Idumeans, and draw them to slaughter or captivity. The earth is moved at the noise of their fall — The neighbouring countries are astonished at it. The prophet compares the destruction of Idumea to the fall of a great building, which affrights those that are near it. The noise thereof was heard in the Red sea — The borders of Idumea reached to the Red sea. Behold he shall fly as the eagle — The suddenness and rapidity with which Nebuchadnezzar, or his general, Nebuzar-adan, marched and fell upon Edom, are described in this verse: see note on Jeremiah 48:40, 41.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

20. The least of the flock shall draw them out — The latter part of this verse is not intelligibly rendered in the Authorized Version. It should be, They shall worry them, the feeble ones of the flock; surely he shall lay waste their habitation over them.

Verse 21. The earth is moved] The whole state is represented here as a vast building suddenly thrown down, so as to cause the earth to tremble, and the noise to be heard at a great distance.

Verses 20-22. Therefore hear the counsel of the Lord — Let them, the Edomites, hear and consider what God hath purposed against them. Surely the least of the flock shall draw them out — By the least of the flock, may be here understood the common soldiers in the Chaldean army, any one of whom, he says, shall have courage and strength enough to conquer the Idumeans, and draw them to slaughter or captivity. The earth is moved at the noise of their fall — The neighbouring countries are astonished at it. The prophet compares the destruction of Idumea to the fall of a great building, which affrights those that are near it. The noise thereof was heard in the Red sea — The borders of Idumea reached to the Red sea. Behold he shall fly as the eagle — The suddenness and rapidity with which Nebuchadnezzar, or his general, Nebuzar-adan, marched and fell upon Edom, are described in this verse: see note on Jeremiah 48:40, 41.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

21. The earth is moved — Better, At the noise of their fall earth quakes; the cry, to the Red Sea, the sound is heard. Red sea — Literally, Sea of sedge — its ordinary designation. The appellation comes from the sedge on its banks.

Verse 22. He shall come up and fly as the eagle] Nebuchadnezzar. See Jeremiah 48:40.

Verses 20-22. Therefore hear the counsel of the Lord — Let them, the Edomites, hear and consider what God hath purposed against them. Surely the least of the flock shall draw them out — By the least of the flock, may be here understood the common soldiers in the Chaldean army, any one of whom, he says, shall have courage and strength enough to conquer the Idumeans, and draw them to slaughter or captivity. The earth is moved at the noise of their fall — The neighbouring countries are astonished at it. The prophet compares the destruction of Idumea to the fall of a great building, which affrights those that are near it. The noise thereof was heard in the Red sea — The borders of Idumea reached to the Red sea. Behold he shall fly as the eagle — The suddenness and rapidity with which Nebuchadnezzar, or his general, Nebuzar-adan, marched and fell upon Edom, are described in this verse: see note on Jeremiah 48:40, 41.

Ver. 7, 22. Concerning Edom, or Idumea. The prophet opens his mission by three interrogations. Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? Why not send ambassadors of peace to meet the invading powers? Why be infatuated to your own destruction? The warning voice of the prophet was to save the nations. He exhorts them to flee in every direction, to flee to the eastern shores of the red sea. The gleaners of the vintage were coming, a hungry army without number, who should glean the land, and scarcely spare the women. The desolation should be as that of Sodom. The velocity of the invader, flying in chariots, should be like that of the eagle, and his anger like that of a lion driven from his lair by the swellings of Jordan: Jeremiah 12:5. Yea, the nations should be moved at the cry of Edom, and none to pity the desolations of Bozrah.

22. Come up… as the eagle — Not as the eagle rises in the air, but as an enemy to the attack.

V. 23. Damascus-Being the head of this country, is put for the whole country. Hamath-Hamath and Arpad were two cities also of Syria. On the sea-Their inhabitants that live near the sea shall be troubled.

Verse 23. 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, 2 Samuel 8:6, was retaken in the reign of Solomon, 1 Kings 11:24, &c., 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.

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

Arpad] Not far from Damascus.

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

Verse 23. Concerning Damascus — “Damascus was the capital of the kingdom of Syria: and had seemingly at this time swallowed up all the other petty sovereignties of that country. Isaiah had before uttered a prophecy concerning it, of a calamitous import, (chap. 17,) which had been fulfilled by Tiglath-pileser’s taking it, and carrying the people captive to Kir, 2 Kings 16:9. Amos also had foretold the same event, Amos 1:3-5. But it had recovered itself after the fall of the Assyrian empire, and is here doomed to suffer again the like calamities from the resentment of Nebuchadnezzar, probably about the same time with the other neighbouring nations: see note on chap. 48:1. Hamath is confounded, and Arpad — Hamath and Arpad are elsewhere joined together: see 2 Kings 18:34; 19:13; Isaiah 10:9. Hamath was the capital of a part of Syria. bearing the same name, and which formed once an independent kingdom. It was situate on the northern frontier of the land of Israel, Whence we find frequent mention of the entrance of Hamath, Numbers 34:8, &c. The city of Hamath, Josephus tells us, was that which the Macedonians afterward called Epiphania: Ant., lib. 1. cap. 6. And Jerome, in his commentary on Isaiah 10:9, says the same. Hemath, quam Syri usque hodie Epiphanium vocant — Aphad, or Arvad, is with good reason held to be the island of Aradus, in the Mediterranean sea; as those who are called ydwrah, Genesis 10:18, are by the LXX. rendered Aradioi, in the Vulgate, Aradii. This island was not far from the shore, and nearly opposite to Hamath.” — Blaney. They heard evil tidings — Tidings of the approach of a hostile army; they are faint-hearted — Their courage fails them. Their sorrow is on the sea — Or, as on the sea, namely, when a storm arises and the sea is tempestuous. Houbigant reads, They fluctuate as the sea; they cannot be at rest: compare Isaiah 57:20, 21. But Blaney renders hgad µyn wgmn, They are melted into a sea of solicitude: observing, “This is a literal translation of the text; and appears to me preferable in sense to any of the interpretations I have hitherto met with.”

23. Concerning Damascus — The kingdom of Damascus was destroyed by Tiglath-pileser, but the city itself remained, and was probably at this time the most important center of influence in all Syria. This district of country could hardly fail to be involved in the troubles which are the burden of this book, and Damascus is given a place in this picture as the most conspicuous and representative city. Hamath — This place was the capital of Northern Aram, and Arpad is usually associated with it. Sorrow on the sea — Among the multitude of people. Some prefer sorrow to the sea, but this leaves the following sentence unintelligible.

Verses 24-27. Damascus is waxed feeble — That is, the inhabitants of Damascus. They have lost their ancient courage and valour; they were wont to be formidable to their enemies, but now they flee before them. Fear, or rather, trembling, or, horror, as ccr, properly signifies, hath seized on her, distress and pangs, Hebrew, µylbjw hrx, have taken her, as a woman in travail — Great anguish and sorrow are ordinarily expressed by this similitude in the Scriptures. How is the city of praise — That is, a city of fame and renown; not left — Namely, not spared, or left untouched by the enemy. This is thought to be spoken in the person of the king, or some other inhabitant of Damascus. Therefore her young men — Or, surely her young men, as the particle ˆkl is rendered Jeremiah 5:2; shall fall in her streets — Or, broad places, as the Hebrew word signifies. A fire shall consume the palaces of Benhadad — The name of several kings of Syria.

V. 25. Of my joy-A city of great renown. The king of Syria is here supposed to speak.

Verse 25. How is the city of praise not left] Damascus is so ruined that she can no more be called a praiseworthy or happy city.

Verses 24-27. Damascus is waxed feeble — That is, the inhabitants of Damascus. They have lost their ancient courage and valour; they were wont to be formidable to their enemies, but now they flee before them. Fear, or rather, trembling, or, horror, as ccr, properly signifies, hath seized on her, distress and pangs, Hebrew, µylbjw hrx, have taken her, as a woman in travail — Great anguish and sorrow are ordinarily expressed by this similitude in the Scriptures. How is the city of praise — That is, a city of fame and renown; not left — Namely, not spared, or left untouched by the enemy. This is thought to be spoken in the person of the king, or some other inhabitant of Damascus. Therefore her young men — Or, surely her young men, as the particle ˆkl is rendered Jeremiah 5:2; shall fall in her streets — Or, broad places, as the Hebrew word signifies. A fire shall consume the palaces of Benhadad — The name of several kings of Syria.

Verses 24-27. Damascus is waxed feeble — That is, the inhabitants of Damascus. They have lost their ancient courage and valour; they were wont to be formidable to their enemies, but now they flee before them. Fear, or rather, trembling, or, horror, as ccr, properly signifies, hath seized on her, distress and pangs, Hebrew, µylbjw hrx, have taken her, as a woman in travail — Great anguish and sorrow are ordinarily expressed by this similitude in the Scriptures. How is the city of praise — That is, a city of fame and renown; not left — Namely, not spared, or left untouched by the enemy. This is thought to be spoken in the person of the king, or some other inhabitant of Damascus. Therefore her young men — Or, surely her young men, as the particle ˆkl is rendered Jeremiah 5:2; shall fall in her streets — Or, broad places, as the Hebrew word signifies. A fire shall consume the palaces of Benhadad — The name of several kings of Syria.

V. 27. Ben-hadad-Was the common name of the kings of Syria.

Verse 27. 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.

Verses 24-27. Damascus is waxed feeble — That is, the inhabitants of Damascus. They have lost their ancient courage and valour; they were wont to be formidable to their enemies, but now they flee before them. Fear, or rather, trembling, or, horror, as ccr, properly signifies, hath seized on her, distress and pangs, Hebrew, µylbjw hrx, have taken her, as a woman in travail — Great anguish and sorrow are ordinarily expressed by this similitude in the Scriptures. How is the city of praise — That is, a city of fame and renown; not left — Namely, not spared, or left untouched by the enemy. This is thought to be spoken in the person of the king, or some other inhabitant of Damascus. Therefore her young men — Or, surely her young men, as the particle ˆkl is rendered Jeremiah 5:2; shall fall in her streets — Or, broad places, as the Hebrew word signifies. A fire shall consume the palaces of Benhadad — The name of several kings of Syria.

V. 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.

Verse 28. 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 (Genesis 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.

Verses 28, 29. Concerning Kedar and the kingdoms of Hazor — Kedar is well known to have been one of the sons of Ishmael, Genesis 25:13, who settled in Arabia. But of Hazor we find no satisfactory account given by commentators. There is, indeed, a city called Hazor, mentioned Joshua 11:10, and in other parts of Scripture: but this was in the land of Canaan; whereas the kingdoms of Hazor, here mentioned, were evidently in Arabia, in the neighbourhood, at least, of Kedar. Among the sons of Joktan, however, who were prior to the Ishmaelites in Arabia, and whose descendants are therefore looked on as the only genuine Arabs, we find one whose name was Hazar-maveth, Genesis 10:26-30. And, as by Kedar all the descendants of Ishmael are probably here designed, so all the other branches of the family of Joktan may, in like manner, be included under the general name of Hazor. And perhaps the most probable reason why the Arabians are called a mingled people is, that they were thus made up of the people of different descents; some of them being sprung from Joktan, others from Ishmael, to whom must be added the sons of Abraham by Keturah, who are also said to have been settled in Kedem, or the east country, Genesis 25:6, and perhaps other families besides. All these were divided into petty sovereign ties under certain chiefs or princes, which explains what is to be understood by the kingdoms of Hazor: see Blaney. Arise ye, go up to Kedar, &c. — Here the prophet foretels that Nebuchadnezzar should conquer these kingdoms, and spoil the men of the East, as the Arabians are called in the Scriptures. Their tents and their flock shall they — Namely, the Chaldeans; take away — Their substance consisted in their cattle and their tents, from whence the country itself is called the tents of Kedar, Psalm 120:5: with these they removed from place to place for the convenience of pasture. They shall take to themselves their curtains — Those elegant coverings of which their tents were made. and which were much superior to those of any other people. And they shall cry unto them — Hebrew, warqw, Let them call for, or command, that is, as Blaney renders it, Let them bring, upon them terror from every side.

Ver. 28. The kingdoms of Hazor which Nebuchadrezzar shall smite. In Joshua’s time, Jabin king of Hazor was the most powerful prince, east of the waters of Merom, extending from the sources of Jordan towards the Euphrates, and eastward. Tadmor, afterwards Palmyra, was one of his cities. 2 Chronicles 8:4. He claimed a sort of sovereignty over all the municipal kings of the seven nations. With this prince Joshua fought, and put all the inhabitants of Hazor to the sword. The city was however restored by the Canaanites; and under Jabin they grievously oppressed the Israelites for twenty years. Judges 4.

The different names of this kingdom, according to the city in which the king reigned, has obscured its notice in history. Hadarezer, king of Zobah, is the same power with Hazor, of which we read in 1 Chronicles 23:3. David subdued this prince, and conquered all his dominions to the boundaries of Hamath. David also captured a thousand of his chariots, and took seven thousand cavalry and twenty thousand infantry prisoners of war. When the Syrians of Damascus came to succour their allies, David defeated them also with the slaughter of twenty two thousand. Nebuchadrezzar put a final period to this kingdom, and made it a province of Babylon.

28. Concerning Kedar — In chap. 2:10, “Kedar” is evidently a general name for the people of the East; here the name is somewhat more definitely restricted to the nomadic peoples of Arabia. Kingdoms of Hazor — “Hazor” is kindred with hazer — an unwalled village. Here the term is used to designate those Arabians who dwelt in villages. Go up to Kedar is addressed to the enemy.

V. 29. They-The Chaldeans.

Verse 29. 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.

Verses 28, 29. Concerning Kedar and the kingdoms of Hazor — Kedar is well known to have been one of the sons of Ishmael, Genesis 25:13, who settled in Arabia. But of Hazor we find no satisfactory account given by commentators. There is, indeed, a city called Hazor, mentioned Joshua 11:10, and in other parts of Scripture: but this was in the land of Canaan; whereas the kingdoms of Hazor, here mentioned, were evidently in Arabia, in the neighbourhood, at least, of Kedar. Among the sons of Joktan, however, who were prior to the Ishmaelites in Arabia, and whose descendants are therefore looked on as the only genuine Arabs, we find one whose name was Hazar-maveth, Genesis 10:26-30. And, as by Kedar all the descendants of Ishmael are probably here designed, so all the other branches of the family of Joktan may, in like manner, be included under the general name of Hazor. And perhaps the most probable reason why the Arabians are called a mingled people is, that they were thus made up of the people of different descents; some of them being sprung from Joktan, others from Ishmael, to whom must be added the sons of Abraham by Keturah, who are also said to have been settled in Kedem, or the east country, Genesis 25:6, and perhaps other families besides. All these were divided into petty sovereign ties under certain chiefs or princes, which explains what is to be understood by the kingdoms of Hazor: see Blaney. Arise ye, go up to Kedar, &c. — Here the prophet foretels that Nebuchadnezzar should conquer these kingdoms, and spoil the men of the East, as the Arabians are called in the Scriptures. Their tents and their flock shall they — Namely, the Chaldeans; take away — Their substance consisted in their cattle and their tents, from whence the country itself is called the tents of Kedar, Psalm 120:5: with these they removed from place to place for the convenience of pasture. They shall take to themselves their curtains — Those elegant coverings of which their tents were made. and which were much superior to those of any other people. And they shall cry unto them — Hebrew, warqw, Let them call for, or command, that is, as Blaney renders it, Let them bring, upon them terror from every side.

29. Tents and flocks, curtains and vessels and camels make up the wealth of nomads. By “curtains” are meant the hangings of the tent; and by “vessels,” the simple cooking utensils of these wanderers.

V. 30. Flee-These seem to be the prophet’s words.

Verse 30. Dwell deep] Retire into the depths of the desert. See on Jeremiah 49:8.

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.

Verses 30-33. Flee ye, get you far off — Hebrew, dam wdn; Vulgate, Abite vehementer, Go away with eagerness, or, haste. Dwell deep, or, “retire deep for to dwell:” see note on verse 8. Arise, get you up unto the wealthy nation — The prophet here gives the Chaldeans a commission from God to undertake this expedition, and seize upon the wealth of the inhabitants of Hazor; which have neither gates nor bars — Who have never been attacked, and therefore live securely without walls or ramparts for their defence; which dwell alone — Solitarie habitant, dwell solitarily, as Buxtorf renders wnkvy ddb. “Their habitations are isolated,” as some interpret it. “They do not live in cities, towns, or villages, where the houses are contiguous; but each family has its mansion apart from the rest, with land about it sufficient for the subsistence of their cattle. In this dispersed state they were, of course, less provided with the means of defending themselves from the incursions of the enemy.” I will scatter into all winds — Into all the quarters of heaven; them, that are in the utmost corners — Or, those that inhabit the insulated coast, namely, the peninsula of Arabia: see notes on Jeremiah 9:26, and 25:23.

30. Dwell deep — See on verse 8.

V. 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.

Verse 31. The wealthy nation] wylv ywg goi sheleiv, “the peaceable nation”—

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

Verses 30-33. Flee ye, get you far off — Hebrew, dam wdn; Vulgate, Abite vehementer, Go away with eagerness, or, haste. Dwell deep, or, “retire deep for to dwell:” see note on verse 8. Arise, get you up unto the wealthy nation — The prophet here gives the Chaldeans a commission from God to undertake this expedition, and seize upon the wealth of the inhabitants of Hazor; which have neither gates nor bars — Who have never been attacked, and therefore live securely without walls or ramparts for their defence; which dwell alone — Solitarie habitant, dwell solitarily, as Buxtorf renders wnkvy ddb. “Their habitations are isolated,” as some interpret it. “They do not live in cities, towns, or villages, where the houses are contiguous; but each family has its mansion apart from the rest, with land about it sufficient for the subsistence of their cattle. In this dispersed state they were, of course, less provided with the means of defending themselves from the incursions of the enemy.” I will scatter into all winds — Into all the quarters of heaven; them, that are in the utmost corners — Or, those that inhabit the insulated coast, namely, the peninsula of Arabia: see notes on Jeremiah 9:26, and 25:23.

31. Wealthy nation — Rather, nation at ease. Neither gates nor bars — A truthful and graphic picture of these dwellers in tents, who not only have no city walls, but they are also without houses. Dwell alone — An important additional feature.

Verse 32. 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.

Verses 30-33. Flee ye, get you far off — Hebrew, dam wdn; Vulgate, Abite vehementer, Go away with eagerness, or, haste. Dwell deep, or, “retire deep for to dwell:” see note on verse 8. Arise, get you up unto the wealthy nation — The prophet here gives the Chaldeans a commission from God to undertake this expedition, and seize upon the wealth of the inhabitants of Hazor; which have neither gates nor bars — Who have never been attacked, and therefore live securely without walls or ramparts for their defence; which dwell alone — Solitarie habitant, dwell solitarily, as Buxtorf renders wnkvy ddb. “Their habitations are isolated,” as some interpret it. “They do not live in cities, towns, or villages, where the houses are contiguous; but each family has its mansion apart from the rest, with land about it sufficient for the subsistence of their cattle. In this dispersed state they were, of course, less provided with the means of defending themselves from the incursions of the enemy.” I will scatter into all winds — Into all the quarters of heaven; them, that are in the utmost corners — Or, those that inhabit the insulated coast, namely, the peninsula of Arabia: see notes on Jeremiah 9:26, and 25:23.

32. Utmost corners — All shall be sought out and dispersed.

Verse 33. Hazor shall be a dwelling for dragons] Shall be turned into a wilderness.

A desolation for ever] Never to be re-peopled.

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

Verses 30-33. Flee ye, get you far off — Hebrew, dam wdn; Vulgate, Abite vehementer, Go away with eagerness, or, haste. Dwell deep, or, “retire deep for to dwell:” see note on verse 8. Arise, get you up unto the wealthy nation — The prophet here gives the Chaldeans a commission from God to undertake this expedition, and seize upon the wealth of the inhabitants of Hazor; which have neither gates nor bars — Who have never been attacked, and therefore live securely without walls or ramparts for their defence; which dwell alone — Solitarie habitant, dwell solitarily, as Buxtorf renders wnkvy ddb. “Their habitations are isolated,” as some interpret it. “They do not live in cities, towns, or villages, where the houses are contiguous; but each family has its mansion apart from the rest, with land about it sufficient for the subsistence of their cattle. In this dispersed state they were, of course, less provided with the means of defending themselves from the incursions of the enemy.” I will scatter into all winds — Into all the quarters of heaven; them, that are in the utmost corners — Or, those that inhabit the insulated coast, namely, the peninsula of Arabia: see notes on Jeremiah 9:26, and 25:23.

33. Hazor represents the settled tribes, as Kedar does the nomadic. These shall become the habitation of jackals, (not dragons.)

V. 34. Against Elam-Probably the Persians.

Verse 34. 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 connexion 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, (Daniel 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.

Verse 34. The word that came to Jeremiah against Elam — Elam we find to have been an independent, and even powerful kingdom, in the days of Abraham, Genesis 14:1. “But I am not of opinion with those writers,” says Blaney, “who hold that by Elam, in Scripture, Persia is always meant. There is no doubt but that when the monarchy of Persia was established under Cyrus, Elam was blended into and formed a part of it. But before that time Elam and Persia were two distinct kingdoms: of which this may be admitted for proof, that the kingdom of Persia, if Xenophon may be credited as an historian, was never subdued under the dominion of Nebuchadnezzar, but preserved its liberty in alliance with the Medes. Elam, on the contrary, is not only here prophesied of, as destined to become a part of the Babylonian conquests, but is actually spoken of, (Daniel 8:2,) as a province of the Babylonish empire; over which Daniel seems to have presided, having Shushan for the seat of his government. We may therefore conclude Elam to have been, as the name itself would lead us to suppose, the country called by heathen writers Elymais, which Pliny, in conformity with Daniel, describes as separated from Susiana, by the river Eulæus, or Ulay; Nat. Hist., lib. 6. cap. 31.”

34. The word… against Elam — “Elam” was a region to the southeast of Babylonia on the Persian Gulf, inhabited by a Shemitic people. This region comes prominently into history a hundred years later; but in the time of Jeremiah we have little definite information as to its civil history and relations. It can hardly be doubted that it was at one time embraced within the limits of the Assyrian empire, as it was later in the Chaldean. But it is probable that it maintained, more or less, an independent national life, which was affected to a greater or less degree by the agitations and disturbances of this period. This prophecy does not sustain a close relation to those preceding, bearing, as it does, a later date, and referring to a people very distant from those already mentioned. There is observable, however, a geographical order in this group of prophecies. Moab, Ammon, Edom, Damascus, Kedar and Hazor, Elam.

Verse 35. 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 Isaiah 22:6. Strabo, Livy, and others speak of their eminence in archery.

Verses 35-38. Behold, I will break the bow of Elam — The Elamites were famous archers, as this expression intimates, as also Isaiah’s words, Isaiah 22:6; And Elam bare the quiver. Strabo also says, that the mountainous parts of Elymais bred chiefly archers; stratiwtav trefei toxotav touv pleistouv, lib. 16. p. 744. Livy, and other heathen writers, also speak of the Elymæan archers. Upon Elam will I bring the four winds, &c. — I will bring enemies upon Elam from every quarter; and scatter them to every quarter. Wars and commotions are metaphorically denoted by winds. And I will send the sword after them — Even after they are driven out of their own country, my judgments shall pursue them. And I will set my throne in Elam — As Nebuchadnezzar acted under the commission of God, and had authority from him to conquer this and the neighbouring nations, and is called God’s servant, the establishing of his power was in effect the setting up of the throne or dominion of Jehovah. Some, however, think this is spoken of the Persian monarchy, established there by Cyrus, who is expressly called, in Scripture, God’s anointed one, whom he had particularly chosen.

Ver. 35. I will break the bow of ELamentations This nation was famed for archery, as is noted by Livy, lib. 37. Of the nature and results of this prediction, sacred criticism knows but little. It regards the western parts of Persia; and from the prophecy it appears that the Elamites sustained tremendous defeats from the Chaldeans. But in half a century or more, with Cyrus at their head, they laid the glory of Babylon in the dust.

35. Bow of Elam — The national weapon of the Elamites.

Verse 36. 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.

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

Verses 35-38. Behold, I will break the bow of Elam — The Elamites were famous archers, as this expression intimates, as also Isaiah’s words, Isaiah 22:6; And Elam bare the quiver. Strabo also says, that the mountainous parts of Elymais bred chiefly archers; stratiwtav trefei toxotav touv pleistouv, lib. 16. p. 744. Livy, and other heathen writers, also speak of the Elymæan archers. Upon Elam will I bring the four winds, &c. — I will bring enemies upon Elam from every quarter; and scatter them to every quarter. Wars and commotions are metaphorically denoted by winds. And I will send the sword after them — Even after they are driven out of their own country, my judgments shall pursue them. And I will set my throne in Elam — As Nebuchadnezzar acted under the commission of God, and had authority from him to conquer this and the neighbouring nations, and is called God’s servant, the establishing of his power was in effect the setting up of the throne or dominion of Jehovah. Some, however, think this is spoken of the Persian monarchy, established there by Cyrus, who is expressly called, in Scripture, God’s anointed one, whom he had particularly chosen.

36. Four winds from the four quarters — Truthful description of a terrific storm, which, in its destructive fury, seems to come from all quarters at once. Outcasts of Elam — A singular error has crept into the written text, consisting in substituting a vav (w) for a yodh, (y) so that the actual reading is outcasts of eternity. It is perfectly obvious that it is a mere mistake, and the Versions so treat it. The only value it has, however, is to illustrate the possibility of a case in which the internal evidence as to a reading may quite overbear the external; and this gives some protection to conjectural emendations in other places.

Verses 35-38. Behold, I will break the bow of Elam — The Elamites were famous archers, as this expression intimates, as also Isaiah’s words, Isaiah 22:6; And Elam bare the quiver. Strabo also says, that the mountainous parts of Elymais bred chiefly archers; stratiwtav trefei toxotav touv pleistouv, lib. 16. p. 744. Livy, and other heathen writers, also speak of the Elymæan archers. Upon Elam will I bring the four winds, &c. — I will bring enemies upon Elam from every quarter; and scatter them to every quarter. Wars and commotions are metaphorically denoted by winds. And I will send the sword after them — Even after they are driven out of their own country, my judgments shall pursue them. And I will set my throne in Elam — As Nebuchadnezzar acted under the commission of God, and had authority from him to conquer this and the neighbouring nations, and is called God’s servant, the establishing of his power was in effect the setting up of the throne or dominion of Jehovah. Some, however, think this is spoken of the Persian monarchy, established there by Cyrus, who is expressly called, in Scripture, God’s anointed one, whom he had particularly chosen.

V. 38. My throne-God calls the throne of Cyrus or Alexander his throne; because he gave it the conqueror.

Verse 38. 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.

Verses 35-38. Behold, I will break the bow of Elam — The Elamites were famous archers, as this expression intimates, as also Isaiah’s words, Isaiah 22:6; And Elam bare the quiver. Strabo also says, that the mountainous parts of Elymais bred chiefly archers; stratiwtav trefei toxotav touv pleistouv, lib. 16. p. 744. Livy, and other heathen writers, also speak of the Elymæan archers. Upon Elam will I bring the four winds, &c. — I will bring enemies upon Elam from every quarter; and scatter them to every quarter. Wars and commotions are metaphorically denoted by winds. And I will send the sword after them — Even after they are driven out of their own country, my judgments shall pursue them. And I will set my throne in Elam — As Nebuchadnezzar acted under the commission of God, and had authority from him to conquer this and the neighbouring nations, and is called God’s servant, the establishing of his power was in effect the setting up of the throne or dominion of Jehovah. Some, however, think this is spoken of the Persian monarchy, established there by Cyrus, who is expressly called, in Scripture, God’s anointed one, whom he had particularly chosen.

38. I will set my throne — Of judgment, to punish king and princes, (not, as in the text, “the king and the princes.”)

V. 39. But-We had the like promise as to Moab, Jeremiah 48:47, and as to Ammon, ver. 49:6, the same latter days either signify after many days, or in the time of the Messiah. In the former sense it may refer to Cyrus, who conquered Persia. In the latter sense it refers to the spiritual liberty which some of these poor Heathens were brought into by the gospel. We read Acts 2:9, that some of the Elamites were at Jerusalem at pentecost, and were some of those converted to Christ.

Verse 39. 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 neighbours, 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. Neighbouring people are frequently confounded in history, and sometimes the name of a people is given to those who have the same character.

JEREMIAH

Verse 39. In the latter days, I will bring again the captivity of Elam — This is supposed to relate to the times of the Lagi and Seleucidæ, when the Elamites recovered their liberty. Or, if we consider what is said in the foregoing verse to relate to Nebuchadnezzar, this may be understood of Cyrus’s setting them free from the Babylonish yoke; for we find from Isaiah 22:6, that the Elamites assisted Cyrus in the conquest of Babylon; and Shushan, the chief city of Elam, was made the metropolis of the Persian empire.

39. In the latter days — The end of days; the Messianic reign. The beginning of this promise was seen at Pentecost.