Jeremiah 49:25

Jer 49:28, Jer 49:29. Utter desolation of the kingdoms of Hazor foretold, Jer 49:30-33. The polity of the Elamites shall be completely dissolved, and the people dispersed throughout the nations, Jer 49:34-38. The Elamites shall be delivered from their captivity in the latter days, Jer 49:39. It wilt be proper here to observe that these predictions should not be so explained as if they admitted of merely a private interpretation; for, as Bishop Lowth remarks upon Isaiah's prophecy concerning the Idumeans, "by a figure very common in the prophetical writings, any city or people, remarkably distinguished as enemies of the people and kingdom of God, is put for those enemies in general;" therefore, it is under the Gospel dispensation that these prophecies shall be accomplished to their fullest extent upon all the antichrtstian nations that have sinned after the similitude of the ancient enemies of the people of God under the Mosaic economy. 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 Jer 49:3, where it is said: "Milcom (not their king) shall go into captivity; his Priests and his princes together." Milcom is also called Molech. Malcom is put here for the Ammonites, as the people of Chemosh in the preceding chapter are put for the Moabites in general. 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 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. 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. Verse 7 Concerning Edom - This is a new and separate discourse. Teman - A part of Idumea, put here for the whole country. 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 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. Verse 10 I have made Esau bare - I have stripped him of all defense, and have discovered his hiding-places to his enemies. Verse 11 Leave thy fatherless children - The connection 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 12 Art thou he that shall altogether go unpunished? - A similar form of speech appears, Jer 25:29. Others, less wicked than thou, have been punished and canst thou expect to escape? Thou shalt not escape. Verse 13 Bozrah shall become a desolation - Bozrah, a city of Idumea, is here put for the whole country. Verse 14 I have heard a rumor - 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. 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. Verse 18 As in the overthrow of Sodom - The destruction of Sodom and Gomorrah and the neighboring 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. Verse 19 Behold, he shall come up like a lion - See the note on Jer 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. 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 or the flock shall draw them out - They shall be like timid sheep; the weakest foe shall overcome 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. Verse 22 He shall come up and fly as the eagle - Nebuchadnezzar. See Jer 48:40. 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, 2Sam 8:6, was retaken in the reign of Solomon, 1Kgs 11:24, etc., and regained its independence. Its kings were often at war with the ten tribes, and once it joined with them for the destruction of Judah. To defend himself against these powerful enemies Ahaz made a league with the king of Assyria, who besieged Damascus, took, and demolished it. From that time we hear nothing of Damascus till we meet with it in this prophecy. It appears to have been rebuilt and restored to some consequence. It made an obstinate resistance to Nebuchadnezzar; but was at last taken and sacked by him. At present it is both a large and populous city, with considerable commerce. 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 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. 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. 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 ( Gen 25:13 ) who settled in Arabia, and who gave name to a powerful tribe of Arabs who used to traffic with the Tyrians in cattle. It appears from this prophecy that Nebuchadnezzar got a commission to go against and reduce them to great misery. 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. Verse 30 Dwell deep - Retire into the depths of the desert. See on Jer 49:8 (note). 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. Verse 31 The wealthy nation - גוי שליו goi sheleiv, "the peaceable nation" - Have neither gates nor bars - The Arabs, who had nothing but their tents; no cities, nor even permanent villages. 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. Verse 33 Hazor shall be a dwelling for dragons - Shall be turned into a wilderness. A desolation for ever - Never to be repeopled. There shalt no man abide there - It may occasionally be visited, but never made a permanent abode. 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 connection with the other prophecies in this various chapter. Some think that by Elam Persia is always meant; but this is not at all likely. It was a part of the Babylonian empire in the time of Daniel, ( Dan 8:2 ), and is most probably what is called Elymais by the Greeks. This, with Susiana, Nebuchadnezzar subdued, and took from Astyages, king of Media. 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 Isa 22:6. Strabo, Livy, and others speak of their eminence in archery. 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, etc. - They shall be scattered through the one hundred and twenty-seven provinces of which the Babylonish empire is composed. 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. 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 neighbors, and became, with them, masters of the east. See Calmet and Dahler. There are still, however, difficulties on this subject. Who the Elamites were is still a question. That which appears to be nearest the truth is, that the Elamites and Persians were two distinct people, and continued so till blended together under Cyrus. It is in this light that I have considered the subject in the preceding notes. Neighboring people are frequently confounded in history, and sometimes the name of a people is given to those who have the same character. Introduction This and the following chapter contain a prophecy relating to the fall of Babylon, interspersed with several predictions relative to the restoration of Israel and Judah, who were to survive their oppressors, and, on their repentance, to be pardoned and brought to their own land. This chapter opens with a prediction of the complete destruction of all the Babylonish idols, and the utter desolation of Chaldea, through the instrumentality of a great northern nation, Jer 50:1-3. Israel and Judah shall be reinstated in the land of their forefathers after the total overthrow of the great Babylonish empire, Jer 50:4, Jer 50:5. Very oppressive and cruel bondage of the Jewish people during the captivity, Jer 50:6, Je

The Judgment of Damascus. ( b. c. 595.) 23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are faint hearted; there is sorrow on the sea; it cannot be quiet. 24 Damascus is waxed feeble, and turneth herself to flee, and fear hath seized on her: anguish and sorrows have taken her, as a woman in travail. 25 How is the city of praise not left, the city of my joy! 26 Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day, saith the Lord of hosts. 27 And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of Benhadad. The kingdom of Syria lay north of Canaan, as that of Edom lay south, and thither we must now remove and take a view of the approaching fate of that kingdom, which had been often vexatious to the Israel of God. Damascus was the metropolis of that kingdom, and the ruin of the whole is supposed in the ruin of that: yet Hamath and Arpad, two other considerable cities, are names ( v. 23 ), and the palaces of Ben-hadad, which he built, are particularly marked for ruin, v. 27 ; see also Amos i. 4 . Some think Ben-hadad (the son of Hadad, either their idol, or one of their ancient kings, whence the rest descended) was a common name of the kings of Syria, as Pharaoh of the kings of Egypt. Now observe concerning the judgment of Damascus, 1. It begins with a terrible fright and faint-heartedness. They hear evil tidings, that the king of Babylon, with all his force, is coming against them, and they are confounded; they know not what measures to take for their own safety, their souls are melted, they are faint-hearted, they have no spirit left them, they are like the troubled sea, that cannot be quiet ( Isa. lvii. 20 ), or like men in a storm at sea ( Ps. xvii. 26 ); or the sorrow that begins in the city shall go to the sea-coast, v. 23 . See how easily God can dispirit those nations that have been most celebrated for valour. Damascus now waxes feeble ( v. 24 ), a city that thought she could look the most formidable enemy in the face now turns herself to flee, and owns it is to no more purpose to think of contending with her fate than for a woman in labour to contend with her pains, which she cannot escape, but must yield to. It was a city of praise ( v. 25 ), not praise to God, but to herself, a city much commended and admired by all strangers that visited it. It was a city of joy, where there was an affluence and confluence of all the delights of the sons of men, and abundance of mirth in the enjoyment of them. We read it (though there is no necessity for this) the city of my joy, which the prophet himself had sometimes visited with pleasure. Or it may be the speech of the king lamenting the ruin of the city of his joy. But now it is all overwhelmed with fear and grief. Note, Those deceive themselves who place their happiness in carnal joys; for God in his providence can soon cast a damp upon them and put an end to them. He can soon make a city of praise to be a reproach and a city of joy to be a terror to itself. 2. It ends with a terrible fall and fire. (1.) The inhabitants are slain ( v. 26 ): The young men, who should fight the enemy and defend the city, shall fall by the sword in her streets; and all the men of war, mighty men, expert in war, and engaged in the service of their country, shall be cut off. (2.) The city is laid in ashes ( v. 27 ): The fire is kindled by the besiegers in the wall, but it shall devour all before it, the palaces of Ben-hadad particularly, where so much mischief had formerly been hatched against God's Israel, for which it is now thus visited.

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